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 (PHBOLOGICAL SEMINARY. ey 
 
 7__ Section 
 
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OWEN’S EXPOSITION 
 
 OF THE 
 
 EPISTLE TO THE HEBREWS. 
 
PAPOSETION 
 
 OF THE 
 
 EPISTLE TO THE HEBREWS, 
 
 WITH 
 
 PRELIMINARY EXERCITATIONS, 
 
 BY JOHN OWEN, D.D. 
 
 A NEW EDITION, IN FOUR VOLUMES. 
 
 Vio ΤΠ. 
 
 Srarcu THE Scriptrures.—John ν. 39. 
 
 LONDON: 
 
 PRINTED FOR THOMAS TEGG, 73, CHEAPSIDE. 
 
 --- - --.--..--. 
 
 1840. 
 
LONDON. 
 PRINTED BY J. HADDON, CASTLE STREET, FINSBURY. 
 
CONTENTS 
 
 OF THE 
 
 ᾿ PRACTICAL OBSERVATIONS, 
 
 DRAWN FROM THE EXPOSITION OF THE TEXTS WHICH ARE HANDLED AND 
 ἧ 
 
 IMPROVED IN THIS VOLUME. 
 
 ι 
 
 CHAPTER V. 
 
 Doctrine. Verse l. 
 
 1. Christ’s participation of our nature, 
 as necessary unto him for the bearing 
 and discharge of the office of a high 
 priest on our behalf, is a great ground 
 of consolation unto believers, a mani- 
 fest evidence that he is and will be ten- 
 der and compassionate towards them . 
 
 2. It was the entrance of sin that made 
 the office of the priesthood necessary 
 
 5. It was of infinite grace that such an 
 appointment was made . . . 
 
 4, The priest is described by the especial 
 discharge of his duty, or exercise of 
 his office: which is his offering both 
 gifts and sacrifices for sin 
 
 5. Where there is no proper propitia- 
 tory sacrifice, there is no proper priest 
 
 6. Jesus Christ alone is the high priest 
 of his people . : : ; : 
 
 Ἴ. Τὸ was a great privilege which th 
 church enjoyed of old, in the represen- 
 tation which it had by God’s appoint- 
 ment of the priesthood and sacrifice of 
 Christ, in their own typical priests and 
 sacrifices . . : : - . 
 
 8. Much more glorious is our privilege 
 under the gospel, since our Lord Jesus 
 hath taken upon him and actually dis- 
 charged this part of his office, in offer- 
 ing an absolutely perfect and complete 
 sacrifice for sin : : - Ξ 
 
 9. What is to be done with God on the 
 account of sin, that it may be expiated 
 and pardoned, and that the people of 
 God who have sinned, may be accepted 
 with him and blessed, is all actually 
 done for them by Jesus Christ their 
 high priest, in the sacrifice for sin 
 which he offered ontheir behalf 
 
 VERSE 2, 
 
 1. Compassion and forbearance with 
 meekness, in those from whom we ex- 
 pect help and relief, is the great motive 
 and encouragement unto faith, assist- 
 ance, and expectation of them . 
 
 2. We live, the life of our souls is prin- 
 cipally maintained upon this compas- 
 
 Pace. 
 
 1b, 
 
 10 
 
 ib, 
 ib. 
 
 10. 
 
 1b. 
 
 11 
 
 21 
 
 Doctrine. 
 
 3. 
 
 7. 
 
 1. 
 
 sionateness of our high priest . 
 Though every sin hath in it the whole 
 nature of sin, rendering sinners obnox- 
 ious unto the curse of the law, yet, as 
 there are several kinds of sins, so there 
 are several degrees of sin, some being 
 accompanied with a greater guilt than 
 others. : - . : : 
 Our ignorance is both our calamity, 
 our sin, and an occasion of many sins 
 unto us . δ . . . - 
 Sin is a wandering from the way. 
 
 . No sort of sinners are excluded from 
 
 an interest in the care and love of our 
 compassionate high priest, but only 
 those who exclude themselves by their 
 unbelief . A : ς : Ξ 
 It is well for us, and enough for us, 
 that the Lord Christ was encompassed 
 with the sinless infirmities of our na- 
 ture ° - . . . : 
 God can teach a sanctified use of sin- 
 ful infirmities, as he did in and unto 
 the priests under the law . : 
 
 VERsE 3. 
 
 The absolute holiness and spotless in- 
 nocence of the Lord Christ in his offer- 
 ing of himself, had a signal influence 
 into the efficacy of his sacrifice, and is 
 a great encouragement unto our faith 
 and consolation . 
 
 . Whosoever dealeth with Ged or man 
 
 about the sins of others, should look 
 well, in the first place, unto his own 
 
 No dignity of person or place, no duty, 
 no merit, can deliver sinners from 
 standing in need of a sacrifice for sin 
 
 It was a part of the darkness and bon- 
 dage of the church under the Old Tes- 
 tament, that their high priests had need 
 to offer sacrifices for themselves, and 
 for their ownsins . ἌΣ ΘᾺ . 
 
 VERSE 4. 
 
 It is an act of sovereignty in God, to 
 call whom he pleaseth unto his work, 
 and especial service, and eminently so, 
 when it is unto any place of honour 
 and dignity in his house . : 2 
 
 b 
 
 Pace. 
 
 22 
 
 23 
 
 24 
 26 
 
 27 
 
 wb. 
 
 ib. 
 
 91 
 
 92 
 
 99 
 Os 
 
 1b. 
 
iv 
 
 Doctrine. 
 
 2. The highest _reaapeg ὁ and utmost ne- 
 cessity of any work to be done for God 
 in this world, will not warrant our un- 
 dertaking of it, or engaging in it, unless 
 we are called thereunto . ; . 
 
 3. The more excellent any work of God 
 is, the more express ought our call unto 
 it to be . Ὃ Ξ : - ᾿ 
 
 4. 1t is agreat dignity and honour to be 
 duly called unto any work, service, or 
 office in the house of God 8 
 
 Verse 5. 
 
 1. The office of the high priesthood over 
 the church of God, was an honour and 
 glory to Jesus Christ vi Mees 
 
 2. Relation and love, are the fountain and 
 cause of God’s committing all autho- 
 rity in, and over the church, to Jesus 
 Christ . ° : : ‘ 
 
 Verse 6. 
 
 1. That in all things wherein God hath to 
 do with mankind, Jesus Christ should 
 
 have an absolute preeminence . . 
 Verse 7. 
 1. The Lord Jesus Christ himself had a 
 time of infirmity in this world . . 
 
 2. A life of glory may ensue after a life 
 of infirmity : : - . 
 
 3. The Lord Christ is no more now in 
 state of weakness and temptation 
 
 4. The Lord Christ filled up every season 
 with duty, with the proper duty of it 
 
 5. The Lord Christ in his offering up 
 himself for us, laboured and _travailed 
 in soul to bring the work unto a good 
 and holy issue Ε . : 
 
 6. The Lord Christ, in the time of his 
 offering and suffering, considering God 
 with whom he had to do, as the sove- 
 reign Lord of life and death, as the 
 supreme Rector and Judge of all, cast 
 himself before him, with most fervent 
 prayers for deliverance from the sen- 
 tence of death, and the curse of the 
 law ° - ° ἢ . : 
 
 . 7. In all the pressures that were on the 
 Lord Jesus Christ, in all the distresses 
 he had to conflict withal in his suffer- 
 ings, his faith for deliverance and suc- 
 cess, was firm and unconquerable 
 
 8. The success of our Lord Jesus Christ 
 in his trials as our head and surety, is 
 a pledge and assurance of success unto 
 us in all our spiritual conflicts 
 
 Verse 8. 
 Ῥ 
 
 1. Infinite love prevailed with the Son of 
 God, to lay aside the privilege of his 
 infinite dignity, that he might suffer for 
 us, and our redemption ᾿ ; 
 
 Pace. 
 
 39 
 
 46 
 
 48 
 
 61 
 
 64 
 66 
 ib. 
 67 
 
 ib. 
 
 CONTENTS. 
 
 Doctrine. 
 2. In his sufferings, and notwithstanding 
 them all, the Lord Christ was the Son 
 still, the Son of God 5 . : 
 3. A practical experience of obedience to 
 God, in some eases, will cost us dear 
 4, Sufferings undergone according to the 
 will of God, are highly instructive . 
 5. In all these things, both as to suffering 
 and learning, or profiting thereby, we 
 have a great example in our Lord Jesus 
 Christ . ς - : : . 
 6. The love of God towards any, the re- 
 lation of any unto God, hinders not 
 but that they may undergo great suffer- 
 ings and trials : ° ° . 
 
 Verse 9. 
 
 1. All that befel the Lord Christ, all that 
 he did or suffered, was necessary to this 
 end, that he might be the cause of eter- 
 nal salvation to believers . : . 
 
 2. The Lord Christ was consecrated him- 
 self, in and by the sacrifice that he 
 offered for us, and what he suffered in 
 so doing : : : Ξ 3 
 
 8, The Lord Christ alone, is the only 
 principal cause of our eternal salvation, 
 
 and that in every kind. . ° 
 4, Salvation is confined to believers 
 Verse 10. 
 
 1. God was pleased to put a signal 
 honour upon the person and office of 
 Melchisedec, that in them there should 
 be an early and excellent representa- 
 tion made of the person and priesthood 
 of Jesus Christ - ° 3 . 
 
 2. As the Lord Christ received all his 
 honour as Mediator from God the Fa- 
 ther, so the ground and measure of our 
 glory and honour unto him as such, 
 depends on the revelation and declara- 
 tion of ituntous . Ξ . . 
 
 3. It is an evidence and testimony that 
 the Lord Christ was able to be, and is, 
 the Author of eternal salvation unto all 
 that do obey him, because he is a priest 
 after the order of Melchisedee, that is, 
 that his priesthood is eternal 
 
 e e 
 
 VERSE 11. 
 
 1. There are revealed in the Scripture, 
 sundry deep and mysterious truths, 
 
 Pact. 
 
 79 
 
 ib. 
 
 80 
 
 61 
 
 1b. 
 
 88 
 
 89 
 
 ἐν. 
 ib. 
 
 92 
 
 93 
 
 which require a peculiar diligence in . 
 
 our attendance unto their declaration, 
 that we may rightly understand them, 
 or receive them in a due manner 
 
 2, It is necessary for the ministers of the 
 ‘gospel, sometimes to insist on the most 
 abstruse and difficult truths that are re- 
 vealed for our edification . : . 
 
 3. There is a glorious light and evidence 
 in all divine truths, but by reason of 
 our darkness and weakness, we are not 
 always able to comprehend them . 
 
 . 
 
 98 
 
 99 
 
 101 
 
CONTENTS. 
 
 Docrnrne. 
 4. Many who receive the word at first 
 with some readiness, do yet afterwards 
 make but slow progress either inknow- 
 ledge or grace ‘ : : ς 
 
 5. It is men’s slothfulness in hearing, that 
 is the sole cause of their not impreving 
 the means of grace, or not thriving 
 under the dispensation of the word- 
 
 6. It isa grievous matter to the dispensers 
 of the gospel, to find their hearers 
 unapt to learn and thrive under their 
 oe through their negligence and 
 sloth . : - . . : 
 
 Verse 12, 
 
 1.'The time wherein we enjoy the great 
 mercy and privilege of the dispensation 
 of the gospel, is a matter which must 
 in particular be accounted for : 
 
 2. Churches are the schools of Christ, 
 wherein his disciples are trained up 
 unto perfection, every one according 
 to the measure appointed fer him, and 
 usefulness in the body . . . 
 
 3. It is the duty of ministers of the gos- 
 pel, to endeavour to promote the in. 
 erease of their hearers in knowledge, 
 until they also are able to instruct 
 others, according to their calls and op- 
 portunities . . δ . Ε 
 
 4. The holy Scriptures are to be looked 
 on, consulted, and submitted unto, as 
 the oraeles of God : - - 
 
 5. God hath in infinite love and wisdom 
 so disposed of his word, as that there 
 are first principles, plain and necessary 
 laid down in it, to facilitate the in- 
 struction he intendsthereby . : 
 
 6. They who live under the preaching of 
 the gospel, are obnoxious to great and 
 provoking sins, if they diligently watch 
 not against them . - . - 
 
 7. There will be a time when false and 
 unprofitable professors will be made 
 manifest and discovered, either to their 
 present conviction, or their eternal 
 confusion. : Α : ° 
 
 8. Men do ofttimes secretly wax worse and 
 worse, under profession and means of 
 grace. : - . : - 
 
 9. There are provisions of truth in the 
 Scripture, suitable to the spiritual in- 
 struction and edification of all sorts of 
 persons that belong to Jesus Christ . 
 
 Verse 13. 
 i. The gospel is the only word of righte- 
 ousness in itself and to us : - 
 
 2. It is a great aggravation of the negli- 
 gence of persons under the dispensa- 
 tion of the gospel, that it is a word of 
 righteousness 4 . : . 
 
 3. That God requires of all those who 
 live under the dispensation of the gos- 
 pel, that they should be skilful in the 
 word of righteousness. ὃ : 
 
 Pacer. 
 
 101 
 
 1b. 
 
 109 
 
 113 
 
 116 
 
 117 
 
 191 
 
 124 
 
 127 
 
 ib. 
 
 ib. 
 
 131 
 
 134 
 
 ib, 
 
 Docrrine. 
 Verse 14. 
 
 1. The word of the gospel in the dispen- 
 tion of it, is food provided for the souls 
 of men. Ἶ . : - ; 
 
 2. Whereas the word is food, it is evident 
 that it will not profit our souls, until it 
 be eaten and digested. ς : 
 
 3. It is an evidence of ἃ thriving and 
 healthy state of soul, to have an appe- 
 tite unto the deepest mysteries of the 
 gospel, its most solid doctrines of 
 truth, and to be able profitably to di- 
 gestthem. Ε : . : 
 
 4. The assiduous exercise of our minds 
 about spiritual things, in a spiritual 
 manner, is the only means te make us 
 profit in the hearing of the word - 
 
 5. The spiritual sense of believers, well 
 exercised in the word, is the best and 
 most undeceiving help in judging of 
 what is good or evil, what is true or 
 false, that is proposed unto them ‘ 
 
 CHAPTER VI. 
 Prefatory Remarks . - : 
 Verse 1. 
 
 i. It is the duty of ministers of the gos- 
 pel to take care, not only that the doc- 
 trine which they preach be true, but 
 also that it be seasonable with respect 
 to the state and condition of their 
 hearers . - . : . : 
 
 2. Some important doctrines of truth may, 
 in the preaching of the gospel, be 
 omitted for a season, but none must 
 ever be forgotten or neglected . : 
 
 3. It is anecessary duty of the dispensers 
 of the gospel, to excite their hearers, 
 by all pressing considerations, to make 
 a progress in the knowledge of the 
 troy. α . 
 
 4, The case of that people is deplorable ‘ 
 
 and dangerous, whose teachers are not 
 able to carry them on in the knowledge 
 of the mysteries of the gospel . 
 
 5. In our progress towards an increase in 
 
 knowledge, we ought to go on with di-. 
 
 ligence, and the full bent of our wills 
 and affections . . 
 
 Verses 1, 2. 
 
 1. There is no interest in Christ, or Chris- 
 tian religion, to be obtained, without 
 repentance from dead works; nor any 
 orderly entrance into a gospel church- 
 state, without a credible profession 
 thereof . : : . : : 
 
 2. Faith in God, as to the accomplishing 
 of the great promise in sending his 
 Son Jesus Christ to save us from our 
 sins, is the great fundamental principle 
 of our interest in, and profession of, 
 
 the gospel. . . . 
 2 
 
 v 
 
 Pace. 
 
 142 
 
 143 
 
 145 
 
 146 
 
 153 
 
 154 
 
 158 
 
 159 
 
 169 
 
 177 
 
vi 
 
 Docrrinr. 
 3. The consideration of the accomplish- 
 ment of this promise, is a great encou- 
 ragement and support to faith, with 
 respect to all other promises of God. 
 4. The doctrine of the resurrection Is ἃ 
 fundamental principle of the gospel, 
 the faith whereof is indispensably ne- 
 cessary unto the obedience and conso- 
 lation of all that profess it : : 
 5. Ministers of the gospel ought to dwell 
 greatly on the consideration of this 
 principle, as it is represented in its 
 terror and glory, that they may be 
 excited and stirred up to deal effectu- 
 ally with the souls of men, that they 
 fall not under the vengeance of that 
 day : ° . : : . 
 6. Persons to be admitted into the church, 
 and unto a participation of all the holy 
 ordinances thereof, had need be well 
 instructed in the important principles 
 of the gospel . ° : ° - 
 7. It is not the outward sign, but the in- 
 ward grace, that is principally to be 
 considered in those ordinances or ob- 
 servances of the church, which visibly 
 consist in rites and ceremonies, or have 
 _ them accompanying*of them. . Ξ 
 
 VERSE 3. 
 
 1. No discouragements should deter the 
 ministers of the gospel, to whom the 
 dispensation of the mysteries of Christ 
 is committed, from proceeding in the 
 declaration of these, when they are 
 called thereunto. ° ° : 
 
 2. As it is our duty to submit ourselves 
 in all our undertakings unto the will 
 of God, so especially in those wherein 
 his glory is immediately concerned 
 
 3. Let them who are entrusted with means 
 of light, knowledge, and grace, im- 
 prove them with diligence, lest upon 
 their neglect, God suffer not his minis- 
 ters farther to instruct them. . 
 
 Verses 4—6. 
 
 1. It is a great mercy, a great privilege, 
 to be enlightened with the doctrine of 
 the gospel, by the effectual working of 
 the Holy Ghost. : : : 
 
 2. It is such a privilege as may be lost, 
 and end in the aggravation of the sin, 
 and condemnation of those who were 
 made partakers of it. . ‘ , 
 
 3. Where there is a total neglect of the 
 due improvement of this privilege and 
 mercy, the condition of such persons 
 is hazardous, as inclining towards 
 apostasy . . . . . . 
 
 4, All the gifts of God under the gospel 
 are peculiarly heavenly, John i, 12; 
 Eph. i. 3 ‘ ; . : : 
 
 5. The Holy Ghost, for the revelation of 
 the mysteries of the .gospel, and the 
 
 Pace. 
 
 179 
 
 183 
 
 195 
 
 201 
 
 ib. 
 
 203 
 
 205 
 
 ab. 
 
 213 
 
 ib. 
 
 ib. 
 
 217 
 
 CONTENTS: 
 
 Docrrine. ve: 
 institution of the ordinances of spiri- 
 tual worship, is the great gift of God 
 under the New Testament F . 
 
 6. There is a goodness and excellency 1 
 this heavenly gift, which may be tasted 
 or experienced in some measure by 
 such as never receive him, in their 
 life, power, and efficacy. - . 
 
 7. A rejection of the gospel, its truth and 
 worship, after some experience had of 
 their worth and excelleney, is a high 
 ageravation of sin, and a certain pre- 
 sage of destruction . cos ae : 
 
 8. The Holy Ghost is present with many, 
 as to powerful operations, with whom 
 he is not present as to gracious inhabi- 
 tation. : ᾿ : : . 
 
 9. There is a goodness and excellency in 
 the word of God, able to attract and 
 affect the minds of men, who yet never 
 arrive at sincere obedience to its 
 
 10. There is an especial goodness in the 
 word of the promise concerning Jesus 
 Christ, and the declaration of its ac- 
 complishment. : A : 
 
 Verses 7, 8. 
 
 1. The minds of all men by nature are 
 universally and equally barren, with 
 respect to fruits of righteousness and 
 holiness, meet for and acceptable un- 
 to God . ὃ . - . . 
 
 2. The dispensation of the word of the 
 gospel unto men, is an effect of the 
 sovereign power and pleasure of God, 
 as is the giving of rain unto the earth 
 
 3. God so ordereth things in his sovereign 
 unsearchable providence, that the gos- 
 pel shall be sent unto, and in the ad- 
 ministration of it shall find admittance 
 into what places, and at what times, 
 seems good unto himself, even as he 
 orders the rain to fall on one place, 
 and not on another : . : 
 
 4. Itis the duty of those unto whom the 
 dispensation of the word is committed 
 of God, to be diligent, watchful, in- 
 stant in their work, that their doctrine 
 may, as it were, continually drop and 
 distil upon their hearers, that the rain 
 may fall often on theearth : 
 
 5. Attendance unto the word preached, 
 hearing of it with some diligence, and 
 giving of it some kind of reception, 
 make no great difference among men; 
 for this is common unto them who 
 never become fruitful . Ν . 
 
 6. God is pleased to exercise much pa- 
 tience towards those to whom he once 
 grants the mercy and the privilege of 
 his word ° : . . . 
 
 7. Where God grants means, there he 
 expects fruit . - : : . 
 
 8. Duties of gospel obedience are fruits 
 
 meet for God, things that have a pro- 
 
 PaGre. 
 
 1b. 
 
 ibe 
 
 2b. 
 
 218 
 
 219 
 
 ib. 
 
 23t 
 
 234 
 
 239 
 
 ib. 
 
 241 
 
 242 
 
 246 
 
CONTENTS. 
 
 Doctrine. 
 per and especial tendency unto his 
 glory . - . Β - ; 
 
 9. Wherever there are any sincere fruits 
 of faith and obedience found in the 
 hearts and lives of professors, God 
 graciously accepts and blesseth them. 
 
 Verse 8. 
 
 i. Whilst the gospel is preached unto 
 men, they are under their great trial 
 for eternity. - Β . : 
 
 2. Barrenness under the dispensation of 
 the gospel, is always accompanied with 
 an increase of sin . . . . 
 
 3. Ordinarily God proceeds to the rejec- 
 tion and destruction of barren profes- 
 sors by degrees; although they are 
 seldom sensible of it until they fall 
 irrecoverably into ruin. . : 
 
 VERSE 9. 
 
 1. It is the duty of the dispensers of the 
 gospel, to satisfy their hearers in and 
 of their love in Jesus Christ to their 
 souls and persons . - : - 
 
 2. It is our duty to come unto the best 
 satisfaction we may, in the spiritual 
 condition of them with whom we are 
 to have spiritual communion 3 
 
 3. We may, as occasions require, publicly 
 testify that good persuasion which we 
 have concerning the spiritual condition 
 of others, and that unto themselves . 
 
 4. The best persuasion we can arrive unto 
 concerning the spiritual condition of 
 any, leaves yet room, yea makes way 
 for gospel threatenings, warnings, ex- 
 hortations, and encouragements 
 
 5. Among professors of the gospel, some 
 are partakers of better things than 
 
 others. - . - : : 
 
 6. There are, according to the tenor of 
 the covenant of grace, such things be- 
 stowed on some persons, as salvation 
 doth infallibly accompany and ensue 
 upon. : : . : : 
 
 7. It is the duty of all professors strictly 
 to examine themselves, concerning 
 their participation of those better 
 things, which accompany salvation . 
 
 Verse 10. 
 1. Faith, if it be a living faith, will be 
 a working faith : - . 
 
 2. We ought to look on obedience as our 
 work ; which will admit neither of 
 sloth nor negligence : : : 
 
 3. It is a due regard unto the name of 
 God that gives life, spirituality, and 
 acceptance, unto all the duties of love 
 which we perform towards others 
 
 4. It is the will and pleasure of God, that. 
 
 many of his saints be in a condition in 
 this world, wherein they stand in need 
 of being ministered unto . : 
 
 Pace. 
 
 247 
 
 25 
 
 w 
 
 260 
 
 262 
 
 267 
 
 274 
 
 275 
 
 279 
 
 280 
 
 282 
 
 285 
 
 ib. 
 
 289 
 
 291 
 
 308 
 
 911 
 
 Doctrine: 
 
 5. The great trial of our love, consists in 
 our regard to the saints that are in dis- 
 [6885 . Ξ : : - 
 
 6. It is the glory and honour of a church, 
 the principal evidence of its spiritual 
 life, when it is diligent and abounds in 
 those duties of faith and love, which 
 are attended with the greatest difficul- 
 ties . r ° “ . 
 
 7. Our perseverance in faith and obedi- 
 ence, though it require our duty and 
 constancy therein, yet it depends not 
 on them absolutely, but on the righte- 
 ousness of God in his promises 
 
 8. Nothing shall be lost that is done for 
 God, or in obedience unto him 
 
 9. The certainty of our future reward de- 
 pending on the righteousness of God, 
 is a great encouragement unto present 
 obedience : ‘ . 
 
 Verse 1]. 
 
 1. Our profession will not be preserved, 
 nor the work of faith and love carried. 
 on, unto the glory of God and our own 
 salvation, without a constant studious 
 diligence, in the préservation of the 
 one, and the exercise of the other . 
 
 2. Ministerial exhortation unto duty, is 
 needful even unto them who are sin- 
 cere in the practice of it, that they 
 may abide and continue therein : 
 
 3. Whereas there are degrees in spiritual 
 saving graces, and their operations, we 
 ought continually to press towards the 
 most perfect of them : : ‘ 
 
 4, Hope, being improved by the due 
 exercise of faith and love, will grow 
 up into such an assurance of rest, life, 
 immortality, and glory, as shall out- 
 weigh all the troubles and persecutions 
 that in this world may befal us, on the 
 account of our profession or other 
 ways. 3 : : ‘ 
 
 Verse 12, 
 
 1. Spiritual sloth is ruinous of any profes- 
 sion, though otherwise never so hope- 
 ful 5 : Ξ ἥ 3 ὸ 
 
 2. Faith and patient long-suffering, are 
 the only way whereby professors of 
 the gospel may attain rest with God, 
 in the accomplishment of the pro- 
 mises. : : ; - :- 
 
 3. All the children of God, have a right 
 unto an inheritance ὩΣ : . 
 
 4, The providing of examples for us in 
 the Scripture, which we ought to imi- 
 tate and follow, is an effectual way of 
 teaching, and a great fruit of the care 
 and kindness of God towards us ‘ 
 
 Verse 13—I16. 
 
 1, We have need of every thing that any 
 way evidenceth the stability of God's 
 
 ¥ii 
 
 Pace. 
 
 312 
 
 ib. 
 
 314 
 ib. 
 
 ib. 
 
 319 
 
 320 
 
 323 
 
 ib. 
 
 325 
 
 332 
 336 
 
 337 
 
Vill 
 Doctrine. Any 
 promises to be represented unto us, 
 for the encouragement and confirma- 
 tion of our faith . : . . 
 2. The grant and communication of spt- 
 ritual privileges, is a mere act or ef- 
 fect of sovereign grace. - . 
 3. Where the promise of God is abso- 
 lutely engaged, it will break through 
 all difficulties, to a perfect accom- 
 plishment - : ΠΣ : 
 4, Although there may be privileges at- 
 tending some promises, that may be 
 peculiarly appropriated to some cer- 
 tain persons, yet the grace of all pro- 
 mises is equal to all believers . . 
 δ. Whatever difficulty and opposition may 
 lie in the way, patient endurance in 
 faith and obedience, will infallibly 
 bring us unto the full enjoyment of 
 the promises . : - : - 
 6. Faith gives such an interest unto be- 
 lievers in all the promises of God, as 
 that they obtain even those promises, 
 that is, the benefit and comfort of 
 them, whose actual accomplishment 
 in this world, they do not behold. 
 7. There is, as we are in a state of na- 
 ture, a strife and difference between 
 God and us : . : - 
 8. The promises of God are gracious pro- 
 posals of the only way and means for 
 the ending of that strife : 7 
 9. The oath of God interposed for the 
 confirmation of these promises, is every 
 way sufficient to secure believers 
 against all objections and temptations, 
 in all straits and trials, about peace 
 with God through Jesus Christ - 
 10. That the custom of using oaths, 
 swearing, cursing, or imprecation, in 
 common communication, is not only 
 an open transgression of the third 
 commandment, which God hath threat- 
 ened to revenge, but it is a practical 
 renunciation also of all the authority 
 of Jesus Christ who hath so expressly 
 interdicted it . : . : 5 
 11. Whereas swearing by the name of 
 God in truth, righteousness, and judg- 
 ment, is an ordinance of God for the 
 end of strife amongst men ; perjury is 
 justly reckoned amongst the worst and 
 highest of sins, and is that which re- 
 
 Pacr. 
 
 349 
 
 352 
 
 357 
 
 tb. 
 
 309 
 
 ib, 
 
 ib. 
 
 365 
 
 flects the greatest dishonour on God, ° 
 
 and tendeth to the ruin of human 
 society . . + 3 . é 
 
 12. Readiness in some to swear on slight 
 occasions, and the ordinary imposi- 
 tions of oaths on all sorts of persons, 
 without a due consideration on either 
 hand -of the nature, ends, and pro- 
 perties of lawful swearing, are evils 
 greatly to be lamented, and in God’s 
 good time, among Christians, will be 
 reformed 
 
 2 ° . 
 
 966 
 
 ἐῤ. 
 
 : CONTENTS. 
 
 Doctrine. 
 
 Verses 17—20. 
 
 1. The purpose of God for the saving of 
 the elect by Jesus Christ, is an act. of 
 infinite wisdom, as well as of sovereign 
 
 race e . - : - : 
 
 2. The life and assurance of our present 
 comforts and future glory, depend on 
 the immutability of God’s counsel . 
 
 3. The purpose of God concerning the 
 salvation of the elect by Jesus Christ, 
 became immutable from hence, that 
 the determination of his will was ac- 
 companied with infinite wisdom - 
 
 4. Infinite goodness, as acting itself in 
 Christ, was not satisfied in providing 
 and preparing good things for believers, 
 but it would also show and declare it 
 unto them for their present consola- 
 tion ° : - 5 : . 
 
 5, ΤΆ is not all mankind universally, but 
 a certain number of persons, under 
 certain qualifications, te whom God 
 designs to manifest the immutability 
 of his counsel, and to communicate 
 the effects thereof . é : . 
 
 6. God alone knows the due measures of 
 divine condescension, or what becomes 
 the divine nature therein δ : 
 
 7. So unspeakable is the weakness of our 
 faith, that we stand in need of incon- 
 ceivable divine condescension for its 
 confirmation . ° : . . 
 
 8. Fallen sinful man stands in need of 
 the utmost encouragement that divine 
 condescension ean extend unto, to pre- 
 vail with him to receive the promise 
 of grace and merey by Jesus Christ 
 
 9. Sense of danger, and ruin from sin, is 
 the first thing which occasions a soul 
 to look out after Christ in the promise 
 
 10. A full eonviction of sin, 1s a. great 
 and shaking surprisal unto a guilty 
 soul 5 i : ° : 5 
 
 11. The revelation or discovery of the 
 promise, or of Christ in the promise, 
 is that alone which directs convinced 
 sinners into their proper course and 
 wa . . e ° . ° 
 
 12. Where there is the least of saving 
 faith, upon the first discovery of 
 Christ in the promise, it will stir up 
 the whole soul to make out towards 
 him, and a participation of him - 
 
 13. It is the duty and wisdom of all those 
 unto whom Christ in the promise is 
 once discovered, by any gospel means, 
 er ordinance onee set before them, to 
 admit of no delay, of a thorough elos- 
 ing with him. - : ; . 
 
 14. There is a spiritual strength and vi- 
 gour required unto the securing of our 
 interest in the promise ; xgatnoas, ‘ ta 
 Jay fast and firm hold upon it’ . : 
 
 15. The promise is an assured refuge an- 
 
 Pace. ' 
 
 374 
 
 977 
 
 979 
 
 382 
 
 383 
 
 ib. 
 
 98ἃ 
 
 ib. 
 
 991 
 
 ab. 
 
 ab. 
 
CONTENTS. 
 
 Doctrine. Pace. 
 to all sin-distressed souls, who betake »- 
 themselves thereunto 4 ib. 
 
 16. Where any souls, convinced of sin 
 by the charge of the law, and their 
 own lost condition thereon, do betake 
 themselves unto the promise for relief, 
 God_ is abundantly willing that they 
 should receive strong consolation 
 
 17. All true believers are exposed to 
 storms and tempests in this world . 
 
 18. These storms would prove ruinous 
 unto the souls of believers, were they 
 not indefeasibly interested by faith and 
 hope in the promise of the gospel . 
 
 19. No distance of place, no interposi- 
 tion of difficulties, can hinder the hope 
 of believers from entering into the 
 presence of, and fixing itself on God 
 in Christ : : . - - 
 
 20. The strength and assurance of the 
 faith and hope of believers, is invisible 
 unto the world . 
 
 21. Hope firmly fixed on God in Christ 
 by the promise, will hold steady, and 
 preserve the soul in all the storms and 
 trials that may befal it 
 
 22. It is our wisdom at all times, but es- 
 pecially in times of trial, to be sure 
 that our anchor have a good hold-fast 
 in heaven 
 
 23. After the most sincere ‘performance 
 of the best of our duties, our comforts 
 and securities are centered in Christ 
 alone 
 
 24. As the minds of men are greatly to 
 be prepared for the communication of 
 spiritual mysteries unto them, so the 
 best preparation is by the cure of their 
 sinful and corrupt affections, with the 
 removal of their barrenness under 
 what they have before learned, and 
 been instructed in. . - 
 
 25. This same Jesus is our Saviour in 
 every state and condition, the same 
 on the gross, and the same at the 
 right hand of the Majesty on high . 
 
 26. The Lord Jesus having entered into 
 heaven as our forerunner, gives us 
 manifold security of our entrance thi- 
 ther also, in the appointed season. 
 
 27. If the Lord Christ be entered into 
 heaven as our forerunner, it is our 
 duty to be following him with all the 
 speed we can . - 
 
 28. We may see whereon the security of 
 the church doth depend, as to the trials 
 and storms which it undergoes in the 
 world . 
 
 29. What will he not do for us, ae in 
 the height of his glory, is not ashamed 
 to be esteemed our forerunner 1 : 
 
 30. When our hope and trust enter with- 
 in the veil it is Christ as our forerun- 
 ner, that in a peculiar manner they are 
 to fix and fasten themselves upon. 
 
 395 
 
 ab, 
 
 ib. 
 
 397 
 
 ab. 
 
 400 
 
 ib. 
 
 ib, 
 
 Doctrine. 
 CHAPTER VIL. 
 
 Verse 1—3. 
 
 1. When truths in themselves mysterious, 
 and of great importance unto the 
 church, are asserted or ( -clared, it is 
 very necessary that clear evidence and 
 demonstration be given unto them ; 
 that the minds of men be left neither 
 in the dark about their meaning, nor 
 in suspense about their truth . 
 
 2. God can raise the greatest light in the 
 midst of the greatest darkness; as, 
 Matt. iv. 16 . : 
 
 3. He can raise up instruments for his 
 
 service, and unto his glory, when, 
 
 where, and how he pleaseth_ . . 
 
 The signal prefiguration of Christ in 
 
 the nations of the world, at the same 
 
 time when Abraham received the pro- 
 mises for himself and his posterity, 
 gave a pledge and assurance of the 
 
 certain future call of the Gentiles . 
 
 . The Lord Christ, as king of the church, 
 is plentifully stored with all spiritual 
 provisions for the relief, support, and 
 refreshment of all believers in and 
 under their duties, and will give it out 
 unto them as their occasions do re- 
 quire. 
 
 - Those who go to Christ, merely on the 
 account of his priestly office and the 
 benefits thereof, shall also receive the 
 blessings of his kingly power, in abun- 
 dant supplies of mercy and grace. 
 
 7. God, in his sovereign pleasure, gives 
 various intervals unto places, as to the 
 enjoyment of his pe and ordi- 
 nances . Shs icc. 
 
 8. Acts of munificence and bounty, are 
 memorable and praiseworthy, though 
 they no way belong unto things sacred 
 by virtue of divine institution . 
 
 9. It is acceptable with God, that those 
 
 = 
 
 σι 
 
 = 
 
 Pacx. 
 
 ib. 
 
 410 
 
 ib. 
 
 412 
 
 415 
 
 who have laboured in any work or — 
 
 service of his, should receive refresh- 
 ments and encouragements from men 
 
 10. Every one is that in the church, and 
 nothing else, which God is pleased to 
 make him so to be . : 
 
 11. Where God calleth any one ‘unto a 
 singular honour and office in his 
 church, it is in him a mere act of 
 his sovereign grace ὃ 
 
 12, A divine call is a sufficient warrant 
 for the acting of them according unto 
 it, who are so called, and the obedience 
 of others unto them in their work or 
 office . 
 
 13. The first personal instituted type of 
 Christ, was a priest . ‘ 
 
 14, To keep up and preserve a due reve- 
 rence of God in our minds and words, 
 we should think of, and use those holy 
 titles which are given to him, and 
 
 ib. 
 
 417 
 
 ib. 
 
 ib. 
 ib. 
 
; CONTENTS. ‘ 
 
 Doctrive. : 
 whereby he is described in the Scrip- 
 ture : . . . . ’ 
 
 15. It is good at all times to fix our faith 
 on that in God, which is meet to en- 
 courage our obedience and dependence 
 upon him in our present circum- 
 stances . : - - : : 
 
 16. It isa matter of inestimable satisfac- 
 tion, that he whom we serve is the 
 most high God, the sovereign possessor 
 of heaven and earth ‘ . - 
 
 17. Public profession in all ages, is to be 
 suited and pointed against the opposi- 
 tion that is made unto the truth, or 
 apostasy from it . ἐ apo 
 
 18. All the commotions and concussions 
 that are among the nations of the 
 world, do lie in, or shall be brought 
 into, a subserviency unto the interest 
 of Christ and his church . . . 
 
 19. Whatever be the interest, duty, an 
 office of any to act in the name of 
 others toward God, in any sacred ad- 
 ministrations, the same proportionably 
 is their interest, power and duty to 
 act towards them in the name of God 
 in the blessing of them . 3 A 
 
 20. He who hath received the greatest 
 mercies and privileges in this world, 
 may yetneed their ministerial confirma- 
 tion ° 
 
 21. Inthe blessing of Abraham by Mel- 
 chisedec, all believers are virtually 
 blessed by Jesus Christ . : ° 
 
 22. It is God’s institution that makes all 
 our administrations effectual . : 
 
 23. Whatsoever we receive signally from 
 God in a way of mercy, we ought to 
 return a portion of it unto him in a 
 way of duty ‘ . . 
 
 24, The church never did in any age, nor 
 ever shall, want that instruction by 
 divine revelation, which is needful to 
 its edification in faith and obedience 
 
 25. It is a great honour to serve in the 
 church, by doing or suffering for the 
 use and service of future~generations 
 
 26. The Scripture is so absolutely the 
 rule, measure, and boundary of our 
 faith and knowledge in spiritual things, 
 as that what it conceals, is instructive, 
 as well as what it expresseth 5 
 
 27. When any were of old designed to 
 be types of Christ, there was a _neces- 
 sity that things more excellent and 
 glorious, should be spoken of them, 
 than did properly belong unto them 
 
 28. All that might be spoken, so as to 
 have any probable application in any 
 sense unto things and persons typically, 
 coming short of what wasto be ful- 
 filled in Christ, the Holy Ghost, in his 
 infinite wisdom, supplied that defect, 
 by ordering the account which he 
 gives. of them so, as more might be 
 
 PaGE. 
 
 419 
 
 420 
 
 ib. 
 
 ib. 
 
 422 
 
 425 
 
 426 
 
 ib. 
 
 ib. 
 
 432 
 
 439 
 
 440 
 
 443 
 
 Doctrine. Pacer. 
 apprehended and learned from them, 
 than could be expressed « : . 448 
 
 29. That Christ abiding a priest for ever, 
 hath no more a vicar, or successor, or 
 substitute in his office, or any deriving 
 areal priesthood from him, than had 
 Melchisedec . : : st Sis 
 
 30. The whole mystery of divine wisdom, 
 effecting all inconceivable perfections, 
 centered in the person of Christ, to make 
 him a meet, glorious, and most excel- 
 lent priest unto God in the behalf of 
 the church. : . as : 
 
 Verses 4, 5. 
 
 1. It will be fruitless, and to no advan- 
 tage, to propose or declare the most 
 important truths of the gospel, if those 
 to whom they are proposed, do not di- 
 ligently inquire into them =e - 
 
 4, The sovereign will, pleasure, and 
 grace of God, is that alone which puts 
 a difference among men, especially in 
 the church . . . : ° 
 
 3. Whereas even Abraham himself gave 
 the tenth of all to Melchisedee, the 
 highest privilege exempts not any from 
 the obligation unto, and performance 
 of, the meanest duty : - 3 
 
 4. Opportunities for duty which render it 
 beautiful, ought diligently to be em- 
 braced . - Ξ . . . 
 
 5. When the instituted use of consecrated 
 things ceaseth, the things themselves 
 cease to be sacred or of esteem . 
 
 6. Rule, institution, and command, with- 
 out regard to unrequired humility, or 
 pleas of greater zeal and self-denial, 
 unless in evident and cogent circum- 
 stances, are the best preservatives of 
 order and duty inthe church . . 
 
 7. It is the duty of those who are employ- 
 ed in sacred ministrations, to receive. 
 what the Lord Christ hath appointed for 
 their supportment, and in the way of 
 his appointment. ΣΕΥ ἣς : 
 
 8. It is God’s prerogative to give dignity 
 and preeminence in the church, among 
 them which are otherwise equal, and 
 this must be acquiesced in : . 
 
 9. No privilege can exempt persons from 
 subiection unto any of God’s institutions 
 though they were of the loins of Abra- 
 ham - 5 . . . 
 
 Verses 6—10. 
 
 1. We can be made partakers of no such 
 grace, mercy, or privilege in this world, 
 but that God can, when he pleaseth, 
 make an addition thereunto. ἢ 
 
 2. It is the blessing of Christ, typified in 
 and by Melchisedec, that makes pro- 
 mises and mercies effectual unto us . 
 
 3. Free and sovereign grace is the only 
 
 _ foundation of all privileges. 
 
 444 
 
 ib. 
 
 449 
 
 450 
 
 451 
 
 452 
 
 ibe 
 
 455 
 
 460 
 
 463 
 
 467 
 
 ib. 
 
 ib, 
 
: CONTENTS. 
 
 Docrrine, PacE. 
 4. It is a great mercy and privilege, when 
 God will make use of any, in the bless- 
 ing of others with spiritual mercies . 470 
 5. Those who are appointed to bless others 
 in the name of God, and thereby ex- 
 alted into a preeminence above those 
 that are blessed by his appointment, 
 ought to be accordingly regarded by all 
 that are so blessed by them. - 473 
 6. Let those who are so appointed tak 
 heed, that by their miscarriage they 
 prove not a curse to them whom they 
 ought to bless . : : : : 
 7. In the outward administration of his 
 worship, God is pleased to make use of 
 poor, frail, mortal, dying men . <a ΥΜ 
 8. The life of the church depends on th 
 everlasting life of Jesus Christ. - 480 
 9. They who receive tithes of others, for 
 their work in holy administrations, are 
 thereby proved to be superior to them 
 of whom they do receive them . 487 
 10. It is of great concern to us, what 
 covenant we do belong to, as being es- 
 teemed to do therein, what is done by 
 our representatives in our name er τς 
 
 VERSE 11. 
 
 1. An interest in the gospel, consisteth 
 not in an outward profession of it, but 
 in a real participation of those things 
 wherein the perfection of its state doth 
 consist . δ . - . - 
 
 ὦ. The preeminence of the gospel state 
 above the legal, is spiritual and undis- 
 cernible unto a carnal eye - wa ΚΣ τῆς 
 
 3. To look for glory in evangelical wor- 
 ship, from outward ceremonies and car- 
 nal ordinances, is to prefer the Leviti- 
 cal priesthood before that of Christ 514 
 
 4. Putall advantages and privileges what- 
 ever together, and they will bring 
 nothing to perfection without Jesus 
 Christ . ° . . Β 2,016 
 
 508 
 
 VersE 12. 
 
 1. Notwithstanding the great and many 
 provocations of them by whom the 
 priesthood was exercised, yet God took 
 it not away, until it had accomplished 
 the end whereto it wasdesigned . 523 
 
 2. The efficacy of all ordinances or insti- 
 tutions of worship, depends on the will 
 
 of God alone . Α ἀπ eee 
 3. Divine institutions cease not without a 
 express divine abrogation - 524 
 
 4, God will never abrogate or take away 
 any institution or ordinance of worship, 
 unto the loss or disadvantage of the 
 church . é : . - 
 
 5. God in his wisdom so ordered all 
 things, that the taking away of the 
 priesthood of the law, gave it its great- τὸ 
 est glory - : . - pee 8By 
 
 ib. 
 
 ΧΙ 
 
 Doctrine. Pace. 
 
 6. 
 
 lee) 
 
 me 
 
 μ᾿ 
 
 Cc ὲθ "- 
 
 . It is our duty in studying the Scrip- 
 
 How it is a fruit of the manifold wis- 
 dom of God, that it was a great mercy 
 to give the law, and a greater to take it 
 away . 525 
 
 . If under the law, the whole worship 
 
 of God did so depend on the priesthood, 
 that that failing or being taken away, 
 the whole worship of itself was to cease, 
 as being no more acceptable before 
 God ; how much more is all worship 
 under the New Testament, rejected by 
 him, if there be not a due regard 
 therein unto the Lord Christ, as the 
 only high priest of the church, and to 
 the efficacy of his discharge of that 
 office . . δ ὃ . ΠΡ abe 
 It is the highest vanity to pretend use 
 or continuance in the church, from pos- 
 session or prescription, or pretended 
 benefit, beauty, order, or advantage, 
 when once the mind of God is declared 
 against it : . : . oe 18. 
 
 -VerseE 13, 
 
 ture, to inquire diligently after the 
 things which are spoken concerning 
 Jesus Christ, and what is taught of him 
 in them . . 526 
 
 - All men’s rights, duties, and privileges 
 
 in sacred things, are fixed and limited by 
 divine institution . ‘ - 528 
 Seeing Christ himself had no right to 
 minister at the material altar, the re-in- 
 troduction of such altars, is inconsis- 
 
 tent with the perpetual continuance of . 
 his priesthood . . ; “ ἀν ae 
 
 Verse 14, 
 
 . It pleaseth God to give sufficient evi- 
 
 dence unto the accomplishment of his 
 promise . . - : -  « 530 
 Divine revelation gives bounds, posi- 
 tively and negatively, unto the worship 
 of God. . . : . . 531 
 
 Verse 15—17. 
 
 Present truths are earnestly’ to be 
 pleaded and contended for Ξ - 533 
 Important truths should be strongl 
 confirmed . 534 
 
 . Arguments that are equally true, may 
 
 yet on the account of evidence, not be 
 equally cogent . : ib. 
 
 .In the confirmation of the truth, we 
 
 may use every help that is true and sea- 
 sonable, though some of them may be 
 more effectual unto our end than others ib. 
 
 . What seemed to be wanting unto 
 
 Christ, in his entrance into any of his 
 offices, or in the discharge of them, 
 was on the account of a greater glory 558 
 
xil 
 
 Doctrine. 
 6. The eternal continuance of Christ’s 
 person, gives eternal continuance and 
 efficacy unto his office . : ἊΝ 
 7. Τὸ mcke new priests in the church, is 
 virtually to renounce the faith of his 
 living for ever as our priest, or to sup- 
 pose that he is not sufficient to the 
 discharge of his office . : : 
 8. The alteration that God made in the 
 church, by the introduction of the 
 priesthood of Christ, was progressive 
 towards its perfection ‘ ᾿ - 
 
 Verses 18, 19. 
 
 1. It is a matter of the highest nature and 
 importance, to set up, take away, or re- 
 move any thing from, or change any 
 thing in the worshipof God . . 
 
 2, The revelation of the will of God, in 
 
 things relating unto his worship, is very 
 
 difficultly received, where the minds of 
 men are prepossessed with prejudices 
 and traditions . . . . ᾿ 
 
 . The only securing principle in all 
 
 things of this nature, is to preserve our 
 
 souls in an entire subjection unto the 
 authority of Christ, and unto his alone 
 
 4, The introduction into the church, of 
 what is better and more full of grace, 
 in the same kind with what went before, 
 doth disannul what so preceded ; but 
 the bringing in of that which is not 
 better, which doth not communicate 
 more grace, doth notdo so ; . 
 
 δ. If God would disannul every thing 
 that was weak and unprofitable in his 
 service, though originally of his own 
 appointment, because it did not exhibit 
 the grace he intended, he will much 
 more condemn any thing of the same 
 kind that isinvented by men . . 
 
 6. It is in vain for any man to look for 
 that from the law, now it is abolished, 
 which it could not effect in its best es- 
 tate : : . . . - 
 
 7. When God hath designed any gracious 
 end towards the church, it shall not fail 
 nor his work cease for want of effectual 
 means to accomplish it . . 
 
 8. Believers of old who lived under the 
 law, did not live upon the law, but 
 upon the hope of Christ, or Christ 
 hoped for ° . Ξ ; . 
 
 9. The Lord Christ by his priesthood and 
 sacrifice, makes perfect the church, and 
 all things belonging thereunto ‘ 
 
 10. Out of Christ, or without him, all 
 mankind are at an inconceivable dis- 
 tance from God : ° ἢ 
 
 11. It is aneffect of infinite condescension 
 and grace, that God would appoint a 
 way of recovery for those who had wil- 
 fully cast themselves into this woeful 
 distance from him ° . : 
 
 12. Al! our approximation unto God in 
 any kind, all our approaches unto him 
 
 ῳ 
 
 Pace. 
 
 542 
 
 ib. 
 
 ab. 
 
 549 
 
 ib. 
 
 550 
 
 554 
 
 ib. 
 
 559 
 
 561 
 
 ib. 
 
 564 
 
 ib. 
 
 τ CONTENTS. δ: 
 
 Doctrine. 
 in holy worship, are by him alone who 
 was the blessed hope of the saints under 
 the Old Testament, and is the life of 
 them under the New ‘ . ὃ 
 
 Verses 20—22. 
 
 1. The faith, comfort, honour, and safety 
 of the church, depends much on every 
 particular remark that God hath put 
 upon any of the offices of Christ, or 
 whatever belongs thereto . : Ἶ 
 
 2. Nothing was wanting on the part of 
 God, that might give eminency, sta- 
 bility, glory, and efficacy, to the priest- 
 hood of Christ . : 4 . 
 
 3. Although the decrees and purposes of 
 God were always firm and immutable, 
 yet there was no fixed state of outward 
 dispensations, none confirmed with an 
 oath, until Christ came . 3 ‘ 
 
 4, Although God granted great privileges 
 unto the church under the Old Testa- 
 ment, yet still in every instance he 
 withheld that which was the principle, 
 and should have given perfection to 
 what he did grant. He made them 
 priests, but without an oath. . 
 
 5. God by his oath declares the determi- 
 nation of his sovereign pleasure unto 
 the object of it : : . δ 
 
 6. Christ’s being made a priest by the oath 
 of God for ever, is a solid foundation 
 of peace and consolation to the church 
 
 7. All the transactions between the Fa- 
 ther and the Son, concerning his offices, 
 undertakings, and the work of our re- 
 demption, have respect unto the faith 
 of the church, and are declared for 
 our consolation : Α . ὃ 
 
 8. How good and glorious soever any 
 thing may appear to be, or really be, 
 in the worship of God, or as a way of 
 our coming to him, or walking before 
 him ; if it be not ratified in and by the 
 immediate suretiship of Christ, it must 
 give way unto that which is better ; it 
 could be neither durable in itself, nor 
 make any thing perfect in them that 
 made use of it ὃ . Ξ ° 
 
 9. All the privileges, benefits, and advan- 
 tages of the offices and mediation of 
 Christ, will not avail us, unless we re- 
 duce them all unto faith in his person 
 
 10. The whole undertaking of Christ, 
 and the whole efficacy of the discharge 
 of his office, depends on the appoint- 
 ment of God : fe : : 
 
 11. The stability of the new covenant 
 depends on the suretiship of Christ, 
 and is secured to believers thereby . 
 
 12. The Lord Christ’s undertaking to be 
 our surety, gives the highest obligation 
 to all duties of obedience according to 
 the covenant . : : : . 
 
 Pace. 
 
 565 
 
 568 
 
 569 
 
 5171 
 
 573 
 
 ib. 
 
 ib. . 
 
 ib. 
 
 578 
 
 579 
 
 680 
 
 588 
 
 591 
 
CONTENTS. 
 
 Doctrine. 
 Verses 23—25. 
 
 1. God will not fail to provide instru- 
 ments for his work that he hath to ac- 
 complish ‘ : . . . 
 
 2. There is such a necessity of the con- 
 tinual administration of the sacerdotal 
 office in behalf of the church, that the 
 interruption of it by the death of the 
 priests, was an argument of the weak- 
 ness of that priesthood . : . 
 
 3. The perpetuity of the priesthood of 
 Christ depends on his own perpetual life 
 
 4, The perpetuity of the priesthood of 
 Christ, as unchangeably exercised in 
 his own person, is a principal part of 
 the glory of that office . . τ 
 
 5. The addition of sacrificing priests as 
 vicars of, or substitutes unto Christ, in 
 the discharge of his office, destroys his 
 priesthood, as tothe principal eminency 
 of it, above that of the Levitical priest- 
 hood : . Ξ : : 
 
 6. Considerations of the person and offi- 
 ces of Christ, ought to be improved 
 unto the strengthening of the faith, and 
 increase of the consolation of the 
 
 _church . : : : - 5 
 
 7. The consideration of the office-power 
 of Christ, is of great use unto the faith 
 of the church ‘ ᾿ : - 
 
 8. It is good to secure this first ground 
 of evangelical faith, that the Lord 
 Christ, as vested with his offices and 
 in the exercise of them, is able to save 
 us . : : - : . ‘ 
 
 9. Whatever hinderances and difficulties 
 lie in the way of the salvation of be- 
 lievers, whatever oppositions do rise 
 against it, the Lord Christ is able, by 
 virtue of his sacerdotal office, and in 
 the exercise of it, to carry the work 
 through them all to eternal perfec- 
 tion . - : : : - 
 
 10. The salvation of ail sincere gospel 
 worshippers, is secured by the actings 
 of Christ in the discharge of his priestly 
 office . : : Ξ 3 : 
 
 11. Attendance unto the service, the wor- 
 ship of God in the gospel, is required 
 to interest us in the saving care and 
 power of our high priest . : : 
 
 12. Those who endeavour to come unto 
 God in any*other way but by Christ, 
 as by saints and angels, may do well 
 to consider, whether they have any 
 such office in heaven, as by virtue 
 whereof, they are able to save them to 
 the uttermost . . = . 
 
 15, It is a matter of strong consolation 
 to the church, that Christ lives in hea- 
 ven for us ᾿ Ξ . : : 
 
 14, So great and glorious is the work οἵ 
 saving believers unto the utmost, that 
 it is necessary that the Lord Christ 
 should lead a mediatory life in hea- 
 
 Pace, 
 
 594 
 
 595 
 599 
 
 ib. 
 
 600 
 
 601 
 
 602 
 
 605 
 
 606 
 
 ib. 
 
 Doctrine. 
 ven, for the perfecting ‘and accom- 
 plishment of it. He lives for ever 
 to make intercession for us. 2 
 
 15. The most glorious prospect that we 
 can take into the things that are within 
 the veil, into the remaining transac- 
 tions of the work of our salvation in 
 the most holy place, is in the repre- 
 sentation that is made unto us of the 
 intercession of Christ ὃ : 
 
 16. The intercession of Christ, is the 
 great evidence of the continuance of 
 his love and care, his pity and com- 
 passion towards his church. ὃ 
 
 Verse 26. 
 
 1. God, in his infinite wisdom, love, and 
 grace, gave us such a high priest, as 
 in the qualifications of his person, the 
 glory of his condition, and the dis- 
 charge of his office, was every way 
 suited to deliver us from the state 
 of apostasy, sin, and misery, and to 
 bring us unto himself through a per- 
 fect salvation . ; . - - 
 
 2, Although these properties of our high 
 priest are principally to be considered 
 as rendering him meet to be our high 
 priest, yet are they also to be consi- 
 dered as an exemplar and idea of that 
 holiness and innocency which we 
 ought to be conformable to . 
 
 3. Seeing all these properties were re- 
 quired unto Christ, and in him, that he 
 might be our high priest, he was all 
 that he is here said to be for us, and for 
 our sakes; and benefit from them doth 
 redound unto us . : : 
 
 4, The infinite grace and wisdom of 
 God, are always to be admired by 
 us in providing such a high priest as 
 was every way meet for us, with re- 
 spect unto the great end of his office, 
 namely, the bringing of us unto him- 
 self : Α - - - - 
 
 5. The dignity, duty, and safety of the 
 gospel church, depend solely on the 
 nature, the qualifications, and the ex- 
 altation of our high priest : 
 
 6. If such a high priest became us, was 
 needful to us, for the establishment of 
 the new covenant, and the communi- 
 cation of the grace thereof to the 
 church, then all persons, Christ alone 
 excepted, are absolutely excluded from 
 all interest in this priesthood . : 
 
 7. If we consider aright what it is that 
 we stand in need of, and what God 
 hath provided for us, that we may be 
 brought unto him in his glory, we 
 shall find it our wisdom to forego all 
 other expectations, and to betake our- 
 selves unto Christ alone . . . 
 
 Verses 27, 28. 
 1. No sinful man was meet to offer the 
 
 xill 
 
 Pace. 
 
 618 
 
 619 
 
 620 
 
 623 
 
 ib. 
 
 ib. 
 
 634 
 
Xlv 
 
 DocrrinE. 
 great expiatory sacrifice for the church ; 
 much less is any sinful man fit to offer 
 Christ himself ° - : : 
 
 2, The excellency of Christ’s person and 
 
 riesthood, freed him in his offering 
 from many things that the Levitical 
 priesthood was obliged unto. 
 
 3. No sacrifice could bring us to God, 
 and save the church to the utmost, but 
 that wherein the Son of God himself 
 was both priest and offering. : 
 
 4. It was burdensome and heavy work to 
 attain relief against sin, and settled 
 peace of conscience, under the old 
 priesthood, attended with so many 
 weaknesses and infirmities . - 
 
 5. There never was, nor ever can be, any 
 more than two sorts of priests in the 
 church, the one made by the law, the 
 other by the oath of God : ; 
 
 6. As the bringing in of the priesthood 
 
 of Christ after the law, and the priest- 
 hood constituted thereby, did abrogate 
 and disannul it: so the bringing in of 
 another priesthood after his, will abro- 
 gate and disannul that also - 5 
 
 7. Plurality of priests under the gospel, 
 overthrows the whole argument of 
 the apostle in this place, and if we 
 have yet priests that have infirmities, 
 they are made by the law, and not 
 
 by the gospel : - . - 
 
 8. The sum of the difference between the 
 law and the gospel, is issued in the 
 difference between the priests of the 
 one and the other state, which is in- 
 conceivably great . 3 ° - 
 
 9. The great foundation of our faith, and 
 the hinge whereon all our consolation 
 depends, is this, that our high priest is 
 the Sonof God . : : . 
 
 10. The everlasting continuance of the 
 Lord Christ in his office, is secured by 
 the oath of God . . . . 
 
 CHAPTER VIII. 
 
 Verse 1. 
 1, When the nature and weight of the 
 matter treated of, or the variety of ar- 
 guments wherein it is concerned, do 
 require that our discourse of it should 
 be drawn forth toa length more than 
 ordinary, it is useful to refresh the 
 minds, and relieve the memories of 
 our hearers, by a brief recapitulation 
 of the things insisted on . : - 
 2. When doctrines are important, and 
 such as the eternal welfare of the souls 
 of men are immediately concerned in, 
 we are by all means to endeavour an 
 impression of them on the minds of 
 our hearers. ᾿ ; ὃ : 
 9. The principal glory of the priestly 
 office of Christ, depends on the glori- 
 ous exaltation of his person 
 
 Pace. 
 
 644 
 
 ab. 
 
 ib. 
 
 645 
 
 650 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 
 651 
 
 653 
 
 ib. 
 
 657 
 
 CONTENTS. 
 
 DoctRINE. 
 VERSE 2. 
 
 1. The Lord Christ, in the height of his 
 glory, condescends to discharge the 
 office of a public minister in the be- 
 half of the church . . : 
 
 2. All spiritually sacred and holy 
 are laid up in Christ ς : : 
 
 3. He hath the ministration of all these 
 holy things committed to him... 
 
 4. The human nature of Christ is the 
 only true tabernacle, wherein God 
 would dwell personally and substan- 
 tially . : . : - . 
 
 5. The church hath lost nothing by the 
 removal of the old tabernacle, and tem- 
 ple, all being supplied by the sanctuary, 
 true tabernacle, and minister thereof 
 
 6. We are to look for the gracious pre- 
 sence of Godin Christ only. 2 
 
 7. It is by Christ alone that we can make 
 our approach unto God in his worship 
 
 8. It was an institution of God, that the 
 people in all their distresses should 
 look unto, and make their supplica- 
 tions towards the tabernacle, or holy 
 temple . : : - . : 
 
 9. If any one else can offer the body of 
 Christ, he also is the minister of the 
 true tabernacle : . - - 
 
 VERSE 9. 
 
 1. God’s ordination of appointment gives 
 rules, measures, and ends, unto all 
 sacred offices and employments - 
 
 2. There is no approach unto God, with- 
 out continual respect unto sacrifice and 
 atonement : . Ξ . ° 
 
 3. There was no salvation to be had for 
 us, no, not by Jesus Christ himself, 
 without his sacrifice and oblation . 
 
 4, As God designed unto the Lord Christ 
 the work which he had to do, so he 
 provided for him, and furnished him 
 with whatever was necessary there- 
 unto - = ° . . 5 
 
 5. The Lord Christ being to save the 
 church in the way of office, he was 
 not to be spared in any thing necessary 
 thereunto : 3 ᾿ 5 
 
 6. Whatever state or condition we are 
 called unto, what is necessary unto 
 that state, is indispensably required of 
 us 4 : 
 
 things 
 
 VERSE 4. 
 
 1. God’s institutions, rightly stated, do 
 
 never interfere ὃ 5 : ᾿ 
 2. The discharge of all the parts and du- 
 
 ties of the priestly office of Christ, in 
 
 their proper order, ‘was needful unto 
 
 the salvation of the church 
 Verse 5. 
 1. God alone limits the signification and 
 use of all his own institutions . Ξ 
 
 2. It is an honour to be employed in any 
 
 Pace. 
 
 661 
 
 666 
 
 ib. 
 
 ib. 
 
 667 
 
 668 
 ib. 
 
 ab. 
 
 ib. 
 
 670 
 
 ib. 
 
 674 
 
 678 
 
 ab. 
 
 681 
 
CONTENTS. 
 
 Docrrine. 
 sacred service that belongs unto the 
 worship of God, though it be of an 
 inferior nature unto other parts of it 
 
 3. So great was the glory of heavenly 
 ministration in the mediation of Jesus 
 Christ, that God would not at once 
 bring it forth in the church, until he 
 had prepared the minds of men by 
 types, shadows, examples, and repre- 
 sentations of it 
 
 4, Our utmost care and diligence in the 
 consideration of the mind of God, 
 required in all that we do about his 
 worship - : ; . 
 
 Verse 6. 
 
 1. God, in his infinite wisdom, gives pro- 
 per times and seasons to all his dis- 
 pensations to, and towards the church 
 
 2. The whole office of Christ was design- 
 ed to the accomplishment of the will 
 and dispensation of the grace of God 
 
 3. The condescension of the Son of God 
 to undertake the office of the ministry 
 on our behalf, is unspeakable, and for 
 ever to be admired . 
 
 4. The Lord Christ by undertaking this 
 office of the ministry, hath consecrated 
 and made honourable that office unto 
 all that are rightly called unto it, and 
 do rightly discharge it. . 
 
 5. The exaltation of the human nature 
 of Christ, into the office of this glori- 
 ous ministry, depended solely on the 
 sovereign wisdom, grace, and love of 
 God . : - 
 
 6. It is our duty and our safety to acqul- 
 esce universally and absolutely in the 
 ministry of Jesus Christ . . 
 
 7. The provision of a mediator between 
 God and man, was an effect of infinite 
 wisdom and grace . : . 
 
 8. There is infinite grace in every divine 
 covenant, inasmuch as it is established 
 on promises 
 
 9. The promises of the covenant of erace 
 are better than those of any other cove- 
 nant - 
 
 10. Although one "state of the church hath 
 had great advantages and privileges 
 above another, yet no state had whereof 
 to complain, while they observed the 
 terms prescribed unto them. 
 
 11. The state of the gospel, or of the 
 church under the New Testament, is 
 accompanied with the highest spiritual 
 privileges and advantages that it is ca- 
 pable of inthis world . . . 
 
 VERSE 7. 
 
 1, Whatever God had done before for the 
 church, yet he ceased’not in his wisdom 
 and grace, until he had made it par- 
 taker of the best and most blessed con- 
 
 dition whereof in this world it is capa- 
 ble ᾽ . . e s ° 
 
 Pace. 
 
 683 
 
 ib. 
 
 685 
 
 692 
 
 ib. 
 
 693 
 
 ib. 
 
 694 
 
 695 
 
 699 
 
 707 
 
 ib. 
 
 734 
 
 738 
 
 Doctrine. 
 2. Let those unto whom the terms of the 
 new covenant are proposed in the gos- 
 pel, take heed to themselves, that they 
 sincerely embrace and improve them, 
 for there is neither promise nor hopes 
 of any farther or fuller administration 
 of grace. = . ° . 
 
 Verse 8. 
 
 1. God hath ofttimes just cause to com- 
 plain of his people, when yet he will 
 not utterly cast them off . 
 
 2. It is the duty of the church to take 
 deep notice of God’s complaints of 
 them ς 
 
 3. God often surpriseth the church with 
 promises of grace and mercy 
 
 4. ‘He saith,’ that is, 777° ON, ‘ saith the 
 Lord,’ is the formal object of our faith 
 and obedience . . 
 
 5. Where God placeth a note of observa- 
 tion and attention, we should carefully 
 fix our faith and consideration . : 
 
 6. The things and concerns of the new 
 covenant, are all of them objects of the 
 best of our consideration . 
 
 7. There is a time limited and fixed for 
 the accomplishment of all the promises 
 of God, and all the purposes of his 
 grace towards the church 
 
 8. The new covenant, as collecting into 
 one all the promises of grace given from 
 the foundation of the world, accom- 
 plished in the actual exhibition of 
 Christ, and confirmed in his death, and 
 by the sacrifice of his blood, and 
 thereby becoming the sole rule of new 
 spiritual ordinances of worship ,suited 
 thereunto, was the great object of the 
 faith of the saints of the Old Testament, 
 and is the great foundation of all our 
 present mercies 
 
 9. All the efficacy and ἘΠῚ of the new 
 covenant, do originally arise from, and 
 are resolved into, the Author and su- 
 preme Cause of it, which is God 
 himself . : 
 
 10. The covenant of grace in Christ, ἢ is 
 made only with the Israel of God, the 
 church of the elect 
 
 11. Those whoare first and most advanced 
 as to outward privileges, are oftentimes 
 last and least advantaged by the re 
 and mercy of them . . . 
 
 Verse 9. 
 
 1. The grace and glory of the new cove- 
 nant, are much set off and manifested 
 by the comparing of it with the old . 
 
 2, All God’s works are equally good and 
 holy in themselves, but as unto the use 
 and advantage of the church, he is 
 pleased to make some of them means 
 of communicating more grace than 
 others . - . - . ° 
 
 XV 
 
 Pace. 
 
 739 
 
 741 
 
 ib. 
 
 744 
 
 . 746 
 
 749 
 
 751 
 
 th. 
 
 754 
 
 ib. 
 
χνὶ 
 
 Pace. 
 
 Doctrine. ate 
 3. Though God makes an alteration in 
 
 any of his works, ordinances of wor- 
 ship, or institutions, yet he never 
 changeth his intention, or the purpose 
 of his will > ‘ : eee 
 
 4. The disposal of mercies and privileges 
 as unto times, persons, seasons, 1S 
 wholly in the hand and power of God 
 
 5. Sins have their aggravations from mer- 
 cies received . : ‘ ᾿ . 
 
 6. Nothing but effectual grace will secure 
 our covenant-obedience one moment. 
 
 7. No covenant between God and man 
 ever was, or ever could be, stable and 
 effectual, as unto the ends of it, that 
 was not made and confirmed in Christ 
 
 8. No external administration of a cove- 
 nant of God’s own making, no obliga- 
 tion of mercy on the minds of men, 
 can enable them unto steadfastness in 
 covenant-obedience, without an effect- 
 ual influence of grace from and by 
 Jesus Christ . Ξ : 
 
 9, God, in making a covenant with any, 
 in proposing the terms of it, retains his 
 right and authority to deal with persons 
 according to their deportment in and 
 towards that covenant . - ° 
 
 10. God's casting men out of his special 
 care upon the breach of his covenant, 
 is the highest judgment that in this 
 world can fall on any persons . . 
 
 Verses 10---12, 
 
 1. The covenant of grace, as reduced 
 into the form of a testament, confirmed 
 by the blood of Christ, doth not de- 
 pend on any condition or qualification 
 in our persons, but in a free grant and 
 donation of God, and so are all the 
 good things prepared in it ey ee 
 
 2. The precepts of the old covenant, are 
 all turned into promises under the new 
 
 3. All things in the new covenant, being 
 proposed unto us by the way of pro- 
 mise, it is by faith alone that we may 
 attain a participation of them . : 
 
 4, Sense of the loss of an interest in, and 
 participation of, the benefits of the old 
 covenant, is the best preparation for 
 receiving the mercies of the new. 
 
 5. God himself, in and by his own so- 
 vereign wisdom, grace, goodness, all- 
 sufficiency, and power, is to be consi- 
 dered as the only cause and author of 
 the new covenant . ; : . 
 
 6. The grace of our Lord Jesus Christ, 
 in the new covenant, in its being, ex- 
 istence, and healing efficacy, is as large 
 and extensive to repair our natures, as 
 sin is, in its residence and power, to 
 deprave them . ᾿ 5 Ά 
 
 7. All the beginnings and entrances into 
 the saving knowledge of God, and 
 thereon of obedience unto him, are 
 effects of the grace of the covenant . 
 
 763 
 
 ab. 
 
 ib. 
 
 ib. 
 
 768 
 ib. 
 
 1b, 
 
 ἐν. 
 
 ab, 
 
 777 
 
 778 
 
 CONTENTS. 
 
 Doctrine. 
 8. The work of grace in the new cove- 
 nant, passeth on the whole soul in all 
 its faculties, powers, and affections, 
 unto their change and renovation. 
 9. To take away the necessity and efhi- 
 cacy of renewing, changing, sanciity- 
 ing grace, consisting in an internal, 
 efficacious operation of the principics, 
 habits, and acts of internal grace and 
 _ obedience, is plainly to overthrow and 
 reject the new covenant . : . 
 10. We bring nothing to the new cove- 
 nant but our hearts, as tables to be 
 written in, with the sense of the insuffi- 
 ciency of the precepts and promises of 
 the law, with respect to our own ability 
 to comply with them : p 3 
 11. The Lord Christ, God and man, un- 
 dertaking to be the mediator between 
 God and man, and a surety on our 
 behalf, is the spring and head of the 
 new covenant, which is made and 68- 
 tablished with us in him . 5 : 
 12, As nothing less than God becomin 
 our God, could relieve, help, and save 
 us, so nothing more can be required 
 thereunto . : : eo. 
 13. The efficacy, security, and glory of 
 this covenant, depend originally on the 
 nature of God, immediately and actually 
 on the mediation of Christ : . 
 14. It is from the engagement of the pro- 
 perties of the divine nature, that this 
 covenant is ordered in all things and 
 sure : : : δ : : 
 15. As the grace of this covenant is in- 
 expressible, so are the obligations it 
 puts upon us unto obedience . : 
 16. God doth as well undertake for our 
 being his people, as he doth for his 
 being our God - Ε . ° 
 17. Those whom God makes a covenant 
 withal, are his in a peculiar man- 
 ner Ἶ 5 - : : : 
 18. The instructive ministry of the old 
 testament, as it was such, and as it 
 had respect to the carnal rites thereof, 
 was a ministry of the letter, and not 
 of the Spirit, which did not really 
 effect in the hearts of men the things 
 which it taught , . - Ξ 
 19. There is a duty incumbent on every 
 man to instruct others, according to 
 his ability and opportunity, in the 
 knowledge of God . é : 5 
 20. It is the Spirit of grace alone, as 
 promised in the new covenant, which 
 frees the church from a laborious, but 
 ineffectual way of teaching . ς 
 21. There was a hidden treasure of divine 
 wisdom, of the knowledge of God, laid 
 up in the mystical revelations and 
 institutions of theOld Testament,which 
 the people were not then able ‘to look 
 into, nor to comprehend . : . 
 22. The whole knowledge of God in 
 
 Pacer. 
 
 ira 
 
 ib. 
 
 ib. 
 
 782 
 
 783 
 
 ab. 
 
 ib. 
 
 ib. 
 
 784 
 
 tb. 
 
 791 
 
 ib. 
 
 wb. 
 
 792 
 
Doctrine. 1 3 
 Christ, is both plainly revealed, and 
 savingly communicated, by virtue of 
 the new covenant, unto them who 
 do believe . 
 
 23. There are, and ever were, different 
 degrees of persons in the church, as 
 unto the saving knowledge of God . 
 
 24. Where there is not some degree 
 saving knowledge, there no interest in 
 the new covenant can be pretended . 
 
 25. The full and clear declaration 
 God, as he is to be known of us i 
 this life, is a privilege reserved for, 
 and belonging unto, the cer of the 
 New Testament . 
 
 26. To know God as he is revealed in 
 Christ; is the highest privilege whereof 
 in this life we can be made partakers 
 
 27. Persons destitute of this saving know- 
 ledge, are utter strangers unto the 
 covenant of grace . . 
 
 28, Free, sovereign and undeserved grace 
 
 CONTENTS. 
 
 AGE. 
 
 ib. 
 
 793 
 
 1b. 
 
 ab. 
 
 Doctrine. 
 in the pardon of sin, is the original 
 spring and foundation of all covenant 
 mercies and blessings - 
 
 29. The new covenant is made only with 
 them who effectually and eventually 
 are made ara of the grace of 
 ΤΟΝ 
 
 80. The agpravations of sin are great and 
 many, which the consciences of con- 
 
 XVil 
 
 Pace. 
 
 795 
 
 796 
 
 vineed sinners ought to have regard unto 798 
 
 31. There is grace and mercy in the new 
 covenant provided for all sorts of sins, 
 and all aggravations of them, if this 
 grace and mercy be received in a 
 due manner. 
 
 32. Aggravations of sin do ‘glorify grace 
 in pardon . 
 
 33. We cannot ’ understand aright the 
 glory and excellency of pardoning 
 mercy unless we are convinced of the 
 greatness and vileness of our sins, in 
 all their aggravations. . : 3 
 
 ib. 
 
 1b. 
 
ΑΝ 
 
 EX POSITION, 
 
 ETC. 
 
 CHAPTER V. 
 
 THERE are three general parts of this chapter. First. A description 
 of the office and duties of a high priest, ver. 1—4. Secondly. The 
 application of this general description to the person and priesthood of 
 Jesus Christ in particular, ver. 5—10. Thirdly. An occasional diver- 
 sion into a reproof of, and expostulation with the Hebrews, for and 
 about their backwardness in learning the mysteries of the gospel; 
 begun in this, and carried on in the beginning of the next chapter, 
 ver. L1—14. 
 
 First. In the first part, the general description of a high priest is 
 given, 1. From his original, ‘ he is taken from among men.’ 2. From 
 the nature of his office,‘ he is ordained for men in things pertaining 
 unto God.’ 3. From the especial end of it, ‘to offer both oifts and 
 ‘sacrifices for sin,’ ver. 1. 4. From the qualification of his person for 
 the discharge of his office, ‘for he must be one that can have com- 
 passion on the ignorant, and them that are out of the way; where- 
 unto is subjoined the ground of that qualification, ‘for he also him- 
 self is compassed with infirmity, ver. 2. 5. From the continual duty 
 arising from his office and personal qualification for it, in respect of 
 others and himself, ver. 3. “ον by reason hereof, he ought as for the 
 people, so also for himself to offer for sins. 6. From his call to his 
 office, which is, 1. Asserted to be from God, ‘ and no man taketh this 
 honour to himself but he that is called of God.’ 2. Exemplified in 
 the instance of Aaron’s, ‘as was Aaron.’ 
 
 Secondly. The azodocre, or ‘ application’ of this description to the 
 person of Jesus Christ, which is the second part of the chapter, is not 
 to show an exact conformity thereunto, as though all things should be 
 the same, and even or equal, in the high priest which he had described, 
 and in him whom he would now represent to them. This would have 
 been contrary to the design of the apostle. For the description he 
 hath given us of a high priest, is of him, or such an one as the 
 Hebrews had, under the law. And his purpose was to show them how 
 much more excellent a Priest he was of whom he treated. There 
 must therefore of necessity be sundry differences between them. Where- 
 fore in the application of this description of a legal high priest to the 
 person and office of Christ, three things, (as we shall show afterwards 
 
 VOL. 111. B 
 
2 AN EXPOSITION OF THE (en ν. 
 
 in particular) the apostle aimeth at. 1. To demonstrate that there was 
 nothing essentially requisite to the constituting of any one to be a 
 high priest, or in the discharge of that office, but it was found in, aud 
 agrees to the Lord Jesus Christ. 2. Whatever was of weakness or in- 
 firmity in the high priest of old, on account of his infirm and frail 
 condition, that Jesus Christ was free from. 3. That he had in this 
 office several preeminences and advantages, which the old high priest 
 was not partaker of, nor sharer in; which things will in our progress 
 be explained. Hence the application made by the apostle of the pre- 
 ceding description, is not to be expected such as should exactly corres- 
 pond with it, in all particulars. Wherefore, _ Gane 
 
 1. By an ὕστερον πρότερον, he insisteth first in the application, on 
 the last instance of his description ; namely, the call of a high priest. 
 And this as to the person of Christ is expressed, 1. Negatively, “he 
 glorified not himself to be made a priest.’ 2. Positively, it was of 
 God, which he proves by a double testimony, one from Ps. 1..-7,.-the 
 other from Ps. cx. 4—6. 
 
 2. On the discharge of his office whereunto he was so called of God ; 
 which he describes, 1. From the season of it, ‘it was in the days of 
 his flesh.’ 2. The manner of its performance, he offered up ‘ prayers- 
 and supplications with strong cries and tears.’ 3. The general issue 
 of it, ‘he was heard in that he feared, ver. 7. 
 
 3. He proceeds by the anticipation of an objection, and therein the 
 declaration of a singular preeminence that he had above all other 
 priests, with the love and condescension with which the discharge of 
 his office was accompanied, together with the great benefit which en- 
 sued thereon, ‘Though he were a Son, yet learned he obedience by 
 the things which he suffered,’ ver. 8. 
 
 4, The glorious end of his priesthood, manifesting the incomparable 
 excellency of it, above that of Aaron, is expressed ver. 9. ΑἹ] issuing, 
 
 5. Ina summary description of his call and office, as he intends 
 afterwards to enlarge on them, ver. 10. 
 
 Thirdly. The third part of the chapter contains a diversion to a 
 reproof of, and expostulation with the Hebrews, about the things con- 
 cerning which he intended to treat with them, wherein is expressed, 
 1. The occasion ; and that, First. On the part of the things which he 
 treated about, not absolutely, but with respect to them. ‘Of whom 
 we have many things to say, and hard to be uttered.’ Secondly. On 
 their part, ‘ seeing that ye are dull of hearing,’ ver. 11. 2, This fault 
 of theirs, occasioning their reproof, is ageravated, First. From the 
 means and advantages to the contrary which they had enjoyed, ver. 12. 
 Secondly. By a particular elegant description of the nature of that 
 weakness, evil, and defect which he blamed in them, ver. 12, 19. 
 Thirdly. By a declaration of the contrary virtue, the want whereof in 
 them he complains of, ver. 14. 
 
 This is the substance of the discourses of this chapter, considered 
 apart by themselves. _We must also inquire into their relation to those 
 pregoing, and the design of the apostle in them, which is twofold. 
 
 or, 
 
 Pirst, They have respect to his general purpose and aim. And 
 
VER. 1,] EPISTLE TO THE HEBREWS. 3 
 
 herein they contain an entrance into a full and particular description 
 of the sacerdotal office of Christ, with the excellency of it, and the 
 benefits which thereby redound to the church. This was the principal 
 intention of the apostle in the writing of the epistle; for besides the 
 excellency of the doctrine hereof in itself, and the inestimable benefits 
 which the whole church received thereby, it was peculiarly on many 
 - reasons necessary for the Hebrews, as hath been shown. Wherefore 
 in the first chapter he lays down a description of the person of Christ, 
 who under the New Testament, is vested with all those sacred offices, 
 in and over the church of God, which were typically exercised by 
 cthers under the Old. Of these offices, in the second, third, and fourth 
 chapters, he more particularly treats of his kingly and prophetical ; 
 comparing him therein with Moses and Joshua, showing in sundry in- 
 stances his preeminence above them. He had also by the way inter- 
 serted several things concerning his sacerdotal office; with a general 
 description whereof, and declaration of the advantage of the church 
 thereby, he closeth the foregoing chapter. 
 
 In all these things, it was the purpose of the apostle not to handle 
 them absolutely, but with respect to that exercise of them, which by 
 God’s appointment was in use in the church of the Hebrews under the 
 Old Testament, for that the nature of his treaty with them did require. 
 And herein he effected two things both opposite to his principal end. 
 For, 1. He declares what it was in all those institutions, which God 
 intended to instruct them in, seeing they were all shadows of good 
 things tocome. So he lets them know that whatever esteem they had 
 of them, and however they rested in them, they were not appointed 
 for their own sakes, but only for a time to fore-signify what was now 
 in the person and mediation of Christ, actually and really exhibited to 
 them. 2. He makes it evident how exceedingly the way and worship 
 of God which they were now called to, and made partakers of under 
 the gospel, did excel those which before they were entrusted with ; 
 whence the conclusion was easy and unavoidable, to the necessity of 
 their steadfastness in the profession of the gospel, the principal thing 
 aimed at in the whole. 
 
 On these grounds the apostle undertaketh a comparison between the 
 priesthood of Aaron and his successors, with that of Jesus Christ 
 which was prefigured thereby. And this he doth with respect to both 
 ends. mentioned. For First. He shows them how they were of old 
 instructed in the nature and use of that priesthood, which according 
 to the promise of God,was to be introduced, and erected in the church, 
 in the person of his Son. Hence he lays down sundry things which 
 they knew to belong to the priesthood of old, whence they might learn 
 somewhat, yea much, of the nature of this now exhibited, seeing they 
 were instituted on purpose to declare it, although they did it but ob- 
 scurely. And then also he makes known the excellency of this priest- 
 hood of Christ, above that of old, as the substance excels the shadow, 
 _and the permanent thing represented, the obscure and fading repre- 
 sentations of it. To the handling of these things an entrance is here 
 made, which with sundry occasional diversions is pursued to the end 
 of the tenth chapter. Ἶ 
 
 Β 
 
4 AN EXPOSITION OF THE ‘[cH. Vv. 
 
 Secondly. In particular, the present discourse of this chapter hath 
 relation to what immediately precedes in the close of the foregoing. 
 ‘For having therein proposed to their consideration the priestly office of 
 Christ, and given a glorious description of it in general, with respect 
 to his person, and exaltation, he shows how greatly this conduced to 
 the advantage and consolation of the church, as may be seen in the 
 text, and our exposition of iti Po confirm what he had so proposed, 
 and to strengthen our faith in the expectation of the benefits expressed, 
 he enters on a particular description of that office as exercised by 
 Christ. And in this respect, the ensuing discourse renders the reasons, 
 and gives the grounds of what he had immediately before laid down 
 
 and declared. 
 
 T e 
 Ver. 1.—TIlac yao αρχίερεὺυς; εξ ανθρωπων λαμξανομενος, ὑπερ 
 4 ς 
 ανθρωπων καθίσταται τα πρὸς τον Θεον; iva προσφερῃ δωρα τε καὶ 
 ϑυσιας ὑπερ ἁμαρτιων" 
 
 EE avSowrwy, Syr. xw2 ὋΞ 51: ‘who is of (or from amongst) ‘ the 
 sons of man.’ ‘Yeo avSpwrwy καδίισταται. Syr. ONp Nw) ὩΣ por, 
 ‘stands for men,’ that is, in their stead. Ta πρὸς τὸν Θεὸν. Syr- 
 jax amatt ps: fover the things which are of God,’ or which belong 
 to him, not so properly, as we shall see. Awpa.  Syr. x2anp, “ obla- 
 tions,’ offerings, a general name for all sacrifices. The Arabic renders 
 τα πρὸς Tov Θεον, ‘in the things that are offered to God,’ a good 
 sense of the words; and the Ethiopic, is ‘ appointed for men, with or 
 before God,’ that is to do for them what is to be done with God. 
 
 Ta προς τον Θεον, Vulg. Lat. In iis que sunt ad Deum, ‘in the 
 things appertaining to God,’ or which are to be done with him. So 
 Arias, ea que ad Deum, to the same purpose. Beza, in iis que sunt 
 apud Deum peragenda, ‘ in the things that are to be performed towards 
 God, more properly than ours ; and the Rhemists, ‘in the things apper- 
 taining to God ;’ for so do things innumerable on one account or other, 
 that are not here intended. 
 
 Ilac yao αρχιερευς' That is, dam yo 55: ‘Every chief or great 
 priest.’ Oras the Syriac nwa 35 55: ‘prince or chief of the priests.’ 
 The first mention of a high priest, is Lev. xxi. 10. yma drm ὙΠ: 
 ‘the priest that is great among his brethren.’ LXX. ὃ ἱερευς ὃ peyac 
 απὸ των αδελφων. Jun. Sacerdos qui maximus est fratrum suorum. 
 All the males of the family of Aaron were equal, and brethren, as to 
 the priesthood. But there was one, who was the head and prince of 
 the rest, whose office was not distinct from theirs ; but in the discharge 
 of it, and preparation for it, there were many things peculiarly appro- 
 priated to him. And these things are distinctly appointed and enume- 
 rated in several places. The whole office was first vested in him, the 
 remainder of the priests being as it were his present assistants, and a 
 nursery for a future succession. The whole nature of the type was 
 preserved in him alone. But as in one case, our apostle tells us of 
 these high priests themselves, that by the law they were many, that 
 15. In succession one after another, because they were not suffered ‘ to 
 continue by reason of death, ch. vii, 23. One single high priest had 
 
VER. 1.] EPISTLE TO THE HEBREWS. 5 
 
 been sufficient to have represented the priesthood of Christ; but be- 
 cause God would have that done constantly, during the continuance 
 of that church-state, and every individual person of them died in his 
 season, they were to be multiplied by succession. So because of their 
 weakness, and the multipled carnal services which they had to attend 
 to, no man was able to discharge the whole office, there were others 
 added to the high priest for the time being as his assistants, who were 
 in so far also types of Christ, as they were partakers of his office. 
 But because the office was principally collated on, and vested in the 
 high priest, and because many important parts of the duty of it were 
 appropriated to him; as also, because the glorious vestments peculiar 
 to the office, made for beauty and glory, to represent the excellency 
 and holiness of the person of Christ, were to be worn by none but 
 him ; he alone is singled out as the principal representative of the 
 Lord Christ in this office. And the high priest was a single person, 
 there was but one at one time, the better to typify the office of Christ. 
 It is true in the gospel there is mention τῶν ἀρχίερεων “ of the high 
 priests’ that then were, Matt. 11. 3, xvi. 21, which we render ‘chief 
 priests,’ So Sceva the father of the vagabond Exorcists is said to be 
 aoxepsuc, Acts xix. 14. But these were only such as were ex yevoue 
 αρχιίερατικου, Acts iv. 6, of the stock, and near kindred of him, (or that 
 family) who was at present high priest, or wherein at present the high 
 priesthood was. For out of them in an ordinary course a successor 
 was to be taken. It may be also, that those who were the heads or 
 chiefs of the several orders or courses of the priests, were then so 
 called. But absolutely by the law the high priest was but one at one 
 time. 
 
 And it is of the high priest according to the law of Moses, 
 that the apostle speaks. Grotius thinks otherwise. Non tan- 
 tum legem his respicit, sed et morem ante legem, cum aut primo- 
 geniti familiarum, aut a populis electi reges, inirent sacerdotium. ‘He 
 respects not only the law, but the manner before the law, when 
 the first-born of the families, or kings chosen by the people, took and 
 exercised the priesthood.’ But itis of a high priest distinctly, con- 
 cerning whom the apostle speaks. And that there were any such 
 among the peo le of God, either by natural descent, or the consent of 
 many before the law, is not true. And this supposition is contrary to 
 the design of the apostle, who treats with the Hebrews about the 
 privileges and priesthood which they enjoyed by virtue of the law of 
 Moses. So he says expressly, ch. vi. 11. ‘If perfection were by 
 the Levitical priesthood.’ That is it whereof he speaks. And ver, 28, 
 ‘The law maketh men high priests.” He discourseth of the priests 
 appointed by the law, that is, by the law of Moses, and of them only, 
 
 Some expositors of the Roman Church, as our Rhemists, take occa- 
 sion to assert the necessity of a Christian priesthood to offer sacrifices 
 to God ; as also to dispose of all things wherein the worship of God 
 is contained, and to reprove kings and princes, if they interpose ough 
 therein, it being a matter wherewith they have not anything to do. 
 But they cannot really imagine, that the apostle had the least inten- 
 tion to teach any such thing in this place. And therefore the most 
 
6 AN EXPOSITION OF THE 1 CHa. 
 
 sober interpreters amongst them do confine their discourses to the 
 Levitical priesthood. Yea, indeed the purpose of the apostle is to 
 prove, that all priesthood properly so called, and all proper sacrifices to 
 be offered up by virtue of that office, were issued in the priesthood 
 and sacrifice of Christ ; seeing the sole use and end of them were to 
 represent and prefigure these in the church. And to deny them now 
 to be passed away, or to plead the continuance of any other proper 
 priesthood and sacrifice, is to deny that Jesus is come again in the flesh, 
 which is that spirit of antichrist, 1 John iv. 3. 
 
 EE ἀανϑρωπων λαμξανομενος, ‘taken from amongst men. This eX- 
 pression is not part of the subject of the proposition, or descriptive 
 merely of that which is spoken of, as if the whole should be, ‘ every 
 high priest taken from amongst men ;’ in which way and sense they 
 are restrictive of the subject spoken of, as containing a limitation in 
 them; and so intimate, that it is thus with every high priest who 15 
 taken from amongst men, though it may be otherwise with others who 
 are not so. But this is one of the things which is attributed unto 
 every high priest, every one that is so absolutely: he who is so, is to 
 be taken from amongst men. And ex hominibus assumptus, is as 
 much as ex hominibus assumitur, is taken from amongst men; and .- 
 the whole sense may be supplied by a copulative, interposed before the 
 next words, ‘is taken from amongst men, and is ordained.’ This is 
 then the first thing that belongs unto a high priest, and which here is 
 ascribed unto him, ‘ He is taken from amongst men,’ 
 
 And two things are here considerable: 1. That he is from amongst 
 men; and, 2. That he is taken from amongst them. 
 
 First. He is εξ ανθρωπων : and herein two things are included: 
 1. That he is natureehumane particeps. He is, and must be, partaker 
 in common of human nature with the rest of mankind, or he 15 not on 
 many reasons meet for the discharge of this office. Neither the divine 
 nature nor angelical is capable of the exercise of it for men; and this 
 is principally intended. 2. That antecedently unto his assumption 
 unto this office, he was among the number of common men, as having 
 nothing in his nature to prefer him above them. So was it with Aaron: 
 he was a common man amongst his brethren, yea, a mean man in 
 bondage, before his call to office, The first of these declares what 
 every high priest is, and ought to be; the latter what the first legal 
 high priest actually was. 
 
 I showed before, that in this description of the office of a high priest, 
 
 ‘and the application of it unto Jesus Christ, those things which are 
 essential thereunto, and without which it could not be duly executed, 
 are found in him, and that in a far more perfect and excellent manner, 
 than in the priests of the law. But those things, which although they 
 were found necessarily in all that were vested with this office, yet 
 belonged not to the office itself, nor the execution of it, but arose from 
 the persons themselves and their imperfections, they had no place in 
 him at all. So is it here. It was essential to the office itself, that he 
 should be partaker of human nature. And that it was so with the 
 Lord Christ, our apostle signally declares, with the reason of it, ch. ii, 
 14, But it was not so, that he should be absolutely in the common 
 
VER. 1.] EPISTLE TO THE HEBREWS. 7 
 state of all other men, antecedently to his call to office. For so the 
 apostle declares that he was not; but he was the Son, the Son of God, 
 ver. 8. So the Son was consecrated, that is, a priest, for evermore, 
 ch. vii. 28. For he was born into this world King, Priest, and Prophet, 
 unto his church. 
 
 Secondly. He is λαμξανομενος, assumptus, or ‘is taken, is separated 
 from them.’ Being made a high priest, he is no more of the same 
 rank and quality with them. 
 
 ‘Yreo ἀανϑρωπὼν καθίσταται ta προς Tov Θεον, is ordained “ for men :’ 
 ὑπερ is sometimes vice, or loco, ‘in the stead,’ John x. 11, 15, xui. 
 38 ; sometimes pro, only as it denotes the final cause, as to do a thing 
 for the good of men, 2 Tim. ii. 10. And both these senses may have 
 place here ; for where the first intention is, the latter is always includ- 
 ed. He that doth any thing in the stead of another, doth it always 
 for his good. And the high priest might be so far said to stand and 
 act in the stead of other men, as he appeared in their behalf, represented 
 their persons, pleaded their cause, and confessed their sins, Lev. xvi. 
 21. But in their behalf, or for their good and advantage, to perform 
 what on their part is with God to be performed, is evidently intended 
 in this place. 
 
 Kaftorarat τα προς τον Θεον. Some suppose that because καθίσταται 
 is, as they say, ‘verbum medium,’ it may in this place have an active 
 signification. And then the sense of it would be, that he might appoint, 
 ordain, or order the things of God. But as it is used most frequently 
 in a neuter or a passive sense, so in this place it can be no otherwise. 
 So the apostle explains himself, ch. vin. 3, Πας αρχίερευς εἰς τὸ 
 προσφερειν δωρα τε καὶ ϑύυσιας καθίσταται, ‘ Every high priest 15 
 ordained to offer gifts and sacrifices,’ which;place expoundeth this. And 
 two things are intended in the word. 1. God’s designation and 
 appointment. 2. Actual consecration according to the order of the 
 
 ‘law. For so it was in the case of Aaron. 
 
 First. God gave command that he should be set apart to the office 
 of the priesthood.—‘ Take Aaron thy brother,’ saith God to Moses, 
 byw» ‘227, ‘ from amongst the children of Israel,’ that is, εξ ανθρωπων, 
 from among men, ‘that he may minister unto me in the priest’s office,’ 
 Exod. xxviil. 1. This was the foundation of his call, separation, and 
 function. 
 
 Secondly. He was actually consecrated unto his office by sundry 
 
 _ sacrifices, described at large, ch. xxix. So was he ordained, ra προς 
 τον Osov. Now, this latter part of his ordination belonged unto the 
 
 weakness and imperfection of that priesthood, that he could not be 
 
 ‘consecrated without the sacrifices of other things. But the Lord 
 
 ‘Christ, being both priest and sacrifice himself, he needed no such 
 
 ordination, nor was capable thereof. His ordination therefore, con- 
 
 ‘sisted merely in divine designation and appointment, as we shall see. 
 And this difference there was to be between them who were made high 
 priests by the law, and who had infirmity, and him who was made by 
 the word of the oath’of God, who is the Son, ch. vii. 28. 
 
 Ta προς τὸν Ocov. The expression is elliptical and_ sacred. But 
 what is intended in it, is sufficiently manifest. ‘The things that were 
 
8 AN EXPOSITION OF THE [ὁ ἢ, ¥. 
 
 to be done with God,’ or towards God, in_ his worship, to anes Ke 
 duties and ends of the office of the priesthood ; that is, to ea : 
 things whereby God might a ἘΠ atoned, reconciled, pacified, 
 and his anger turned away. See ch.u. 17. "- 
 ‘Iva προσφερῃ δωρα TE ze ϑυσιας ὑπερ ἁμαρτιων; $ = he may es 
 ΞΡ. The word compriseth the whole sacerdotal pene: ᾿ 
 first to last, in bringing, slaying, and burning the sacrifice ore ing 
 to the law; of which, see Leviticus, ch. ii—v., and ge a 
 Exercitations concerning the sacrifices of the Jews. The objec ἐν 
 this sacerdotal action is δωρα καὶ ϑυσιαι. Interpreters are one 
 divided about the application of these words unto the ancient sacrifices. 
 Some think, they answer to mmm and my, ‘any offering in ΠΕΣ ; 
 and whole burnt-offerings.’ Some vvaby and my, ‘ peace-ofter- 
 ings, and burnt-offerings.’ Some nor and pwr, “ the sin and ἀνα τον 
 offering.’ The most general opinion is, that by gifts, all offerings ὁ 
 things inanimate are intended, as meats, drinks, oils, first-fruits, mca 
 and the like; and by sacrifices, the offerings of all creatures that were 
 slain, as lambs, goats, doves, whose blood was poured on the altar. 
 And this difference the words would lead us unto, the latter signifying 
 directly the offering of things killed or slain. But our Saviour seems 
 to comprise all offerings whatever under the name of gifts, Matt. v. 23. 
 And if a distinction be here to be supposed, I should think that by 
 gifts, all free-will offerings might be intended ; and by sacrifices, 
 those that were determined as to occasions, times, and seasons, by the 
 law. But I rather judge that the apostle useth these two words in 
 general to express all sorts of sacrifices for sin whatever. And there- 
 fore that expression, ὑπερ ἁμαρτιων, ‘for sins, may refer to δωρα, 
 gifts,’ as well as ϑυσιας, ὁ sacrifices.’ 
 
 Ver. 1.—For every high priest taken from amongst men, is ordained 
 Sor men in things pertaining to God, that he may offer both gifts 
 and sacrifices for sins. 
 
 What is the relation of these words unto the discourse of the apostle, 
 both in general and particular, hath been declared before, I shall 
 pursue that only, which is particular and immediate. Having there- 
 fore proposed the priesthood of Christ, as a matter of great advantage 
 and comfort unto unbelievers, he engageth into the confirmation thereof, 
 by declaring the nature of that office, making application of what he 
 observes therein unto the Lord Christ as our high priest. In this verse 
 we have, as was said, a general description of a high priest, as 
 
 his office was constituted and consummated by the law. 
 described, 
 
 1. From his original.—He is one taken from amongst men; from 
 
 amongst those for whom he is to be a priest, that so he may be one, 
 partaker of the same nature with them, Exod, xxvil. 1. He was not 
 to be an angel, whose nature was incapable of those compassionate 
 Impressions, which are required unto a due discharge of this office. 
 Besides, the administrations of an angel amongst sinners, would have 
 be2n attended with dread and terror, and have taken away that spiri- 
 
 For he is 
 
VER. l.] EPISTLE TO THE HEBREWS. 9 
 
 tual boldness and confidence, which a high priest is to encourage men 
 to. Moreover, there would not have been hereby any representation 
 of that union between the Lord Christ and us, which was indispensably 
 necessary unto our high priest, who was to be himself both priest and 
 sacrifice. Wherefore, a high priest was to be taken from amongst men, 
 and so was our Lord Christ, as hath been at large declared, on ch. il. 
 10—16. And we are here taught, that, 
 
 Obs. I. Christ’s participation of our nature, as necessary to him for 
 the bearing and discharging of the office of a high priest on our behalf, 
 is a great ground of consolation unto believers, a manifest evidence 
 that he is, and will be, tender and compassionate towards them. 
 
 The reader may consult what hath been discoursed to this purpose, 
 on the 2d chapter, ver. 10, 11. &c. 
 
 2. He is described from the nature of his office in general.—He is 
 ordained for men, in things appertaining unto God. There are things 
 to be done with God, on the behalf of men, as sinners, and with respect 
 unto sin, as is declared in the close of the verse. Hence arose the 
 necessity of priests, as we have shown elsewhere. Had there been no 
 sin, no atonement to be made with God for sin, every one in his own 
 person should have done that which appertained unto God, or what 
 he had to do with God. For Ged required nothing of any man, but what 
 he might do for himself. But now, all men being sinners, God will 
 not immediately. be treated withal by them; and besides, there is that 
 now to be done for them, which in their own persons they cannot per- 
 form. It was therefore upon the account of the interposition of Jesus 
 Christ, with respect unto his future priesthood, that any one was ever 
 admitted to treat with God about anatonement for sin. And this was 
 the ground of the typical priesthood of old. Those priests were 
 ordained for men in things appertaining unto God. 
 
 Obs. Il. It was the entrance of sin, that made the office of the 
 priesthood necessary.—This hath been abundantly confirmed else- 
 where. 
 
 Obs. III. It was of infinite grace that such an appointment was 
 made.— Without it all holy intercourse between God and man must 
 have ceased. For neither, 1. were the persons of sinners meet to 
 approach unto God; nor, 2. was any service which they could perform, 
 or were instructed how to perform, suited unto the great end which 
 man was now to look after; namely, peace with God. For the persons 
 of all men being defiled, and obnoxious unto the curse of the law, 
 how should they appear in the presence of the righteous and holy God, 
 Isa. xxxiil. 14; Micah vi. 8. It may be, it will be said, that these 
 priests themselves, of whom the apostle treateth in the first place, were 
 also sinners ; and yet they were appointed for men in things appertain- 
 ing unto God ; so that sinners may appear in such matters before the 
 Lord. I answer: It is true they were so. And therefore our apostle 
 says, that they were to offer for their own sins, as well as for the sins 
 of the people, ver. 3. But then, they did none of them officiate in that 
 office merely in their own names, and on their own account, but as 
 they were types and representatives of him who had no sin, and whose 
 office gave virtue and efficacy unto theirs. Again, men in their own 
 
10 AN EXPOSITION OF THE [cH. v. 
 
 »ersons had nothing to offer unto God but their moral duties, which 
 the law of their creation, and the covenant of works required of them. 
 Now these, as is known, for many reasons, were no way meet nor able 
 to make atonement for sin, the great work now to be done with God, 
 and without which, everything else that can be done by sinners, 15 of 
 no consideration. God therefore appointed a new service for this end, 
 namely, that of sacrifices, appoimted also a new way, with performance 
 by a priest in the name and behalf of others. And a most gracious 
 appointment it was, as that on which all blessed intercourse with God, 
 and all hopes of acceptance with him, doth solely depend : though the 
 occasion was grievous, the relief is glorious. , , 
 
 Obs. IV. The priest is described by the especial discharge of his 
 duty, or exercise of his office; which is his offering both gifts and 
 sacrifices for sin.—This is the proper and principal work of a priest, 
 as we have at large declared in our Exercitations. Priests and sacrifi- 
 ces are so related, as that they cannot be separated. Take away the 
 one, and you destroy the other. And these sacrifices here are for sin ; 
 that is, offered unto God, to make atonement, propitiation, and recon- 
 citation for sin. 
 
 Obs. V. Where there is no proper propitiatory sacrifice, there is no ~ 
 proper priest.—Every priest is to offer sacrifices for sin; that is, to 
 make atonement. And therefore, 
 
 Obs. VI. Jesus Christ alone is the high priest of his people.—For 
 he alone could offer a sacrifice for our sins to make atonement. This — 
 our apostle designs to prove, and doth it accordingly in this and the 
 ensuing chapters. 
 
 Obs. VII. It was a great privilege which the church enjoyed of old, 
 in the representation which it had by God’s appointment, of the priest- 
 hood and sacrifice of Christ, in their own typical priests and sacrifices. 
 —In themselves they were things low and carnal, such as could by no 
 means expiate their sin. That is a work not to be done with the blood 
 of bulls and goats. An expectation of that issue and effects by the 
 mere virtue of such sacrifices, is the highest affront to the nature rule, 
 holiness, and righteousness of God. But this was their glory and 
 excellency, that they typified and represented that, which should really 
 accomplish the great mighty work, of taking up the controversy 
 between God and man about sin. 
 
 _ Obs, VIII. Much more glorious is our privilege under the gospel, 
 since our Lord Jesus hath taken upon him, and actually discharged 
 this part of his office, in offering an absolutely perfect and complete 
 sacrifice for sin.— Here is the foundation laid of all our peace and 
 happiness. And this is now plainly proposed unto us, and not taught 
 by types, or spoken in parables. Their teachings of old were obscure, 
 and therefore many missed of the mind of God m them. Hence some 
 thought that they must trust to their sacrifices for their righteousness 
 and pardon. Of these, some took up with them, and rested in them 
 to their ruin. Others, more galled with their convictions, thought of 
 other ways, and how they might out-do what God required, seeing 
 they could not trust unto what he did so require, Mic. vi. 7, 8. But 
 now all things are clearly revealed and proposed unto us, for Jesus 
 
VER. 2.] ; EPISTLE TO THE HEBREWS. 11 
 
 Christ in the gospel is evidently crucified before our eyes, Gal. iii. 1. 
 Our way is made plain, so that wayfaring men, though fools, shall not 
 err therein, Isa. xxxv. 8. The veil being removed, we all with open 
 face behold the glory of the Lord as in a glass, 2 Cor. i. 18. The 
 sum of all is, 
 
 Obs. IX. What is to be done with God on the account of sin, that 
 it may be expiated and pardoned, and that the people of God who have 
 sinned, may be accepted with him and blessed, is all actually done for 
 them by Jesus Christ their high priest, in the sacrifice for sin which 
 he offered on their behalf.—He was ordained, ra προς τον Θεον, to do 
 all things with God that were to be done for us ; namely, that we might 
 be pardoned, sanctified,and saved. This he undertook, when he took 
 his office upon him. His wisdom, faithfulness, and mercy, will not 
 allow us to suppose, that he hath left anything undone that belonged 
 thereunto. If anything be omitted, as good all were so. For none 
 besides himself in heaven or earth could do aught in this matter. He 
 hath therefore faithfully, mercifully, fully done all that was to be done 
 with God on our behalf. Particularly he hath offered that great 
 Sacrifice which was promised, expected, represented, from the founda- 
 tion of the world, as the only means of reconciliation and peace between 
 God and man. So saith the text he was to do: he was to offer sacri- 
 fice for sin. How he did it, and what he effected thereby, must be 
 declared in our progress. For the present it may suffice, that there is 
 no more to be done with God about sin, as to atonement, propitiation, 
 and pardon ; there needs no more sacrifice for it, no masses, no merits, 
 no works of our own. ‘ 
 
 Ver. 2.—Two things the apostle hath proposed unto himself, which 
 in this and the ensuing verses he doth yet further pursue. 1. A de- 
 scription of a high priest according to the law. 2. The evincing, first, 
 that whatever was useful or excellent in such a high priest, was to be 
 found in a more eminent manner in Jesus Christ, the only real and 
 proper priest of the church; as also, secondly, that whatever was 
 weak and infirm in such a priest, necessarily attending his frail 
 and sinful condition, which either eclipsed the glory, or weakened the 
 efficacy of the office as by him discharged, had no place in him at all. 
 For whereas the affections and infirmities of our human nature are of 
 two sorts.— First. Such as arise from the essence and constitution of 
 it, and so are naturally and absolutely necessary to all that are parta- 
 kers thereof as created. Secondly. Such as came occasionally on it by 
 the entrance of sin, which adhere to all that are partakers of our na- — 
 ture as corrupted. The former sort were necessary to him that 
 should be a high priest, and that not only to his being so, as is the 
 participation of our nature in general, but also as to such a qualifica- 
 tion of him as is useful and encouraging unto them, for whose good 
 he doth exercise and discharge his office. . But the latter sort are such 
 as that although they did not evacuate the office in their discharge of 
 it who were obnoxious to them, as to the proportion of their interest 
 therein; yet was an impeachment of its perfection, and absolutely 
 hindered it from being able to attain the utmost end of the priest- 
 
12 AN EXPOSITION OF THE [CH. V. 
 
 hood. Wherefore, the first sort of these affections, such as are com- 
 passion, love, condescension, care, pity, were not only in Christ our 
 high priest, but also, as graciously prepared, did belong unto his holy 
 qualification, for the effectual and encouraging discharge of his office. 
 The latter sort, as death natural, sickness, distempers of mind, produ- 
 cing personal sins inevitably, with other frailties, as they were found 
 in the high priest according to the law, and belonged unto the imper- 
 fection of that priesthood; so being either sinful or penal, with re- 
 spect unto the individual person in whom they were, they had no 
 place in Jesus Christ the Son of God. To understand, therefore, 
 aright the comparison here made between the high priest under the 
 law, and Jesus Christ, or the application of it, as spoken concerning 
 a high priest by the law, unto him, we must observe that the apostle 
 designs the two things mentioned in the second particular before laid 
 down. 
 
 1. That all real, necessary, useful conditions and qualifications of 
 a high priest, as required in him by the law, were all of them found 
 in Jesus Christ as our high priest, whereby he did answer and fulfil 
 the representation and prefigurations that were made of him under the 
 Old Testament. i 
 
 2. That whatever did adhere necessarily unto the persons of the 
 high priests of old,—as they were sinful men, partakers of our nature, 
 as depraved or corrupted,—was not to be sought for, nor to be found 
 in him. And unto these there is added as a necessary exurgency of 
 both. 
 
 3. That sundry things wherein the peculiar eminency, advance- 
 ment, and perfection of this office doth consist, were so peculiar unto 
 him, as that they neither were, nor could be represented by the high 
 priest made so by the law. 
 
 Wherefore, it is not an exact parallel, or complete resemblance be- 
 tween the legal high priest, and Christ the Son of God, which the 
 apostle designeth; but such a comparison, as wherein there being an 
 agreement in things substantial, with respect unto a certain end, yet 
 the differences are great and many, which only can take place, where 
 one of the comparates is indeed on many accounts incomparably more 
 excellent than the other. To this purpose is the observation of Chry- 
 sostome on the place. Tewe ovy a kowa εστι τιϑησι TOWTA, και TOTE 
 δεικνυσιν Ort UTEDEXEL, ἡ yap Kara GUYKOLOLY ὑπεροχὴ OVTW—OTAV εν 
 μεν TOLC κοινωνῇ. ἐν δὲ TOLC ὑπερεχῃ" εἰ Of μή ουὐυκ ἔτι KATA συγκρισιν.- 
 ‘First. He sets down the things that are common to both, then de- 
 clares wherein he, that is, Christ excelleth; for so an excellency is set 
 out by comparison, when in some things there is an equality, in others, 
 an excellency on one side, and if it be otherwise there is no com pari- 
 son.’ The words of the second verse are, 
 
 i 
 Ver. 2. Μετριοπαϑειν δυνάμενος τοις αγνοουσι καὶ πλανωμενοις, 
 ETEL καὶ αὑτὸς περίκειται ἀσϑενειαν. 
 
 Μετριοπαϑειν δυνάμενος, Vulg. Lat. qui condolere possit, ‘that can 
 grieve with.’ Khem, ‘that can have compassion.’ Arias. mensurate 
 
VER, 2.]} EPISTLE TO THE HEBREWS. 13 
 
 pati potens, ‘ that is able to bear moderately.” Syr. by won ΤΡ Jar 
 Taw NY, and who can let down or humble himself, his soul, and 
 suffer with,’ or condescend to suffer with. Arab. ‘ whocan spare and 
 forgive.’ The Ethiopic translation, referring this wholly to the high 
 priest under the law, by way of opposition, not comparison, reads it, 
 ‘who cannot relieve them who err under their hands,’ or by their con- 
 duct. Eras. qui compati possit, ‘who can suffer together with,’ or 
 have compassion on. Beza. qui quantum satis est, possit miserari 
 vicem ignorantium, i. e. ‘who can sufficiently pity and have compas- 
 sion on the condition.’ There is not only a variety of expression used, 
 but various senses also are intended by these interpreters, as we shall 
 see in the examination of them. Ours, ‘ who can have compassion on,’ 
 and in the margin, ‘ reasonably bear with.’ 
 
 Tove ayvoovet kat πλανωμενοις, ignorantibus et errantibus. Bez. 
 aberrantibus, whence is ours, ‘out of the way ;’ one out of the way is 
 properly aberrans. Rhem. ‘and do err.’ Arab. ‘who deal foolishly 
 and err.’ 
 
 Περικειται ἀσϑενειαν, Syr. wn, is ‘clothed,’ compassed with infir- 
 mity, as a man is with his clothing that is about him, and always 
 cleaving to him. 
 
 Ver. 2.—Who can have compassion on (is able mercifully to bear 
 with) the ignorant, and those that wander from the way, seeing 
 that he himself also is compassed with infirmity. 
 
 Tue discourse begun in the preceding verse, is here continued, and 
 all things spoken in it are regulated by the first words of it, ‘ every 
 high priest ;’ every high priest is one who can have compassion; and 
 the same construction and sense is carried on in the next verse. 
 
 There are three things in the words. 
 
 1. A great and necessary qualification or endowment of a high 
 priest. He is, he was to be, one who ‘is able to have compassion.’ 
 
 2. The peculiar object of his office-acts, proceeding from, and suited 
 unto that qualification, which is, ‘those who are ignorant, and do 
 wander from the way.’ 
 
 3. A special reason, rendering this qualification necessary unto 
 him, or the means whereby it is ingenerated in him; ‘he himself is 
 compassed with infirmity ;? which things must be particularly inquired 
 into. 
 
 First. Μετριοπαθειν δυναμενος. Δυναμαι doth, 1. and properly, sig- 
 nify natural ability ; a power for the effecting of any thing. And it is 
 used concerning God and man, according to their distinct powers and 
 abilities ; the one original and absolutely infinite, the other derived, 
 dependant, and variously limited. This is the first and proper signifi- 
 cation of the word, which is so known as that it needs no confirmation 
 by instances. 2. It signifies a moral power, with respect unto the 
 bounds and limits of our duty. So, illud possumus, quod jure possu- 
 mus, ‘ that we can do, which we can do lawfully... Men can do many 
 things naturally, that they cannot do morally, that is, justly; and 
 they do so every day. 1 Cor. x, 21, Ou δυνασϑε ποτηριον Κυριου 
 
14 AN EXPOSITION OF THE Por ve 
 
 πίνειν, καὶ ποτήριον δαιμονίων, ‘Ye cannot drink of the cup of the 
 Lord and of devils ;’—ye cannot do it righteously, ye ought not to do 
 it. 2 Cor. xiii. 8, Ov yao δυναμεΐα τι κατα τῆς αληθειας, ‘We can do 
 nothing against the truth, but for it.” So then, it expresseth a power 
 commensurate unto our duty, and exerted in the discharge of it, Gen. 
 xxxix. 9. 3. Δύναμενος, potens, is as much as icavog idoneus, one 
 that is meetly qualified with dispositions and inclinations suited unto 
 his work, or that which is affirmed of him. This sense of the word, 
 we have opened on ch. 11.17, 18, iv. 16. And this sense which is 
 here intended, may be conceived two ways, or it includes two things. 
 First. The denial of an incapacity for what is affirmed. He is not of 
 such a nature, of such a condition, or so qualified, as that he should be 
 unable, that is, unmeet and unfit for this work. Secondly. An asser- 
 tion of a positive inclination, meetness, readiness, and ability for it. 
 Who is able, hath nothing in nature or state to hinder him, is disposed 
 unto it, and ready for it. 
 
 Μετριοπαθειν. This word is nowhere used in the New Testament, 
 but in this place only. And as most suppose, it is here used in a 
 sense new and peculiar. Hence have interpreters so variously rendered 
 this word, as we before observed; nor are expositors less divided 
 - about its sense, though the differences about it are not great, nor of 
 importance, seeing all ascribe a sound and useful meaning unto it. In 
 other writers it signifies constantly, to moderate affections. Μετριο- 
 acne, is modice, or moderate affectus, qui modum tenet in animi 
 perturbationibus, ‘one who is moderate in his affections, who exceeds 
 not due measure in perturbations of mind.’ And μετριοπαθεια is ren- 
 dered by Cicero, modus naturalis in omni perturbatione; that is, in 
 the consideration of such things as are apt to disturb the mind and 
 affections, especially anger; to observe a mean, not to be moved above 
 or beyond due measure. So perpiomaSew, is moderaté ferre, to bear 
 any thing, especially provocations unto anger, moderately, without 
 any great commotion of affections, so as to be stirred up to wrath, se- 
 verity, and displeasure. So Arias, mensurate (better moderate) ferre 
 potens. An example hereof we may take in Moses. He was μετριο- 
 παΐης, in a high and excellent manner; whence is that character 
 given of him by the Holy Ghost, Num. xu. 3, ‘And the man Moses 
 Was IND Ὃν, mpave opodpa, very meek above all men.’ [t is spoken 
 of him with respect unto his quiet and patient bearing of exasperating 
 provocations, when he was opposed and reproached by Miriam and 
 Aaron. He was μετριοσπαϑης; but as the best in the best of men, is 
 but weak and imperfect, so God in his wisdom hath ordered things, 
 that the failings of the best, should be in their best, or that wherein 
 they did most excel, that no man should glory in himself, but that he 
 that glorieth, should glory in the Lord. Thus Abraham and Peter 
 failed in their faith, wherein they were so eminent. And the failure 
 afterwards of Moses, was in this meekness or moderate bearing with 
 provocations. He was not able in ali things, μετριοπαϑειν, but upon 
 the provocation of the people, spoke unadvisedly and in wrath, saying, 
 
 Hear now, ye rebels, must we fetch you water out of this rock ? 
 Num. xx. 10. This privilege is reserved in every case for Christ 
 
VER. 2.| EPISTLE TO THE HEBREWS. 15 
 
 alone; he can always bear quantum satis est, so much as shall assu- 
 redly prevent any evil consequent whatever. 
 
 If the word be used in this sense, then respect is had to what is of 
 provocation and exasperation, in those who are ignorant and out of the 
 _ way. ‘The high priest is one who is fit and able to bear mederately 
 and quietly with the failings, miscarriages, and sins of those for whom 
 he executes his office ; not breaking out into any anger or excess of 
 indignation against them by reason of their infirmities. And this, as 
 applied unto Jesus Christ, is a matter of the highest encouragement 
 and consolation unto believers. Were there not an absolute sufficiency 
 of this disposition in him, and that as unto all occurrences, he must 
 needs cast us all off in displeasure. 
 
 Erasmus expresseth it, by qui placabilis esse possit, one ‘who may 
 be appeased,’ who is ready to be pleased again when he is angry or 
 provoked. But the apostle doth not teach us herein how the high 
 priest may be appeased when he is angry, but how remote he is, or 
 ought to be, from being so on any occasion. : 
 
 The Vulg. Lat. as we saw, reads, qui condolere possit, which is the 
 same with δυνάμενος συμπαϑησαι, ch. iv. 15, ‘can be touched with a 
 feeling.’ And it is not improbable but that μετριοπαθειν may be used 
 here in the same sense with συμπαϑησαι, ch. iv. 15. But then, it may 
 be questioned whether condoleo, to grieve with, be as extensive and 
 significant as compatior, which also it may, seeing the proper signifi- 
 cation of doleo is, to have a sense of pain. And thus, no more should 
 be intended than what we have already opened on those other places. 
 What is ‘said, belongs to the description of the nature of a high 
 priest as he is merciful, and of his disposition unto pity and compas- 
 sion, with his readiness thereon to relieve and succour them that are 
 tempted. 
 
 But I cannot judge that the apostle useth this word merely as it 
 were for change, without a design to intimate something farther and 
 peculiar therein. Hence is that translation of Beza, qui quantum 
 satis est miserari possit vicem, ‘who can meetly and sufiiciently pity 
 the condition of the ignorant.’ By μετριος, in this composition, the 
 apostle intends, the just and due measure of a disposition unto com- 
 passion ; not that he sets bounds unto it with respect unto any excess, 
 as if he had said, he hath no more compassion or condolency than 
 becomes him, he shall observe a measure therein and not exceed it; 
 which, although it be true, yet is not the intimation of it in this place, 
 unto his purpose. But he is one that doth not come short herein, 
 who will not fail in any instance, who hath a sufficient measure of it 
 to answer the condition and necessities of all with whom he hath do. 
 And this doth not infer a new sense, distinct from that last before 
 mentioned, but only further explains it, according to the intention of 
 the apostle in the peculiar use of this word. I see no reason to con- 
 fine myself unto either of these senses precisely, but do rather think, 
 that the apostle on purpose made use of this word, to include them 
 both. 
 
 First. For suppose the object of this qualification of the high priest, 
 in them that are ignorant and do wander out of the way, be their ig- 
 
10 AN EXPOSITION uF THE [CH. ν. 
 
 norance and wanderings, that is, their sins, and those considered as 
 containing a provocation of himself, as every sin Is attended with pro- 
 vocation, then δυνάμενος μετριοπαθειν, is qui potest moderate ferre, 
 ‘who is able to bear with them,’ with that due moderation of mind 
 and affections, as not to have any vehement commotion of the one or 
 the other against them. For if he should be liable unto such impres- 
 sions, he would be provoked to call them rebels, as did Moses, and to 
 say, as in the prophet, ‘I will feed you no more, let that that dieth, 
 die,’ Zech. xi. 9. But he is able to bear with them patiently and 
 meekly, so as to continue the faithful discharge of his office towards 
 them and for them. This, as we observed, Moses was not able al- 
 ways to do, as he also complains, Num. xi. 12, ‘ Have I conceived all 
 this people? Have I begotten them, that thou shouldst say unto me, 
 Carry them in thy bosom, as a nursing father beareth the sucking 
 child?’ Yet this is required in a high priest, and that he should no 
 more cast off poor sinners for their ignorance and wanderings, than a 
 nursing father could cast away a sucking child for its crying or fro- 
 wardness, which, whoso is ready to do, is very unfit for that duty. 
 So our apostle, in his imitation of Jesus Christ, affirms, that in the 
 church he ‘ was gentle amongst them, as a nurse cherisheth her chil- 
 dren,’ 1 Thess. ii. 7. Not easy to be provoked, not ready to take 
 offence, or cast off the care of him. So it is said of God, Acts xin. 18, 
 that for forty years ἐτροποφορησε, ‘he bare with the manners of the 
 people in the wilderness ;’ or as some read it, ἐσροφοφορησε, he ‘ bare 
 or fed them as a nurse feedeth her child.’ Thus ought it to be with 
 a high priest, and is it with Jesus Christ. He is able, with all 
 meekness and gentleness, with patience and moderation, to bear the 
 infirmities, sins, and provocations of his people, even as a nurse, ora 
 nursing father, beareth with the weakness and frowardness of a poor 
 infant. 
 
 Secondly. Suppose the immediate object of this qualification of the 
 high priest, to be the sins, temptations, and infirmities of his people, 
 as they are grievous, troublesome, and dangerous unto themselves ; 
 then this δυνάμενος μετριοπαΐϑειν, signifies his nature and disposition, 
 as meet, prepared, and inclined, so to pity and commiserate, and con- 
 sequently relieve in the way of his office, as shall be sufficient on all 
 occasions. He is one that wants no part nor degree of a compassion- 
 ate frame of heart towards them. Both these the word signifies as 
 diversely applied, and both of them, if I mistake not, are intended by 
 the apostle ; and for this end, that they might be both included, did he 
 make use of this singular word. At least, I am not able to embrace either 
 of these senses, unto the exclusion of the other. A high priest, there - 
 fore, is one who can quietly bear with the weaknesses and sinful pro- 
 vocations of them that are ignorant and wander out of the way, as 
 also to commiserate or pity them unto such a measure and degree, as 
 never to be wanting unto their help and assistance. Such a person 
 as Is δ ὃν down, Ps. xli..1. One that is So wise and understanding 
 in the state and condition of the poor, as duly to relieve them. pa 
 
 Secondly. The compassion described, accompanied with meek and 
 patient bearing, is exercised towards the ‘ignorant, and them that 
 
VER. 2.] EPISTLE TO THE HEBREWS. 17 
 
 are out of the way.’ These words may be taken two ways; first, as 
 distinctive, secondly, as descriptive of the object of this compassion. 
 In the first way, the sense of them is, ‘ whereas, there are amongst the 
 people of God, some or many that are ignorant and out of the way,’ 
 the compassion of the high priest is to be extended unto them ; yea, 
 this qualification doth respect them chiefly, so that they need not be 
 discouraged, but boldly make use of his help and assistance in every 
 time of distress. ‘The ignorant, and those that are out of the-way ; 
 that is, those amongst the people who are so. In the latter way, all 
 the people of God are intended. There are indeed degrees in these 
 things, some being more affected with them than others; for there are 
 degrees in the infirmities and sins of believers. And those who are 
 most obnoxious unto them, are hereby encouraged to expect relief by 
 the high priest. Yet in general, this is the condition of all the peo- 
 ple of God, they fall more or less under these qualifications. And be- 
 cause they are so, so obnoxious unto ignorance and wanderings, be- 
 cause actually in sundry things they are ignorant and do err from the 
 right way, and because they know this in some measure of themselves, 
 and are therefore apt to be cast down and discouraged, the Holy 
 Ghost here proposeth this qualification of a high priest, for their re- 
 lief, as that which is required in him. and necessary unto him for that 
 end. And as such, he had peculiarly to do with the people, in his 
 dealing with God on their behalf, both in his oblations and interces- 
 sions. So it is said of our Saviour, the great high priest, that he 
 made ‘reconciliation for the sins of the people, and intercession for 
 transgressors.’ And this is the proper sense of the words. It is the 
 whole people of God who are thus described, as they lie under the 
 eye and care of their great high priest. But because also it is their 
 duty to make application unto him for relief, which they will not do 
 without a sense of their want, it is required, moreover, in this descrip- 
 tion, that they be burdened with an apprehension of the guilt and 
 danger that is in these things. Those who are sensible of their igno- 
 rance and wanderings. 
 
 Tore ayvoovor, ‘To them that are ignorant.’ Not the mere affec- 
 tion of the mind, or ignorance itself, but the consequence and effects 
 of it in actual sins, are principally intended. To such as are obnoxious 
 to sinning, to such as sin, through the ignorance and darkness of their 
 minds. There was under the law a sacrifice provided for them who 
 sinned, mwa, ‘ through ignorance or error, Lev. iv. For whereas in 
 the three first chapters, Moses had declared the institution and nature 
 of all those sacrifices in general, whereby the justification and sanctifi- 
 cation of the church was typically wrought and represented, with the 
 obligation that thence was on them to walk in new obedience and 
 holiness. He supposeth yet, notwithstanding what was done, that 
 there would be sins yet remaining among the people, which if they had 
 no relief for, or against, would prove their ruin, As our apostle in 
 answer thereunto, having declared the free justification of sinners 
 through the obedience and blood of Christ, Rom. iv. v. with their 
 sanctification flowing from the efficacy of his life and death, ch. vi; yet 
 adds, that there will be a remaining principle of sin in them bringing ἢ 
 
 VOL, III, ( 
 
18 AN EXPOSITION OF THE [cmay. 
 
 forth fruits and effects answerable to its nature, ch. vil. which he de- 
 clares how we are relieved against by Jesus Christ, ch. vin. So was 
 it in the institution of these sacrifices, whose order and nature is In 
 this chapter unfolded. For, as was said, after the declaration of the 
 sacrifices which concerned the justification and sanctification of the 
 church in general, Moses distributes the following sins of the people 
 into two sorts ; into those which were committed mwa, ‘ by ignorance, 
 unadvisedly, or in error; and those which were committed ΤΣ 12, 
 with ‘a high hand,’ or presumptuously. For those of the first sort 
 there were sacrifices allowed, but those who were guilty of the latter 
 were to be cut off, Num. xv. 27, 28, 30, ‘If any soul sin through ig- 
 norance, then he shall bring a she-goat of the first year for a sin- 
 offering; and the priest shall make an atonement for the soul that 
 sinneth ignorantly ; when he sinneth by ignorance before the Lord, to 
 make an atonement for him, and it shall be forgiven him. But the 
 soul that doth aught presumptuously,’ (with a high-hand,) ‘the same 
 reproacheth the Lord ; and that soul shall be eut off from among his 
 people.’ And it is so also under the gospel. For after we profess an 
 interest in the sacrifice of Christ to our justification and sanctification, 
 there are sins that men may fall into presumptuously, and with an 
 high hand, for which there is no relief. ‘ For if we sin wilfully after 
 we have received the knowledge of the truth, there remaineth no more 
 sacrifice for sins, but a certain fearful looking for of judgment, and 
 fiery indignation, which shall devour the adversaries,’ Heb. x. 26, 27. 
 All other sins whatever, come within the rank and order of sins which 
 are commited mwa, ‘by ignorance,’ or error of mind. Of these there 
 is ‘no man that liveth and is not guilty,’ Eccles. vil. 20; 1 Sam. 11. 2. 
 Yea, they are so multiplied in us, or on us, as ‘no man living can 
 know or understand them,’ Ps. xix. 15. By sins of ignorance then, 
 are not understood those which we ‘ ex ignorantia juris,’ or when men 
 sinned against the law, ‘because they knew it not,’ doing what it for- 
 bade, as not knowing that it was forbidden ; and omitting what was 
 commanded, as not knowing that it was commanded. This kind of 
 ignorance Abimelech pleaded in the case of his taking Sarah the wife 
 of Abraham, in that he knew her not to be a married woman; which 
 plea as to some part of his guilt, God admits of, Gen. xx. 4—6. And 
 this ignorance was that which preserved the case of our apostle, in his 
 blasphemy and persecution, from being remediless, and his sin from 
 being a sin of presumption, or with a high hand, 1 Tim. i. 12, 13. 
 But it is not only this sort of sins which is intended, although we see 
 by these instances, how great and heinous provocations may be of this 
 kind; but in this case, and in opposition to presumptuous sins, those 
 sins are also reckoned sins of ignorance, when the mind or practical 
 understanding being corrupted or entangled by the power of sin, and 
 its advantageous circumstances, doth not attend to its duty, or the 
 rule of all its actions, whence actual sin doth ensue. And this is the 
 principal cause and spring of all the sins of our lives, as I have else- 
 where declared, treating of the power of indwelling sin. Those there- 
 fore who are ‘ignorant’ in this place, are such, as who through the 
 inadvertency of their minds, or want of a due and diligent attendance 
 
VER. 2.] EPISTLE TO THE HEBREWS. 19 
 
 to the rule of all their actions, do fall into sin, as well as those who 
 do so, through a mere ignorance of their duty. 
 
 He adds, καὶ πλανωμεγοις, ‘To them that wander out of the way.’ 
 The reader may see what we have spoken concerning this word, on 
 ch. ii. 10. Our sinning is often thus expressed, Ps. exix. 176, <I 
 have gone astray like a perishing sheep.’ Isa. li. 6, ‘ We like sheep 
 have gone astray, we have turned every one to his own way.’ We 
 have erred or wandered astray from the way of God, and turned to our 
 own ways. ‘ Ye were as sheep going astray,’ 1 Pet. ii. 25. But we 
 must observe, that there is a twofold erring or wandering expressed by 
 this word in this Epistle. The one is in heart, ἀεί πλανωνται τῇ καρδίᾳ, 
 ‘they always err in their heart,’ ch. 11. 10. The other is in ‘ our 
 ways,’ going out of them, which is here intended. The former is the 
 heart’s dislike of the ways of God, and voluntary relinquishment of 
 them thereon. This answers to the presumptuous sinning before men- 
 tioned, and is no object of compassion either in God or our high 
 priest. For concerning them who did so, God ‘sware in his wrath 
 that they should not enter into his rest.’ But there may be a wander- 
 ing in men’s ways, when yet their hearts are upright with God. So it 
 is said of Asa, that his ‘ heart was perfect all his days,’ 2 Chron. xy. 
 17, Yet his great wanderings from the ways of God are recorded, ch. 
 xvi. 7—12. ‘There is therefore included in this word, a seduction by 
 temptation into some course of wandering for a seagon from the ways 
 of God. Who then are these of tAavwpevor? Even those who by 
 the power of their temptations, have been seduced and turned from 
 the straight paths of holy obedience, and have wandered in some 
 crooked paths of their own. 
 
 And in these two words doth the apostle comprise all sorts of sin- 
 ners whatever, with all sorts of sins, and not merely those which are 
 commonly esteemed of infirmity or ignorance. For he intends all 
 those sins which the high priest was to confess, sacrifice, and inter- 
 cede for, on the behalf of the people And this was ‘all the imiquitics 
 of the children cf Israel, and all their transgressions in all their sins,’ 
 Lev. xvi. 21. It is true, as the law was the instrument of the Jewish 
 polity, there was no sacrifice appointed for some sins, if known and 
 legally proved by witnesses, because the sinners were to be punished 
 capitally, for the preservation of public order and peace. And God 
 would not allow an instance of accepting a sacrifice where the offender 
 was to suffer, which would have overthrown the principal notion of 
 sacrifices, wherein the guilt of the offerer was, as to punishment, trans- 
 ferred to the beast to be offered. But otherwise, without respect to 
 civil rule and legal proof, all sorts of sins were to be expiated by sa- 
 crifices. And they are here by our apostle reduced to two heads, 
 whence two sorts of sinners are denominated, 1. Such as men fall 
 into by the neglect and failure of their minds in attending to their 
 duty, which is their sinful ignorance. 2. Such as men are seduced to 
 some continuance in, through the power of their temptation, and that 
 against their light and knowledge; such are ignorant, or wanderers 
 out of the way. All sorts therefore of sins and sinners, are comprised 
 
 in these expressions, And with respect to them, it is required of a 
 C2 * 
 
20 ' AN EXPOSITION OF THE fous. 
 
 high priest. 1. That he should not take the provocation of them so 
 high, or immoderately, as to neglect or cast them off on their account. 
 2. That he should have such pity and compassion towards them, as 1s 
 needful to move him to act for their relief and deliverance. And this 
 the high priest of old was prompted to. Ὁ δ᾿ ΚῊΝ 
 Thirdly. A special reason for this qualification of the high priest 1s 
 added. Exe καὶ avroc περικειται aoSeveav. Ever, quoniam, * seeing 
 it is So,’ καὶ avroc, ‘ that even he himself.’ His own state and condi- 
 tion will remind him of his duty in this matter. Περικειται aoSeverav. 
 This is more than if he had said that he was acSevne, “ weak and in- 
 firm.’ He is beset and compassed about on every hand with infirmity. 
 Περικειμενην exwv aovevetay, as is the meaning of the phrase; having 
 infirmity ‘round about him,’ attended with it in all that he sets him- 
 self to. Now this aocSevera is twofold, 1. ‘ Natural.’ 2. ‘ Moral.’ 
 There is an infirmity which is inseparable from our human nature. 
 Such are the weaknesses of its condition, with all the dolorous and 
 afflictive affections in doing or suffering, that attend it. And this our 
 Lord Jesus Christ himself was compassed withal ; whence he was a 
 man of sorrow and acquainted with grief, as hath beendeclared. Had 
 it been otherwise, he could not have been such a merciful high priest 
 as we stood in need of, nor indeed any priest at all; for he would not 
 have had any thing of his own to offer, if he had not had that nature 
 from which in this life, that sort of infirmity is inseparable, Matt. 
 xxvi. 41. 2. There is a moral infirmity, consisting in an inclination to 
 sin and weakness as to obedience, οντων nuwy ασϑενων, Rom. v. 6, 
 ‘When we were yet infirm without strength,’ is the same with ovrwy 
 ἡμων ἁμαρτωλων, ver. 8, ‘whilst we were yet sinners,’ for our weak- 
 ness was such as was the cause of our sin, see 1 Cor. viii. 7. And the 
 words, both substantive, adjective, and verb, are frequently used in the 
 New Testament, to express bodily weakness by sickness and infirmi- 
 ties of every kind. Nothing hinders but that we may take it here in 
 its most comprehensive signification, for infirmities of all sorts, natural, 
 moral, and occasional. For the first sort do necessarily attend the 
 condition of our human nature, and are requisite to him that would 
 discharge aright the whole office of a priest. And the following verse 
 affirming, that for this cause it was necessary for him to offer sacrifice 
 for himself, declares directly that his moral or sinful infirmities are 
 also included. He himself was subject tosin as the rest of the peo- 
 ple. Whence there were peculiar sacrifices appointed for the anointed 
 priest to offer for himself and his own sin, And forthe last, or infirmi- 
 ties in bodily distempers to sickness and death, it is a necessary con-- 
 sequent of the former. Wherefore, as these words have respect to 
 them that go before, or yield a reason why the high priest is such a 
 one as can have compassion on the ignorant, they express the infirmity 
 of nature, which inclined him thereunto from a sense of his own weak- 
 ness and suffering. As they respect what ensues, ver. 8, they intend 
 his moral infirmities, or sinful infirmities with their consequences, 
 from whence it was necessary that he should offer sacrifice for himself. 
 And in the latter sense the things intended belong peculiarly to the 
 high priest according to the law, and not to Christ : 
 
VER. 2. ] ‘ EPISTLE TO THE HEBREWS. 9] 
 
 And this obviateth an objection that may be raised from the 
 words. 
 
 For it may be said, if this be so, why is ‘it mentioned in this place 
 as an advantage, for the inducing of the high priest unto a due mea- 
 sure of compassion, or to equanimity and forbearance? For if this 
 were not in Christ, he may be thought to come short in his compas- 
 sion of the legal high priest, as not having this motive unto it, and 
 incentive of it. Answ. 1. That natural infirmity whereof our Lord 
 Christ had full experience, is every way sufficient to this purpose. 
 And this alone was that which qualified the legal high priest with due 
 compassion. His moral infirmity was not any advantage unto him, 
 so as to help his compassion towards the people, which was, as all 
 
 “ other graces, weakened thereby. It is therefore mentioned by the 
 
 apostle, only as the reason why he was appointed to offer sacrifice for 
 himself, which Christ was not to do. And what advantage soever 
 may be made of a sense of moral weakness and proneness unto sin, 
 yet is it in itself an evil, which weakens the duty that it leads unto; 
 nor where this is, can we expect any other discharge of duty, but what 
 proceeds from him, who is liable to sin and miscarriage therein. Now, 
 the Lord Christ being absolutely free from this kind of infirmity, yet 
 made sensible of one by the other, doth in a most perfect manner per- 
 form all that is needful to be done on our behalf. 2. The apostle 
 treats not of the nature of the priesthood of Christ absolutely, but 
 with respect unto the legal high priests, whom he exalts him above. 
 It was necessary therefore that their true state should be represented, 
 that it might appear as well wherein he excelled them, as wherein 
 there was an agreement between them. And this he did among 
 other things, in that he was not obnoxious unto any moral infirmity 
 as they were. From the whole we may observe, 
 
 Obs. I. Compassion and forbearance, with meeckness, in those from 
 whom we expect help and relief, is the great motive and encourage- 
 ment unto faith, affiance, and expectation of them.—It is unto this 
 end that the apostle makes mention of this qualification or endow- 
 ment of a high priest, with respect unto its application to Jesus Christ. 
 He would thereby encourage us to come unto him, and to expect all 
 that assistance which is necessary to relieve us in all our spiritual dis- 
 tresses, and to give us acceptance with God. Noman will expect any 
 good or kindness from one whom he looks upon as severe, incompas- 
 sionate, and ready to lay hold on occasions of anger or wrath, When 
 God himself saw it necessary to exercise severity, and give frequent 
 instances of his displeasure, forthe preservation of his worship in holi- 
 ness and order, among that stubborn generation in the wilderness, 
 they spake unto Moses, saying, ‘ Behold we die, we perish, we all 
 perish; whosoever cometh near to the tabernacle of the Lord, he 
 shall die; Shall we be consumed with dying? Num. xvii. 12, 13. 
 ‘ Behold, the sword hath killed some of us, and behold the earth hath 
 swallowed some of us; and behold some of us are dead with the pes- 
 tilence,’ as the Chaldee Targum expresseth it. Most apprehend this 
 to be a sinful repining complaint against the righteous judgments of 
 God wherewith they were consumed for their sins. I rather judge 
 
22 AN EXPOSITION OF THE τ ΡΘΗ 
 
 it an expression of that bondage, legal apprehension of the terror of 
 the Lord and his holiness, which they were then kept under, finding 
 the commandment which was ordained for life, to become unto them, 
 by reason of sin, unto death, Rom. vii. 9, 10. And therefore that 
 last expostulation, ‘ Shall we be consumed with dying? is a depreca- 
 tion of wrath, as Ps. Ixxxyv. 5, ‘Wilt thou be angry with us for ever ? 
 and Lam. y. 22, ‘ Wilt thou utterly reject us”? But evident it 1s, 
 that want of a clear insight into God’s compassion and forbearance, 
 is full of terror and discouragement. And he who framed unto him- 
 self a false notion of Christ, was thereby utterly discouraged from 
 diligence in his service. ‘1 knew that thou wast a hard man,’ or an 
 austere severe man; ‘and I was afraid, and went and hid thy talent in 
 the earth,’ Matt. xxv. 24, 25; Luke xix. 22, His undue apprehen- 
 sions of Christ, the proper effect of unbelief, ruined him for ever, 
 Wherefore God himself doth not in his dealings with us, more proper- 
 ly, or more fully, set out any property of his nature, than he doth his 
 compassion, long-suffering, and forbearance, And as he proposeth 
 them unto us for our encouragement, so he declares his approbation 
 of our faith in them. ‘He delighteth in them that hope in his 
 mercy,’ Ps. xxxiii. 18. Hence when he solemnly declared his nature 
 by his name to the full, that we might know and fear him, he doth 
 it by an enumeration of those properties which may convince us of his 
 compassionateness and forbearance, and not, till the close of ail, 
 makes any mention of his severity, as that which he will not exercise 
 towards any, but such as by whom his compassion is despised, Exod. 
 xxxiv. 6, 7. So he affirms, that ‘fury is not in him,’ Isa. xxvii. 4. 
 Although we may apprehend that he 15 angry and furious, ready to 
 lay hold of all occasions to punish and destroy, yet is it not so towards 
 them who desire sincerely to lay hold of him strongly, and to make 
 peace with him by Jesus Christ, ver.5. Ehhu supposeth that Job 
 had such apprehensions of God; ‘Thou hast said, Behold, he find- 
 eth occasions against me, he counteth me for his enemy. He putteth 
 my feet in the stocks, he marketh all my paths, Job xxxiii. 10, 11. 
 And indeed in his agony he had said little less, ch. xiv. 16,17. But 
 it is not so: for if God should so ‘ mark iniquities, who could stand 2’ 
 Ps. cxxx. 3, Wherefore the great recompence that God gives to 
 sinners from first to last, is from his compassion and forbearance. 
 And for our Lord Jesus Christ, as Mediator, we have evinced, that all 
 things were so ordered about him, as that he might be filled with ten- 
 derness, compassion, and forbearance towards sinners. And as this we 
 stand in need of, so it is the greatest encouragement that we can be 
 made partakers of. Consider us either as to our sins or sufferings, 
 and it will appear that we cannot maintain a life of faith, without a 
 due apprehension of it. 
 
 _ Obs, II. Wherefore, secondly, We live, the life of our souls is prin- 
 cipally maintained, upon this compassionateness of our high priest; 
 namely, that he is able to bear with us in our provocations, and to pity 
 us in our weaknesses and distresses. ΤῸ this purpose is the promise 
 _ concerning him, Isa. xl. 11. There are three things that are apt to 
 give great provocations unto them that are concerned in us. First. 
 
VER. 2.] EPISTLE TO THE HEBREWS. , 23 
 
 Frequency in offending. Secondly. Greatness of offences. Thirdly. 
 Instability in promises and engagements. These are things apt to 
 give provocations, beyond what ordinary moderation and meekness 
 can bear withal; especially where they are accompanied with a disre- 
 gard of the greatest love and kindness. And all these are found in 
 believers, some in one, and some in another, and some in all. For, 1. 
 There is in us all a frequency of provocation, as Ps. xix. 12. Our 
 sins are beyond our numbering or understanding. What believer is 
 there, that doth not constantly admire how the Lord Christ hath pa- 
 tiently borne with him in the frequency of his daily failings? that he 
 hath carried it towards him without being so provoked unto anger, as 
 to lay him out of bis care? 2. Some of them are overtaken with 
 great offences, as was the case of Peter; and there is not one of them, 
 but on one account or other, hath reason to make use of the prayer 
 of the Psalmist, ‘Be merciful unto my sin, for it is great.’ And 
 great sins are attended with great provocations. That our souls have 
 not died under them, that we have not been rejected of God utterly 
 for them, it is from this holy qualification of our high priest, that he 
 is able sufficiently to bear with all things that are required in the dis- 
 charge of his office. Were it not so, he would, on one occasion or 
 another, wherein now weadmire his lenity and forbearance, have sworn 
 in his wrath, that we should not enter into his rest. 3. Instability 
 in promises and engagements, especially as breaking forth into fre- 
 quent instances, is a matter of great provocation. This is that which 
 God complains of in Israel, as wherewith he was almost wearied, Hos. 
 vi. 4. And herein also do we try and exercise the forbearance of our 
 high priest. There is not a day wherein we answer and make good 
 the engagements of our own hearts, either in matter or manner, as 
 to our walking before him in the constant exercise of faith and love. 
 And that we are yet accepted with him, it is because that, duvaras 
 μετριοπαθειν, he can bear with us in all patience and moderation, 
 Again, our ignorances and wanderings are our sufferings, as well as 
 our sins. Sin is the principal affliction, the principal suffering of be- 
 lievers. Yea, all other things are light unto them in comparison 
 hereof. This is that which they continually groan under, and cry out 
 to be delivered from. Herein our high priest is able so to pity us, as 
 undoubtedly to relieve us ; but this hath been already insisted on. 
 Obs. III. Though every sin hath in it the whole nature of sin, ren- 
 dering the sinners obnoxious unto the curse of the law; yet as there 
 are several kinds of sins, so there are several degrees of sin, some 
 being accompanied with a greater guilt than others.—The papists have 
 a distinction of sins into mortal and venial, which is the foundation 
 of one moiety of their superstition. Some sins, they say, are such as 
 in their own nature deserve death eternal, so that there is no deliver- 
 ance from the guilt of them, without actual contrition and repentance. 
 But some are so slight and small, as that they are easily expiated by 
 an observance of some outward rites of the church. However, they 
 endanger no man’s eternal salvation, whether they repent of them or 
 or not. The worst is but a turn in purgatory, or the charge of a par- 
 don. Because this distinction is rejected by Protestants, they accuse 
 
24 AN EXPOSITION ΟΕ THE [cH. V. 
 
 them for teaching that all sins are equal. But this they do untruly. 
 The popish distinction, I confess, might be allowed with respect unto 
 offences against the law of old, as it was the rule of the Jewish polity. 
 For some of them, as murder and adultery, were to be punished ca- 
 pitally without mercy, which therefore were mortal unto the offenders. 
 Others were civilly as well as typically expiated by sacrifice, and so 
 were venial in the constitution of the law; that is, such as were par- 
 doned of course, by attending to some instituted observances. But 
 with respect unto God, every sin is a transgression of the Jaw, and the 
 wages or reward of it is death, Rom. vi. 23. And the curse of the 
 whole law was directed against every one who did not every thing re- 
 quired in it, or failed in any one point of obedience, Deut. xxvii. 263 
 Gal. iii. 10. And ‘ whosoever shall keep the whole law, and yet of- 
 fend in one point, he is guilty of all,’ James 11. 10. But there are 
 degrees of sin, and degrees of guilt in sinning. As, 1. There is a dis- 
 tinction of sins with respect unto the persons that commit them. But 
 this distinction ariseth from the event, and not from the nature of the 
 sin itself intended. As suppose the same sin committed by an unre- 
 generate person, and by one that is regenerate: unto the latter, it 
 shall be pardoned ; unto the former, continuing so, it shall never be 
 pardoned. But whence is this difference? Is it that the sin is less 
 in the one than in the other? Nay, being supposed of the same kind, 
 commonly it hath more aggravating circumstances in the regenerate 
 than in the unregenerate. Is it because God is less displeased with 
 sin in some than others? Nay, God is equally displeased with equal 
 sins, in whomsoever they are found; if there be any difference, he is 
 more displeased with them in believers than in others. But the dif- 
 ference ariseth merely from the event. Regenerate persons will, 
 through the grace of God, certainly use the means of faith and re- 
 pentance for the obtaining of pardon, which the other will not; and 
 if they are assisted also so to do, even they in like manner shall ob- 
 tain forgiveness. No man therefore can take a relief against the guilt 
 of sin from his state and condition, which may be an aggravation, and 
 can be no alleviation of it. 2. There are degrees of sin amongst men 
 unregenerate, who live in a course of sin all their days. We see it is 
 so, and it ever was so in the world. And sometimes here, but cer- 
 tainly hereafter, God deals with them not only according to their state 
 of sin, and their course of sin, but according to the degrees and ag- 
 gravations of sinin great variety. All do not sin equally, nor shall 
 all be equally punished. 3. In the sins of believers there are different 
 degrees, both in divers, and in the same persons. And although they 
 shall be all pardoned, yet have they different effects; with respect, 
 1. Unto peace of conscience. 2. Sense of the love of God. 3. 
 Growth in grace and holiness. 4. Usefulness or scandal in the church 
 or the world. 5. Temporal afflictions, And, 6. A quiet or trouble- 
 some departure out of this world; but in all, a reserve is still to be 
 made for the sovereignty of God and his grace. 
 
 Obs. IV. Our ignorance is both our calamity, our sin, and an oc- 
 casion of many sins unto us.—Having declared that the high priest 
 was first to offer sacrifices for the sins of men, and then that he was 
 
VER. 2. EPISTLE TO THE HEBREWS. 25 
 
 to be compassionate towards them, both in their sins and sorrows ; the 
 first instance which the apostle gives of those who are concerned 
 herein, is of them that are ignorant. They stand in need both of sa- 
 crifice and compassion. And ignorance in spiritual things is twofold : 
 1, Original, subjective, and universal. This is that whereby men have 
 their understandings darkened, and are alienated from the life of God, 
 Eph. iv. 18. The ignorance that is in men unregenerate, not savingly 
 enlightened, consisting in the want or defect of a principle of hea- 
 venly or spiritual light in their minds, which I have elsewhere at large 
 described. But it is not this sort of persons, nor this sort of ignorance, 
 which are here intended. 2. There is an ignorance which is objective 
 and partial, when the light and knowledge that is in us, is but weak 
 and infirm, extending itself unto some objects, and affecting the mind 
 with darkness and disorder in the apprehension of them also. And 
 this also may be considered two ways. First. Absolutely; and so the 
 best, and the most wise, and the most knowing, are ignorant, and to 
 be esteemed among them that are so; for the best know but in part, 
 and prophesy but in part, and see darkly as in a glass, 1 Cor. xiii. 9, 
 12. Yea, how little a portion is it that we know of God! We can- 
 not by searching find out the Almighty to perfection : such knowledge 
 is too wonderful for us. Yea, we know nothing perfectly, neither 
 concerning God nor ourselves. If we know him, so as to believe him, 
 fear him, and obey him, it is all that is promised us in this life, all 
 that we can attain unto. Wherefore, let the best of us, 1. Take care 
 that we be not puffed up, or fall into any vain elation of mind upon 
 the conceit of our knowledge. Alas! how many things are there to 
 be seen, to be known in God, that they who are puffed up know no- 
 thing of; and nothing do they know as they ought, or as it shall be 
 known. 2. Endeavour in the constant use of all means, to grow in 
 the knowledge of God, and of our Lord and Saviour Jesus Christ. The 
 more we learn here, the more we shall see there is to be learned. 3. 
 Long for the time, or rather that eternity, wherein all these shades 
 shall fly away, all darkness be removed from,our minds, all veils and 
 clouds taken away from about the divine being and glory; when we 
 shall see him as he is, with open face, and know as we are known, 
 which is the eternal life and blessedness of our souls. 4. Know that 
 on the account of the ignorance that is vet in the best, yea that was 
 in the most holy saint that ever was on the earth, they all stand in 
 need of the compassion of our high priest to bear with them, pity, 
 and relieve them. Secondly. This second sort of ignorance may be 
 considered comparatively. So among believers, some are more charge- 
 able with this evil than others, and are more obnoxious unto trouble 
 from it. And these we may distinguish into four sorts: 1. Such as 
 are young and tender, either in years, or in the work of grace upon 
 their souls. These the apostle calls babes and children, that have 
 need to be nourished with milk, and not to have their minds over- 
 charged with things too high and hard for them. And concerning 
 this sort, many things are spoken graciously and tenderly in the Scrip- 
 ture. 2. Such as, through the weakness of their natural capacities, 
 are slow in learning, and are never able to attain unto any great mea- 
 
26 AN EXPOSITION OF THE [cH. >v. 
 
 sure of sound knowledge and judgment; although we see many nota- 
 ble natural defects in the minds of them that are sincere, to be abun- 
 dantly compensated by the light of the knowledge of the glory of 
 God in the face of Jesus Christ, shining plentifully upon them and 
 in them. 3. Such as are so disposed of by the providence of God, 
 in their outward concerns in this world, as that they enjoy not the 
 means of knowledge and growth therein, at least in so full and effec- 
 tual a manner as others do. Hereby are they kept low in their light 
 and spiritual apprehensions of things, and are thereby obnoxious to 
 manifold errors and mistakes. And of these, partly through the 
 blindness of them, who in many places take upon themselves to be 
 the only teachers and guides of the disciples of Christ, partly through 
 some sloth of their own, in not providing as they ought for their own 
 edification, there is a great number in the world. 4. Such as by rea- 
 son of some corrupt affections, spiritual sloth, and worldly occasions 
 perpetually diverting their minds, are dull and slow in learning the 
 mysteries of the gospel, and thrive but little in light or knowledge, 
 under an enjoyment of the most effectual means of them. These our 
 apostle complains of, and reproves in particular, ver. 11—13. And 
 this sort of comparative ignorance, is attended with the greatest guilt _ 
 of any, the reasons whereof are obvious. But yet unto ail these sorts, 
 doth our high priest extend his compassion, and they are all of them 
 here intended. And he is compassionate toward us under our igno- 
 rance, 1. As it is our calamity, or trouble, for so it is; and as such he 
 pities us in it, and under it. Who is not sensible of the inconvenien- 
 ces and perplexities that he is continually cast into, by the remainders 
 of darkness and ignorance in him? Who is not sensible how much 
 his love and his obedience are weakened by them? Who doth not 
 pant after fuller discoveries, and more clear and stable conceptions of 
 the glorious mystery of God in Christ? Yea, there is nothing, on the 
 account whereof believers do more groan for deliverance from their 
 present state, than that they may be freed from all remainders of dark- 
 ness aud ignorance, and so be brought into a clear and intimate ac- 
 quaintance with the uncreated glories of God, and all the holy emana- ἡ 
 tions of light and truth from them. Herein then our merciful high 
 priest exerciseth compassion towards us, and leads us on, if we are 
 not slothfully wanting unto ourselves, with fresh discoveries of divine 
 light and truth, which although they are not absolutely satisfactory to 
 the soul, nor do utterly take away its thirst after the all-fulness of the 
 eternal fountain of them; yet do they hold our souls in life, and give 
 a constant increase unto our light towards the perfect day. 2. This 
 ignorance also is our sin, as being our gradual falling short of the 
 knowledge of the glory of God required in us, and the occasion of 
 manifold failings and sins in our course ; most of our wanderings being 
 from some kind of defect in the conducting light of our minds, are 
 things known and confessed. And with respect hereunto, namely, 
 that efficacious influence which our ignorance hath into our frequent 
 surprisals unto sin, it is principally that we have relief from the com- 
 passion of our high priest. 
 
 Obs. V. Sin is a wandering from the way.—Sce on ch. iii. 10. 
 
VER. 9.] EPISTLE TO THE HEBREWS. 27 
 
 Obs. VI. No sort of sinners are excluded from an interest in the 
 care and love of our compassionate high priest, but only those who 
 exclude themselves by their unbelief.—Our apostle useth these two 
 expressions to comprise all sorts of sinners, as they did under the law, 
 unless they were such presumptuous sinners as had no relief provided 
 for them in the institution thereof. Of this nature is final unbelief 
 alone under the gospel. Therefore on all others our high priest is 
 able to have compassion, and will especially exercise it towards poor, 
 dark, ignorant wanderers. And I would not forbear to manage from 
 hence some encouragements to believing, as also tu declare the aggra- 
 vations of unbelief, but that these discourses must not be drawn out 
 to a greater length. Wherefore I shall only add on this verse, 
 
 Obs. VII. It was well for us, and enough for us, that the Lord 
 Christ was encompassed with the sinless infirmities of our nature. 
 
 Obs. VIII. God can teach a sanctified use of sinful infirmities, as 
 he did in and to the priests under the law. 
 
 Ver. 3.—In the third verse the apostle illustrates what he had as- 
 serted concerning the high priest, as to his being encompassed with 
 infirmities, from a necessary consequent thereof. ‘He was to offer 
 sacrifices for his own sins.’ Before he had declared in general that 
 the end of his office was to offer gifts and sacrifices to God, that is, 
 for the sins of the people, but proceeding in this description of him, 
 he mentions his own frailty, infirmity, and obnoxiousness to sin. And 
 this he did, that he might give an account of those known institutions 
 of the law, wherein he was appointed to offer sacrifices for his own 
 sins also. 
 
 Ver, 3.—Kai dia ταυτὴν οφειλει, καθως περι Tov λαου; οὕτω Kat περι 
 ἑαυτου, προσφερειν ὑπερ ἁμαρτιων. 
 
 For δια ταυτην MS. T. δι αὐτην, that is, ασϑενείαν. ‘ Because of 
 which infirmity.’ Vulg. Lat. Propterea debet. ‘ Wherefore, or for 
 which cause, he ought.’ Or as we, ‘and by reason hereof’ = Syr. ‘So 
 also for himself to offer for his own sins.’ 
 
 Καὶ δια ταυτην, that is, say some, δια rovro, the feminine put for 
 the neuter by a Hebraism. Hence it is rendered by some, prop- 
 terea. But ravrnv plainly and immediately refers to aoSeveav. Prop- 
 ter hanc, or istam infirmitatem. Had the high priest under the law 
 been ἀναμαρτητος, without any sin or sinful infirmity, as the Lord 
 Christ was, he should have had nothing to do, but to offer sacrifice 
 for the sins of the people. But it was otherwise with him, seeing he 
 himself also, as well as they, was encompassed with sinful infirmi- 
 ties. 
 
 Oger, ‘he ought. He ought to offer for his own sins, and that 
 on a double account whereinto this duty or necessity is resolved. 1. 
 The nature of the things themselves, or the condition wherein he was. 
 For seeing he was infirm and obnoxious to sin, and seeing he did, as 
 other men, sin actually in many things, he must have been ruined by 
 his office, if he might not have offered sacrifice for himself. It was 
 
28 AN EXPOSITION OF THE [cH. v. 
 
 indispensably necessary that sacrifices should be offered for him and 
 his sin, and yet this no other could do for him, he ought therefore to 
 do it himself. 2. The command of God. He‘ ought so to do,’ be- 
 cause God had so appointed and ordained that he should. To this 
 purpose there are sundry express legal institutions, as we shall see im- 
 mediately. ay ᾿ : 
 
 KaSwe περι του λαου; “ in like manner as for the people.’ That is, 
 either the whole people collectively, or all the people distributively, as 
 their occasions did require. In the first way, the great anniversary 
 sacrifice which he celebrated in his own person for the whole body of 
 the people, is principally intended, Lev. xvi. 16, 24. Add hereunto 
 the daily sacrifice belonging to the constant service of the temple, 
 
 which is therefore used synecdochically for the whole worship thereof, 
 
 Dan. vii. 11, 12. For herein also was the whole church equally con- 
 cerned. Jn the latter way, it respects all those occasional sacrifices, 
 whether for sin or trespasses, or in free-will offerings, which were con- 
 tinually to be offered, and that by the priests alone. 
 
 Οὑτω καὶ περι ἑαυτου;, ‘so for himself, in like manner, on the same 
 grounds, and for the same reasons that he offered for the people. He 
 had a common interest with them in the daily sacrifice, which was” 
 the public worship of the whole church: and therein he offered sacri- 
 fice for himself also, together and with the people. But besides this, 
 there were three sorts of offerings that were peculiar to him, wherein 
 he offered for himself distinctly or separately. 
 
 1. The solemn offering that ensued immediately on his nmaugura- 
 tion, Ley. ix. 2, ‘And he said to Aaron, Take thee a young calf for a 
 sin-offering, and a ram for a burnt-offering, without blemish, and 
 offer them before the Lord,.’ This was for himself, as it is expressed 
 ver. 8, ‘ Aaron therefore went unto the altar, and slew the calf, 
 which was the sin-offering for himself.’ After this he offered, dis- 
 tinctly for the people, a kid of the goats for a sin-offering, ver. 3, 
 15, And this was for an expiation of former sins, expressing the 
 ervernicn and holiness that ought to be in them that draw nigh to 
 
 rod. 3 
 
 2. There was an occasional offering or sacrifice which he was to 
 offer distinctly for himself, on the breach of any of God’s command- 
 ments by ignorance, or any actual sin, Lev. iv. 3, ‘ And if the priest 
 that is anointed do sin, according unto the sin of the people,’ (that is, 
 in like manner as any of the people do sin,) ‘then let him bring for 
 his sin that he hath sinned, a young bullock without blemish unto 
 the Lord for a sin-offering.’ After which there is a sacrifice ap- 
 pointed of the like nature, and in like manner to be observed. 1. For 
 the sin of the whole people, ver. 13, and then, 2. For the sin of any 
 individual person, ver. 27. And hereby the constant application that 
 we are, on all actual sins to make to the blood of Christ, for pardon 
 and purification was prefigured. 
 
 3. There was enjoined him another solemn offering on the annual 
 feast or day of expiation, which he was to begin the solemn service 
 of that great day withal, Lev. xvi. 3, ‘ Aaron shall thus come into the 
 holy place, with a bullock for a sin-offering, and a ram for a burnt- 
 
- ᾿ 
 VER. 23. | EPISTLE TO THE HEBREWS. 29 
 
 offering.” Ver. 11, ‘And Aaron shall bring the bullock of the sin- 
 offering, which is for himself, and shall make an atonement for him- 
 self, and for his house, and shall kill the bullock for the sin offering, 
 which is for himself” After this, he offers also on the same day, for 
 the sins of the people, ver. 15, a bullock for himself, and a goat for 
 the people. And this solemn sacrifice, respecting all sins and sorts of 
 them, known and unknown, great and small, in general and particular, 
 represents our solemn application unto Christ for pardon and sancti- 
 fication, which, as to the sense of them, may be frequently renewed. 
 The Jews affirm that the high priest used at his offering this sacrifice, 
 the ensuing prayer: JAN aya ὮΝ Pd snNoM sNYyWS My DWT ΤῸΝ 
 “ΓΝ ΡΞ smyw sxomdosywodrmnyd ΝῸ po OWT AN TWP oy 
 Mit Oa 3 ΤΩ mA mana aN. Wp By ps ὩΞῚ sma ἘΝ pd 
 :ipop> posnsur 455% Dons aud oo>dy apa i. 6. 41 beseech thee, O Lord, 
 I have done perversely, I have transgressed, I have sinned before 
 thee: I and my house, and the children of Aaron, and thy holy peo- 
 ple. I beseech thee, O Lord, be propitious unto, or pardon, I beseech 
 thee, the iniquities, transgressions, and sins, wherein I have done 
 amiss, transgressed, and sinned before thee, I and my house, and the 
 sons of Aaron, and thy holy people, according as it is written in the 
 law of Moses, thy servant, that in this day thou wouldst pardon and 
 purify us from all our sins.’ Mishnaiot. Tract. Jom. Perek. 4. And 
 all these several sorts of sacrifices for himself, were all of them, as 
 our apostle here speaks, ὑπερ ἁμαρτίων; for sins. And this was neces- 
 sary, because he was encompassed with infirmities, and obnoxious 
 unto sin, and so stood in no less need of expiation and atonement 
 than the people. 
 
 Expositors generally agree, that this is peculiar unto the high priest 
 according to the law, the Lord Christ being neither intended nor in- 
 cluded in this expression. For we have shown, that in this compari- 
 son, the things compared being on some accounts infinitely distant, 
 there may be that in the one, which nothing in the other answers 
 unto. And that the Lord Christ is not intended in this expression 
 appears, 
 
 I. The necessity of this offering for himself, by the high priest, 
 arose from two causes, as was declared. Ist. His moral infirmity and 
 weakness, that is, unto obedience, and obnoxiousness of sin. 2dly. 
 From God’s command and appointment. He had commanded and 
 appointed that he should offer sacrifice for himself. But in neither of 
 these had our Lord Christ any concern. For neither had he any such 
 infirmities, nor did God ordain or require that he should offer sacri- 
 fice for himself. 
 
 2. Actually Christ had no sin of his own to offer for, nor was it pos- 
 sible that he should, for he was made like unto us, yet without sin. 
 And the offering of the priest here intended, was of the same kind 
 with that which was for the people. Both for actual sins of the same 
 kind, one for his own, the other for the people’s. 
 
 3. It is expressly said, that the Lord Christ needed not, as they, to 
 offer, first for his own sins, and then for the people’s, and that be- 
 cause he was in himself, holy, harmless, undefiled, and separate from 
 
ty f 
 30 ΠΑΝ EXPOSITION OF THE fcH. v. 
 
 sinners, ch. vii. 26, 27. This therefore belonged unto the weakness 
 and imperfection of the legal high priest. _ 
 
 Two expositors of late have been otherwise minded. The first is 
 Crellius or Slichtingius, who says, that the infirmities and evils that 
 Christ was obnoxious unto, are here, by a catechresis, called sins, 
 and for them he offered for himself. The other is Grotius, who 
 speaks to the same purpose: Cum hoc generaliter de omni sacerdote 
 dicitur, sequitur Christum quoque obtulisse pro se ὑπερ ἁμαρτιων" 1. 6. 
 Ut a doloribus illis qui peccatorum pcene esse solent, et occasione 
 peccatorum nostrorum ipsi infligebantur, posset liberari. ‘ Whereas 
 this is spoken generally of every priest, it follows that Christ also of- 
 fered for himself for sins; that is, that he might be freed from those 
 pains which are wont to be punishments of sins, and which on the 
 occasion of our sins, were inflicted on him. It is well enough known 
 what dogme or opinion is intimated in these expressions. But I an- 
 swer, 
 
 1. This assertion is not universal and absolute concerning every 
 high priest, but every high priest that was under the law, who was 
 appointed to be a type of Christ, so far as was possible by reason of 
 his infirmities. Ξ 
 
 2. It is not without danger to say that Christ offered himself dep 
 ἁμαρτιων. He knew no sin, he did no sin, and therefore could not 
 offer a sin-offering for himself. His offering himself to God for us, 
 making his soul an offering for sin, our sins; his being made sin for 
 us, to make atonement or reconciliation for our sins, is fully declared ; 
 but of this offering for himself, especially for sin, it is nowhere taught 
 nor intimated. , 
 
 3. If he be intended here, then must he offer himself, as the high 
 priest did of old ; this the letter of the text enforceth. But the high 
 priest of old was to offer distinctly and separately, first for himself, 
 and then for the people. So the words require it in this place, by 
 the notes of comparison and distinction, KaSwe and οὕτω ; as for the 
 people, so or in like manner for himself. Therefore if the Lord Christ 
 be intended, he must offer two distinct sacrifices, one for himself, an- 
 other forus; now, whereas this he needed not to do, nor did, nor 
 could do, it is undeniably manifest that he hath no concern in this 
 expression. 
 
 There remaineth one difficulty only to be removed, which may arise 
 from the consideration of this discourse. For if the high priest of old, 
 notwithstanding his own sins, could first offer for himself, and then 
 for the people, and so make expiation for all sin, what necessity was 
 there that our high priest should be absolutely free from all sin, as 
 our apostle declares that he was, and that it was necessary he should 
 be, ch. vii. 25, 26. For it seems he might first have offered for his 
 own sin, and then for ours. 
 
 Answ. 1. It is one thing to expiate sin typically, another to do it. 
 really. One thing to do it in representation by virtue of something 
 else, another to do it effectually by itself. The first might be done 
 by them that were sinners, the latter could not. 
 
 2. On that supposition it would have been indispensably necessary 
 
VER. 92.} EPISTLE TO THE HEBREWS. 31 
 
 that our high priest should have offered many sacrifices. Once he 
 must have offered for himself, wherein we should have had no con- 
 cern: and then he must again have offered himself for us. Hence, 
 whereas he had nothing to offer but himself, he must have died and 
 been offered more than once, which lay under ell manner of impossi- 
 bilities. 
 
 3. That a real atonement might be made for sin, it was required 
 that our nature which was to suffer, and to be offered, should be 
 united unto the divine nature in the person of the Son of God; but 
 this it could not be, had it not been absolutely sinless and holy. Some 
 observations ensue. 
 
 The order of God’s institutions, with respect unto the sacrificing of 
 the high priest for himself, and the people, is observable. And this 
 was, that he should first offer for himself, and then for them. This 
 order was constant, and is especially observable in the great anniver- 
 sary sacrifice for atonement on the day of expiation, Lev. xvi. Now 
 the reason of this was, 1. Typical, That having first received pardon 
 and purification for himself, he might the better prefigure and represent 
 the spotless holiness of our high priest, in his offering of himself for 
 us. 2. Moral, to declare how careful they ought to be of their own 
 sins, who deal about the sins of others. And we may observe, 
 
 Obs. I. That the absolute holiness and spotless innocence of the 
 Lord Christ, in his offering of himself, had a signal influence unto 
 the efficacy of his sacrifice, and is a great encouragement unto our 
 faith and consolation.—This our apostle informs us to have heen ne- 
 cessary, ch. vil. 26, Tovovroe yao ἧμιν empemev αρχιερευς; It was 
 meet, convenient, necessary for and unto us, that we should have 
 such a high priest as was ‘holy, harmless, undefiled, and separate 
 from sinners.’ No other sort of high priest could have done what 
 was to be done for us. Had he had any sin of his own he could ne 
 ver had taken all sin from us. From hence it was that what he did 
 was so acceptable with God, and that what he suffered was justly 
 imputed unto us, seeing there was no cause in himself why he should 
 suffer at all. This therefore is frequently mentioned and insisted on, 
 where his sacrifice is declared. 2 Cor. v. 21, ‘He hath made him to be 
 sin for us who knew no sin, that we might be made the righteousness 
 of God in him.’ He was made sin for us when he was made a sacri~ 
 fice for sin, when his soul was made an offering for sin. Hereon de- 
 pends our being made the righteousness of God in him, or righteous 
 before God through him. But not on this as absolutely considered, 
 but as he was made sin, who knew no sin; who was absolutely inno- 
 cent and holy. So the apostle Peter mentioning the redemption 
 which we have by his blood, which was in the sacrifice of himself, he 
 says it was ‘as of a lamb without spot, and without blemish,’ 1 Pet. 
 19. And treating again of the same matter he adds, ‘ Who did no 
 sin, neither was there guile found in his mouth,’ 1 Pet. 11. 22; so 
 Rom. viii. 3. And we may see herein, 1. Pure unmixed love and 
 erace. He had not the least concern in what he did or suffered herein 
 for himself. This was the grace of our Lord Jesus Christ, that being 
 rich, for our sakes he became poor. All that he did was from sove- 
 
82 AN EXPOSITION OF THE. [CH. V. 
 
 reign love and grace. And will he not pursue the same love unto 
 
 the end? 2. The efficacy and merit of his oblation, that was ani- 
 
 mated by the life and quintessence of obedience. There was in it, the 
 
 highest sufferings, and the most absolute innocency, knit together by | 
 an act of most inexpressible obedience. 3. The’ perfection of the ex- 
 
 ample that is set before us, 1 Pet. ii. 21, 22. And from hence we 
 
 may also observe, That, 
 
 Obs. II. Whosoever dealeth with God or man about the sins of 
 others, should look well in the first place unto his own. The high 
 priest was to take care about, and first to offer for his own sins, and 
 then for the sins of the people. And they who follow not this me- 
 thod, will miscarry in their work. [5 is the greatest evidence of hy- 
 pocrisy for men to be severe towards the sins of others, and careless 
 about their own. ‘There are four ways whereby some may act with 
 respect unto the sins of others, and not one of them wherein they can 
 discharge their duty aright, if in the same kind they take not care of 
 themselves in the first place. 
 
 1. It is the duty of some, to endeavour the conversion of others from 
 a state of sin. As this belongs to parents and governors in their place 
 so is it the chief work of ministers, and principal end of the m- 
 nistry. So the Lord Christ determines it in his mission of Paul. “1 
 send thee to the Gentiles, to open their eyes, to turn them from dark- 
 ness to light, and from the power of Satan unto God, that they may 
 receive forgiveness of sin, and an inheritance among them that are 
 sanctified by faith that is in me,’ Acts xxvi. 17, 18. How shall he ap- 
 ply himself hereunto ? how shall he be useful herein, who was never 
 made partaker of this mercy himself? How can they press that on 
 others, which they neither know what it is, nor whether it -be or 
 not, any otherwise than as blind men know there are colours ? By such 
 persons are the souls of men ruined, who undertake the dispen- 
 sation of the gospel unto them, for their conversion unto God, know- 
 ing nothing of it themselves. 
 
 2. It is our duty to keep those in whom we are concerned, as much 
 as in us lieth, from sinning, or from actual sin. ‘These things I write 
 unto you,’ saith the apostle, ‘that you sin not,’ 1 Johnii. 1. With 
 what confidence, with what conscience can we endeavour this towards 
 others, if we do not first take the highest care herein of ourselves ? 
 Some that should watch over others, are open and profligate sinners 
 themselves. The preaching, exhortations, and reproofs of such persons 
 do but render them the more contemptible, and on many accounts tend 
 to the hardening of those whom they pretend to instruct. And where 
 men regard iniquity in their hearts, although there be no notoriety in 
 their transgressions, yet they will grow languid and careless in their 
 watch over others ; and if they keep up the outward form of it, it will 
 be a great means of hardening themselves in their own sin. - 
 
 3. To direct and assist others in the obtaining pardon for sin, is also 
 the duty of some. And this they may do two ways. 1. By directing 
 them in their application unto God by Jesus Christ, for grace and mercy. 
 2. By earnest supplications with them and for them. And what will 
 they do, what can they do in these things sincerely for others, who 
 
VER. 4. ᾿ EPISTLE TO THE HEBREWS. 33 
 
 make not use of them for themselves? I look on this as one of the 
 greatest blessings of the ministry, that we have that enjoined us to do 
 with respect unto others, which may sanctify and save their souls ; and 
 God hath so ordered things, that we neither can, nor will diligently 
 attend unto any thing of that kind towards others, concerning 
 which we do not first endeavour to have its effect upon ourselves. 
 
 4. To administer consolation under sinning, or surprisals with sin, 
 unto such as God would have to be comforted, is another duty of the 
 like kind. And how shall this be done by such as were never cast 
 down for sin themselves, nor ever spiritually comforted of God? It be- 
 hoves us therefore in all things, wherein we may deal with others about 
 sin, to take care of ourselves in the first place, that our consciences be 
 purged from dead works, that in all we do we may serve the li- 
 ving God. 
 
 Obs, III. No dignity of person or place, no duty, no merit, can de- 
 liver sinners from standing in need of a sacrifice for sin. The high 
 priest, being a sinner, was to offer himself. 
 
 Obs. IV. It was a part of the darkness and bondage of the church 
 under the Old Testament, that their high priests had need to offer sa- 
 crifices for themselves and their own sins. This they did in the view 
 of the people; who might fear lest he could not fully expiate their 
 sins, who had many of his own, and was therefore necessitated in the 
 first place, to take care of himself. It is a relief to sinners, that the 
 word of reconciliation is administered unto them, and the sacrifice of 
 Christ proposed, by men subject unto the like infirmities with them- 
 selves. For there is a testimony therein, how that they also may find 
 acceptance with God, seeing he deals with them by those who are 
 sinnersalso. But these are not the persons who procure the remission, 
 or have made the atonement which they declare. Were it so, who 
 could with any confidence acquiesce therein? But this is the holy 
 way of God. Those who are sinners, declare the atonement which 
 was made by him who had no sin. 
 
 Ver. 4.—The foregoing verses declare the personal qualifications of 
 a high priest. But these alone are not sufficient actually to invest any 
 one with that office. Itis required moreover, that he be lawfully called 
 thereunto. The former makes him meet for it and this gives him 
 his right unto it. And in the application of the whole unto Jesus Christ, 
 this is first insisted on, ver. 5. 
 
 Ver. 4.—Kai οὐχ ἑαυτῳ τις λαμξανει την τιμὴν; αλλα ὃ καλουμενος 
 ὑπο του Θεου, καϑαπερ καὶ 6 ἄαρων, 
 
 Ver. 4.—And no man taketh this honour to himself, but he that is 
 called of God, as was Aaron. : 
 
 There is πο difficulty in the rendering of these words, and conse- 
 quently very little difference among translators. The Syr. and Vulg. 
 Lat. read honour, absolutely, without taking notice of the article τὴν» 
 which is here emphatical ; ‘ this honour ;’ the honour of the priesthood, 
 
 VOL. III. D 
 
94 AN EXPOSITION OF THE [CH. Iv. 
 
 And for ‘ himself, the Syriac reads ‘to his own soul ;’ by an idiom 
 peculiar to the Eastern languages. Ἢ : 
 
 The words may be taken, as a negative universal proposition, with 
 a particular exception subjoined. No man taketh this honour to him- 
 self but only he who is called. He that is called, taketh this 
 honour to himself, or he that hath right so to do, namely, to possess 
 and exercise the office of a high priest. Or they may be resolved into 
 two disjunctive propositions ; the one universally negative without ex- 
 ception or limitation ; ‘no man taketh this honour to himself,’ The 
 other particularly affirmative, ‘ he that is called of God,’ he doth so, or 
 he receiveth this honour. Thus there is an opposition expressed be- 
 tween a man’s taking this honour unto himself, and his receiving of it 
 on the call of God. Or we may yet more plainly express the meaning 
 of the apostle. Having laid down the qualifications necessary unto 
 him who was to be a high priest, he declares what is required for his 
 actual investiture with this office. And this he expresseth, 1. Nega- 
 tively, he is not to assume this honour to himself. 2. Positively, he is 
 to be called of God, which he exemplifies in the instance of Aaron, 
 ‘as was Aaron.’ 
 
 Ovy ἕαυτῳ τις AauEaver; ‘any one doth not take ;’ that is, no man 
 doth. And λαμξανω, is not here simply sumo, ‘ to take ;” but assumo, 
 ‘to take upon,’ to take to him ; or as it sometimes signifies, prehendo, 
 corripio, ‘unduly to take,’ by laying hold of any thing. ‘No man ta- 
 keth,’ that is, according to the law, according to divine institution; it 
 was not the law that men should so do; men might do otherwise, and 
 did do otherwise, both as to the office and exercise of the priesthood. 
 So did king Uzziah as to the exercise of it, 2 Chron. xxvi. 16. And at 
 the time of the writing of this Epistle, as also for many years before, 
 there had been no lawful order nor call observed, in those who possessed 
 the office of the high priesthood among the Jews. Some invaded it 
 themselves, and some were intruded into it by foreign power. And 
 both Chrysestome and Cicumenius suppose that our apostle inthis place 
 doth reflect on that disorder. His principal intention is plainly to de- 
 clare, how things ought to be by the law and constitution of God. No 
 man doth, that is, no man ought so to do ; for it is contrary to the law, 
 and the order appointed of God in his church; see Num. xviii. God’s 
 institution in the Scripture, is so far the sacred rule of all things to be 
 done in his worship, that whatever is not done by virtue thereof, 
 and in conformity thereunto, is esteemed as not done, or not at all done 
 to him. But, 
 
 Τὴν τιμὴν ; this is the object of the act prohibited. ‘The honour ;’ 
 this honour whereof we treat. Τίμη here intends either the office itself, 
 or the dignity of it. The office itself may be called honour, because it 
 is honourable. So also is the word used ch. iii. 3. No man taketh this 
 honourable office upon him, of his own head, of himself, without war- 
 rant, call, and authority from God. If only the dignity of the office 
 be intended, then it is, no man arrogateth so much to himself, so sets 
 up or advanceth himself, as to set out himself for a high priest. I 
 judge the office itself is first intended, yet not absolutely, but as it was 
 honourable, such as men would naturally desire, and intrude themselves 
 
VER. 4: | EPISTLE TO THE HEBREWS. 35 
 
 into, had not God set bounds to their ambition by his law. So did 
 Korah, for which he was first rebuked, and afterwards destroyed, Num. 
 xvi. 9, 10. And this office was exceeding honourable, on a twofold 
 account. 
 
 1. From the nature of it; wherein there was, 1. An especial sepa- 
 ration unto God, Exod. xxvii. 2. An especial appropinquation or 
 drawing nigh unto him, Lev. xvi. 3. The discharge of all peculiar di- 
 vine services. ‘I'hese things made the office honourable ; a high honour 
 unto them that were duly vested with it. For what greater ho- 
 nour can a mortal creatare be made partaker of, than to be peculiarly 
 nigh unto God ? 
 
 2. Because God required that honour should be given, both to the 
 office, and to the person vested with it. For this end partly was he to 
 be adorned with garments made for beauty and glory, and had power 
 given him to rule in the house of God, 1 Sam. τ. 30. But even in 
 general, it is a great honour, on any account, to be made nigh unto 
 God. 
 
 Αλλα 6 καλουμενος, But he that is called of God.’ The called one 
 of God, he hath, he receiveth, he is made partaker of the honour of 
 this office. He is the high priest whom God calls. And this call of 
 God, is the designation of a man unto an oflice or employment. He 
 doth, as it were, look on a person among others, and calls him out to 
 himself, as Exod. xxvii. 1. It compriseth also the end of the call, 
 in the collation of right, power, and trust, whatever is necessary unto 
 the due exercise of that whereunto any one is called : For God’s will 
 and pleasure is the supreme rule of all order and duty. And this call 
 is here exemplified in the instance of Aaron, ‘ Even as was Aaron.’ 
 
 Καϑαπερ και ὃ Aapwv, ‘ Even as Aaron,’ in like manner as Aaron. 
 And the note of similitude is regulated, either by the word called, or 
 by the subject of the instance ‘Aaron.’ If by the former, no more is 
 intended but that he must have a call of God, as Aaron had. The 
 comparison proceeds no farther but unto the general nature of a call. 
 A call he must have, but the especial nature of that call is not declared, 
 But if the note of comparison be regulated by the instance of Aaron, 
 then the especial manner and nature of the call intended, is limited and 
 determined. He must be called of God as was Aaron; that is, imme- 
 diately and in an extraordinary way. And this is the sense of the 
 words and place. 
 
 It may be objected, if this be so, then all the high priests who 
 succeeded Aaron in the Judaical church, are here excluded froma right 
 entrance into their office. For they were not immediately called of 
 God unto their office as Aaron was, but succeeded one another by 
 virtue of the law or constitution, which was only an ordinary call. 
 Ans. It doth not exclude them from a right entrance into their office, 
 but it doth, from being considered in this place. They had that call 
 to their office which God had appointed, and which was a sufficient 
 warrant unto them in the discharge of it. But our apostle disputes 
 here about the erection of a new priesthood, such as was that of Christ. 
 Herein no ordinary call, no law-constitution, no succession could take 
 
 place, or contribute anything thereunto, The nature of such a work 
 D2 
 
96 AN EXPOSITION OF THE [CH. v. 
 
 excludes all those considerations. And he who first enters on such a 
 priesthood not before erected, nor constituted, he must have such a call 
 of God thereunto. So had Aaron at the first erection of a typical 
 priesthood in the church of Israel. He had his call by an immediate 
 word of command from God, singling him out from among his brethren 
 to be set apart from that office, Exod. xxviii. 1. And although in 
 other things which belonged unto the administration of their office, 
 the Lord Christ is compared to the high priests in general, executing 
 their office according to the law wherein they were types of him; yet 
 as unto his entrance into his office upon the calls of God, he is compared 
 with Aaron only. 
 
 This being the proper design of the words, the things disputed by 
 expositors and others from this place, about the necessity of an ordinary 
 outward call to the office of the priesthood, and by analogy unto the 
 ministry of the gospel, though true in themselves, are foreign unto the 
 intention of this place. For the apostle treats only of the first erection 
 of a priesthood, in the persons of Aaron and Christ, whereunto an 
 extraordinary call was necessary. And if none might take on him the 
 office of the ministry but he that is called of God, as was Aaron, no 
 man alive could do so at this day. 
 
 Again, the note of similitude expresseth an agreement in an extra- 
 ordinary call, but not in the manner of it and its special kind. This is 
 asserted, that the one and the other had an immediate call from God, 
 but no more. But as unto the especial kind and nature of his imme- 
 diate call, that of Christ was incomparably more excellent and glorious, 
 than that of Aaron. This will be manifest in the next verses, where it 
 is expressed and declared. In the meantime, we shall consider the call 
 of Aaron, as our apostle doth in the ministry of Moses, ch. iil. declar- 
 ing wherein indeed it was excellent, that so the real honour of the call 
 of Christ above it may appear. 
 
 1. He was called of God, by a word of command for his separation 
 unto the office of the priesthood. Exod. xxviii. 1, ‘Take thou unto 
 thee Aaron thy brother, and his sons with him, that he may minister 
 unto me in the priest’s office.” His sons were also mentioned, because 
 provision was herein made for succession. This made his call extra- 
 ordinary, he was called of God. But, 1. This command was given by 
 a word from God immediately unto himself. God doth not say unto 
 him, ‘Thou art my priest, this day have I called thee.’ But it is Moses 
 to whom the command is given, and with whom the execution of it is 
 intrusted. So that, 2, He is in his call put as it were in the power of 
 another, that is, of Moses. To him God says, ‘ Take unto thee Aaron 
 thy brother; be thou unto him in the room of God, and act towards 
 him in my name.’ 
 
 _ 2. This command or call of God was expressed in his actual separa- 
 tion unto his office, which consisted in two things. 
 
 1. His being arrayed by God’s appointment with glorious garments 
 Exod. xxvii. 3. And they are affirmed to be contrived on purpose for 
 beauty and glory. But herein also a double weakness is included or 
 supposed. 1. That he stood in need of an outward robe to adorn him, 
 because of his own weakness and infirmities, which God would, as it 
 
VER. 4.] EPISTLE TO THE HEBREWS. 37 
 
 were, hide and cover in his worship under those garments. 2. That 
 indeed they were all of them but typical of things far more glorious in 
 our high priest, namely, that abundant fulness of the graces of the 
 Spirit, which being poured on him rendered him fairer than the 
 children of men. It was therefore a part of the glory of Christ, that 
 in the discharge of his office he stood in no need of outward ornaments, 
 all things being supplied by the absolute perfection of his own personal 
 dignity and holiness. 
 
 2. His actual consecration ensued hereon ; which consisted in. two 
 things. 1. His unction with the holy consecrated oil. 2. In the 
 solemn sacrifice which was offered in his name and for him, Exod. xxix. 
 And there was much order and glory in the solemnity of his consecra- 
 tion. 
 
 But yet still these things had their weakness and imperfection. For, 
 1. He had nothing of his own to offer at his consecration, but he was 
 consecrated with the blood ofa bullock and a ram. 2. Another offered 
 for him, and that for his sins, And this was the call of Aaron, his 
 call of God ; and that which God vindicated, setting a notable remark 
 upon it, when it was seditiously questioned by Korah, Num. xvi. 3, 
 xvii. 10. And all these things were necessary unto Aaron, because 
 God in his person erected a new order of priesthood, wherein he was 
 to be confirmed by an extraordinary call thereunto. And this is that, 
 and not an ordinary call, which the call of Christ is compared unto and 
 preferred above. After this all the successors of Aaron had a sufficient 
 call to their office, but not of the same kind with that of Aaron him- 
 self. For the oftice itself was established to continue by virtue of God’s 
 institution. And there was a law of succession established, by which 
 they were admitted into it, whereof I have treated elsewhere. But it 
 was the personal call of Aaron which is here intended. 
 
 Obs. I. It is an act of sovereignty in God, to call whom he pleaseth 
 unto his work and especial service; and eminently so when it is unto 
 any place of honour and dignity in his house. The office of the priest- 
 hood among the Jews, was the highest and most honourable, that was 
 among them at the first plantation of the church. And an eminent 
 privilege it was, not only unto the person of him who was first called, 
 but with respect also unto his whole posterity ; for they, and they only, 
 were to be priests unto God. Who would not think now, but that 
 God would call Moses to this dignity, and so secure also the honour of 
 his posterity afterhim? But he takes another course, and calls Aaron 
 and his family, leaving Moses and his children after him in the ordi-_ 
 nary rank and employment of Levites. And the sovereignty of God is 
 evident herein: 1. Because every call is accompanied with choice and 
 distinction. Some one is called out from among others. So was it in 
 the call of Aaron, Exod. xxviii. 1, ‘ Take unto thee Aaron, from among 
 the children of Israel.’ By mere act of sovereign pleasure, God chose 
 him out from among the many thousands of his brethren. And this 
 sovereign choice, God insisted on to express the favour and kindness 
 that is in any call of his, 1 Sam. ii. 27,28. And herewith he reproach- 
 eth the sins and ingratitude of men, upbraiding them with his sovereign 
 kindness, Num. xvi. 9,10. 2. Because antecedently unto their call, 
 there is nothing of merit in any to be so called, nor of ability m the 
 
95 AN EXPOSITION OF THE [cH. Vv. 
 
 most, for the work whereunto they are called. Under the New Testa- 
 ment, none was ever called to greater dignity, higher honour, or more 
 eminent employment, than the apostle Paul. And what antecedaneous 
 merit was there in him unto his vocation? Christ takes him in the 
 midst of his madness, rage, and blasphemy, turns his heart unto him- 
 self, and calls him to be his apostle, witness, and great instrument for 
 the conversion of the souls of men, bearing forth his name to the ends 
 of the earth. And this we know that he himself mentions on all 
 occasions, as an effect of sovereign grace, wisdom, and mercy. What 
 merit was there, what previous disposition unto their work, in a few 
 fishermen about the Lake of Tiberias, or sea of Galilee, that our Lord 
 Jesus Christ should call them to be his apostles, disposing them into 
 that state and condition, wherein they sit on twelve thrones, judging 
 the twelves tribes of Israel? So was it ever with all that God called 
 in an extraordinary manner. See Exod. iv. 10, 11; Jer. 1. 6; Amos vil. 
 15, 16. In his ordinary calls there is the same sovereignty, though 
 somewhat otherwise exercised. For in such a call, there are three 
 things: 1. A providential designation of a person to such an office, 
 work, or employment. When any office in the house of God, suppose 
 that of the ministry, is fixed and established, the first thing that God 
 doth in the call of any one thereunto, is the providential disposition of 
 the circumstances of his life, directing his thoughts and designs toward 
 such an end. And were not the office of the ministry in some places 
 accompanied with many secular advantages, yea provisions (for the 
 Justs and luxuries of men) that are foreign unto it, this entrance into 
 a call for God thereunto, by a mere disposal of men’s concerns and 
 circumstances, so as to design the ministry in the course of their lives, 
 would be eminent and perspicuous. But whilst multitudes of persons, 
 out of various corrupt ends, crowd themselves into the entrances of this 
 office, the secret workings of the providence of God towards the dis- 
 posal of them, whom he really designs unto his work herein, are 
 greatly clouded and obscured. 2. It isa partof this call of God, when 
 he blesseth, succeedeth, and prospereth the endeavours of men, to pre- 
 pare themselves with those previous dispositions and qualifications which 
 are necessary unto the actual call and susception of this office. And 
 hereof also there are three parts. First. An inclination of their hearts, 
 in compliance with his designation of them unto their office. Where 
 this is not affected, but men proceed according as they are stimulated 
 by outward impressions or considerations, God is not as yet at all in 
 this work. Secondly. An especial blessing of their endeavours for the 
 due improvement of their natural faculties and abilities, in study and 
 learning, for the necessary aids and instruments of knowledge and 
 wisdom, Thirdly. The communications of peculiar gifts unto them, 
 rendering them meet and able unto the discharge of the duty of their 
 office, which in an ordinary call is indispensably required as previous 
 to an actual separation unto the office itself. 3. He ordereth things 
 so, as that a person whom he will employ in the service of his house, 
 shall have an outward call according unto rule, for his admission there- 
 into. And in all these things, God acts according to his own sovereign 
 will and pleasure. 
 
 And many things might hence be educed and insisted on. As, 1. 
 
VER. 9.] EPISTLE TO THE HEBREWS. 39 
 
 That we should have an awful reverence of, and a holy readiness to 
 comply with the call of God ; not to run away from it, or the work 
 called unto, as did Jonah, ch. 1, nor to be weary of it because of 
 difficulty and opposition which we meet withal in the discharge of our 
 duty, as it sundry times was ready to befal Jeremiah, Jer. xv. 10, xx. 
 7—9, much less to desert or give it over, on any earthly account what- 
 ever; seeing that he who sets his hand to this plough, and takes it 
 back again, is unworthy of the kingdom of heaven. And it is certain 
 that he who deserts his calling on worldly accounts, first took it up on 
 no other. 2. That we should not envy nor repine at one another, 
 whatever God is pleased to call any unto. 3. That we engage into no 
 work wherein the name of God is concerned, without his call; which 
 gives a second observation, namely, that, 
 
 Obs. II. 'The highest excellency and utmost necessity of any work 
 to be done for God in this world, will not warrant our undertaking of 
 it, or engaging in it, unless we are called thereunto. Yea, 
 
 Obs. III. The more excellent any work of God is, the more express 
 ought our call unto it to be-—Both these observations will be so fixed 
 and confirmed, in the consideration of the instance given us in the next 
 verse, as that there is no occasion here to insist upon them. 
 
 Obs. IV. It is a great dignity and honour to be, duly called unto any 
 work, service, or office in the house of God. 
 
 Ver. 5.—The description of a high priest according to the law, with 
 respect, Ist. unto his nature; 2d. his employment, (ver. 1;) 3d. his 
 qualification, (ver. 2;) 4th. his especial duty with regard, 1. to himself, 
 2. to others, (ver. 3;) Sth. his call in the instance of him who was the 
 firs of the order, (ver. 4,) being completed; an application of the 
 whole, is in these verses entered upon, unto our Lord Jesus Christ. 
 And this is done in all the particulars wherein there was, or could be, 
 an agreement or correspondence between them and him, with respect 
 unto this office. And it was necessary to be thus declared by the 
 apostle, unto the end designed by him, for two reasons. 1. Because 
 the original institution of those priests, and their office, was to teach 
 and represent the Lord Christ and his, which was his main intention 
 to manifest and prove. Now this they could not do, unless there were 
 some analogy and likeness between them; neither could it be appre- 
 hended or understood for what end and purpose they were designed, 
 and did so long continue in thechurch. 2. That the Hebrews might 
 be satisfied, that their ministry and service in the house of God was 
 now come to an end, and the whole use whereunto they were designed, 
 accomplished. For by this respect and relation that was between 
 them, it was evident that he was now actually exhibited, and had done 
 the whole work which they were appointed to prefigure and represent. 
 It was therefore impossible that there should be any farther use of them 
 in the service of God; yea, their continuance therein, would contradict 
 and utterly overthrow the end of their institution. For it would declare 
 that they had a use and efficacy unto spiritual ends of their own, with- 
 out respect unto him and his work, whom they did represent; which 
 is to overthrow the faith of both churches, that under the Old Testa- 
 
40 AN EXPOSITION OF THE [CH. V. 
 
 went, and that under the New. Wherefore a full discovery of the 
 proportion between them, and relation of the one unto the other was 
 necessary, to evince that their continuance was useless, yea pernicious. 
 But on the other side, it could not be, but that those high priests had 
 many imperfections and weaknesses inseparable from their persons 18 
 the administration of their office, which could represent nothing, nor 
 receive any accomplishment, in our Lord Jesus Christ. For if any- 
 thing in him had answered thereunto, he could not have been such a 
 high priest as did become us, or as we stood in need of. Such was it, 
 that they were subject to death, and therefore were necessarily many, 
 succeeding one another in a long series according to a certain genealogy. 
 ‘ They truly were many priests, because they were not suffered to con- 
 tinue by reason of death; but this man, because he continueth ever, 
 hath an unchangeable priesthood,’ or a priesthood that passeth not 
 from one to another, ch. vil. 23, 24. Herein therefore, there was a 
 dissimilitude between them, because of their being obnoxious unto 
 death ; whence it was inevitable that they must be many, one succeed- 
 ing to another. But Jesus Christ was to be one high priest only, and 
 that always the same. | 
 
 Again, They were all of them personally sinners, and that both as 
 men and as high priests, whence they might and did miscarry and sin, 
 even in the administration of their office. Wherefore it was needful 
 that they should offer sacrifice for their own sins also, as hath been 
 declared. Now, as nothing could be represented hereby in Jesus 
 Christ, who knew no sin, did no sin, neither was guile found in his 
 mouth, nor could therefore offer sacrifice for himself; so these things 
 do cast some darkness and obscurity on those instances wherein they 
 did represent him. Wherefore our apostle steers a strait course 
 between all these difficulties. First. He manifests and proves, that 
 the legal high priests were indeed types of Jesus Christ in his office, 
 and did bear forth a resemblance of him therein; as also that they 
 were appointed of God, for that very end and purpose. Secondly. 
 He shows what were their qualifications and properties, which he dis- 
 tinguisheth mto two sorts. 1. Such as belonged essentially, or were 
 required necessarily unto the office itself, and its regular discharge. 
 2. Such as were unavoidable consequents or concomitants of their 
 personal weakness or infirmity. This latter sort in this application of 
 their description unto Christ and his office, as prefigured thereby, he 
 discards and lays aside, as things which, though necessary unto them 
 trom their frail and sinful condition, yet had no respect unto Christ, 
 nor accomplishment in him. And as for the former, he declares in 
 the discourse immediately ensuing, how they were found in Christ as 
 exercising this office, in a far more eminent manner than in them. 
 This is the design of the discourse in the second part of the chapter, 
 which we are now entering on. Only whereas in the description of a 
 high priest in general, he begins with his nature, qualifications, work, 
 and duty, closing and issuing it in his call; in his application of the 
 whole unto the Lord Christ, he taketh up that first, which he had 
 
 ~ lastly mentioned, namely, the call of a high priest, and proceedeth 
 unto the other in an order absolutely retrograde. 
 
VER. 8.] EPISTLE TO THE HEBREWS. 4] 
 
 Ver. 5.—Odrw καὶ ὃ Χριστος οὐχ ἕαυτον εδοξἕασε γενηδηναι ἀρχίερεα 
 αλλ’ ὃ λαλησας πρὸς avtov, Yiog μου εἰ συ, eyw σημερον 
 γεγεννηκα σε. 
 
 Vir. 5.—So also Christ glorified not himself, to be made an high 
 Priest ; but he that said unto him, Thou art my Son, to-day have 
 1 begotten thee. 
 
 Oirw καὶ ‘so also,’ and so, or in like manner, A note rnc 
 amosocewe, of the application of things before spoken, unto the sub- 
 ject principally intended. A respect may be herein unto all the in- 
 stances in the preceding discourse; as it was with the legal high 
 priest in all the things necessary unto that office, so in like manner 
 was it with Christ, which he now designeth to manifest. Or the 
 intention of this expression, may be restrained to the last express 
 instance of a call to office. As they were called of God, so or in like 
 manner was Christ also, which he immediately declares. And this is 
 first regarded, though respect may be had to it, in all the particular 
 instances of analogy and similitude which ensue. 
 
 On this note of inference, there ensueth a double proposition on the 
 same supposition. The supposition that they both are resolved into 
 is that Christ is a high priest. Hereon the first proposition with 
 respect unto his call and entrance on that office is negative; ‘ He 
 glorified not himself to be made a high priest.’ The other is positive 
 or affirmative ; ‘ but he that said unto him, Thou art my Son;’ that 
 is, he glorified him so to be, or he made him so. 
 
 Ὁ Χριστος, “ Christ,’ the subject spoken of ; that is, the promised 
 Messiah, the anointed One. The apostle in this Epistle calls him 
 occasionally by all signal names ; as the Son, ch. 1. 2—8; the Son of 
 God, ch. iv. 14; the word of God, ch. iv. 12; Jesus, ch. ii. 9; Christ, 
 ch. 11. 6; Jesus Christ, ch. iii. 1. Here he useth the name of Christ, 
 as peculiarly suited unto his present occasion. For he had designed 
 to prove that the promised Messiah, the hope and expectation of the 
 fathers, was to be the high priest for ever over the house of God. 
 Therefore he calls him by that name whereby he was known from the 
 beginning, and which signified his unction unto his office: the 
 anointed One. He was to be, mwnr jr, ‘ the anointed priest ;’ that 
 is, Christ. 
 
 The subject spoken of being stated or described by his name, the 
 supposition of his bemg a high priest takes place. This the apostle 
 had before taught and proved, ch. 11. 17, 1. 1, iv. 14, But yet con- 
 sidering the constitutions of the law, and the way of any one’s enter- 
 ing on that office, a difficult inquiry yet remained, namely, how he 
 came so to be. Had he been of the tribe of Levi, and of the family of 
 Aaron, he might have been a priest, he would have been so, and have 
 been so acknowledged by all. But how he should become so, who 
 was a stranger to that family, who sprang of the tribe of Judah, con- 
 cerning which Moses spake nothing of the priesthood, might be highly 
 questioned. Fully and satisfactorily to resolve this doubt, and therein 
 to take in the whole difficulty whence it arose, the apostle in the pre- 
 
42 AN EXPOSITION OF THE [CH. v. 
 
 ceding verse, lays down a concession in a universal maxim, that 
 none who had not a right thereunto by virtue of an antecedent law or 
 constitution, which Christ had not, as not being of the tribe of Levi, 
 could be a priest, without an immediate call from God, such as Aaron 
 had. By and on this rule, he offers the right of the Lord Christ unto 
 this office to trial, and therein acknowledgeth, that if he were not 
 extraordinarily called of God thereunto, he could be no high priest. 
 To this purpose he declares, yeh . : 
 
 First, negatively ; οὐχ ἑαυτον εδοξασε, that he ‘ glorified not him- 
 self to be made a high priest.’ Outward call by men, or a constitu- 
 tion by virtue of any ordinance of the law, he had none. Seeing 
 therefore he is a priest, or if so he be, he must be made so by God, or 
 by himself. But as for himself, neither did he take this honour to 
 himself, nor was it possible that so he should do. For the whole 
 office, and the benefit of his discharge of it, depended on a covenant 
 or compact between him and his Father. Upon the undertaking of it 
 also, he was to receive many promises from the Father, and was to do 
 his will and work, as we have elsewhere declared and fully proved. It 
 was therefore impossible that he should make himself a high priest. 
 
 The Socinians do but vainly raise a cavil against the Deity of - 
 Christ from this place. They say, if he were God, why did another 
 glorify him in any kind, why did he not glorify himself? And the 
 Jews, on all occasions, make the same exceptions. There were indeed 
 some force in the objection against us, if we believed or professed that 
 the Lord Christ were God only. But our doctrine concerning his per- — 
 son is that which is declared by our apostle, Phil. 11. 6—8. ‘ Being 
 in the form of God, he thought it no robbery to be equal with God ; 
 but he made himself of no reputation, and took upon him the form of 
 a servant, and was made in the likeness of men.’ ~Wherefore there is 
 no more weight in this cavil, than there would be in another; if one, 
 unto those testimonies, ‘ that all things were made by him,’ and he 
 ‘in the beginning laid the foundation of the world,’ should ask, 
 * How could this be seeing he was a man, born in the fulness of time ῥ᾽ 
 But this objection, for the substance of it, was raised by the Jews of 
 old, and fully answered by himself. For whereas they objected unto 
 him, that he being not fifty years old, could not have seen Abraham, 
 as he pretended, who was dead near two thousand years before; he 
 replied, ‘ Before Abraham was, I am, John viii. 58. If he had no 
 other nature than that wherein they thought he was not fifty years 
 old, being indeed little more than thirty, he could not have known 
 Abraham, nor Abraham him. As therefore, if he had been man only, 
 he could not have been before Abraham, so had he been God only, 
 another could not have glorified him to be a priest. But he was man 
 also. And these words are spoken not with respect unto his divine 
 nature, but his human. 
 
 Again, As it was impossible he should, so it is plain that he did 
 not glorify himself to be a high priest, or take this dignity and honour 
 to himself by his own will and authority. And this may be evidenced 
 by a brief rehearsal of the divine acts necessary to the making of him 
 a high priest; ali which I have handled at large in the previous Exer- 
 
VER. 5.] EPISTLE TO THE HEBREWS. 43 
 
 citations. And they were of two sorts; 1. Authoritative, and wholly 
 without him; 2. Perfective whereunto his own concurrence was re- 
 quired. Of the first sort were, 1. His eternal designation unto this 
 office: 2. His mission unto the discharge of it: 3. His unction with 
 the Spirit for its due discharge: 4. The constitution of the law of his 
 priesthood, which consisted of two parts; the first prescribing what 
 he should do, what he should undergo, what he should offer, or what 
 should be the duties of his office; the other declaring, appointing, 
 promising, what should be attained, effected, and accomplished 
 thereby. 5. The committing and giving a people unto him, for whose 
 sake, and on whose account, he was to bear, execute, and discharge 
 this holy office. And all these, whereby he was authoritatively 
 vested with his office, were sovereign acts of the will and wisdom of 
 the Father, as I have elsewhere proved. By these was he eailed and 
 glorified to be a high priest. Again, there were some acts perfective 
 of his call, or such as gave it its complement ; and these were wrought 
 in him and by him; neither could they be otherwise: but yet by 
 them did he not make himself a high priest, but only complied with 
 the will and authority of the Father. Thus when Aaron was called 
 of God to his office, the law for its constitution being made and given, 
 the person designed and called out by name, his pontifical garments 
 put on, and the anointing holy oil poured on him, a sacrifice was to 
 be offered to complete and perfect his consecration. But because of 
 his imperfection, whence it was necessary that he should come to his 
 office by degrees, and the actings of others about him, he could not 
 himself offer the sacrifice for himself. He only laid his hand on the 
 head of it to manifest his concern therein, but it was Moses that 
 offered it unto God, Exod. xxix. 1O—12. Thus it could not be with 
 respect unto Jesus Christ, nor did he need any other sacrifice than his 
 own for his consecration, seeing it was necessary unto the legal high 
 priests, on the account of their personal sins and infirmities. But 
 although he was perfectly and completely constituted a high priest, 
 by those acts of God the Father before mentioned, yet his solemn con- 
 secration and dedication, not to his office, but to the actual discharge 
 of it, were effected by acts of his own, in his preparation for, and 
 actual offering up himself a sacrifice once for all. And so he was per- 
 fected and consecrated in and by his own blood. Wherefore he did 
 not glorify himself to be made a high priest, but that was an act and 
 effect of the will and authority of God. 
 
 It remains only, as unto this first clause, that we inquire how it is 
 said that Christ glorified not himself, as unto the end mentioned. 
 Was there an addition of glory or honour made unto him thereby ὃ 
 Especially may this be reasonably inquired, if we consider what befel 
 him, what he did, and what he suffered in the discharge of this office? 
 Nay, doth not the Scripture every-where declare this as an act of the 
 highest condescension in him, as Phil. ii. 6—9; Heb. ii. 102 How, 
 therefore, can he be said not to glorify himself herein? Let those 
 answer this inquiry, who deny his divine nature and being. They will 
 find themselves in the same condition as the Pharisees were, when our 
 Saviour posed them with a question to the same purpose; namely, 
 
4:1 AN EXPOSITION OF THE [cu. v. 
 
 how David came to call Christ -his Lord, who was to be his Son so 
 long after. Unto us these things are clear and evident. For although, 
 if we consider the divine nature and person of Christ, it was an infinite 
 condescension in him to take our nature, and therein to execute the 
 office of a priest for us; yet, with respect unto the nature assumed, 
 the office itself was an honour and dignity unto him, on the accounts 
 to be afterwards insisted on. . y 
 Secondly. In the affirmative proposition the way whereby Christ 
 came unto his office is declared, or by what authority he was ap- 
 pointed a high priest. AXA’ ὁ λαλησας προς autor, “ but he that said 
 unto him.’ There is an ellipsis in the words which must be supplied 
 to complete the antithesis ; but he glorified him, or he made him to 
 be a high priest, who said unto him, υἷος pov εἰ ov, eyw σημερον 
 γεγεννηκα oc. It is not easily apprehended how the apostle confirm- 
 eth the priesthood of Christ, or his call to office by these words. 
 They are twice used elsewhere by himself to other ends, Heb. 1. 5; 
 Acts xii. 33. For these words do originally signify, the eternal 
 relation that is between the Father and the Son, with their mutual 
 love thereon. To this purpose are they applied, Heb. 1. 5. And be- 
 cause this was manifested in and by the resurrection of Christ from 
 the dead, when and wherein ‘ he was declared to be the Son of God 
 with power,’ Rom. i. 4; this testimony is applied thereunto, Acts xiii. 
 33. For the direct intention, and the full meaning of the words, the 
 reader may consult our exposition of ch. i. 5, where they are handled 
 at large. But how they are produced by our apostle here, as a con- 
 firmation of the priesthood of Christ, is an inquiry that is not without 
 its difficulties ; and seeing expositors are variously divided about it, 
 their apprehensions must necessarily be inquired into and examined. 
 First. Those of the Socinian way, as Crellius and Slichtingius af- 
 firm, that these words are constitutive of the priesthood of Christ; 
 and that they were spoken to him after his resurrection. Hence they 
 suppose two things will ensue: 2. That the Lord Christ was not a 
 priest, at least no complete priest until after his resurrection ; for not 
 until then, was it said unto him, ‘thou art my Son.’ 2. That his 
 priestly and kingly office are the same; for his exaltation in his kingly 
 power, is principally intended in these words. But these things are 
 fond and impious. For if the Lord Christ were not a priest until after 
 his resurrection, then he was not so in the offering of himself to God, 
 in his death and blood-shedding ; which to say, is to offer violence to 
 the common sense of all Christians, to the whole institution of the 
 types of old, to the analogy of faith, and to express testimonies of 
 Scripture in particular; as hath been evinced in our Exercitations. 2. 
 It expressly contradicts the apostle in this very place, or would make 
 him contradict himself. For after this he affirms, that as a priest he 
 offered unto God in the days of his flesh, ver. 7. They say, there- 
 fore, that he had some kind of initiation into his office by death, but 
 he was not completely a priest until after his resurrection. The mean- 
 ine whereof is, that he was nota complete priest, until he had com- 
 pletely finished and discharged the principal work which belonged 
 unto that oflice. I say therefore, 1. That this distinction of the Lord 
 
VER. 8.] EPISTLE TO THE HEBREWS. 45 
 
 Christ being first an incomplete priest, and then afterwards made so 
 completely, is foreign to the Scripture, a vain imagination of bold 
 men, and inconsistent with his holy perfection, who was at once made 
 so by the oath of God. 2. It is destructive of all the instructive 
 parts of the type; for Aaron neither did nor could offer any sacrifice 
 to God, until he was completely consecrated unto his office. Nor is 
 any thing in the law more severely prohibited, than that any one 
 should draw nigh to God in offering sacritice, that was not completely 
 a priest. 3. Thus to interpret the testimony urged by the apostle, is 
 completely to disappoint his purpose and intention in it. For he de- 
 signs by it to prove, that Christ in the offering which he made in the 
 days of his flesh, did not glorify himself to be made a priest, but was 
 made so by him who said unto him, ‘ Thou art my Son, this day have 
 I begotten thee.’ And if this was not said unto him until after his | 
 vesurrection, then in his offering of himself before, he glorified him- 
 self to be a priest, for he was not yet made so of God the Father. 4. 
 The vanity of confounding the kingly and priestly offices of Christ, 
 hath been sufficiently detected in our Exercitations. 
 
 Secondly. Others say, that the confirmation of the priesthood of 
 Christ in these words, is taken from the ancient usage before the law, 
 whereby the priesthood was annexed unto the primogeniture. Where- 
 fore God declaring the Lord Christ to be his only begotten Son, the 
 first-born, Lord and heir of the whole creation, did thereby also de- 
 clare him to be the high priest. And this exposition is embraced by 
 sundry learned men, whose conjecture herein I cannot comply withal, 
 For 1. The foundation of it is very questionable, if not unquestion- 
 ably false; namely, concerning the priesthood of the first-born before 
 the law. This indeed is the opinion of the Jews, and is so reported 
 by Hierome, Epist. ad Evagr. . But the matter is not clear in the 
 Scripture. Abel was not the first-born, nor Abraham either, yet they 
 both offered sacrifice to God. 2. This would include an express con- 
 tradiction unto the scope of the apostle. For his design is to prove, 
 that Christ was a priest after the order of Melchisedec, called of God, 
 and raised up extraordinarily, in a way peculiar and not common to 
 any other. But on this supposition, he should be a priest after the 
 order of the first-born. For what belonged unto Christ as the first- 
 born, see our exposition on ch. 1. 3. | 
 
 Thirdly, Some judge, that although the apostle recites expressly 
 only these words, ‘Thou art my Son, this day have I begotten thee,’ 
 yet he directs us thereby to the whole passage in the Psalm, whereof 
 these words are a part, ver. 7, 8, ‘I will declare thy decree; the Lord 
 hath said unto me, Thou art my Son, this day have I begotten thee. 
 Ask of me, and 1 shall give the heathen for thine inheritance, and 
 the utmost parts of the earth for thy possession.” Here seems to be 
 an express constitution, such as the apostle refers unto. For if we 
 would know when, or how God the Father glorified Christ to be a 
 high priest, it was in that decree of his which is declared, Ps. ii. 7. 
 It was before established in heaven, and then declared in prophecy. 
 And moreover, here is added an especial mention of the discharge of 
 one part of his office as a priest, in these words, ‘ Ask of me;’ where- 
 
40 AN EXPOSITION OF THE [ΟΕ v. 
 
 in authority is given him to make intercession with God. And this 
 exposition, whereof, as far as I can find, Junius was the author, I shall 
 not oppose; only for two reasons, I cannot readily assent unto 1. 
 For, 1. It seems not probable that the apostle in the quotation of a 
 testimony, should omit that which was directly to his purpose, and 
 produce those words only, which alone were not so. 2. The asking 
 here enjoined is not his sacerdotal intercession, but only an expression 
 denoting the dependence of Christ as king on God the Father, for the 
 subduing of his enemies. : 
 Fourthly. Some conceive that the apostle intends not a testimony 
 of the constitution of Christ in his office of priesthood, but only to 
 give an account of the person by whom he was called thereunto. He 
 made not himself a high priest, but was made so by him from whom 
 he had all his honour and glory as Mediator, and that because he was 
 his Son, and in his work declared so to be. But the testimony given 
 unto his priesthood is brought in, in the next verse. Nor do I see 
 any more than one exception which this exposition is liable unto, and 
 which those that follow it have no notice of. And this is, that the 
 manner of the introduction of the next testimony, ‘as he also saith 
 in another place,’ doth evidence that they are both produced and 
 urged to the same purpose, for the confirmation of the same assertion. 
 But withal, 1 answer thereunto by concession, that indeed they are 
 both here of the same importance, and used to the same purpose. 
 For these words in this place, ‘Thou arta priest after the order of 
 Melchisedec,’ are considered as spoken to him by God the Father, 
 even as the former were. ‘This, therefore, is the design of the apostle 
 in the introduction of this testimony ; for the clearing whereof, we may 
 observe, 1. That it is not the priesthood of Christ, but his call there- 
 unto, which in this place the apostle asserts, as was before declared. 
 2. As to this, he intends to show only, that it was God the Father, 
 from whom he had all his mediatory power, as king, priest, and pro- 
 phet to his church. 3. This is evidently proved by this testimony, in 
 that therein God declares him to be his Son, and his acceptance there- 
 by of him in the discharge of the work committed unto him. For 
 this solemn declaration of his relation unto God the Father, in his 
 eternal sonship, and his approbation of him, doth prove that he un- 
 dertook nothing, performed nothing, but what he had appointed, de- 
 signed, and authorized him unto. And that he had so designed him 
 unto this office, is more particularly declared in the ensuing testimony. 
 Obs. I, The office of the high priesthood over the church of God, 
 was an honour and glory to Jesus Christ. It was so unto his human | 
 nature, even as it was united unto the divine. For it was capable of 
 glory, of degrees of glory, and an augmentation in glory, John xvii. 
 3; 1 Pet.i 21. And the Lord Christ had a twofold glory upon him, 
 in the bearing and discharging of this office: First. The glory that 
 was upon him, or of the work itself; Secondly. The glory that was 
 proposed unto him in the effects of it. 1. There was a glory upon 
 him in his work, from the nature of the work itself. So it was pro- 
 phesied of him, Zech. vi. 13, ‘ He shall build the temple of the Lord, 
 and shall bear the glory.’ All the glory of the house of God shall be 
 
VER. 0. | EPISTLE TO THE HEBREWS. 47 
 
 on him, Isa. xxii. 24. And it was a glory unto him, because the work 
 itself was great and glorious. It was no less than the healing of the 
 breach made between God and the whole creation, by the first apos- 
 tasy.. Sin had put variance between God and all his creatures, Gen. 
 11. ; Rom. vii. 20. No way was left but that God must be perpetually 
 dishonoured, or all creatures everlastingly cursed. And hereby there 
 seemed to be a kind of defeating of God’s first design to glorify him- 
 self in the making of all things. For to this purpose he made them 
 all exceedingly good, Gen. 1.91. And his glory depended not so 
 much upon their being, as their being good; that is, their beauty and 
 order and subjection to himself. But this was now lost, as to all the 
 creation, but only a part and portion of the angels, who sinned not. 
 But yet the apostasy of those who were partakers of the same nature, 
 privileges, and advantages with them, made it manifest what they also 
 in their natural state and condition, were obnoxious unto. How great, 
 how glorious a work must it needs be, to put a stop unto this entrance 
 of confusion; to lay hold on the perishing creation, running headlong 
 into eternal ruin, and to preserve it, or some portion of it, some first- 
 fruits of it unto God from destruction? Must not this be a work 
 equal unto, if not exceeding the first forming of all things? Cer- 
 tainly it is a glorious and honourable thing unto him that shal! under- 
 take and accomplish this great and glorious work. What is said with 
 respect unto one particular in it, may be applied unto the whole. 
 When the sealed book, containing the states of the church and the 
 world was represented unto John, it is said that there was ‘none in 
 heaven, or earth, or under the earth, that was able to open the book, 
 or look thereon,’ Rev. v. 3, whereon the apostle wept, that none was 
 found worthy to engage in that work. But when the Lord Christ, the 
 Lion of the tribe of Judah, appeared to do it, and prevailed therein, 
 ver. 5, all the host of heaven, all the saints of God, jomed together 
 in ascribing glory and honour unto him, ver. 6—14. The work was 
 great and honourable; and therefore, on the account of it, doth that 
 harmonious ascription of glory and honour unto him ensue. How » 
 much more must the whole work be esteemed such, whereof that book 
 contained only a small portion. Herein then was the Lord Jesus 
 Christ exceedingly glorious in his priestly office, because in the dis- 
 charge of it, he was the only means and way of the recovery and ad- 
 vancement of the glory of God; the greatness of which work, no 
 heart can conceive, nor tongue express. 2. It appears from the effects 
 and consequents of the discharge of his office, or the glory proposed 
 unto him. And that, Ist. On the part of them for whom he did dis- 
 charge it. And these were all the elect of God. He himself looked 
 on this as a part of the glory set before him, that he should be a Cap- 
 tain of salvation unto them, and bring them unto the eternal enjoy- 
 ment of God in immortal glory. Anda double honour ariseth hence 
 unto Jesus Christ. First. Initial, the love, thankfulness, and worship 
 of the church in all ages in this world, see Rev. i. 5, 6. This is a 
 glory wherein he is delighted, that all his saints, in all parts of the 
 world, do severally, and in their assemblies, with all humility, love, 
 and thankfulness, worship, adore, bless, praise, and glorify him, as the 
 
48 AN EXPOSITION OF THE [cH. V. 
 
 Author and Finisher of their recovery unto God, and eternal salvation. 
 Every day do they come about his throne, cleave unto hin, and live in 
 the admiration of his love and power. Secondly. This glory will be 
 full at the latter day, and so hold unto all eternity, when all his saints, 
 from the beginning of the world unto the end thereof, shall be ga- 
 thered unto him, and abide with him, adoring him as their Head, and 
 shouting for joy when they behold his glory. 2dly. On his own part 
 there is a peculiar honour and glory given him of God, as a conse- 
 quent of his discharge of this office, and on the account thereof, 1 Pet. 
 i. 21; Phil. ii. 9, 10; Eph. i. 20—23, whereof see our exposition of 
 ch.i.2. 3dly. That glory wherein God will be exalted unto all eter- 
 nity in the praise of his grace, the end of all his holy purposes to- 
 wards his church, Eph. 1. 6, doth ensue and depend hereon. For 
 these and the like reasons it was, that our blessed Saviour, knowing 
 how unable we are in this world to comprehend his glory, as also how 
 great a part of our blessedness doth consist in the knowledge of it, 
 makes that great request for us, that after we are preserved in, de- 
 livered from, and carried through our course in this world, as a prin- 
 cipal part of our rest and reward, we may be with him where he 
 is, to behold his glory which is given him of his Father, John xvii. 
 24. And our present delight in this glory and honour of Christ, is a 
 ereat evidence of our love of him, and faith in him. 
 
 Obs. II. Relation and love are the fountain and cause of God’s 
 committing all authority in and over the church, to Jesus Christ. By 
 this expression of relation and love, ‘Thou art my Son, this day have 
 I begotten thee,’ doth the apostle prove that God called him to be the 
 high priest of the church. To the same purpose himself speaketh 
 John 1. 35, ‘The Father loveth the Son, and hath given all things 
 into his hand.’ In his constitution and declaration to be the great and 
 only prophet of the church, God did it by an expression of his rela- 
 tion and love to him,—‘ This is my beloved Son, in whom I am well 
 pleased ; hear ye him,’ Matt. xvii. 5. And this also was the founda- 
 tion of his kingly office, ch. i. 2. He hath spoken unto us by his Son, 
 whom he hath appointed heir of all things; he who was his Son, and 
 because he was his Son. God would give this glory and honour unto 
 none, but unto his only Son, which to prove is the design of our 
 apostle in the first chapter of this Epistle. And this his relation unto 
 God, manifested itself in all that he did in the discharge of his offiee ; 
 for, saith the evangelist, ‘We beheld his glory, the glory as of the 
 only begotten of the Father, full of grace and truth, John i. 14. Now, 
 first, the relation intended, is that one single eternal relation of his 
 being the Son of God, the only begotten of the Father, through 
 the divine ineffable communication of his nature with him or unto 
 him. And hence, the faith hereof is the foundation of the church 
 For when Peter made that confession of it, in opposition unto all 
 false conceptions of others concerning his person, ‘Thou art Christ, 
 the Son of the living God;’ he answers, ‘ Upon this rock will I build 
 my church,’ Matt. xvi. 16, 18, And why doth the Lord Christ build 
 his church on the profession of this article of our faith concerning his 
 person? It is because we declare our faith therein, that God would 
 
VER. 6.] EPISTLE TO THE HEBREWS. 49 
 
 not commit all power in and over the church, and the work of media- 
 tion in its behalf, unto any but to him who stood’ in that relation to 
 him, of his only begotten Son. And hereby, as God declares the 
 greatness of this work, which none could effect but his Son, he who 
 was God with himself, that none other should partake with him in this 
 elory; so he directs us to the worship and honour of him as his Son. 
 For it is the ‘ will of God, that all men should honour the Son as they 
 honour the Father,’ John ν. And those who put in themselves, their 
 wills and authorities, as the Pope; or bring in others into the honour 
 of this work, as saints and angels; do rise up in direct opposition to 
 the design of the will and wisdom of God. They must first give any 
 one the relation of an only Son to God, before they ought to ascribe 
 any thing of this great work or the honour of it to him. Secondly. 
 The love intended is twofold. 1. The natural and eternal love of the 
 Father unto the Son, and his delight in him, as participant of the 
 same nature with himself. This is expressed, Prov. viii. 30, 31, which 
 place hath been explained and vindicated before. 2. His actual love 
 towards him on the account of his infinite condescension and grace, 
 in undertaking this work, wherein his glory was so deeply concerned, 
 see Phil. ii. 6—11. And this love hath a peculiar influence into the 
 collation of that glory and honour on Christ, which God bestowed on 
 him. And in these things, which must not be here enlarged on, doth 
 lie the blessed, sure, stable foundation of the church, and of our sal- 
 vation, by the mediation of Christ. 
 
 Ver. 6.—THE next verse gives us a farther confirmation of the call 
 of Christ unto his office, by another testimony taken from Ps. ex. 4. 
 And much time with diligence would be needful to the explanation 
 hereof, but that this is not its proper place. For that the whole Psalm 
 was prophetical of Christ, I have proved before, and vindicated it 
 from the exceptions of the Jews, both in our Exercitations and expo- 
 sitions on the first chapter. The subject-matter also spoken of, or 
 the priesthood of Melchisedec, with the order thereof, the apostle ex- 
 pressly resumes and handles at large, ch. νι, where it must be consi- 
 dered. There is, therefore, only one concernment of these words here 
 to be inquired into. And this is, how far, or wherein they do give 
 testimony to the assertion of the apostle, that Christ did not glorify 
 himself to be made a high priest, but that he was designed thereunto 
 of God, even the Father. 
 
 Ver. 6.—Kafwe καὶ ev Ereow λεγει Du lepeve εἰς τον awyva κατα 
 
 την ταξιν Μελχισεδεκ. 
 
 Ver. 6.—As he says in another (Psalm,) thou (art) a Priest for 
 ever, after the order of Melchisedec. 
 
 There are two things in these words. 1. The manner of the intro- 
 duction of a new testimony. 2. The testimony itself. The first, as 
 ‘he saith in another.’ And therein we may consider, 1. The connec- 
 tion unto, and compliance with that foregoing. Ka@we και, ‘ in the same 
 
 VOL. 111, | E 
 
50 AN EXPOSITION OF THE ΓΟ iv: 
 
 manner,’ as he had said in Ps. ii. ‘Thou art my Son, this day have 1 
 begotten thee :᾿ so he speaks in another place to the same purpose. 
 So great and important a truth had need of solid confirmation. 2. 
 The author of the testimony, or he that spake the words of it ; λεγει; 
 ‘he saith” And this may be taken two ways. 1. With respect unto 
 the delivery of the words. 2. With respect unto the subject-matter of 
 them, or the thing signified in them. In the first way, he that speaks 
 may be, 1. David. He who was the penman of the second Psalm, 
 was so also of this hundred and tenth. As, therefore, the words fore- 
 going, as to the declaration of them, were his, so were these also. As 
 he said in that place, so he saith in this. Or 2. The Holy Spint him- 
 self, who in both places spake in and by David. ‘Saying in- David,’ 
 ch.iv.7. But 2. The thing spoken and signified is principally here 
 intended. And λεγει, ‘he saith,’ referreth immediately to God the 
 Father himself. That which the apostle designed to prove, is, that 
 Christ was called and constituted a high priest, by the authority of 
 God the Father. And this was done by his immediate speaking unto 
 him. The Holy Ghost by the mouth of David, speaks these things 
 tous. But he doth only therein declare what the Father said unto 
 the Son; and that was it whereby the apostle’s intention was proved 
 and confirmed. ‘He saith.’ This was that which God said unto 
 him, and this is recorded, 3. Ev érepw, ‘in another;’ that is, ror, 
 ‘ place,’ or rather ψαλμῳ, in another ‘ Psalm ;’ that is, Ps. ex. 
 Secondly. The testimony itself is expressed, or the words of the 
 Father unto the Son, whereby the apostle’s assertion is confirmed.— 
 ‘Thou art a Priest for ever, after the order of Melchisedec.” It was 
 sufficient for the apostle at present to produce these words only, but 
 he will elsewhere make use of the manner how they were uttered ; 
 namely, by and with the oath of God, as it is declared in the Psalm, 
 ‘The Lord hath sworn and will not repent, thou art a Priest,’ &c. 
 And these words of ver. 4, do indissolubly depend on the first verse: 
 ‘The Lord said unto my Lord ;’ that is, God the Father said unto 
 the Son, with respect unto his incarnation and mediation, as 1 have 
 proved elsewhere. And this word, ‘ Thou art,’ is verbum constituti- 
 vum, ‘a constituting word,’ wherein the priesthood of Christ was 
 founded. And it may be considered, 1. As declarative of God’s eter- 
 nal decree, with the covenant between the Father and the Son, where- 
 by he was designed unto this office, whereof we have treated expressly 
 and at large in the previous Exercitations. 2. As demonstrative of 
 lis mission, or his actual sending to the discharge of his office. These 
 words are the symbol and solemn sign of God’s conferring that honour 
 upon him which gave him his instalment. 3. There is included in 
 them a supposition that God would prepare a body for him, wherein 
 he might exercise his priesthood, and which he might offer up unto 
 him. In the whole, it is undeniable from this testimony, that God 
 called and appointed him to be a priest, which was to be proved. 
 Thus Christ was called of God, as was Aaron; that is, immediately 
 and in an extraordinary manner, which was necessary in the first erec- 
 tion of that office in his person. But yet, as to the special manner of 
 his call, it was every way more excellent and glorious than that of 
 
VER. 7.] EPISTLE TO THE HEBREWS. δ] 
 
 Aaron. What his call was, and what were the weaknesses and imper- 
 fections of it, was before declared. _But the call of Christ, 1. had no 
 need of any outward ceremony to express it; yea, it had a glory in it 
 which no ceremony could express. 2. It consisted in the words of 
 God spoken immediately to himself, and not to any others concerning 
 him, only they are reported unto the church in the two Psalms men- 
 tioned. 3. The words spoken are present, effective, constituting, au- 
 thoritative words, and not merely declarative of what God would have 
 done. By these words was he called and made a Priest. 4. They 
 are expressive of infinite love to, and acquiescency in the person of 
 Christ as a high priest. “ποῦ art my Son; THovu art a priest for 
 ever. 5. They were spoken and pronounced with the solemnity of an 
 oath :—the Lord hath sworn; whereof elsewhere. He was not, there- 
 fore, only called of God, as was Aaron, but also in a peculiar way far 
 more eminently and gloriously. 
 
 Obs. I. We may hence observe, that in all things wherein God 
 hath to do with mankind, Jesus Christ should have an absolute pre- 
 eminence. It was necessary that of old,some things should be made 
 use of to represent and prefigure him.. And it is necessary now that 
 some things should be made use of to reveal and exhibit him unto us. 
 And these things must, as they are appointments of God, effects of 
 his wisdom, and out of their respect unto him, be precious and excel- 
 lent. But yet, in and through them all, it is his own person, and 
 what he doth therein, that hath the preeminence. And this is so on 
 a twofold account. 1. Because in the representation which they made 
 of him, there was an imperfection, by reason of their own nature, that 
 they could not perfectly represent him. So Aaron was called in an 
 extraordinary manner, to preficure his call unto his priesthood. But 
 that call of his was accompanied with much weakness and imperfec= 
 tion, as hath been declared. It belonged unto the preeminence of 
 Christ, that there should be something, yea, very much in his call 
 absolutely peculiar. 2. The principal dignity of all these things, de- 
 pended on their respect and relation unto him, which exalts him infi- 
 nitely above them. And so also is it with all the means of grace, 
 whereby at present he is exhibited, and the benefits of his mediation 
 communicated unto us. 
 
 Ver. 7.—IN this verse, two instances of the qualifications of a high 
 priest, are accommodated unto our Lord Jesus Christ, and that in the 
 retrograde order before proposed. For the last thing expressed con- 
 cerning a high priest according to the law, was, that he was encom- 
 passed with infirmities, ver. 2. And this in the first place is applied 
 unto Christ, for that it was so with him when he entered upon the 
 discharge of his office. And therein the apostle gives a double demon- 
 stration :—1, From the time and season wherein he did execute his 
 oftice—it was in the days of his flesh. So openly do they contradict 
 the Scripture, who contend that he entered not directly on his priestly 
 office, until these days of his flesh were finished and ended. Now, in 
 the days of his flesh, he was compassed with infirmities, and that be- 
 
 cause he was in the flesh. 2. From the manner of his depos in 
 E 
 
52 AN EXPOSITION OF THE [cH, -¥. 
 
 this discharge of his office—he did it with cries and tears. And these 
 also are from the infirmity of our nature. 
 
 Secondly. The acting of the high priest, as so qualified in the dis- 
 charge of his office, is accommodated unto him. For a high priest 
 was appointed, iva προσφερῃ δωρα τε και ϑυσιας ὑπερ ἁμαρτιων, ver. |, 
 ‘that he might offer gifts and sacrifices for sins.’ So itis here affirm- 
 ed of our Saviour, that he also offered to God, which is expressive of 
 a sacerdotal act, as shall be declared. And this is farther described, 
 1. By an especial adjunct of the sacrifice he offered, namely, prayers 
 and tears. 2. By the immediate object of them, and his sacrifice 
 which they accompanied—he that was able to save him from death. 
 3. By the effect and issue of the whole—he was heard in that which 
 he feared. 
 
 Ver. 7.—Oc ev ταῖς ἧμεραις της σαρκος αὕτου, δεησεις τε και ἱκετη- 
 ριας προς τον δυνάμενον σωζειν avTov εκ ϑανατου, μετα κραυγὴς 
 ἰισχυρας και δακρυων προσενεγκας; καὶ εἰσακουσϑεις απῸ THC ευλα- 
 ἕειας. 
 
 Ep ταις ἡμεραις της σαρκος αὑτου. Syr. ‘Also when he was clothed 
 with flesh.? Arab. ‘In the days of his humanity.” Mera κραυγης 
 ἰσχυρας. ΕΝ, With a vehement outcry.’ Azo τῆς evAabeac. This is 
 wholly omitted in the Syriac. Only in the next verse mention of it is 
 introduced, as nn>n, ‘fear or dread,’ which is evidently transferred 
 from this place; the interpreter, it seems, not understanding the 
 meaning of it in its present construction. 
 
 Ver. 7.— Who in the days of his flesh, offered up prayers and sup- 
 plications, with a strong cry (or vehement outcry) and tears, unto 
 him that was able to save him from death, and was heard (or deli- 
 vered) from (his) fear. 
 
 The person here spoken of, is expressed by the relative ὃς, ‘ who;’ 
 that is, 6 Χριστος; mentioned ver. 4, to whose priesthood thencefor- 
 ward testimony is given. Who, that is Christ, not absolutely but as 
 a high priest. 
 
 The first thing mentioned of him, is an intimation of the infirmity 
 wherewith he was attended in the discharge of his office, by a de- 
 scription of the time and season wherein he was exercised in it: it 
 Was ἐν ταῖς ἧμεραις της σαρκος αὑτου, ‘in the days of his flesh.’ That 
 these infirmities were in themselves perfectly sinless, and absolutely 
 necessary unto him in this office, was before declared. And we may 
 here inquire, 1. What is meant by the flesh of Christ? 2. What 
 were the days of his flesh ? | 
 
 1. The flesh of Christ, wherein he was, is in the Scripture taken 
 two ways. 1. Naturally, by a synecdoche, for his whole human na- 
 ture, John i. 14, ‘The Word was made flesh.’ 1 Tim. iii. 16, ‘God 
 was manifest in the flesh. Rom. ix. 5, ‘Ofwhom was Christ aceon 
 ing to the flesh.” Heb. 1. 9, 10, 14, ‘ He partook of flesh and blood.’ 
 1 Pet. iii. 18; Rom. i. 3. See our exposition of ch. 11. 9-—11. In this 
 
VER. 7.7 EPISTLE TO THE HEBREWS. 53 
 
 flesh, or in the flesh in this sense, as to the substance of it, Christ 
 still continues. The body wherein he suffered and rose from the dead, 
 was altered upon his resurrection and ascension, as to its qualities, but 
 not as to its substance; it consisted still of flesh and bones, Luke 
 xxiv. 39. And the same spirit which, when he died, he resigned into 
 the hand of God, was returned unto bim again when he was quick- 
 ened in the Spirit, 1 Pet. i. 18, when God showed him again the 
 path of life, according to his promise, Ps. xvi. 11. This flesh he car- 
 ried entire with him into heaven, where it still continueth, though in- 
 wardly and outwardly exalted and glorified beyond our apprehension, 
 Acts 1. 11, and in this flesh shall he come again unto judgment, Acts 
 1.11, i. 21, xvn. 31; Rev.i.7. For the union of this flesh with 
 the divine nature in the person of the Son of God, is eternally indis- 
 soluble. And they overthrow the foundation of faith, who fancy the 
 Lord Christ to have any other body im heaven, than what he had on 
 the earth; as they also do who make him to have such flesh as they 
 can eat every day. It is not, therefore, the flesh of Christ in this 
 sense as absvlutely considered, which is here intended. For the days 
 of this flesh abide always, they shall never expire to eternity. 
 
 2. Flesh, as applied unto Christ, signifies the frailties, weaknesses, 
 and infirmities of our nature, or our nature as it is weak and infirm, 
 during this mortal life. So is the word often used, Ps. Ixxvii. 39, 
 ‘He remembereth man -wa ‘3, that they are but flesh 7 that is, poor, 
 weak, mortal, frail creatures. Ps. ἰχν. 2, ‘Unto thee shall all flesh 
 come :’ poor helpless creatures, standing in need of aid and assistance, _ 
 So flesh and blood is taken for that principle of corruption, which’ 
 must be done away before we enter into heaven, 1 Cor. xv. 50. And 
 this is that which is meant by the flesh of Christ in this place—human 
 nature not yet glorified, with all its infirmities, wherein he was ex- 
 posed unto hunger, thirst, weariness, labour, sorrow, grief, fear, pain, 
 wounding, death itself. Hereby doth the apostle express what he 
 had before laid down, in the person of the high priest according to the 
 law—he was compassed with infirmities. 
 
 Secondly. What was intended by ‘the days of his flesh? It is 
 evident that in general his whole course and walk in this world, may 
 be comprised herein. From his cradle to the grave, he bare all the 
 infirmities of our nature, with all the dolorous and grievous effects of 
 them. Hence, all his days he was ‘Sn yrm maxscna wn, Isa. 1Π|. 3, 
 “a man of sorrows,’ filled with them, never free from them, and fami- 
 liarly acquainted with grief, as a companion that never departed from 
 him. But yet respect is not had here unto this whole space of time, 
 only the subject-matter treated of, is limited unto that season ; it fell 
 out neither before nor after, but in and during the days of his flesh. 
 But the season peculiarly intended, is the close of those days, in his 
 last suffering, when all his sorrows, trials, and temptations, came unto 
 ahead. The sole design of the expression is to show, that when he 
 offered up his sacrifice, he was encompassed with infirmities, which 
 hath an especial influence into our faith and consolation. 
 
 Secondly. An account is given of what he did in these days of his 
 flesh, as a high priest, being called of God unto that office. And this 
 
σ 
 
 δά AN EXPOSITION OF THE [CHa Vi 
 
 in general was his acting as a priest, wherein many things are to be 
 considered. 
 
 First. The act of his oblation, in that word προσενεγκας. Προσφε- 
 pw, is accedo, appropinquo, or accedere facio, when applied unto 
 things in common use, or unto persons in the common occasions of 
 life. So doth ap signify in the Hebrew ; but when it doth so, the 
 LXX. constantly render it by εγγιζω and προσεγγιζω, that is, ‘to 
 draw near.’ But when it is applied to things sacred, they render it 
 by προσφερω, that is, offero, or ‘to offer.” And although this word is 
 sometimes used in the New Testament in the common sense before 
 mentioned, yet it alone, and no other, is made use of to express an 
 access with gifts and sacrifices, or offerings on the altar; see Matt. 11. 
 11, v. 23, 24, viii. 4; Mark i. 44; Luke v. 14, ja>sp ap 3, Lev. 3. 
 2, that is, προσφερῃ Swoor, ‘ offer a gift,’ that is, at the altar. And 
 in this Epistle, it constantly expresseth a sacerdotal act, ch. v. 1, 3, | 
 win. 3, 4, 1x. 7,9, 14,'25,'28)x. 1, 2; 85°11, 12; x14, 172 And zoo: 
 ἴορα, is ‘a sacred oblation,’ or ‘a sacrifice, οἢ. χ. 5, 8, 10, 14, 18. 
 
 or is the word otherwise used in this Epistle; and the end why we 
 observe it, is to manifest, that it is a priestly sacerdotal offering that 
 is here intended. He offered as a priest. | 
 
 Secondly. The matter of his offering, is expressed by denose καὶ 
 ἱκετηρίας, ‘ prayers and supplications. Both these words have the 
 same general signification. And they also agree in this, that they 
 respect an especial kind of prayer, which is for the averting or turning 
 away of impendent evils, or such as are deserved and justly feared. 
 For whereas all sorts of prayers may be referred unto two heads, 1. 
 Such as are petitory, for the impetration of that which is good. 2. 
 Such as are deprecatory for the keeping off, or turning away that 
 which is evil: the latter sort only are here intended. δεήσεις, are 
 every-where preces deprecatorie ; and we render it ‘supplications,’ 
 1 Tim. ii. 1. And supplicationes are the same with supplicia, which 
 signifies both punishments and prayers for the averting of them; asin 
 the Hebrew, nxom is both sin, and a sacrifice for the expiation of it. 
 
 ‘Ikernpra is nowhere used in the Scripture, but in this place only. 
 In other authors, it originally signifies ‘a bough, or olive branch, 
 wrapped about with wool or bays,’ or something of the like nature, 
 which they who were supplicants carried in their hands, and lifted up 
 unto others for the obtaining of peace from them, or to avert their 
 displeasure. Hence is the phrase of vélamenta pretendere, ‘to hold 
 forth such covered branches.’ So Liv. de Bell. Punic. lib. 4. Ramos 
 olew ac velamenta alia supplicum porrigentes orare ut reciperent feste. 
 ‘Holding ferth olive branches, and other covered tokens used by 
 supplicants, they prayed that they might be received into grace and 
 favour.” And Virgil, of his Aineas to Evander, 
 
 Optime Grajugenum cui me fortuna precari, 
 Et vitta comptos voluit pretendere Ramos. 
 
 _ And Herodian calls them ixernpiac ϑαλλους, “ branches of supplica- 
 tion.’ Hence the word came to denote a supplicatory prayer, the 
 same with ixereyua. And it 15 in this sense usually joined with δεησεις; 
 
VER, 7.] EPISTLE TO THE HEBREWS. 55 
 
 as here by our apostle. So Isoc. de Pace, ἱκετηρίας πολλας καὶ δεησεις 
 ποιουμενος, ‘using many deprecatory entreaties and supplications.’ 
 So constantly the heathen called those prayers which they made 
 solemnly to their gods, for the averting of impendent evils, supplicia 
 and supplicationes. Liv. lib. 10, ‘Eo anno multa prodigia erant, 
 quorum averruncandorum causa, supplicationes in biduum Senatus 
 decrevit,’ that is, Ire Detm averruncande, as he speaks, lib, 8, “ to 
 turn away the wrath of their gods.’ And such akind of prayer is that 
 whose form is given in Cato de re Rustic., cap. 14,‘ Mars pater, te 
 precor, quesoque, ut calamitates intemperiasque prohibessis, defendas, 
 averrunces.’? Hesychius explains ixernora by wapaxAnorc, a word of a 
 much larger signification ; but ἱκετωσυνα, a word of the same original 
 and force, by καϑαρτηρία, λυτηρια, ‘expiations and purgations’ from 
 guilt deserving punishment, ἱκετηρια, Gloss. Vet. Oratio, precatio sup- 
 plicum, ‘the prayer of suppliants.’ The word being used only in this 
 place in the Scripture, it was not unnecessary to inquire after the sig- 
 nification of it in other authors. It is a humble supplication for peace, 
 or deprecation of evil, with the turning away of anger. And this 
 sense singularly suits the scope of the place. For respect is had in 
 it to the sufferings of Christ, and the fear which befel him in the ap- 
 prehension of them as they were penal, as we shall see afterwards. 
 
 But it must also be here farther observed, that however this word 
 might be used to express the naked supplication of some men in dis- 
 tress to others, yet whenever it is used in heathen authors, with re- 
 spect to their gods, it was always accompanied with expiatory sucri- 
 fices, or was the peculiar name of those prayers and supplications 
 which they made with those sacrifices. As [ have shown before, that 
 the solemn expiatory sacrifice of the high priest among the Jews, was 
 accompanied with deprecatory supplications, a form whereof, accord- 
 ing to the apprehensions of their masters, I gave out of the Mishna. 
 And so he was appointed in the great sacrifice of expiation, to confess 
 over the head of the scape-goat, all ‘the iniquities of the children of 
 Israel, and all their transgressions in all their sins,’ Lev. xvi. 21, 
 which he did not without prayers for the expiation of them, and de- 
 liverance from the curse of the law due to them. And they are not 
 the mere supplications of our blessed Saviour that are here intended, 
 but as they accompanied, and were a necessary adjunct of, the offer- 
 ing up of himself, is soul and body, a real propitiatory sacrifice to 
 God. And therefore wherever our apostle elsewhere speaks of the 
 offering of Christ, he calls it the offering of himself, or of his body, 
 Eph. v. 2; Heb. ix. 14, 25, 28, x. 10. Here therefore he expresseth 
 the whole sacrifice of Christ, by the prayers and supplications where- 
 with it was accompanied, and therefore makes use of that word ; which 
 peculiarly denotes such supplications. And he describes the sacrifice 
 or offering of Christ by this adjunct, for the reasons ensuing. 
 
 1. To evince what he before declared, that in the days of his flesh, 
 when he offered up himself to God, he was encompassed with the 
 weakness of our nature; which made prayers and supplications need- 
 ful for him, as at all seasons, so especially in straits and distresses, 
 when he cried from the lion’s mouth, and the horns of unicorns, Ps. 
 
56 AN EXPOSITION OF THE [CH. v. 
 
 xxii. 21. He was in earnest and pressed to the utmost in the work 
 that was before him. And this expression is used, 8 
 
 2. That we might seriously consider how great a work it was to 
 expiate sin. As it was not to be done without suffering, soa mere 
 and bare suffering would not effect it. Not only death, and a bloody 
 death, was required thereunto, but such as was to be accompanied 
 with prayers and supplications, that it might be effectual to the end 
 designed, and that he who suffered it might not be overborne in his 
 undertaking. The redemption of souls was precious, and must have 
 ceased for ever, had not every thing “been set on work which is ac~ 
 ceptable and prevalent with God. And, 
 
 3. To show that the Lord Christ had now made this business his 
 own, he had taken the whole work and the whole debt of sin on him- 
 self. He was now therefore to manage, as if he alone were the person 
 concerned. And this rendered his prayers and supplications necessary 
 in and to his sacrifice. And, 
 
 4, That we might be instructed how to make use of, and plead his 
 sacrifice in our stead. If it was not, if it could not be offered by him 
 but with prayers and supplications, and those for the averting of 
 divine wrath, and making peace with God, we may not think to be in- 
 terested therein whilst under the power of lazy and slothful unbelief. 
 Let him that would go to Christ, consider well how Christ went to 
 God for him, which is yet farther declared, 
 
 Thirdly. In the manner of his offering these prayers and supplica- 
 tions to God, whereby he offered up himself also to him. He did it 
 μετα κραυγῆς ἰσχυρας Kat δακρυων, “ with strong crying, or ‘a strong 
 cry and tears.’ Chryscstome on the place observes that the story 
 makes no mention of these things. And indeed of his tears in parti- 
 cular it doth not, which from this place alone we know to have accom- 
 panied his sacerdotal prayers. But his strong crying is expressly re- 
 lated. ‘To acquaint ourselves fully with what is intended therein, we 
 may consider, 1. How it was expressed in prophecy. 2, How it is re- 
 lated in the story. ὃ. How reported here by our apostle. 
 
 1. In prophecy, the supplications here intended are called his ‘roar- 
 ing.” Ps. xxu. 1, ‘My God, my God, why hast thou forsaken me ὃ 
 Why art thou so far from helping me, and from ‘naxw “at the words 
 of my roaring?” Rugitus, the proper cry of the lion is κραυγὴ ἰσχυρα» 
 clamor validus, ‘a strong and vehement outcry.’ And it is used to 
 express such a vehemency in supplications, as cannot be compressed 
 or confined, but will ordinarily break out into a loud expression of it- 
 self, at least such an intention of mind and affection, as cannot be 
 outwardly expressed without ‘fervent outcries,’ Ps. xxxii.3. ‘ When 
 I keep silence,’ that is, whilst he was under his perplexities from the 
 guilt of sin, before he came off to a full and clear acknowledgment of 
 it, as ver 5, ‘My bones waxed old through my roaring all the da 
 long.’ The vehemency of his complainings consumed his natural 
 strength. So Job ii. 24, ‘ My sighing cometh before I eat, nvas sn 
 ‘maw, and my roarings are poured out like waters,’ namely, that break 
 out of any place with great noise and abundance. So is a sense of 
 extreme pressures and distresses signified. ‘I have roared by reason 
 
VER. 7.]} ; EPISTLE TO THE HEBREWS. 57 
 
 of the disquietment of mine heart, Ps. xxxvii. 8. This is κραυγὴ 
 tsxvoa, ‘a strong cry.’ And if we well consider his prayer as re- 
 corded, Ps. xxii. especially from ver. 9, to 21, we shall find that every 
 word almost, and sentence, hath in it the spirit of roaring and a strong 
 cry, however it were uttered. For it is not merely the outward noise, 
 but the inward earnest intention and engagement of heart and soul, 
 with the greatness and depth of the occasion of them, that is princi- 
 ‘pally intended. 
 
 2. We may consider the same matter as related in story by the 
 evangelists. The prayers intended are those which he offered to God 
 during his passion, both in the garden and on the cross, The first are 
 declared Luke xxi. 44, ‘ And being in an agony, he prayed more 
 earnestly, and his sweat was as great drops of blocd falling on the 
 earth.’ The inward frame is here declared, which our apostle shadows 
 out by the external expressions and signs of it, in strong cries and 
 tears ; ev aywvia γενόμενος, ‘ constitutus in agonia.’ He was in, under 
 the power of, wholly pressed by, an agony ; that is, a strong and vehe- 
 ment conflict of mind, in and about things dreadful and terrible, 
 Αγωνια is φοξος διαπτωσεως, saith Nemes. de Natur. Hom. ‘A dread 
 of utter ruin” Timor extrinsecus advenientis mali, Aquin. ‘ A dread 
 of evil to come on us from without.’ It signifies, Ita vehementi dis- 
 criminis objecti metu angi ut quodammodo exanimis et attonitus Sis, 
 saith Maldonat. on Matt. xxvi. 37. He prayed εκτενεστερον, ‘with 
 more vehement intention of mind, spirit, and body.’ For the word 
 denotes not a degree of the acting of grace in Christ, as some have 
 imagined, but the highest degree of earnestness in the actings of his 
 mind, soul, and body, another token of that wonderful conflict wherein 
 he was engaged, which no tongue can express, nor heart conceive. 
 This produced that preternatural sweat, wherein θρομξοι αἱματος, 
 ‘thick drops of blood’ ran from him to the ground. Concerning this 
 he says, snow) ovas, Ps. xx, 14, 41 am poured out like water, that 
 is, my blood is so, by an emanation from all parts of my body, de- 
 scending to the ground. And they consult not the honour of Jesus 
 Christ, but the maintenance of their own false suppositions, who assign 
 any ordinary cause of this agony, with these consequents of it, or such 
 as other men may have experience of. And this way go many of the 
 expositors of the Roman church. So A Lapid. in loc. ‘ Nota secundd 
 hunc Christi angorem, Jacrymas et sudorem sanguineum, testem in- 
 firmitatis a Christo assumptz, provenisse ex vivaci imaginatione, 
 flagellationis, coronationis, mortis, doloruamque omnium quos mox 
 subiturus erat; inde enim naturaliter manabat ecorundem horror et 
 angor.’ He would place the whole cause of this agony, in those pre- 
 vious fancies, imaginations, or apprehensions, which he had of those 
 corporeal sufferings which were to come on him. Where then is the 
 glory of his spiritual strength and fortitude? Where is the beauty of 
 the example which herein he set before us? His outward sufferings 
 were indeed grievous; but yet considered merely as such, they were 
 as to mere sense of pain, beneath what sundry of his martyrs have 
 been called to undergo for his name’s sake. And yet we know that 
 many, yea through the power of his grace in them, the most of them 
 
58 | AN EXPOSITION OF THE [cH. V. 
 
 who haye so suffered for him in all ages, have cheerfully, joyfully, and 
 without the least consternation of spirit, undergone the exquisite tor- 
 tures whereby they have given up themselves to death for him. And 
 shall we imagine that the Son of God, who had advantages for his 
 support and consolation, infinitely above what they had any interest 
 in, should be given up to this dreadful trembling conflict, wherein his 
 whole nature was almost dissolved, out of a mere apprehension of 
 those corporeal sufferings which were coming on him? Was it the 
 forethought of them only, and that as such, which dispelled the present 
 sense of divine love and satisfaction from the indissoluble union of his 
 person, that they should not influence his mind with refreshments and 
 consolations? God forbid that we should have any such mean thoughts 
 of what he was, of what he did, of what he suffered. There were 
 other causes of these things, as we shall see immediately. 
 
 Again, on the cross itself it is said, avebonse φωνῃ peyady, Matt. 
 xxvil. 46, that is plainly, he prayed pera κραυγης ἰσχυρας, “ he cried 
 out with a great outcry,’ or ‘ loud voice,’ with a strong cry. This was 
 the manner of the sarcerdotal prayers of Christ, which concerned his 
 oblation, or the offering of himself as a sacrifice, as is reported in the 
 Evangelist. ‘The other part of his sarcerdotal prayer, which expressed 
 his intercession on a supposition of his oblation, he performed and 
 offered with all calmness, quietness, and sedateness of mind, with all 
 assurance and joyful glory, as if he were actually. already in heaven, 
 as we may see John xvii. But it was otherwise with him, when he 
 was to offer himself a sin-offering in our stead. If, therefore, we do 
 compare the 22nd Psalm, as applied and explained by the evan- 
 gelists and our apostle, with the 17th of John, we shall find a 
 double mediatory or sarcerdotal prayer of our Saviour in behalf of | 
 the whole church. The first was that which accompanied his obla- 
 tion, or the offering of himself an expiatory sacrifice for sin. And 
 this having respect to the justice of God, the curse of the law, and 
 the punishment due to sin, was made in an agony, distress, and con- 
 flict, with wrestlings, expressed by cries, tears, and most vehement in- 
 tensions of soul. The other, which though in order of time, antece- 
 dent, yet in order of nature, was built on the former, and a supposi- 
 tion of the work perfected therein, as is evident ver. 4; and ver. 11, 
 represents his intercession in heaven. The first was pera κραυγῆς 
 ἰσχυρας και δακρυων, the other μετα TETOLIHOEWC Kal πληροφοριας. 
 
 3. These are the things which are thus expressed by our apostle, 
 ‘he offered up prayers and supplications with strong cries and tears.’ 
 Such was the frame of his soul, such was his prayer and deportment 
 in his sacrifice of himself. His tears indeed are not expressly men- 
 tioned in the story. But weeping was one of those infirmities of our 
 nature which he was subject to, John xi. 35, ‘Jesus wept.’ . He ex- 
 pressed his sorrow thereby. And being now in the greatest distress, 
 conflict, and sorrow which reached to the soul, until that was sorrowful 
 to death, as we may well judge that in his dealing with God, he 
 poured out tears with his prayers, so it is here directly mentioned. 
 So did he here offer up himself through the eternal Spirit. 
 
 Fourthly. The object of this offering of Christ. He to whom he 
 
VER. 7.] EPISTLE TO THE HEBREWS, 59 
 
 offered up prayers and supplications, is expressed and described. And 
 this was ὁ δυναμενος σωζειν avrov εκ Savarov, ‘he that was able to 
 save him from death,’ that had power so to do. It is God who is in- 
 tended, whom the apostle describes by this periphrasis, for the reasons 
 that shall be mentioned. He calls him neither God, nor the Father 
 of Christ, although the Lord Jesus in the prayers intended, calls on 
 him by both those names. So in the garden he calls him Father, 
 ‘ Father, if it be possible, let this cup pass from me,’ Luke xxii. 42, 
 And on the cross he called him God, ‘ My God, my God, why hast 
 thou forsaken me?’ Matt. xxvii. 46. And Father, again, in the resig- 
 nation of his life and soul into his hands, Luke xxii. 46. But in the 
 reporting of these things our apostle waveth these expressions, and 
 only describeth God as ‘he who was able to save him from death.’ 
 Now this he doth, to manifest the consideration that the Lord Christ 
 at that time had of God, of death, and of the causes, consequents, and 
 effects of it. For his design is to declare what was the reason of the 
 frame of the soul of Christ, in his suffering and offering before described, 
 and what were the causes thereof. 
 
 1. In general, God is proposed as the object of the actings of 
 Christ’s soul in this offering of himself, as he who had all power in 
 -his hand to order all his present concerns. ‘'Fo him who was able.’ 
 Ability or power is either natural or moral. Natural power is strength 
 and active efficiency, in God omnipotency. Moral power is nght and 
 authority, in God absolute sovereignty. And the Lord Christ had 
 respect to the ability or power of God in both these senses. In the 
 first, as that which he relied on for deliverance. In the latter, as that 
 which he submitted himself to. The former was the object of his 
 faith, namely, that God by the greatness of his power could support 
 and deliver him, in and under his trial. The latter was the object of 
 his fear, as to the dreadful work which he had undertaken. Now 
 because the apostle is on the description of that frame of heart, and 
 those actings of soul, wherewith our high priest offered himself for us 
 to God, which was with prayers and supplications, accompanied with 
 strong cries and tears, I shall consider from these words three things, 
 considering the power or ability of God principally in the latter 
 way. 
 
 I What were the general causes of the state and condition, wherein 
 the Lord Christ is here described by our apostle, and of the actings 
 ascribed to him therein. 
 
 2. What were the immediate effects of the sufferings of the Lord 
 Christ in and on his own soul. i 
 
 3. What limitations are to be assigned to them ; from all which it 
 will appear, why and wherefore he offered up his prayers and supplica- 
 tions to him who was ‘able to save him from death,’ wherein a fear of 
 it is included, on the account of the righteous authority of God, as 
 well as a faith of deliverance from it, on the account of his omnipotent 
 power. wv 
 
 First. The general causes of his state and condition, with his 
 actings therein, were included in that consideration and prospect 
 which he then had of God, death, and himself, or the effects of death 
 on him, 
 
60 AN EXPOSITION OF THE [cH. Vv. 
 
 1. He considered God at that instant, as the supreme Rector and 
 Judge of all; the author of the law, and the avenger of it; who had 
 ower of life and death, as the one was to be destroyed, and the other 
 inflicted according to the curse and sentence of the law. Under this 
 notion he now considered God, and that as actually putting the law in 
 execution, having power and authority to give up to the sting of it, or 
 to save from it. God represented himself to him first, as armed and 
 attended with infinite holiness, righteousness, and severity, as one that 
 would not pass by sin, nor acquit the guilty; and then as accom- 
 panied with supreme or sovereign authority over him, the law, life, 
 and death. And it is of great importance under what notion we 
 consider God, when we make our approaches to him. The whole 
 frame of our souls, as to fear and confidence, will be regulated 
 thereby. 
 
 2. He considered death not naturally, as a separation of soul and 
 body, nor yet merely as a painful separation of them, such as was 
 that death which in particular he was to undergo; but he looked on 
 it as acurse of the law, due to sin, inflicted by God, as a just and 
 righteous judge. Hence in and under it he himself is said to ‘ be made 
 a curse,’ Gal. iii. 13. This curse was now coming on him as the spon- 
 sor or surety of the new covenant. For although he considered him- 
 self, and the effects of things on himself, yet he offered up these pray- 
 ers as our sponsor, that the work of mediation which he had under- 
 taken, might have a good and blessed issue. 
 
 From hence may we take a view of that frame of soul which our 
 Lord Jesus Christ was in when he offered up prayers and supplica- 
 tions with strong cries and tears, considering God as he who had au- 
 thority over the law, and the sentence of it, that was to be inflicted 
 on him. Some have thought that on the confidence of the indisso- 
 lubleness of his person, and the actual assurance which they suppose 
 he always had of the love of God, his sufferings could have no effect 
 of fear, trouble, sorrow, or perplexity on his soul, but only what res- 
 pected the natural enduring of pain and shame which he was exposed 
 to. But the Scripture gives another account of these things, It in- 
 forms us that he ‘began to be afraid,’ and ‘sore amazed,’ ‘ that his 
 soul was heavy and sorrowful to death,’ that he was ‘in an agony,’ 
 and afterwards cried out, ‘ My God, my God, why hast thou forsaken 
 me?’ under a sense of divine dereliction. There was indeed a mighty 
 acting of love in God towards us, in the giving up his Son to death 
 for us, as to the gracious ends and purposes thereby to be accom- 
 plished. And his so doing is constantly in the Scripture reckoned on 
 the score of love. And there was always in him a great love to the 
 person of his Son, and an ineffable complacency in the obedience of 
 Christ, especially that which he exercised in his suffering. But yet 
 the curse and punishment which he underwent, was an effect of vindi- 
 cative justice, and as such did he look on it, and conflict with it. I 
 shall not enter into the debates of those expressions which have been 
 controverted about the sufferings of Christ, as whether he underwent 
 the death of the soul, the second death, the pains of hell. For it 
 would cause a prolix digression, to show distinctly what is essential to 
 
VER. 7.] EPISTLE TO THE HEBREWS. 61 
 
 these things, or purely penal in them, which alone he was subject to, 
 and what necessarily follows a state and condition of personal sin and 
 guilt, in them who undergo them, which he was absolutely free from, 
 But this alone I shall say, which I have proved elsewhere, whatever 
 was due to us from the justice of God and sentence of the law, that 
 he underwent and suffered. This then was the cause in general of 
 of the state and condition of Christ here described, and of his actings 
 therein expressed. 
 
 Secondly. The effects of his sufferings on himself, or his sufferings 
 themselves, on this account, may be reduced in general to these two 
 heads. 
 
 1. His dereliction. He was under a suspension of the comforting in- 
 fluences of his relation to God. His relation to God as his God and 
 Father, was the fountain of all his comforts and joys. The sense 
 hereof was now suspended. Hence was that part of his ery, ‘ My 
 God, why hast thou forsaken me?’ The supporting influences of this 
 relation were continued, but the comforting influences of it were sus- 
 pended, see Ps. xxii. 1—3, &c. And from hence he was filled with 
 ‘heaviness and sorrow.’ This the Evangelists fully express ; he says 
 of himself that his ‘ soul was exceeding sorrowful, even unto death,’ 
 Matt. xxvi. 38, which expressions are emphatical, and declare a sor- 
 row that is absolutely inexpressible. And this sorrow was the effect 
 of his penal desertion. For sorrow is that which was the life of the 
 curse of the law. So when God declared the nature of that curse to 
 Adam and Eve, he tells them that he will give them ‘sorrow,’ and 
 ‘multiply their sorrow,’ Gen. 11. 16, 17. With this sorrow was Christ 
 now filled, which put him on these strong cries and tears for relief, 
 And this dereliction was possible, and proceeded from hence, in that 
 all communications from the divine nature to the human, beyond sub- 
 sistence, were voluntary. : 
 
 2. He had an intimate sense of the wrath and displeasure of God, 
 against the sin that was then imputed to him. All our sins were then 
 caused by an act of divine and supreme authority to meet on him, 
 ‘God laid on him the iniquity of us all, Isa. lui. 6. Even all our 
 guilt was imputed to him, or none of the punishment due to our sins 
 could have been justly inflicted on him. In this state of things, in 
 that great hour and wonderful transaction of divine wisdom, grace, 
 and righteousness, whereon the glory of God, the recovery of fallen 
 man, with the utter condemnation of Satan depended, God was 
 pleased for a while, as it were, to hold the scales of justice in equi- 
 librio, that the turning of them might be more conspicuous, eminent, 
 and glorious. In the one scale, as it were, there was the weight of 
 the first sin and apostasy from God, with all the consequents of it, 
 covered with the sentence and curse of the law, with the exigence of 
 vindictive justice ; a weight that all the angels of heaven could not 
 stand under one moment. In the other were the obedience, holiness, 
 righteousness, and penal sufferings of the Son of God, all having 
 weight and worth given to them by the dignity and worth of his di- 
 vine person. Infinite justice kept these things for a season, as it 
 were, at a poise, until the Son of God by his prayers, tears, and 
 
- 62 AN EXPOSITION OF THE. ΒΟΥ. 
 
 supplications, prevailed to a glorious success in the delivery of him- 
 self and us. 
 
 Thirdly. Wherefore, as to the limitation of the effects of Christ's 
 sufferings in and on himself we may conclude in general, 1. That 
 they were such only as were consistent with absolute purity, holi- 
 ness, and freedom from the least appearance of sin. 2. Not such 
 as did in the least impeach the glorious union of his natures in the 
 same person. Nor, 3. Such as took off from the dignity of his obedi- 
 ence, and merit of his sufferings, but were all necessary thereunto. 
 But then, 4. As he underwent all that is or can be grievous, dolor- 
 ous, afflictive, and penal in the wrath of God, and sentence of the 
 law executed ; so these things really wrought in him sorrow, amaze- 
 ment, anguish, fear, dread, with all the like penal effects of the pains 
 of hell, fromm whence it was that he offered up ‘ prayers and supplica- 
 tions, with strong cries and tears, unto him that was able to save 
 him from death, the event whereof is described in the last clause of 
 the verse. . 
 
 Kar eucaxoveSee απὸ τῆς ευλαξἕξειας ; Sand was heard in that which 
 he feared.’ To be heard in Scripture signifies two things: 1. To be 
 accepted in our requests, though the thing requested be not granted 
 unto us. God will hear me, is as much as God will accept of me, is 
 pleased with my supplication, Ps. lv. 17, xxi. 21. 2. To be an- 
 swered in our request. To be heard is to be delivered. So is this ex- 
 pressed, Ps. xxu. 24. In the first way there is no doubt but that 
 the Father always heard the Son, John xi. 42, always, in all things, 
 accepted him, and was well pleased in him. But our inquiry is here, 
 How far the Lord Christ was heard in the latter way, so heard as to 
 be delivered from what he prayed against. Concerning this, ob- 
 serve, that the prayers of Christ in this matter were of two sorts. 
 
 1. Hypothetical or conditional ; such was that prayer for the pass-= 
 ing of the cup from him, Luke xxu. 42, ‘ Father, if thou wilt, let this 
 cup pass from me.’ And this prayer was nothing, but what was ab- 
 solutely necessary unto the verity of human nature in that state and 
 condition. Christ could not have been a man, and not have had an 
 extreme aversation to the things that were coming upon him. Nor 
 had it been otherwise with him, could he properly have been said to 
 suffer. For nothing is suffering, nor can be penal unto us, but what 
 is grievous unto our nature, and what it is abhorrent of. This act- 
 ing of the inclination of nature, both in his mind, will, and affections, 
 which in him were purely holy, our Saviour expresseth in that con- 
 ditional prayer. And in this prayer he was thus answered. His mind 
 was fortified against the dread and terror of nature so as to come unto 
 a perfect composure in the will of God. ‘ Nevertheless, not my will 
 but thine be done.’ He was heard herein, so far as he desired to be 
 heard. For although he could not but desire deliverance from the 
 whole as he was a man; yet he desired it not absolutely, as he was 
 wholly subjected to the will of God. 
 
 2. Absolute. The chief and principal supplications which he of- 
 fered up to him who was able to save him from death were absolute, 
 and in them he was absolutely heard and delivered. For upon the 
 
VER. 7.} EPISTLE TO THE HEBREWS, 63 
 
 presentation of death unto him, as attended with the wrath and curse 
 of God, he had deep and dreadful apprehensions of it ; and of how un- 
 able the human nature was to undergo it, and prevail against it, if not 
 mightily supported and carried through by the power of God. In this 
 condition, it was part of his obedience, it was his duty to pray that 
 he might be delivered from the absolute prevalency of it; that he 
 might not be cast in his trial, that he might not be confounded nor 
 condemned. This he hoped, trusted, and believed, and therefore 
 prayed absolutely for it, Isa. 1. 7, 8. And herein he was heard abso- 
 lutely. For so it is said, ‘ he was heard,’ azo τῆς ευλαβειας. 
 
 The word here used, evAaea, is in a singular construction of speech, 
 and is itself of various significations. Sometimes it is used for a reli- 
 gious reverence; but such as hath fear joined with it, that is, the 
 fear of evil. Frequently it signifies fear itself, but such a fear as is 
 accompanied with a reverential! care and holy circumspection. The 
 word itself is but once more used in the New Testament, and that by 
 our apostle, ch. ΧΙ. 28, where we will render it godly fear; ευλαξες, 
 the adjective, is used three times, Luke 11. 25; Acts ii. 5, viii. 2, every- 
 where denoting a religious fear. Heb. xi. 7, we render the verb evAa- 
 {nSee, by ‘moved with fear;’ that is, a reverence of God mixed with 
 a dreadful apprehension of an approaching judgement. And the use 
 of the preposition azo, added to εἰσακουσϑεις is also singular; audi- 
 tus ex metu, ‘heard from his fear.’ Therefore is this passage vari- 
 ously interpreted by all sorts of expositors. Some read it, ‘he was 
 heard because of his reverence.’ And in the exposition hereof they 
 are again divided. Some take reverence actively, for the reverence 
 he had of God; that is, his reverential obedience. He was heard 
 because of his reverence, or reverential obedience unto God. Some 
 would have the reverence intended to relate to God; the reverential 
 respect that God had unto him. God heard him from that holy re- 
 spect and regard which he had of him. But these things are fond, 
 and suit not the design of the place; neither the coherence of the 
 words, nor their construction, nor their signification, nor the scope of 
 the apostle will bear this sense. Others render it, pro metu, ‘ from 
 fear,’ or out of fear. And this also is two ways interpreted. 1. Be- 
 cause ‘heard from fear,’ is somewhat a harsh expression, they explain 
 auditus by liberatus, delivered from fear; and this is not improper. 
 So Grotius, ‘Cum mortem vehementer perhorresceret, in hoc exaudi- 
 tus fuit ut ab isto metu liberaretur.’ In this sense fear internal and 
 subjective is intended. God relieved him against his fear, removing 
 it, and taking it away by strengthening and comforting of him. Others 
 by fear intend the thing feared, which sense our translators follow, 
 and are therefore plentifully reviled and railed at by the Rhemists. 
 He was heard ; that is, delivered from the things which he feared as 
 coming upon him. And for the vindication. of this sense and exposi- 
 tion, there is so much already offered by many learned expositors, as’ 
 that I see not what can be added thereunto, and I shall not unneces- 
 sarily enlarge. And the opposition that is made hereunto, is managed 
 rather with clamours and outcries, than Scripture reasons or testimo- 
 nies. Suppose the object of the fear of Christ here, to have been 
 
604 AN EXPOSITION OF THE [CH. Vv. 
 
 what he was delivered from, and then it must be his fainting, sinking, 
 and perishing under the wrath of God, in the work he had under- 
 taken. Yet, 1. The same thing is expressed elsewhere, unto a higher 
 degree, and more emphatically ; as where in this state he is said, 
 λυπεισϑαι καὶ adnuoverv, and ἐκϑαμβεισϑαι, Matt. xxvi. 37 ; Mark xiv. 
 33; Luke xxii. 42—44, ‘to be sorrowful, perplexed, and amazed.’ 2. 
 All this argues no more, but that the Lord Christ underwent an exer- 
 cise in the opposition that was made unto his faith, and the mighty 
 conflict he had with that opposition. That his faith or trust in God, 
 was either overthrown or weakened by them, they prove not, nor do 
 any plead them unto that purpose. And to deny that the soul of 
 Christ was engaged in an ineffabie conflict with the wrath of God, in 
 the curse of the law, that his faith and trust in God were pressed and 
 tried to the utmost by the opposition made unto them, by fear, dread, 
 and a terrible apprehension of divine displeasure due to our sins, 15 to 
 renounce the benefit of his passion, and turn the whole of it into a 
 show, fit to be represented by pictures and images, or acted over in 
 ludicrous scenes, as it is by the Papists. 
 
 It remains that we consider the observations which these words af- 
 ford us for our instruction, wherein also their sense and importance 
 will be farther explained. And the first thing that offers itself unto 
 us is, that, 
 
 Obs. I. The Lord Jesus Christ himself had a time of infirmity in 
 this world. A season he had wherein he was beset and encompassed 
 with infirmities. So it was with him in the days of his flesh. It is 
 true, his infirmities were all sinless, but all troublesome and grievous. 
 By them was he exposed unto all sorts of temptations and sufferings, 
 which are the two springs of all that is evil and dolorous unto our nature. 
 And thus it was with him not a few days, nor a short season only, 
 but during his whole course in this world. This the story of the gos- 
 pel gives us an account of, and the instance of his offering up pray- 
 ers with strong cries and tears, puts out of all question. These things 
 were real, and not acted to make an appearance and representation 
 of them. And hereof himself expresseth his sense, Ps. xxu. 6, 7, ‘I 
 am a worm and no man ; a reproach of men, and despised of the peo- 
 ple: all that see me laugh me to scorn,’ ver. 14,15. How can the in- 
 firmities of our nature, and a sense of them be more emphatically ex- 
 pressed. So Ps. Ixix. 20, ‘Reproach hath broken my heart, and I 
 am full of heaviness; I looked for some to take pity, but there was 
 none ; and for comforters, but I found none.’ And Ps. xl. 12, ‘In- 
 numerable evils have compassed me about.’ He had not only our in- 
 firmities, but he felt them, and was deeply sensible, both of them, and 
 of the evils and troubles which through them he was exposed unto. 
 Hence is that description of him, Isa. liii. 3. 
 
 Two things are herein by us duly to be considered. First. That it 
 was out of infinite condescension and love unto our souls, that the 
 Lord Christ took on himself this condition, Phil. ii. 6—8. ‘This state 
 was neither natural nor necessary unto him upon his own account. 
 In himself he was in the ‘ form of God, and counted it no robbery to 
 be equal unto God ;’ but this mind was in him, that for our sakes, he 
 
VER. 7.] EPISTLE TO THE HEBREWS. 65 
 
 would take on himself all these infirmities of our nature, and through 
 them, expose himself unto evils innumerable. It was voluntary love, 
 and not defect or necessity of nature, which brought him into this 
 condition. Secondly. As he had other ends herein, for these things 
 were indispensably required unto the discharge of the sacerdotal of- 
 fice, so he designed to set us an example, that we should not faint 
 under our infirmities and sufferings on their account, Heb. xii. 2, 3 ; 
 1 Pet. iv. 1. And God knows such an example we stood in need of, 
 both as a patternto conform ourselves under our infirmities, and to 
 encourage us in the expectation of a good issue, unto our present de- 
 plorable condition. 
 
 Let us not then think strange, if we have our season of weakness 
 and infirmity in this world, whereby we are exposed unto temptation 
 and suffering. Apt we are indeed to complain hereof; the whole na- 
 tion of professors is full of complaints; one is in want, straits, and 
 poverty; another in pain, under sickness, and variety of troubles; 
 some are in distress for their relations, some from and by them; some 
 are persecuted, some are tempted, some pressed with private, some 
 with public concerns; some are sick, and some are weak, and some 
 are fallen asleep. And these things are apt to make us faint, to de- 
 spond, and be weary. I know not how others bear up their hearts 
 and spirits; for my part, I have much ado to keep from continual 
 longing, after the embraces of the dust, and shades of the grave, as a 
 curtain drawn over the rest in another world. In the meantime, every 
 momentary gourd, that interposeth between the vehemency of wind 
 and sun, or our frail fainting natures and spirits, is too much valued 
 by us. 
 
 y Bat what would we have? Do we consider who, and what, and 
 where we are, when we think strange of these things? These are the 
 days of our flesh, wherein these things are due to us and unavoidable. 
 ‘Man is born to trouble, as the sparks fly upward,’ Job. v. 7, neces- 
 sarily and abundantly. All complaints, and all contrivances, whereby 
 we endeavour to extricate ourselves from those innumerable evils which 
 attend our weak, frail, infirm condition, will be altogether vain. And 
 if any through the flatteries of youth, and health, and strength, and 
 wealth, with other satisfactions of their affections, are not sensible of 
 these things, they are but in a pleasant dream, which will quickly pass 
 away. Our only relief in this condition, isa due regard unto our 
 great example, and what he did, how he behaved himself in the days 
 of his flesh, when he had more difficulties and miseries to conflict with, 
 than we all. And in him we may do well to consider three things : 
 
 1. His patience, unconquerable and unmoveable in all things that 
 befel him in the days of his flesh. ‘ He did not cry, nor lift up, nor 
 cause his voice to be heard in the streets,’ Isa. xlii. 2. Whatever befel 
 him, he bore it quietly and patiently. Being buffeted, he threatened 
 not; being reviled, he reviled not again. ‘As a sheep before his 
 shearers is dumb, so he opened not his mouth.’ 2. His trust in God. 
 By this testimony that it is said of him, ‘I will put my trust in God,’ 
 doth our apostle prove that he had the same nature with us, subject 
 to the same weakness and infirmities, Heb. 11.13. And this we are 
 
 VOL, 111, F 
 
66 AN EXPOSITION OF THE [cH. Χ. 
 
 taught thereby, that there is no management of our human nature, as 
 now beset with infirmities, but by a constant trust in God. The 
 whole life of Christ therein, was a life of submission, trust, and de- 
 pendence on God. So that when he came to his last suffering, his 
 enemies fixed on that to reproach him withal, as knowing how con- 
 stant he was in the profession thereof, Ps. XXil. 8; Matt. xxvil. 49. 
 3. His earnest, fervent prayers and supplications, which are here ex- 
 pressed by our apostle, and accommodated unto the days of his flesh. 
 Other instances of his holy, gracious deportment of himself, in that 
 condition wherein he sets us an example, might be insisted _on, but 
 these may give us‘an entrance into the whole of our duty. Patience, 
 faith, and prayer, will carry us comfortably and safely through the 
 whole course of our frail and infirm lives in this world. j 
 
 Obs. II. A life of glory may ensue after a life of infirmity. ‘If, 
 saith our apostle, ‘ we have hope in this life only, then were we of all 
 men the most miserable.’ For besides that we are obnoxious to the 
 same common infirmities within, and calamities without, with all other 
 men, there is and ever will be a peculiar sort of distress that they are 
 exposed unto, who will live godly in Christ Jesus. But there is no- 
 thing can befal us, but what may issue in eternal glory. We see that 
 it hath done so with Jesus Christ. His season of infirmity issued in 
 eternal glory. And nothing but unbelief and sin can hinder ours from 
 doing so also. 
 
 Obs. III. The Lord Christ is no more now in a state of weakness 
 and temptation ; the days of his flesh are past and gone. As such, 
 the apostle here makes mention of them. And the Scripture signally, 
 in sundry places takes notice of it. This account he gives of himself, 
 Rev. i. 18, “1 am he that liveth and was dead, and behold I am alive 
 for evermore.” The state of infirmity and weakness, wherein he was 
 obnoxious unto death, is now past, he now lives for evermore. Hence- 
 forth he dieth no more, death hath no more power over him, nor any 
 thing else that can reach the least trouble unto him. With his death, 
 ended the days of his flesh. His revival or return unto life, was into 
 absolute, eternal, unchangeable glory. And this advancement is ex- 
 pressed by his sitting at the right hand of the Majesty on high, which 
 we have before declared. He is therefore now no more on any account 
 obnoxious, 1. Unto the law, the sentence or curse of it. As he was 
 made of a woman, he was made under the law, and so he continued 
 all the days of his flesh. Therein did he fulfil all the righteousness. 
 it required, and answered the whole penalty for sin that it exacted. 
 But with the days of his flesh, ended the right of the law towards 
 him, either as to require obedience of him, or exact suffering from 
 him: hence, a little before his expiration on the cross, he said con- 
 cerning it, ‘It is finished.’ And hereon doth our freedom from the 
 curse of the law depend. The law can claim no more dominion over 
 a believer, than it can over Christ himself. He lives now, out of the 
 reach of all the power of the law, to plead his own obedience unto it, 
 satisfaction of it, and triumph over it, in the behalf of them that be- 
 lieve on him. Nor, 2. Unto temptations. These were his constant 
 attendants and companions, during the days of his flesh. What they 
 
VER, 7.] EPISTLE TO THE HEBREWs. 67 
 
 were, and of what sorts, we have in part before discoursed. He is 
 now freed from them and above them, yet not so but that they have 
 left a compassionate sense upon his holy soul, of the straits and dis- 
 tresses which his disciples and servants are daily brought into by 
 them, which is the spring and foundation of the relief he communi- 
 cates unto them. Nor, 3. Unto troubles, persecutions, or sufferings of 
 any kind. He is not so in his own person. He is far above, out of 
 the reach of all his enemies. Above them in power, in glory, in au- 
 thority, and rule. There is none of them but he can crush at his 
 pleasure, and dash them in pieces like a potter’s vessel. He is indeed 
 still hated as much as ever, maligned as much as in the days of his 
 flesh, and exposed unto the utmost power of hell and the world, in 
 all his concerns on the earth. But he laughs all his enemies to scorn, 
 he hath them in derision, and in the midst of their wise counsels and 
 mighty designs, disposes of them and of all their undertakings, unto 
 his ends and purposes, not their own. He is pleased, indeed, as yet, 
 to suffer and to be persecuted in his saints and servants, but that is, 
 from a gracious condescension, by virtue of a spiritual union, not 
 from any necessity of state or condition. And some may hence learn 
 how to fear him, as others may and do to put their trust in him. 
 
 Obs. IV. The Lord Christ filled up every season with duty, with 
 the proper duty of it. The days of his flesh, were the only season 
 wherein he could offer to God; and he missed it not, he did so ac- 
 cordingly. Some would not have Christ offer himself until he came 
 to heaven. But then, the season of offering was past. Christ was to 
 use no strong cries and tears in heaven, which yet were necessary 
 concomitants of his oblation. It is true, in his glorified state, he con- 
 tinually represents in heaven, the offering that he made of himself on 
 the earth, in an effectual application of it unto the advantage of the 
 elect. But the offering itself was in the days of his flesh. ‘This was 
 the only season for that duty; for therein only was he meet unto this 
 work, and had provision for it. Then was his body capable of pain, 
 his soul of sorrow, his nature of dissolution, all which were necessary 
 unto this duty. Then was he in a condition wherein faith, and trust, 
 and prayers, and tears, were as necessary unto himself, as unto his 
 offering. This was his season, and he missed it not. Neither did he 
 so on any other occasion, during the days of his flesh, especially those 
 of his public ministry, wherein we ought to make him our example. 
 
 Obs. V. The Lord Christ, in his offering up himself for us, laboured 
 and travailed in soul, to bring the work unto a good and holy issue. 
 A hard labour it was, and as such, it is here expressed. He went 
 through it with fears, sorrows, tears, outcries, prayers, and humble 
 supplications. This is called wp 52», the pressing, wearying, labo- 
 rious ‘travail of his soul,’ Isa. lii. 11. He laboured, was straitened, 
 and pained to bring forth this glorious birth. And we may take a 
 little prospect of this travail of the soul of Christ, as it is represented 
 unto us. First. All the holy, natural affections of his soul were filled, 
 taken up, and extended to the utmost capacity, in acting and sufter- 
 ing. The travail of our souls lie much in the engagement and act- 
 
 ings of our affections. Who is there who hath been oan oes with 
 F 
 
68 AN EXPOSITION OF THE fica ν. 
 
 great fears, great sorrows, great desires, great and ardent love, who 
 knows it not? All and every one of these had now their sails filled 
 in Christ, and that about the highest, noblest, and most glorious ob- 
 jects that they are capable of. The sorrows of his holy mother, 
 Luke ii. 35, the danger of his disciples, Zech. xii. 7, the scandal of 
 the cross, the shame of his suffering, Heb. xii. 2, the ruin of his peo- 
 ple according to the flesh, for their sin, Luke xxii. 28—30, with sun- 
 dry other similar objects and considerations, filled and exercised all 
 his natural affections. This put his soul into travail, and had an in- 
 fluence into the conflict wherein he was engaged. Secondly. All his 
 graces, the gracious qualifications of his mind and affections, were in 
 a like manner, in the height of their exercise. Both those whose im- 
 mediate object was God himself, and those which respected the 
 church, were all of them excited, drawn forth, and engaged. As, 1. 
 Faith and trust in God. These himself expresseth, in his greatest 
 trial, as those which he betook himself unto, Isa. 1. 7,8; Ps. xxi. 9, 
 10; Heb. ii. 13. These graces in him, were now tried to the utmost. 
 All their strength, all their efficacy was exercised and proved. For 
 he was to give in them, an instance of an excellency in faith, rising 
 up above the instance of the provocation that was in the unbelief of 
 our first parents, whereby they fell off from God. There is no object 
 about which faith can be exercised, no duty which it worketh in and 
 by, but what it was now applied unto, in and by Jesus Christ. 2. 
 Love to mankind. As this in his divine nature was the peculiar spring 
 
 of that infinite condescension, whereby he took our nature on him, 
 for the work of mediation, Phil. 11. 6—8; so it wrought mightily and 
 effectually in his human nature, in the whole course of his obedience, 
 but especially in the offering of himself unto God for us. Hence, 
 where there is mention made of his giving himself for us, which was 
 in the sacrifice of himself, commonly the cause of it is expressed to 
 have been his love. ‘The Son of God loved me, and gave himself for 
 me,’ Gal. 1. 20. ‘Christ loved the church, and gave himself for it,’ 
 Eph. v. 25, 26. ‘He loved us, and washed us from our sins in his 
 own blood,’ Rev. 1. 5. With this love his soul now travailed, and 
 laboured to bring forth the blessed fruits of it. The workings of this 
 love in the heart of Christ, during the trial insisted on, whereby he 
 balanced the sorrow and distress of his sufferings, no heart can con- 
 ceive, nor tongue express. 3. Zeal to the glory of God. Zeal is the 
 height of careful solicitous love. The love of Christ was great to the 
 souls of men, but the life of it lay in his love to God, and zeal for 
 his glory. This he now laboured in; namely, that God might be glo- 
 rified in the salvation of the elect. This was committed unto him, 
 and concerning this, he took care that it might not miscarry. 4. He 
 was now in the highest exercise of obedience unto God, and that in 
 such a peculiar manner, as before he had no occasion for. It is ob- 
 served as the height of his condescension, that he was ‘ obedient unto 
 death, the death of the cross,’ Phil. ii. 8. This was the highest in- 
 stance of obedience, that God ever had from a creature, because per- 
 formed by him who was God also. And if the obedience of Abraham 
 was so acceptable to God, and was so celebrated when he was ready 
 
VER. 7.] EPISTLE TO THE HEBREWS. 69 
 
 to offer up his son; how glorious was that of the Son of God, who 
 actually offered up himself, and that in such a way and manner, as 
 Isaac was not capable of being offered? And there was an eminent 
 specialty in this part of his obedience. Hence, ver. 8, ‘it is said, 
 that he learned obedience by the things which he suffered; which we 
 shall speak to afterwards. And in the exercise of this obedience, that 
 it might be full, acceptable, meritorious, every way answering the 
 terms of the covenant between God and him about the redemption of 
 mankind, he laboured and travailed in soul. And by this his obedi- 
 ence was a compensation made for the disobedience of Adam, Rom. v. 
 19. So did he travail in the exercise of grace. Thirdly. He did so 
 also with respect to that confluence of calamities, distresses, pains, 
 and miseries, which was upon his whole nature. And that in these 
 consisted no small part of his trials, wherein he underwent and suf-. 
 fered the utmost which human nature is capable to undergo, is evident 
 from the description given of his dolorous sufferings both in prophecy, 
 Ps. xxii.; Isa. lili., and in the story of what befel him in the evange- 
 lists. In that death of the body which he underwent, in the means 
 and manner of it, much of the curse of the law was executed. Hence 
 our apostle proves that he was made a curse for us, from that of 
 Moses, ‘ Cursed is every one that hangeth on a tree,’ Gal. iii. 13; 
 Deut, xxi. 22, 23. For that ignominy of being hanged ona tree, was 
 peculiarly appointed to represent the execution of the curse of the 
 Jaw on Jesus Christ, who in his own body bore our sins on the tree, 
 1 Pet. 11. 24. And herein lies no small mystery of the wisdom of God. 
 He would have a resemblance among them who suffered under the 
 sentence of the law, of the suffering of Christ. But in the whole law, 
 there was no appointment that any one should be put to death by 
 being hanged. But whereas God foreknew, that at the time of the 
 suffering of Christ the nation would be under the power of the Ro- 
 mans, and that the sentence of death would be inflicted after their 
 manner, which was by being nailed unto, and hanging on a cross, he 
 ordered for a prefiguration hereof, that some great transgressors, as 
 blasphemers, and open idolaters, after they were stoned, should be 
 hanged upon a tree, to make a declaration of the curse of the law in- 
 flicted on them. Hence it is peculiarly said of sucha one, ‘ He that 
 is hanged on the tree, is the curse of God; because God did therein 
 represent the suffering of him who underwent the whole curse of the 
 law for us. And in this manner of his death, there were sundry things 
 concurring. 1. A natural sign of his readiness to embrace all sinners 
 that should come unto him, his arms being, as it were, stretched out 
 to receive them, Isa. xlv. 22, Ixv. 1. 2. A moral token of his con- 
 dition, being left as one rejected of all between heaven and earth for a 
 season; but in himself interposing between heaven and earth the jus- 
 tice of God and sins of men, to make reconciliation and peace, Eph. 11. 
 16,17. 3. The accomplishment of sundry types; as, Ist, Of that of 
 him who was hanged on a tree, as cursed of the Lord, Deut. xxi. 22. 
 2d. Of the brazen serpent which was lifted up in the wilderness, John 
 il. 14, with respect whereunto he says, that when he is lifted up, he 
 would draw all men to him, John xii. 32. 3d. Of the wave-offering, 
 
i: tee AN EXPOSITION OF THE | [cH. v. 
 
 which was moved, shaken, and turned several ways, to declare that 
 the Lord Christ in this offering of himself, should have respect unto 
 all parts of the world, and all sorts of men, Exod. xxix. 26. And in 
 all the concerns of this death, all the means of it, especially as 1t was 
 an effect of the curse of the law, or penal immediately from God him- 
 self, (for he that is hanged on a tree is accursed of God,) did he la- 
 bour and travail in the work that lay before him. 4th. The conflict 
 he had with Satan, and all the powers of darkness, was another part 
 of his travail. This was the power of men, and power of darkness, 
 Luke xxii. 53, the time when the prince of this world came, John xvi. 
 to try the utmost of his skill, interest, horror; rage, and power, for his 
 destruction. Then were all infernal principalities and powers engaged 
 in a conflict with him, Col. ii. 14, 15. Whatever, malice, poison, 
 darkness, dread, may be infused into diabolical suggestions, or be 
 mixed with external representations of things to the sight, or magia- 
 tion, he was now contending with. And herein he laboured for that 
 victory and success which in the issue he did obtain, Col. 1]. 13, 14; 
 Heb. ii. 14; 1 John iti. 18. 5. His inward conflict, in the making his 
 soul an offering for sin, in his apprehensions, and undergoing of the 
 wrath of God due unto sin, hath been already spoken unto, so far as 
 is necessary unto our present purpose. 6. In, and during all these 
 things, there was in his eye continually that unspeakable glory that was 
 set before him, of being the Repairer of the breaches of the creation, 
 the Recoverer of mankind, the Captain of salvation unto all that obey 
 him, the destruction of Satan, with his kingdom of sin and darkness, 
 and in all the great Restorer of divine glory, to the eternal praise of 
 God. Whilst all these things were in the height of their transaction, 
 ig it any wonder if the Lord Christ laboured and travailed in soul, ac- 
 cording to the description here given of him? 
 
 Obs. VI. The Lord Christ, in the time of his offering and suffering, 
 considering God with whom he had to do, as the sovereign Lord of 
 life and death, as the supreme Rector and Judge of all, casts himself 
 before him with most fervent prayers for deliverance, from the sentence 
 of death and the curse of the law.—This gives the true account of the 
 deportment of our Saviour in his trial here described. There are two 
 great mistakes about the sufferings of Christ, and the condition of his 
 soul therein. Some place in him that security, in that sense and en- 
 joyment of divine love, that they leave neither room nor reason for the 
 fears, cries, and wrestlings here mentioned; indeed, so as that there 
 should be nothing real in all this transaction, but rather that all things 
 were done for ostentation and show. For if the Lord Christ were 
 always in a full comprehension of divine love, and that in the light of 
 the beatific vision, what can these conflicts and complaints signify ? 
 Others grant that he was in real distress and anguish; but they say 
 it was merely on the account of those outward sufferings which were 
 coming on him, which, as we observed before, is an intolerable im- 
 peachment, of his holy fortitude and constancy of mind. For the 
 like outward things have been undergone by others, without any 
 tokens of such consternation of spirit. Wherefore, to discern 
 aright the true frame of the spirit of Christ, with the intention of 
 
VER. 7.] EPISTLE TO THE HEBREWS. 71 
 
 his cries and supplications, the things before insisted on are duly to be 
 considered. | 
 
 1. How great a matter it was, to make peace with God for sinners, 
 to make atonement and reconciliation for sin. This is the life and 
 spirit of our religion, the centre wherein all the lines of it do meet, 
 Phil iii. 8—10; 1 Cor. ii. 2; Gal. vi. 14. And those by whom a 
 due and constant consideration of it is neglected, are strangers unto 
 the animating spirit of that religion, which they outwardly profess. 
 And therefore Satan doth employ all his artifices to divert the minds 
 of men from a due meditation hereon, and the exercise of faith about 
 it. Much of the devotion of the Romanists is taken up in dumb shows, 
 and painted representations of the sufferings of Christ. But as many 
 of their scenical fancies are childishly ridiculous, and unworthy of 
 men who have the least apprehension of the greatness and holiness of 
 God, or that he is a Spirit, and will be worshiped in spirit and in truth ; 
 so they are none of them of any other use but to draw off the mind, 
 not only from a spiritual contemplation of the excellency of the offer- 
 ing of Christ, and the glorious effects thereof, but also from the 
 rational comprehension of the truth of the doctrine concerning what 
 he did and suffered. For he that is instructed in, and by the taking, 
 shutting up, and setting forth of a crucifix, with painted thorns, and 
 nails, and blood, with Jews and thieves, and I know not what other 
 company about it, is obliged to believe that he hath, if not all, yet 
 the principal part at least of the obedience of Christ in his suffering 
 represented unto him. And by this means, is his mind taken off from 
 inquiring into the great transactions between God and the soul of 
 Christ, about the finishing of sin, and the bringing in of everlasting 
 righteousness ; without which those other things which, by carnal 
 means, they represent unto the carnal minds and imaginations of men, 
 are of no value nor use. On the other hand, the Socinians please 
 themselves, and deceive others, with a vain imagination, that there was 
 no such work to be done now with God as we have declared. If we 
 may believe them, there was no atonement to be made for sin, no ex- 
 piatory sacrifice to be offered, no peace thereby to be made with God, 
 no compensation to his justice, by answering the sentence and curse 
 of the law due to sin. But certainly if this sort of men had not an 
 unparalleled mixture of confidence and dexterity, they could not find 
 out evasions unto so many express divine testimonies as lie directly 
 opposite to their fond imagination, unto any tolerable satisfaction in 
 their own minds, or to suppose that any men can with patience bear 
 the account they must give of the agony, prayers, cries, tears, fears, 
 wrestlings, and travail of the soul of Christ, on this supposition, But 
 we may pass them over at present as express enemies of the cross of 
 Christ; that is, of that cross whereby he made peace with God for 
 sinners ; as Eph. ii, 14—16. Others there are, who by no means ap- 
 prove of any diligent inquiry into these mysteries. The whole busi- 
 ness and duty of ministers and others, is, in their mind, to be conver- 
 sant in and about morality. For this fountain and spring of grace, 
 this basis of eternal glory ; this evidence and demonstration of divine 
 wisdom, holiness, righteousness, and love ;-this great discovery of the 
 
72 AN EXPOSITION OF THE | [CH. Vv. 
 
 purity of the law, and vileness of sin; this first, great, principal sub- 
 ject of the gospel, and motive of faith and obedience; this root and 
 cause of all peace with God, of all sincere and incorrupted love 
 towards him, of all joy and consolation from him; they think it 
 scarcely deserves a place in the objects of their contemplation, and are 
 ready to guess that what men write and talk about it, is but phrases 
 canting and fanatical. But such as are admitted into the fellowship 
 of the sufferings of Christ, will not so easily part with their immortal 
 interest and concern herein. Yea, I fear not to say, that he is likely 
 to be the best, the most humble, the most holy and fruitful Christian, 
 who is most sedulous and diligent in spiritual inquiries into this great 
 mystery of the reconciliation of God unto sinners, by the blood of 
 the cross, and in the exercise of the faith about it: Nor is there any 
 such powerful means of preserving the soul in a constant abhorrence of 
 sin, and watchfulness against it, as a due apprehension of what it cost 
 to make atonement for it. And we may also learn hence, _ - 
 
 2. That a sight and sense of the wrath of God due unto sin, will 
 be full of dread and terror for the souls of men, and will put them to 
 a great conflict with wrestling for deliverance. We find how it was 
 with the Lord Christ in that condition. And such a view of the wrath _ 
 of God, all men.will be brought unto sooner or later. There is a view 
 to be had of it in the curse of the law for the present; there will be 
 a more terrible expression of it in the execution of that curse at the 
 last day, and no way is there to obtain a deliverance from the distress 
 and misery wherewith this prospect of wrath due to sin is attended, 
 but by obtaining a spiritual view of it in the cross of Christ, and ac- 
 quiescing by faith in that atonement. 
 
 Obs. VII. In all the pressures that were on the Lord Jesus Christ, 
 in all the distresses he had to conflict withal in his suffering, his faith 
 for deliverance and success was firm and unconquerable.—This was 
 the ground he stood upon in all his prayers and supplications. 
 
 Obs. VIII. The success of our Lord Jesus Christ, in his trials, as 
 our Head and Surety, is a pledge and assurance of success unto us 
 in all our spiritual conficts. 
 
 Ver. 8.—The things discoursed in the foregoing verse, seem to have 
 an inconsistency with the account given us concerning the person of 
 Jesus Christ, at the entrance of this Epistle. For he is therein de- 
 clared to be the Son of God, and that in such a glorious manner, as to 
 be deservedly exalted above all the angels in heaven. He is so said to 
 be the Son of God, as to be the brightness ofthe Father’s glory, and 
 the express image of his person, even partaker of the same nature 
 with him, God, by whom the heavens were made, and the foundations 
 of the earth were laid, ch. 1. 8—10. Here he is represented in a low, 
 distressed condition, humbly, as it were, begging for his life, and 
 pleading with strong cries and tears, before him who was able to de- 
 liver him. These things might seem unto the Hebrews to have some 
 kind of repugnancy unto one another ; and indeed they are a stone of 
 stumbling, and a rock of offence unto many at this day; they are not 
 able to reconcile them in their carnal minds and reasonings. Where- 
 
VER. 8.] EPISTLE TO THE HEBREWS. 73 
 
 fore, since it is by all acknowledged, that he was truly and really, in 
 the low distressed condition here described, they will not allow that he 
 was the Son of God, in the way declared by the apostle, but invent 
 other reasons of their own, for which he should be so termed. Their 
 pleas and pretences we have discussed elsewhere. The aim of the 
 apostle in this place, is not to refel the objections of unbelievers, but to 
 instruct the faith of them who do believe, in the truth and reason of 
 these things. For he doth not only manifest that they were all possible, 
 upon the account of his participation of flesh and blood, who was in 
 himself the eternal Son of God, but also that the whole of the humi- 
 liation and distress thereon ascribed unto him, was necessary with 
 respect unto the office which he had undertaken to discharge, and the 
 work which was committed unto him. And this he doth in the next 
 ensuing and following verses. 
 
 Ver. 8.—Kaurep wy υἷος, ἐμαϑεν ad’ ὧν ἐπαϑε τὴν ὑπακοην. 
 
 I observed before that the Syriac translation hath transposed some 
 words in these two verses; and thus reads this latter of them, “ And al- 
 though he were a Son, from the fear and sufferings which he underwent, 
 he learned obedience.’ That concerning fear, is traduced out of the 
 foregoing verse, where it is omitted. Some copies of the Vulgar read, et 
 quidem cum esset Filius Dei; as do our old English translations, 
 restoring it before its connexion, as also in other places. The Rhemists 
 only, ‘ And truly whereas he was the Son;’ no other translation ac- 
 knowledgeth the addition of God. Arias, Existens Filius, which some 
 other translations add some epithet unto to express the emphasis, ‘a 
 faithful Son :’ Ethiop. ‘a Son always,’ Arab. 
 
 Ver. 8.—Although he were a Son, yet learned he obedience by (or 
 from) the things which he suffered. 
 
 Καιπερ, Quamvis, tametsi, ‘ although ;’ an adversative, with a con- 
 cession. An exception may be supposed unto what was before de- 
 livered ; namely, if he were a Son, how came he so to pray and cry, 
 so to stand in need of help and relief? This is here tacitly inserted : 
 saith the apostle, Although he were so, yet these other things were 
 necessary. And this gives us a connexion of the words unto those. 
 foregoing. But according to the apostle’s usual way of reasoning in 
 this Epistle, there is also a prospect in this word towards the necessity 
 and advantage of his-being brought into the condition described ; 
 which in our translation is supplied by the addition of yet. 
 
 Yioe wv, ‘he were a Son; and yet being ἃ Son;’ that is, such a 
 Son as we have described; or, that Son of God. It was no great nor 
 singular thing for a son or child of God by adoption, to be chastised, 
 to suffer, and thereby to be instructed unto obedience. He therefore 
 speaks not of him as a Son’on any common account, or such as any 
 mere creature can claim interest in. But he was God’s own Son, 
 Rom. viii. 3, the only begotten of the Father, John i. 14, who was 
 himself also in the form of God, Phil. i. 7. That he should do the 
 
 - 
 
74 AN EXPOSITION OF THE [cH. v- 
 
 thing here spoken of, is great and marvellous. ‘Therefore is it said 
 that he did thus, ‘although he were a Son.’ Two things are included 
 herein; namely, in the introduction of Christ in this place under that 
 title of the Son. 1. The necessity of doing what is here ascribed unto 
 him, with respect unto the end aimed at. And this is more fully de- 
 clared in the next verse. The things that were in themselves neces- 
 sary, unto the great end of the glory of God in the salvation of the 
 elect, were not to be waved by Christ, although he were the Son. 2. 
 His love, that he would submit to this condition for our sake. On his 
 own account no such thing was required of him, or any way needful 
 unto him; but for our sakes (such was his love) he would do it, 
 ‘although he were a Son.’ 
 
 Besides, whereas the apostle is comparing the Lord Christ as a 
 high priest, with Aaron and those of his order, he intimates a double 
 advantage which he had above them. 1. That he was a son, whereas 
 they were servants only; as he had before expressed the same differ- 
 ence in comparing him with Moses, ch. iil. 4—6. 2. That he learned 
 obedience by what he suffered ; which few of them did, none of them 
 in the same way and manner with him. 
 
 EpaSev, ap’ ὧν ἐπαϑε, την ὑπακοην. Asto the manner of the ex- 
 pression or phraseology ap’ ὧν seems to be put for εξ ὧν, by, out of, 
 from, the things. And moreover there is an ellipsis, or a metaptosis 
 in the words, being put for suaSev am’ ἐκείνων a emade; and so we ex- 
 press the sense in our translation. Also the paronomasia which is in 
 them, ἐμαϑὲν ad’ ὧν exade, is observed by all. And there is some 
 correspondence in the whole unto that common ancient saying, ra 
 παϑηματα, μαϑηματα. 
 
 Three things we are to inquire into: 1. What is the obedience which 
 is here intended. 2. How Christ is said to learn it. 3. By what 
 means he did so. 3 
 
 1. Ὕπακοη;, is an obediential attendance unto the commands of an- 
 other; a due consideration of, a ready compliance with authoritative 
 commands. For the word cometh from that which signifieth to hear- 
 ken or hear. Hence, ‘ to hearken or hear,’ is frequently in the Scrip- 
 ture used for ‘to obey ;’ and ‘ to refuse to hear,’ is to be stubborn and 
 disobedient. Because obedience respects the commands of another, 
 which we receive, and become acquainted withal by hearing; and a 
 readiness, with diligence therein, is the great means to bring us unto 
 obedience ; ὑπακοὴ therefore, is an obediential compliance with the 
 commands of another, when we hear and thereby know them. This 
 obedience in Christ was twofold. 
 
 1. General in the whole course of his holy life in this world. Every- 
 thing he did, was not only materially holy, but formally obediential. 
 He did all things, because it was the will and law of God that so he 
 should do. And this obedience to God, was the life and beauty of 
 the holiness of Christ himself; yea, obedience unto God in any crea- 
 ture, is the formal reason constituting any act or duty to be good or 
 holy. Where that consideration is excluded, whatever the matter of 
 any work or duty may be, it is neither holy nor accepted with God. 
 Wherefore the whole course of the life of Christ, was a course of obe- 
 
VER. 8.] EPISTLE TO THE HEBREWS. 75 
 
 dience unto God, whereon he so often professed that he kept the com- 
 _mands, and did the will of him that sent him, thereby fulfilling all 
 righteousness. But yet this is not the obedience here peculiarly in- 
 tended, although no part of it can be absolutely excluded from the 
 present consideration. For whereas this obedience hath respect unto 
 suffering, he learned it from the things that he suffered: his whole life 
 was a life of suffering. One way or other, he suffered in all that he 
 did, at least when and whilst he did it. His state in this world, was 
 a state of humiliation and exinanition, which things have suffering in 
 their nature. His outward condition in the world, was mean, low, and 
 contemptible, from which sufferings are inseparable. And He was in 
 all things continually exposed unto temptations, and all sorts of op- 
 positions, from Satan and the world: this also added-to his suf- 
 ferings. 
 
 2. But yet moreover there was a peculiar obedience of Christ, which 
 is intended here in an especial manner. ‘This was his obedience in 
 dying, and in all things that tended immediately thereunto. ‘He be- 
 came obedient to death, even the death of the cross;’ for this com- 
 mandment had he of his Father, that he should lay down his life, and 
 therefore he did it in a way of obedience. And this especial obedi- 
 ence to the command of God for suffering and dying, the apostle here 
 respects. With regard hereunto, he said of old, ‘ Lo, I come, in the 
 volume of thy book it is written of me; I delight to do thy will, O 
 my God,’ Ps. xl. 7, 8, which was in the offering up of himself a sa- 
 crifice for us, as our apostle declares, Heb. x.9, 10. And concerning 
 the things that befel him herein, he says he ‘was not rebellious, but 
 gave his back to the smiters, and his cheeks to them that plucked off 
 the hair,’ Isa. 1. 6. 
 
 Concerning this obedience, it is said, that, ἐμαῦε, ‘he learned it.’ 
 MavSavw, is to learn asa disciple, with a humble willing subjection 
 unto, and a ready reception of the instructions given. But of the Lord 
 Christ it is said here, he learned obedience; not that he learned to 
 obey, which will give us light into the meaning of the whole. For to’ 
 learn obedience, may have a threefold sense. 1. ‘T’o learn it materially, 
 by coming to know that to be eur duty, to be required of us, which 
 before we knew not, or at least did not consider as we ought. So 
 speaks the Psalmist, ‘ Before I was afflicted, 1 went astray ; but now 
 have I learned thy commandments.’ God by his chastisements, and 
 under them, taught him the duties he required of him, and what dili- 
 gent attendance unto them was necessary for him. But thus our Lord 
 Jesus learned not obedience, nor could sodo. For he knew before- 
 hand all that he was to do, or undergo, what was proposed unto him, 
 what was to come upon him in the discharge of his office, and _per- 
 formance of the work he had undertaken. And the law of the whole 
 of it was in his heart: no command of God was new to him, nor ever 
 forgotten by him. 2. To learn it formally ; that is, to be guided, in- 
 structed, directed, helped in the acts, and acting of the obedience re- 
 quired of him. This is properly'to learn to obey; so is it with us, 
 who are rude and unskilful in holy obedience, and are by supplies of 
 light and grace gradually instructed in the knowledge and practice of 
 
70 ΠΑΝ EXPOSITION OF THE Tou. Ὁ: 
 
 it. This wisdom do we learn, partly by the word, partly by afflictions, 
 as God is pleased to make them effectual. But thus the Lord Christ 
 neither did nor could learn obedience. He had a fulness of grace al- 
 ways in him, and with him, inclining, directing, guiding, and enabling 
 him unto all acts of obedience that were required of him. Being full 
 of grace, truth, and wisdom, he was never at a loss for what he had to 
 do, nor wanted any thing of a perfect readiness of will or mind for its 
 performance. Wherefore, 3. He can be said to learn obedience only on 
 the account of having an experience of it in its exercise. So a man 
 knoweth the taste and savour of meat by eating it; as our Saviour is 
 said to taste of death, or to experience what was in it, by undergoing 
 of it. And it was one especial kind of obedience that is here intended 
 as was declared before ; namely, a submission to undergo great, hard, 
 and terrible things, accompanied with patience and quiet endurance 
 under them, and faith for deliverance from them. This he could have 
 no experience of, but by suffering the things he was to undergo, and 
 the exercise of the graces mentioned therein. Thus learned he obe- 
 dience, or experienced in himself what difficulty itis attended withal, 
 
 ᾿ especially in cases like his own. And this way of his learning obe- 
 
 dience it is, that is so useful unto us and so full of consolation. For if - 
 
 _ he had only known obedience, though never so perfectly in the notion 
 
 of it, what relief could have accrued unto us thereby ? How could it 
 
 have been a spring of pity or compassion towards us? But now 
 whereas he himself took in his own person, a full experience of the 
 
 nature of that especial obedience which is yielded to God in a suffering 
 
 condition, what difficulty it is attended withal, what opposition is made 
 
 unto it, how great an exercise of grace is required init, he is constantly 
 ready to give us relief, as the matter doth require. 
 
 The way or means of his learning obedience is lastly expressed, ag’ 
 wy exaSe, ‘from the things that he suffered.’ It is an usual saying, 
 παΐηματα, μαϑηματα, ‘ Sufferings or corrections are instructions. And 
 we cannot exclude from hence any thing that Christ suffered, from first 
 
 “to last, in the days ef his flesh. He suffered in his whole course, 
 
 and that. in great variety, as hath been shown elsewhere. And he had 
 experience of obedience from them allin the sense declared. But seeing 
 the apostle treats concerning himas a high priest,and with especial re- 
 spect to the offering of himself to God; the suffering of death, and 
 those things which immediately lead thereunto, is principally intended, 
 “he was obedient to death, the death of the cross,’ Phil. ii.7.8. Now 
 we may be said to learn from suffering, objectively and occasion- 
 ally. In their own nature and formally, they are not instructive. All 
 things that outwardly come on us, are εκ των μέσων, and may be abused, 
 or may be improved to a good end. But in them that believe, they 
 give a necessity and especial occasion to the exercise of those graces, 
 wherein our obedience in that season doth consist. So from them, or 
 by them, did the Lord Christ himself learn obedience ; for by reason of 
 them he had occasion to exercise those graces of humility, self-denial, 
 
 _meekness, patience, faith, which were habitually resident in his holy 
 
 nature, but were not capable of the peculiar exercise intended, but by 
 reason of his sufferings. But moreover there was still somewhat pecu- 
 
VER, 8.] EPISTLE TO THE HEBREWS. 77 
 
 liar, in that obedience which the Son of God is said to learn from his 
 own sufferings, namely, what it is for a sinless person to suffer for sin- 
 ners, the just for the unjust. The obedience herein was peculiar to 
 him, nor do we know, nor can we have an experience of the ways and 
 paths of it. 
 
 The Lord Christ undertaking the work of our redemption, was not 
 on the account of the dignity of his person, to be spared in any thing 
 that was necessary thereunto, He was enabled by it to undertake and 
 perform his work, but he was not for it spared any part of it. It is all 
 one for that: although he were a Son, he must now learn obedience. 
 And this we have sufficiently cleared on the former verses. And we 
 may hence observe, that 
 
 Obs. I. Infinite love prevailed with the Son of God, to lay aside the 
 privilege of his infinite dignity, that he might suffer for us and our re- 
 demption.—* Although he was a Son, yet he learned,’ &c. 1. The 
 name of ‘Son,’ carrieth with it infinite dignity, as our apostle proves at 
 large, ch. 1. 3. 4, Χο. The Son, that ts, ‘the Son of the living God,’ 
 Matt. xvi. 16. ‘The only begotten of the Father, John i. 14. He 
 who ‘in the beginning was with God and was God.’ Johni. 1,2. For 
 as ‘he was God’s own Son,’ Rom. viii. 3, he‘ was in the form of God,’ 
 equal to him, Phil. ii. 5, 6; one with him, John xiv. So that 
 infinite glory and dignity were inseparable from him. And so long as 
 he would make use of this privilege, it was impossible he should be ex- 
 posed to the least suffering, nor could the whole creation divest him of 
 the least appurtenance of it. But, 2. He voluntarily laid aside the 
 consideration, advantage, and exercise of it, that he might suffer. for us. 
 This our apostle fully expresseth, Phil. 1.5—8. ‘ Let this mind be in 
 you, which was also in Christ Jesus; who being in the form of God, 
 thought it not robbery to be equal with God; but made himself of no 
 reputation,and took upon him the form of a servant, and was made in 
 the likeness of men ; and being found in fashion as a man, he humbled 
 himself, and became obedient unto death, the death of the cross.’ 
 Concerning which we must observe, 1. That the Son of God could not 
 absolutely and really part with his eternal glory. Whatever he did, he 
 was the Son of God, and God still. Neither by any thing he did, nor 
 any thing he suffered, nor any condition he underwent, did he really 
 forego, nor was it possible he should so do, any thing of his divine glory. 
 He was no less God when he died, than when he was declared to be the 
 Son of God with power, by the resurrection from the dead. But 
 he is said to empty himself of his divine glory ; First. With respect to 
 the infinite condescension of his person. Secondly. With respect to the 
 manifestations of it in this world. 
 
 First. Of his condescension, when he forewent the privilege of his 
 eternal glory, the apostle observes sundry degrees. 1. Inhis taking of 
 our nature on him. ‘ Hetook on him the form of a servant,’ and therein 
 made himself of no reputation; that is, comparatively to the glory 
 which he had in the form of God, wherein he was equal with God, that 
 is, the Father. Hence the ‘ Word was made flesh,’ John i. 14, or ‘ God 
 was manifest in the flesh,’ 1 Tim. ili. 16. This was an infinite, un- 
 speakable, unconceivable condescension of the Son of God ; namely, to 
 
78 AN EXPOSITION UF THE KcHe ¥. 
 
 take our nature into union with himself, whereby he who was God, like 
 to the Father in all things, the brightness of his glory and the express 
 image of his person, became a man like to us in all things, sin 
 only excepted. 2. In his so becoming a man, as to take upon him the 
 form of a servant. He did not immediately take the nature he had as- 
 sumed into glory, but he first became a servant in it; a servant to God, 
 to do his will, and that in the most difficult service that ever God had 
 to do in this world. 3. In that in this service he made himself of no 
 reputation. The work indeed he undertook, was great and honourable, 
 as we have before declared. But the way and manner whereby he did 
 accomplish it was such, as exposed him to scorn, reproach, and contempt 
 in the world, Isa. liii. 1. 2; Ps. xxii. 6,7. 4. In that in this work he 
 became obedient to death. Had he staid at the former degrees, his 
 condescension had been for ever to be admired and adored ; this only 
 remains to be added, that he should die, and that penally and painfully 
 And this also he submitted to. The prince, the author, the God of life 
 became obedient to death. Which also,5. Hath an aggravation added 
 to it, it ‘was the death of the cross,’ a shameful ignominious cursed 
 death. In all these things did he lay aside the privilege of his infinite 
 dignity ; all this he did ‘although he were a Son.’ x 
 
 Secondly. As to manifestation, he did, as it were, hide and eclipse to 
 the world, all the glory of his divine person, under the veil of flesh 
 which he had taken on him. Hence at the close of this dispensation, 
 when he was finishing the work committed to him, he prays, John xvil. 
 5, ‘ Glorify me with that glory which I had with thee before the world 
 was. Let that glory which was necessarily hid and eclipsed in my 
 debasement, wherein I have been made low for the suffering of death, 
 now shine forth again conspicuously. Now the reason why the Son 
 of God did thus forego the privilege and dignity of his glory, was his 
 infinite love. Because the children are partakers of flesh and blood, 
 he also himself likewise took part of the same, Heb. ii. 14. The rea- 
 son why he condescended to this condition, was, that he might redeem 
 ~and save the children which God gave to him. And this out of his 
 unspeakable love towards them, Gal. ii. 20; Rev.i. 5; Phil. ii. 5. 
 This was that which engaged him into, and carried him through his 
 great undertakings. 
 
 And here we may, as it were, 1. Lose ourselves in holy admiration, 
 of this infinite love of Christ. Our apostle prays for the Ephesians, 
 that they ‘might be able to comprehend with all saints, what is the 
 breadth, and length, and depth, and height; and to know the love of 
 Christ, which passeth knowledge,’ Eph. iii. 18, 19. This, it seems, is 
 the work, the design, the endeavour of all saints, namely, to come to 
 an acquaintance with, or to live in the contemplation of the love of, 
 Christ. The dimensions here assigned to it, are only to let us know, 
 that which way Soever we exercise our thoughts about it, there is still 
 a suitable object for them. It wants nothing that may be a proper 
 object for that prospect which a soul may take of it in a way of be- 
 lieving. And he so prays for the knowledge of it, as that he lets us 
 know that absolutely it is incomprehensible, it passeth knowledge. 
 Then do we in our measure know the love of Christ, when we know 
 
VER. 8.] EPISTLE TO THE HEBREWS. 79 
 
 that it passeth knowledge; when we comprehend so much of it, as to 
 find we cannot comprehend it; and thereby we have the benefit and 
 consolation of what we do not conceive, as well as of what we do. 
 For as contemplation is an act of faith with respect to our measure of 
 comprehension, so is admiration with respect to what exceeds it. And 
 what way soever faith acts itself in Christ, it will bring in advantage 
 and refreshment to the soul. And we are never nearer Christ, than 
 when we find ourselves lost in a holy amazement at his unspeakable 
 love. And indeed his love herein, that ‘ although he was a Son,’ the 
 eternal Son of God, yet he would condescend to the condition before 
 described, for our deliverance and salvation, is that which fills the 
 souls of believers with admiration, not only in this world, but to eter- 
 nity. And 2. Here we may, as it were, find ourselves. The due con- 
 sideration of this love of Christ, is that alone which will satisfy our 
 souls and consciences, with the grounds of the acceptance of such 
 poor unworthy sinners as we are, in the presence of the holy God. 
 For what will not this love, and the effects of it prevail for? What 
 can stand in the way of it? or what can hinder it from accomplishing 
 whatever it is designed ‘to? 
 
 Obs. II. In his sufferings, and notwithstanding them all, the Lord 
 Christ was the Son still, the Son of God.—He was so both as to real 
 relation, and as to suitable affection. He had in them all the state of 
 a Son, and the love of a Son. It is true, during the time of his suffer- 
 ing, a common eye, an eye of sense and reason, could see no appear- 
 ance of this Sonship of Christ. His outward circumstances were all 
 of them such as rather eclipsed, than manifested, his glory, Isa. iii. 
 2,3. This was that which the world being offended at, stumbled and 
 fell, for he was to them a “ stone of stumbling and rock of offence,’ 
 Rom. ix. 33. The meanness of his condition, the poverty of his life, 
 and shame of his death, proved an offence both to Jews and Gentiles. 
 How could such a one be thought to be the Son of God? Besides 
 God himself so dealt with him, as flesh and blood would not conceive 
 him to deal with his only Son. For he laid his curse on him, as it is 
 written, ‘ Cursed is he that is hanged on a tree.’ And in all this state 
 of things, he speaks of himself as one made so much beneath the con- 
 dition of glory which was due to the Son of God, as that he was 
 lower than any sort of men; whence he complains, ‘ I am a worm 
 and no man, a reproach of men, and despised of the people,’ Ps. xxii. 
 6. Yet during all this he was still the Son of God, and suffered as 
 the Son of God. Hence it is said, that ‘ God spared not his own 
 Son,’ but delivered him up for us all, that is, to suffering and death, 
 Rom. vil. 32, He sent his ‘ own Son in the likeness of sinful flesh, 
 and condemned sin in the flesh,’ ver. 3. It is true, he suffered only 
 in his human nature, which alone was capable thereof. But he 
 suffered who was the Son of God, and as he was the Son of God; or 
 God could not have ‘ redeemed the church with his own blood,’ Acts 
 xx. 28. In all that he underwent, neither was the union of his 
 natures dissolved, nor the love of the Father to him as his own Son 
 in the least impeached. 
 
 Obs. III. A practical experience of obedience to God in some cases 
 
80 AN EXPOSITION OF ΤῊΕ {CH. Vv. 
 
 will cost us dear ;—we cannot learn it but through the suffering of 
 those things which will assuredly befal us on the account thereof. 
 So was it with the Lord Christ. I intend not here the difficulties we 
 meet withal in mortifying the internal lusts and corruptions of nature, 
 for these had no place in the example here proposed to us. Those 
 only are respected which do, or will, or may, come on us from with- 
 out. And it is an especial kind of obedience also, namely, that which 
 holds some conformity to the obedience of Christ, that is intended. 
 Wherefore, 1. It must be singular; it must have somewhat in it, that 
 may, in an especial manner, turn the eyes of others towards it. A 
 common course of obedience, clothed with a common passing pro- 
 fession, may escape at an easy rate in the world. There seems to be 
 somewhat singular denoted in that expression, ‘ He that will live 
 godly in Christ Jesus,’ 2 Tim. ili. 12, ‘To live in Christ Jesus, is to 
 live and walk in the profession of the gospel, to be a professing branch 
 in Christ, John xv. 2. But of these there are two sorts, some that 
 live godly in him, some branches that bring forth fruit, that is, im an 
 eminent and singular manner. Every branch in the true vine, hath 
 that whereby he is distinguished from brambles and thorns. And 
 every one that lives in the profession of the gospel, hath somewhat 
 that differenceth him from the world and the ways of it. But there 
 is a peculiar, a singular fruit-bearing in Christ; an especial living 
 godly in him, which will turn an observation on itself. So our apostle 
 says, that they were made ‘a spectacle to the world, to angels and 
 men, by the especial ministry which was committed to them,’ | Cor. 
 iv. 9. 2. It is required that this obedience be universal. If there be 
 an allowance in any one instance, where there is a compliance with 
 the world, or other enemies of our obedience, the trouble of it will be 
 much abated. For men, by indulging any crooked steps to them- 
 selves, do compound for outward peace, and ofttimes thus obtain | 
 their aims, though greatly to their spiritual disadvantage. But the 
 gospel obedience which we inquire into, is such as universally agrees 
 in conformity with Christ in all things. And this will cost us dear. 
 Sufferings will attend it. They that live godly in Christ Jesus, shall 
 suffer persecution. For this kind of obedience will be observed in the 
 world. It cannot escape observation, because it is singular; and it 
 provokes the world, because it is universal, and will admit of no com- 
 pliance with it. And where the world is first awakened, and then 
 enraged, trouble and suffering of one kind or another will ensue. If 
 it do not bite and tear, it will bark and rage. And Satan will see 
 enough to make such his especial mark, as to all the opposition and 
 actings of enmity, which he puts forth against any in this world. 
 Yea, and God himself ofttimes delighteth to give a trial to eminent 
 graces, where he endows any with them. For he gives them not for 
 the peculiar advantage of them on whom they are bestowed only, but 
 that he himself may have a revenue of glory from their exercise. 
 
 Obs. IV. Sufferings undergone according to the will of God, are 
 highly instructive.—Even Christ himself learned by the things which 
 he suffered, and much more may we do so, who have so much more to 
 learn. God designs our sufferings to this end, and to this end he 
 
κῶν ΤΑΝ ΤΣ EPISTLE ΤῸ THE HEBREWS. 81 
 
 blesseth them. And this hath frequently been the issue of God’s 
 dealing with men; those who have suffered most, have been most 
 afflicted, most chastised, have been the most humble, most holy, fruit- 
 ful, and wise among them; and he that learneth such things, profit- 
 eth well under his instruction. 
 
 Obs. V. In all these things, both as to suffering, and learning, or 
 profiting thereby, we have a great example in our Lord Jesus Christ. 
 —As such is he proposed unto us in all his course of obedience, 
 especially in his sufferings, 1 Pet. 11. 21. For he would leave nothing 
 undone, which was any way needful, that his great work of sanctify- 
 ing and saving his church to the utmost might be perfect. 
 
 Obs. VI. The love of God towards any, the relation of any unto 
 God, hinders not but that they may undergo great sufferings and 
 trials.—The Lord Christ did so, ‘ although he were a Son.’ And this 
 instance irrefragably confirms our position. For the love of God to’ 
 Jesus Christ was singular and supereminent. He doth not love any 
 with a love so much as of the same kind. The relation also of Christ 
 unto God was singular; none ever standing in the same relation unto 
 him, he being his only begotten Son. And yet his sufferings and 
 trials were singular also. No sorrows, no pains, no distresses of soul 
 and body, no sufferings like his. And in the whole course of the 
 Scripture we may observe, that the nearer any have been unto God, 
 the greater have been their trials. For, 1. There is not in such trials 
 and exercises, any thing that is absolutely evil ; but they are all such 
 as may be rendered good, useful, yea, honourable and glorious to the 
 sufferers, from Geod’s conduct in them, and from the end of them. 
 2. The love of God, and the gracious emanations of it, can, and do 
 abundantly compensate the temporary evils which any do undergo 
 
 according to his will. 3. The glory of God, which is the end designed -- 
 
 unto, and which shall infallibly ensue upon all the sufferings of the 
 people of God, and that so much the greater as any of them, on any 
 account, are nearer than others unto him, is such a good unto them 
 which suffer, as that their sufferings neither are, nor are esteemed by 
 them to be evil. 
 
 Ver. 9.—Tue words and design of this verse, have so great a coin- 
 cidence with those of ch. 11. 10, that we shall the less need to insist 
 upon them. Something only must be spoken to clear the context. 
 The apostle having declared the sufferings of Christ as our high priest, 
 in his offering of himself, with the necessity thereof, proceeded to 
 declare both what was effected thereby, and what was the especial 
 design of God therein. And this in general was, that the Lord Christ, 
 considering our lost condition, might be every way fitted to be a per- 
 fect cause of eternal salvation unto all that do obey him. There are, 
 therefore, two things im the words, both which God aimed at and 
 accomplished in the sufferings of Christ. 1. On his own part, that 
 he might be made perfect ; not absolutely, but with respect unto the 
 administration of his office, in the behalf of sinners. 2. With respect. 
 unto believers, that he might be unto them an author of eternal salva- 
 
 VOL. 111, G 
 
82 AN EXPOSITION OF THE | (cH. v.. 
 
 tion; unto both these ends, the sufferings of Christ were necessary, 
 
 and designed of God. 
 
 Ver. 9.—Kar τελειωθεὶς eyevero τοις ὑπακουουσιν αὐτῷ πασιν αἰτιος 
 σωτηριας ALWVLOV- 
 
 Τελειωθεις, perfectus, consummatus, consecratus, ‘ perfect, consum- 
 mated, fully consecrated.’ Syr. ὝΣΤΝ ΝΞΙΤῚ, and ‘ so being made per- 
 fect,’ perfectus redditus, as Erasmus. Evyevero, factus est, fuit, ‘ he 
 ᾿ became.’ Tore ὑπακουουσιν αὐτῳ, Vulg. sibi obtemperantibus. So 
 Arias, Eras. Syr. And Beza, qui ipsi auscultant, keeping to the word, 
 which in all the three languages, Hebrew, Greek, and Latin, signifies 
 originally to hearken, to hear, to attend unto, with a design to learn 
 and obey. Aurioc, Syr. ΝΠ, causa, so most. Beza, auctor, whom 
 we follow; ‘the author.’ Σωτηριας awrov, salutis eterne, Syr. 
 pdyd7 xv, ‘ of life (or lives) which are eternal.” One learned Gram- 
 marian hath translated αἰτίος by causa efficiens et exhibens. Ethiop. 
 The ‘ rewarder with life eternal, and the redeemer of the world.’ 
 
 Τελειωθεις, being ‘ perfected, consummated, fully consecrated ;’ for 
 the word is sacred, and expresseth sacred consecrations. As to the. 
 sense of it in this place, with respect unto the verses foregoing, it 
 answers directly unto its use, ch. 11. 10, δια παϑηματων τελειωσαῖι; ‘ to 
 perfect by sufferings.’ Only there it is used actively, with respect 
 unto God the Father; it became him to make perfect the Captain of 
 our salvation; here it is used passively, with respect unto the effect of 
 that act of God on the person of Christ, who by his suffering was 
 perfected. The signification of this word, and the constant use of it 
 in this Epistle, the reader may find at large, in our Exposition on 
 ch. ii. 10, The sum is, that it signifies to dedicate, to consecrate, to 
 sanctify and set apart, and that by some kind of suffering or other. 
 So the legal high priests were consecrated by the death and suffering 
 of the beasts, that were offered: in sacrifice at their consecration, Exod. 
 xxix. But it belonged unto the perfection of the priesthood of 
 Christ, to be consecrated in and by his own sufferings. I shall, 
 therefore, only remove out of the way, the corrupt exposition given us 
 of this word by Slichtingius. 
 
 Τελειωσις, ‘Ista, seu consummatio Christi, opponitur diebus carnis 
 ejus; tum enim cum Christus infirmus esset, et ipse alieno auxilio 
 indigeret, non potuerat aliis perfectum in omnibus auxilium ferre. 
 Sed postquam consummatus est, id est, postquam immortalitatem, seu 
 naturam incorruptibilem, supremamque in ccelo et terra protestatem 
 est adeptus, sicut nihil illi desit amplius ; seu postquam est adeo peni- 
 tus consecratus, et plenc in Sarcerdotem inauguratus, (quemadmodum 
 aliqui hanc vocem explicandam putant) factus est causa salutis zterne. 
 Nempe causa perfectissima. Nam et in diebus carnis suz erat causa 
 salutis aterne ; sed consummatus, factus est causa _perfectissima. 
 Tunc causa erat nostree salutis tanquam Dei maximus legatus et apos- 
 tolus ; nunc tanquam summus pontifex et Rex noster Ceelestis a Deo 
 constitutus.’—There is also another expositor, who, although he 
 grants that the τελείωσις, here mentioned, hath respect unto the dn, 
 
VER. 9.] EPISTLE TO THE HEBREWS. 83 
 
 or sacrifices at the consecration of priests, which was antecedent unto 
 their right of offering anything in their own persons, yet so far com- 
 plies with this interpretation, as to understand, I know not what, in- 
 auguration into a Melchisedecian priesthood, which consisted in a 
 power of blessing after his resurrection ; and so in the application of 
 the word unto Christ, falls into a contradiction unto his own exposi- 
 tion of it, making it consist in his exaltation and endowment with 
 power. But there is nothing sound in these discourses. For, 1. 
 There is no opposition between this consecration of Christ, and the 
 days of his flesh ; for it was erected in and by his sufferings, which 
 were only in the days of his flesh. And we have given the reason be- 
 fore, and that taken from the perfection of his person and his office, 
 why he was himself consecrated for ever, in and by that sacrifice 
 which he offered for us; for neither could he often offer himself, and it 
 was destructive of his whole office, to have been consecrated by the 
 offering of any other. 2. There is too much boldness in that expres- 
 sion, that Christ could not perfectly help others in the days of his 
 flesh. For, set aside the consideration of his divine nature, wherein 
 he wrought whatever the Father wrought, which this sort of men will 
 not admit ; he had declared openly, that ‘all power, all things were 
 given into his hand,’ Matt. xi. ‘ Power over all flesh,’ John xvii. 
 Which surely extended unto an ability of relieving all them that were 
 committed to him of God. It is true, he had not as yet absolutely 
 _perfected all the means of our salvation; but he was furnished with a 
 fulness of power in their accomplishment, according to the method and 
 order appointed of God unto them. 3. It is not said, that after he 
 was consecrated or perfected, or made immortal, as though these things 
 were of the same import. For he was consecrated in and by his suf- 
 ferings, as is expressly affirmed, ch. il. 10, which were antecedent unto, 
 and issued in his death. 4. That the Lord Christ was not consti- 
 tuted and consecrated a high priest before his entrance into heaven, is 
 adirect contradiction unto the whole design of the apostle in this 
 place. His purpose is, as hath been evidenced, and is acknowledged 
 by all, to compare the Lord Christ as a high priest, with the priests 
 according to the law, and therein, he shows his preeminence above 
 them. Among the things which to this purpose he makes mention of, 
 are his sufferings, ver. 7, 8. Now, if he suffered not, when he was a 
 priest, and as he was so, nothing could be less to-his purpose. But, 
 whereas he principally designed to magnify the priestly office of 
 Christ or his person in the exercise of it, on the account of mercy 
 and compassion, ver. 2; he proves his excellency unto that end, from 
 his sufferings as he was a priest, whence, in the future discharge of 
 his office, he is inclined to give out merciful assistance unto them that 
 suffer. 5. The pretended distinction, that Christ in the days of his 
 flesh was indeed the cause of salvation, but afterwards, a most perfect 
 cause of salvation, is unscriptural. The Lord Christ, in every condi- 
 tion, was the most perfect cause of salvation, although he performed 
 some acts and works belonging thereunto in one estate, and some in 
 another, according as the nature of the works themselves, to be per- 
 formed unto that end, did require. For, some things hoa were 
 
 G " 
 
 ~ 
 
δά AN EXPOSITION OF THE [cu. v 
 necessary unto our perfect salvation, could not be accomplished, but 
 in a state of humiliation, and some, on the other hand, depended on 
 his exaltation. 6. What is affirmed concerning Christ’s being the 
 prophet of the church and the apostle of God, in the days of his 
 flesh, but of his being a king and priest afterwards, is another in- 
 vention of this sort of men. He was afterwards equally the king, 
 priest, and prophet of the church, though he exercises these offices 
 and the several acts or dutics of them variously, according as the na- 
 ture of them doth require. 
 
 Τελειωθεις, then, is, ‘ consecrated, dedicated, consummated sacredly.’ 
 And it was necessary that Christ should be so, both from the nature 
 of his office and work, which he was sacredly and solemnly to be set 
 apart unto, and to answer the types of the Aaronical priesthood, which 
 were so consecrated and set apart. And in this consecration of the 
 Lord Christ unto his office of the priesthood, and his offering of saeri- 
 fice by virtue thereof, we may consider, 1. The sovereign disposing 
 cause. 2 The formal cause, constitutive of it. 3. The externa! 
 means. For the First. It was God, even the Father, who by his 
 sovereign authority disposed, designed, called, and separated the Lord 
 Christ unto his office, which we have spoken unto once, and must 
 again consider it on the verse following. Secondly. The formal cause 
 of it, was his own will, obedientially giving up himself unto the 
 authority and will of his Father, and that out of love unto, and delight 
 in the work itself, Ps. xl. 6—8. And in especial did he thereby dedi- 
 cate, separate, and consecrate himself unto the principal work and 
 duty of his office, or the offering of a sacrifice, John xvii. 19. Thirdly. 
 The external means were his own sufferings, especially in the offering 
 of himself. This alone hath any difficulty attending it; how the Lord 
 Christ can be said to be consecrated by his own sufferings in his 
 offering, when his offering was an act of that office which he was con- 
 secrated unto. But I answer, that seeing an external means of the 
 consecration of Christ was necessary, it could be no other but only his 
 own sufferings in the offering of himself. For, 1. It was impossible 
 for him, unworthy of him, and beneath both the dignity of his person 
 and excellency of his office, and inconsistent with the very nature of it, 
 that he should be consecrated by any other sacrifice, as of beasts and 
 the like, as were the priests of old. To suppose the suffering and 
 and offering of beasts to be useful to this purpose, is repugnant to the 
 whole design of God, and destructive of the office of Christ itself, as is 
 manifest. 2. He could not consecrate himself by an antecedent offering 
 of himself. For he could not die often, nor suffer often, nor indeed had 
 any need, or could righteously on the part of God, have so done. It was, 
 therefore, indispensably necessary, that he should be consecrated, dedi- 
 cated and perfected himself, in and by the sacrifice that he offered for us, 
 and the suffering wherewith it was accompanied. But withal, this was 
 only the external means of his consecration. Concerning which, we 
 may observe two things. 1. That as to the main or substance of his 
 office, he was consecrated by his sufferings, only ἴῃ “ἃ way of evidence 
 and manifestation. Really he was so, by the acts of God his Father 
 
 - 
 
VER. 9.7 EPISTLE TO THE HEBREWS. 85 
 
 and himself, before mentioned; only hereby, he was openly declared 
 to be the high priest of the church. 2. There were some acts and 
 duties of his sarcerdotal office, yet remaining to be performed, which 
 he could not orderly engage into, until he had suffered, because they 
 supposed and depended on the efficacy of his suffering. These he 
 was now made meet and fit for, and consequently, unto the complet 
 
 discharge of the whole course of his office. , 
 
 Being thus consecrated, eyevero, ‘he was made, he became, or 
 he was; nothing was now wanting unto the great end aimed at in 
 all these things, which is expressed in the next place. 
 
 Atrtog σωτηρίας awviov. Where his consecration is before men- 
 tioned, ch. ii. 10, he is said to become, agynyoe σωτηριας, a “ Captain 
 of salvation.” And it 15 affirmed of him, with respect unto his actually 
 conducting believers unto salvation, by the plentiful and powerful 
 administration of his word and Spirit, supplying them with all fruits 
 of grace and truth, needful unto that end. Somewhat more is here 
 intended. Avrio¢e is both a cause in general, and he who is in any 
 kind, the cause of another thing. And sometimes an efficient cause, 
 and sometimes a meritorious cause is expressed thereby. In the first 
 sense it is used by Isocrates, ad: Phileb. ϑεους των αγαΐων ἡμιν 
 αἰτίους οντας; ‘ the gods are the authors or causes of good things unto 
 us τ᾿ that is, they bestow them on, or work them inus. And Aristotle 
 useth a phrase of speech, not unlike this; ἡ εν ουρανῳ δυναμις 
 συμπασιν αἰτιος γίνεται σωτηρίας, ‘ the power that is in heaven, is the 
 cause of safety to all things.’ And sometimes it is taken for a 
 meritorious or procuring cause, or him by whom any thing 15 procured ; 
 though most frequently in other authors, he who is guilty or deserves 
 evil, is intended thereby. So he, οὐκ eyw airiog εἰμι, αλλα Ceve καιμοιρα. 
 So αἰτιος is expounded by Eustathius, κολάσεως αξιος 3 but it is of the 
 same importance with respect unto what is good. The apostle, 
 therefore, hath in this word, respect unto all the ways and means, 
 whereby the Lord Christ either procured salvation for us, or doth 
 actually bestow it upon us. 
 
 And here, also, it will be necessary, for the farther clearing of the 
 import of this word, to examine the endeavour of the forementioned 
 Expositor, to corrupt the sense of it. | 
 
 Est vero, saith he, perfectissima salutis causa, quia perfectissima 
 ratione salutem affert; nihil illi deest, nec ad vires, ac facultatem, nec 
 ad studium et voluntatem salutis nostre perficiende. Nam et poenas 
 peccatorum omnes a nobis potentia sua arcet, et vitam zternam 
 largitur; spiritus nostros in manus suas suscipit; succurrit nobis in 
 afllictionibus et opem prompte fert ne in fide succumbamus, inque 
 peenas peccatis debitas ea ratione incidamus. 
 
 This, indeed, is the voice of Jacob, but the hands of this doctrine 
 are the hands of Esau. For whilst by these words, for the most part 
 true, we have a description given us, how and on what account the 
 Lord Jesus Christ, as our high priest, is the author and cause of our 
 salvation, that which is indeed the principal reason hereof, and without 
 which the other consideration would not be effectual, is omitted and 
 excluded. For in the room of his satisfaction and expiation of sin, by 
 
86 AN EXPOSITION OF THE [cH. v. 
 
 the propitiatory sacrifice of himself, we are supplied with a keeping off 
 or driving from us, the punishment due to our sins. But this kind of 
 deliverance from the punishment of sin, by Christ, is unscriptural, both 
 name andthing. The true way was that whereby he delivereth us 
 from the curse and penalty of the law, so saving us from the wrath to 
 come. And this was, by his bearing our sins in his own body on the 
 tree; by being made sin for us, that we might become the righteous- 
 ness of God inhim, see 2 Cor. v. 21; Rom. viii. 3; Gal. 11. 13; Eph. 
 i. 7; Isa. 1π|. 6—8. The other things mentioned by this author, 
 Christ doth indeed, in carrying on the work of our salvation, and 
 many other things of:the like nature, which he mentioneth not, all 
 which are here included; but all with respect unto that foundation 
 which was laid in his satisfactory oblation, which is by him here ex- 
 cluded. 
 
 We may, therefore, consider the Lord Christ as the author of eternal 
 salvation, either with respect unto his own acts and works, whereby 
 he wrought it or procured it; or with respect unto the effects of them, 
 whereby it is actually communicated unto us: or, we may consider 
 him, as the meritorious, procuring, purchasing cause, or, as the_ 
 efficient cause of our salvation. And in both respects, the Lord Christ 
 is said to be the author of our salvation, as the word doth signify him 
 who is the cause of anything in either kind. And where he 15 said to 
 be the author of our salvation, nothing is to be excluded whereby he 
 is so. First. As the meritorious cause of our salvation, he is the 
 author of it two ways. 1. By hisoblation. 2. By his intercession. 
 Both these belong unto the means whereby he procures cur salvation. 
 And these, in the first place, are respected, because the apostle treats 
 immediately of our salvation, as arising from the priestly office of 
 Christ. And in his oblation, which was the offering of himself as an 
 expiatory sacrifice for our sins, accompanied with the highest acts of 
 obedience, and the supplications mentioned, ver. 7. Two things may 
 be considered unto this end. 1. The satisfaction he made therein for 
 sins, with the expiation of our guilt, which is the foundation of our 
 salvation, without which, it was impossible we should be partakers of 
 it. 2. The merit of his obedience therein, by which, according to the 
 tenor of the covenant between God and him, he purchased and pro- 
 cured this salvation for us. Heb. ix. 14. On these two accounts, was 
 he in his oblation, the author or cause of our salvation. 2dly. He is 
 so also, on the account of his intercession; for this is the name of that 
 way, whereby, with respect unto God, he makes effectual unto us, 
 what in his oblation, he had purchased and procured, Heb. vii. 25—27. 
 And this he doth, as the meritorious cause hereof. Secondly. He is 
 also the efficient cause of our salvation,@nuasmuch as he doth by his 
 Spirit, his grace, and his glorious power, actually communicate it unto 
 us, and collate it upon us. And this he doth in sundry instances, the 
 principal whereof may be named. 1. He teacheth us the way of sal- 
 vation, and leads us into it; which Socinus fondly imagined to be the 
 only reason why he is called our Saviour. 2. He makes us meet for 
 it, and saves us from the power of sin, quickening, enlightening, and 
 sanctifymg us, through the administration of his Spirit and grace. 
 
VER. 9.] EPISTLE TO THE HEBREWS. 87 
 
 3. He preserves and secures it unto us, in the assistance, deliverance, 
 and victory he gives us against all oppositions, temptations, dangers, 
 and troubles. 4. He both gives an entrance into it, and assurance of 
 it, in our justification and peace with God. 5. He will actually, by 
 his glorious power, bestow upon us, immortal life and glory, or give us 
 the full possession of this salvation. In all these respects, with those 
 many other streams of grace which flow from them, is the Lord Christ 
 said to be the author of our salvation. 
 
 This salvation is said to be eternal, αἰωνίου; whereof see our Expo- 
 sition onch. i. 2. So the redemption purchased by this offering of 
 Christ is said to be eternal, ch. ix. 12, And it :s called so absolutely, 
 comparatively, and emphatically. 1. Absolutely; it is eternal, end- 
 less, unchangeable, and permanent. We are made for an eternal 
 duration. By sin we had made ourselves obnoxious to eternal dam- 
 nation. Ifthe salvation procured for us were not eternal, it would not 
 be perfect, nor suited unto our condition. It is also said to be eternal 
 in comparison with, and opposition unto that or those temporal 
 deliverances or salvations, which the people under the law were made 
 partakers of, by the interposition of their legal priests and their sacri- 
 fices. For there were temporary punishments, excisions by death 
 threatened unto divers transgressions of the law, as it was the admi- 
 nistration of a temporal covenant unto that people. From these they 
 might be freed by the ministry of their priests and carnal atonements. 
 But those who were delivered from these penalties, and saved from the 
 sentence of the law, were not thereby absolutely secured of deliverance 
 from the curse annexed unto the moral law, as a covenant of works. 
 Their salvation therefore was not eternal. 2. And perhaps also 
 respect may be had unto the deliverance of the people of old out of 
 bondage, with their introduction into the land of Canaan, which was a 
 temporary salvation only. But this is so absolutely. And 3. Em- 
 phatically. It takes off indeed all temporal punishments as effects of 
 the curse of the law. It gives temporal deliverance from fear and 
 bondage by reason thereof. It supplies us with mercy, grace, and 
 peace with God in this world. But all these things issuing in eternal 
 blessedness, that being the end of them, being all bestowed on us in a 
 tendency thereunto, the whole is emphatically called eternal. δ 
 
 Lastly. There is a limitation of the subject of this salvation, unto 
 whom the Lord Christ is the cause and author of it ; it is ‘ to all them 
 that obey him.’ Tove ὑπακουουσιν αὐτῳ πασιν. The expression is 
 emphatical. ‘To all and every one of them that obey him; not any 
 one of them shall be excepted from a share and interest in this salva- 
 tion; nor shall any one of any other sort be admitted thereunto. He 
 is the author of eternal salvation only unto them that obey him ; whe- 
 ther there be any other author of salvation to those who neither know 
 him nor obey him, they may do well to inquire, who suppose that 
 such may be saved. A certain number then they are, and not all 
 men universally, unto whom he is the author of salvation. And as 
 these are described elsewhere by the antecedent cause hereof, namely, 
 their election, and being given unto Christ by the Father, so here 
 they are so by the effects of it in themselves, they are such as obey 
 
88᾽ ΠΑΝ EXPOSITION OF THE [cu. v. 
 
 him : ὑπάκουω, is to ‘obey upon hearing.’ Dicto obedire ; originally 
 it signifies only to hearken or hear, but with a readiness or subjection 
 of mind unto what is heard to do accordingly. Hence, it is faith in 
 the first place that is intended in this obedience. For it 1s that which 
 in order unto our participation of Christ, first cometh by hearing, 
 Rom. x. 17, and that partly, because the object of it, which is the 
 promise, is proposed outwardly unto it in the word, where we hear of 
 it, and hear it, and partly because the preaching of the word, which 
 we receive by hearing, is the only ordinary means of engenerating 
 faith in our souls. Hence, to believe is expressed by ὑπακούειν, ‘ to 
 hear,’ so as to answer the ends of what is proposed unto us. The en- 
 suing subjecting our souls unto Christ in the keeping of his commands, 
 is the obedience of faith. We may now draw some observations from 
 the words for our farther instruction ; as, 
 
 Obs. I. All that befel the Lord Christ, all that he did or suffered, 
 was necessary to this end, that he might be the cause of eternal sal- 
 vation to believers. Being consecrated or perfected, he became so. 
 And what belonged unto that consecration we have declared. This 
 was that which he was of God designed unto. And the disposal of 
 all things concerning him to this end, was the fruit of infinite wisdom, 
 goodness, and righteousness. No more was required of him that he 
 might be the author of eternal salvation unto believers, but what was 
 absolutely necessary thereunto; nor was there an abatement made of 
 any thing that was so necessary. Some have said that one drop of 
 the blood of Christ was sufficient for the salvation of the whole world. 
 And some have made use of that saying, pretending that the overplus 
 of his satisfaction and merit is committed to their disposal, which 
 they manage to their advantage. But the truth is, every drop of his 
 blood, that is, all he did, and all he suffered, in matter and manner, 
 in substance and circumstance, was indispensably necessary unto this 
 end. For God did not afflict his only Son willingly, or without cause, 
 in any thing, and his whole obedience was afilictive. He did not die 
 nor suffer dopeav, Gal. ii. 21, without an antecedent cause and reason. 
 And nothing was wanting that was requisite hereunto. Some suppose 
 that Christ was and is the author of salvation unto us, only by show- 
 ing, teaching, declaring the will of God, and the way of faith, and 
 obedience whereby we may be saved. But why then was he consecrated 
 in the way before described? Why did it become God to make him 
 perfect through sufferings? Why was he bruised and put to grief? 
 For what cause was he reduced unto the state and condition des- 
 cribed in the verse foregoing ? Certainly such men have low thoughts 
 of sin and its guilt, of the law and its curse, of the holiness and righ- 
 teousness of God, of his love to Jesus Christ, yea, and of his wisdom, 
 who suppose that the salvation of sinners could be obtained without 
 the price and merit of all that he did and suffered ; or that God would 
 have so dealt with his only Son, might it any other ways have been 
 attamed. I might show in particular from the Scripture how every 
 thing that Christ did and suffered was not only useful, but necessary 
 also to this purpose, allowing the wisdom and- righteousness of God, 
 to give the standard and measure of what isso. But I must not too 
 
ver. 10.] EPISTLE TO THE HEBREWS. 89 
 
 far digress. And hence it is evident, 1. How great a matter it is to 
 have sinners made partakers of eternal redemption. 2. How great, 
 how infinite, was that wisdom, that love and grace, which contrived 
 it, and brought it about. 3. How great and terrible will be the ruin 
 of them by whom this salvation is despised, when tendered according 
 to the gospel, &c. 
 
 Obs. II. The Lord Christ was consecrated himself, in and by the 
 sacrifice that he offered for us, and by what he suffered in so doing, 
 ‘This belonged to the perfection both of his office and his offering, 
 He had none to offer for him but himself, and he had nothing to offer 
 but himself. 
 
 Obs. Lif. The Lord Christ alone is the only principal cause of our 
 eternal salvation, and that in every kind.—There are many instrumen- 
 tal causes of it in sundry kinds. So is faith, so is the word, and 
 all the ordinances of the gospel; they are instrumental, helping, 
 furthering causes of salvaticn, but all in subordination to Christ, who 
 is the principal, and who alone gives use and efficacy to all others. 
 How he is so by his oblation, and intercession, by his Spirit and 
 grace, in his ruling and teaching, offices and power, it is the chief 
 work of the ministry to declare. God hath appointed that in all things 
 he should have the preeminence. There are both internal and exter- 
 nal means of salvation that he hath appointed, whereby he communi- 
 cates to us the virtue and benefit of his mediation. These it is our 
 duty to make use of according to his appointment, so that we expect 
 no relief or help from them, but only by them. So much as they 
 have of Christ in them, so much as they convey of Christ to us, of so 
 much use they are and nomore. Not only therefore to set up any 
 thing in competition against him, as the works of the law, or in conjunc- 
 tion with him, as the Papists do their penances, and pilgrimages, and par- 
 cons, and purgatory, is pernicious and ruinous to the souls of men, but 
 also to expect any assistance by, or acceptance in such acts of religion 
 or worship as he hath not appointed, and therefore doth not fill up with 
 his grace, nor communicate from his own fulness by, is the highest 
 felly imaginable. This therefore is the great wisdom of faith, to es- 
 teem of Christ, and to rest on him as that which he is indeed, namely, 
 the only Author of salvation to them that believe. For, 
 
 Obs. IV. Salvation is confined to believers, and those who look for 
 salvation by Christ must secure it to themselves by faith and obedi- 
 ence.—It 1s Christ alone who is the cause of our salvation, but he 
 will save none but those that obey him. He came to save sinners, 
 but not such as choose to continue in their sins; though the gospel 
 be full of love, of grace, of mercy and pardon, yet herein the sentence 
 of it is peremptory and decretory. ‘ He that believeth not shall be 
 damned.’ 
 
 Ver. 10.—In the tenth verse the apostle returns to the improve- 
 ment of the testimony given of the priesthood of Christ, taken from 
 Ps. cx. And hereby he makes way to another necessary digression, 
 without which he could not profitably pursue the instruction which he 
 intended the Hebrews from that testimony, as we shall see in the fol- 
 
90 . AN EXPOSITION OF THE [cH. v. 
 
 lowing verses. He had drawn forth nothing out of that testimony of the 
 Psalmist, but only that the Lord Christ was a Priest ; and when he 
 had done this in general, which it was necessary for him to do, he 
 declares his sacerdotal actings, which he was enabled to by virtue of 
 that office. For a priest he must be who so offered to God as he did. 
 But he had yet a farther and peculiar intention in the production of 
 that testimony. And this was not only to prove him to be a Priest in 
 general, and so to have right to perform all sacerdotal offices and du- 
 ties in behalf of the people, which he did accordingly, ver.7—9; but — 
 withal to declare the especial nature and preeminence of his priest- 
 hood, as typified, or shadowed out by the priesthood of Melchisedec. 
 The demonstration and declaration whereof is that which he now de- 
 signs. But so soon as he hath laid down his general assertion in this 
 verse, considering the greatness of the, matter he had in hand, as also 
 the difficulty of understanding it aright which he should find among 
 the Hebrews, he diverts to a preparatory digression, wherein he con- 
 tinues the remainder of this, and the whole ensuing chapter, re- 
 suming his purpose here proposed in the beginning of the seventh 
 chapter. 
 
 Ver. 10.---Προσαγοόρευδεις ὑπο του Θεου αρχιερεὺς KaTa THY ταξιν 
 
 Μελχισεδεκ. 
 
 Προσαγορευϑεις, “ called,’ he refers to the testimony produced, ver. 
 6. And it is here manifest who it was that is intended in those 
 words, ‘as he saith in another place, Thou art a Priest; that 1s, God 
 said so; for he was προσαγορευθεις ὑπο του Θεου : dictus, cognomina- 
 tus, ΝΡ, ‘called, pronounced.’ Salutatus, as salutare aliquem re- 
 gem, is to pronounce him so; and we may inquire into the reason of 
 this peculiar expression. He had before declared that the Lord Christ, 
 the Son of God, was a Priest after the order of Melchisedec. Now 
 there may be more supposed herein than is indeed intended. When 
 we say that Phineas, or Eli, or Zadok, were high priests of the order 
 of Aaron, we intend that they had the very same priesthood that 
 Aaron had. But that is not the meaning of the expression in this 
 place and matter. The priesthood of Christ and Melchisedec were 
 not the same. For that of Christ is such as no mere man could pos- 
 sibly sustain or exercise ; only these two priesthoods, as expressed in’ 
 the Scripture, had an especial agreement in sundry things, the parti- 
 culars whereof the apostle enumerates and explains, chap. vil. For 
 on the account of sundry things that were singular in the person of 
 Melchisedec, (either absolutely, or as his story is related in the Scrip- 
 ture, which is the rule of our comprehension of sacred things) and suited 
 to prefigure or shadow out the Lord Christ in his priesthood, above 
 what was in Aaron or his office, he is said to be made a Priest after 
 the order of Melchisedec, or according to the things spoken of Mel- 
 chisedec. He is not said to be a Priest of the order, but sman ὃν, 
 kara ταξιν ‘according to the things spoken of Melchisedec,’ as he 
 was a priest, after the manner of what is related concerning him. 
 And this in my judgment is the reason of the use of this word προσ- 
 
vER. 10,] EPISTLE TO THE HEBREWS. 91 
 
 ayopevsee, in this place, for it doth not signify a call to office, that 
 is kAntoe constantly ; but it is the denomination of him who is go 
 called, for some certain reason. Because, saith the apostle, of the 
 especial resemblance that was between what Melchisedec was, and 
 what Christ was to be, God called his priesthood Melchisedecian ; 
 whereon I must necessarily declare wherein that resemblance did con- 
 sist, which he doth afterwards. So was his priesthood surnamed 
 ᾿ from his type, and not Aaronical. 
 
 Called of God, Apyuepeve, ver. 6. He renders the Hebrew 1πῷ by 
 ἱερευς, only ‘apriest. And it signifiesno more. For where the high 
 priest in a note of distinction is intended, they call him, 517 ym, the 
 ‘great,’ or ‘high priest.’ Sacerdos magnus, summus. Pontifex, 
 pontifex summus. But the whole nature, right, and privilege of the 
 office belonged to any one as a,priest. Every high priest was a priest 
 absolutely, but every priest was not a high priest also. Aaron and 
 his sons were together separated to the same office of the priesthood, 
 Exod. xxviii. 1. But some duties in the execution of this office, were 
 peculiarly reserved to him who was chief and singular. But because 
 he who was singular, had thus sundry preeminences above other 
 priests, and also that the discharge of some duties, and offering of 
 some sacrifices, as that of the great atonement, were committed to 
 ‘him alone, which were peculiarly typical of the sacerdotal actions of 
 Christ, as he is called izpeve, a “ priest absolutely,’ as being invested 
 in the real office of the priesthood ; so is he termed apytepeve, by our 
 apostle, the ‘ chief’ or ‘ high priest,’ not because there were any other 
 in or of the same order with himself, but because all the preeminences 
 of the priesthood were in him alone, and he really answered .what 
 was typified by the singular actings of the Aaronical high priest. 
 
 He was thus called an high priest cata την ταξιν Μελχισεδὲκ, “ ac- 
 cording to the order of Melchisedec.’ This is not a limitation of his 
 priesthood to a certain order, but a reference to that priesthood where- 
 by his was most eminently prefigured. And there are two things in- 
 tended herein by the apostle. First. A concession that he was not 
 a high priest according to the constitution, law, and order of the Aa- 
 ronical priesthood. And this he doth not only grant here, but else- 
 where positively asserts, ch. viii. 4, yea, and proves at large, that it 
 was impossible he should be so; and that if he had been so, his priest- 
 hood would not have been of advantage to the church, ch. vil. 11— 
 14, &c. He was neither called as they were, nor came to his office 
 as they did, nor was confirmed in it by the same means, nor had 
 right unto it by the law, nor was his work the same with theirs. Se- 
 condly. That there was a priesthood antecedent unto, and diverse 
 from that of Aaron, appointed of God to represent the way and man- 
 ner how he would call the Lord Christ unto his office; as also the 
 nature of his person in the discharge thereof, in what is affirmed, and 
 what is concealed concerning him, who singly and alone was vested 
 with that office, that is Melchisedec. Look in what manner, and by 
 what means he became a priest ; by the same with other peculiar ex- 
 cellencies and preeminences added thereunto, was Christ also called, 
 
92 AN EXPOSITION OF THE [cu. v. 
 
 so as that he may be said, and is termed of God, a Priest after his 
 order or manner of appointment. For as he, without ceremony, with- 
 out sacrifice, without visible consecration, without the law of a car- 
 nal commandment, was constituted a high priest; so was Christ also 
 by the immediate word of the Father, saying unto him, Thou art 
 my Son, a Priest for ever, or after the power of an endless life. 
 And in this sense is he called a Priest after the order of Melchise- 
 dee. 
 
 I have elsewhere evinced the corruption of the Targum on Ps. cx. 
 4, whence these words are taken, as also the malice of some of the 
 late Jewish masters, who would have Melchisedec to be there called 
 j71D, ‘a priest,’ improperly, as David’s sons were said to be ora, that 
 is, ‘princes.’ So the Targum, ‘Thou art a great prince.’ But the ex- 
 pression here used by the Psalmist, is taken directly from Gen. xiv. 
 18,:jr>y 5xd joo nim ‘And he was a priest of, or unto the Most 
 High God.’ Here none of the Jews themselves are so profligate, as 
 to pretend that a prince is intended ; a prince to the High God. It 
 is nothing therefore but that obstinacy which is the effect of their un- 
 belief, which casts them on the shift of this evasion. Some observa- 
 tions do ensue, 
 
 Obs. I. God was pleased to puta signal honour upon the person 
 and office of Melchisedec, that in him there should be an early and 
 excellent representation made of the person and priesthood of Jesus 
 Christ.—I am not here to inquire who this Melchisedec was, nor 
 wherein the nature of his priesthood did consist. I shall do it else- 
 where. Here he is reflected on as an eminent type of Christ in his 
 office. And in how many particulars the resemblance between them 
 did consist, our apostle doth afterwards declare. In the meantime we 
 may observe, 1. In general, That all the real honour which God did 
 unto any persons under the Old Testament, it was in order unto the pre- 
 figuring of Christ, that in all he might have the preeminence. Other 
 reason of the great exaltation of Melchisedec in the church, even above 
 Abraham, the father of the faithful, there was none. 2. He was the only 
 type of the person of Christ, that ever was in the world. Others were 
 types of the Lord Christ in the execution of his office, but none but 
 he were ever types of his person. For. being introduced without fa- 
 ther, without mother, without beginning of days or end of life, he 
 was made like to the Son of God, and represented his person, which 
 none other did. 3. He was the first personal type of Christ in the 
 world. After him there were others, as Isaac, and Aaron, Joshua, 
 David, and Solomon; but he was the first, and therefore the most 
 eminent. 4. He was a type of Christ, in these two great offices of 
 king and priest, which none but he ever was. 5. The circumstances 
 of his name, and the place of his reign, whence he was the king of 
 righteousness and peace, do most gloriously represent the whole effect 
 of the mediation of Christ; all which may be spoken to afterwards. 
 Now, the exaltation of any one in the like kind, is a mere act of sove- 
 reign grace in God: he might so honour whom he pleased. Hence is 
 Melchisedec introduced without the consideration of anycircumstances. 
 of prerogative on his own part whatever, that all his dignity might be 
 
vER. 11.] EPISTLE TO THE HEBREWS, 93 
 
 owned to be of God’s sovereign pleasure. God therefore having re- 
 ferred all to Christ, it is our wisdom to do likewise. 
 
 Obs. IT. As the Lord Christ received all his honour as Mediator 
 from God the Father, so the ground and measure of our giving glory 
 and honcur unto him, as such, depends on the revelation and declara- 
 tion of it unto us.—He was termed, called, and declared of God, a 
 high priest after the order of Melchisedec. He made him so, which 
 was his honour; he declared him to be so, whence we ought to give 
 all honour unto him. But this hath been spoken unto elsewhere. 
 
 Obs. II], And from the respect that these words have unto the pre- 
 ceding verse, we may observe, that it is an evidence and testimony 
 that the Lord Christ was able to be, and is the author of eternal sal- 
 vation unto all that do obey him, because he is a priest after the order 
 of Melchisedec; that is, that his"priesthood is eternal. 
 
 Ver. 11.—In the eleventh verse the apostle enters upon bis de- 
 signed digression. And first he expresseth the occasion and reason of 
 it, taken from the subject or matter which in this place it was neces- 
 sary for him to insist upon; and the condition, with the former car- 
 riage, or rather miscarriage, of them unto whom he spake. Hence he 
 evidenceth the necessity of his digression, which consists in such 
 awakening admonitions, as they then stood, and we now stand in need 
 of, when we are to be excited unto a due attendance unto spiritual 
 and mysterious truths. 
 
 Ver. 1].---Περιὶ οὗ πολυς ἡμιν ὃ λογος Kat δυσερμηνευτος λεγεῖιν, 
 ἐπει νωθροι γεγονατε ταις akoae. 
 
 Περι οὗ; De quo, “ΟΥ̓ whom.’ The Syriac, prradi samt by po ΠΣ», 
 ‘Of whom, even of the same Melchisedec,’ which no other translation 
 followeth. ToAve ἡμιν ὃ Aoyoe: Vulg. Grandis nobis sermo. Rhem. 
 ‘Of whom we have great speech,’ improperly and unintelligibly. Arias, 
 Multus nobis sermo; ‘We have much to say.’ Eras. Multa nobis 
 forent dicenda; ‘Many things should be spoken by us;’ intimating 
 as if they were pretermitted, namely, what might have been spoken. 
 Beza, Multa nobis sunt dicenda; ‘We have many things to say.’ 
 . Syr. ΠΝ ὩΣ anda 15 st eso Multa forent verba facienda: Translat. 
 Polyglot. ‘We might use many words.’ Tremel. Multus est nobis 
 sermo quem eloquamur ; ‘ We have much discourse that we may utter 
 or speak ;’ properly, ‘ We have many words to be spoken.’ Kaz δυσ- 
 ἑρμηνευτος λεγειν. Vule. Lat. Et interpretabilis ad dicendum. 
 Valla corrected this translation. Erasmus first suspected that it was 
 originally in the translation, in interpretabilis, which although a bar- 
 barous word, yet evidently intends the sense of the original, Hence it 
 is rendered by the Rhemists, ‘ inexplicable to utter; which expresseth 
 neither the Latin nor the original. The expositors who follow that 
 translation, contend, whilst the word doth signify negatively, ‘ that 
 cannot be interpreted ;’ or affirmatively, ‘that needs interpretation,’ 
 with wonderful vanity, as Erasmus manifests; if the word have any 
 signification, it is, ‘ that which is easy to be interpreted,’ contrary to 
 
94 AN EXPOSITION OF THE [cH. νυ. 
 
 the original. Arias, Difficilis interpretatio dicere. Eras. Difficilia 
 explicatu ; ‘things hard to be explained.’ So Beza: Ours, ‘ hard to 
 be uttered;’ difficult to be expounded in speaking. Syr. xpoy 
 mmpwen>, Et labor ad exponendum ; or as Tremel. Et occupatio ad 
 exponendum illud ; ‘and it is hard labour to expound it,’—a laborious 
 work ; of whom we have many things to say, and those difficult to be 
 expounded. Ere νωϑροι yeyovare. Vul. Quoniam imbecilles facti 
 estis ; ‘because you are become weak,’ improperly. Arias, Segnes, 
 ‘slothful.’ So Erasmus and Beza, ‘dull.’ Syr. xrmo, ‘infirm, weak.’ 
 Tae axoac. Vul. Lat. ad atidiendum, ‘ weak to hear.’ Arias, auri- 
 bus: So Erasmus and Beza. But axoy signifies the faculty of hear- 
 ing, and the act of hearing, as well as the instrument of it :—‘ dull of 
 hearing.’ 
 
 Ver. 11.—Concerning whom we have many things to speak, and 
 difficult to be explained, seeing you are become slothful in hearing, 
 or dull of hearing. 
 
 There are four things combined in this verse in the way of a sum- 
 mary of the discourse that is to ensue. 1. The subject whereof he 
 would treat—Concerning whom. 2. The manner how he would treat 
 concerning it—He had many things to say. 3. The nature of those 
 things, not so much absolutely in themselves, as out of respect unto 
 the Hebrews—They were difficult to be explained and understood. 
 4. The reason hereof; namely, because they were become dull of 
 hearing. 
 
 Περι οὗ, ‘Concerning whom;’ that is, Melchisedec, not Christ; 
 and so the Syriac translation expresseth it. But he intends not to 
 treat of him absolutely, neither of his person, nor his office. These 
 were things now past; and to search curiously into them was not for 
 the edification of the church. And the apostle had no design to trou- 
 ble the minds of believers with things unnecessary or curious. And 
 it had not been amiss, if this had been well considered by them who 
 have loaded us with so many needless speculations about his person 
 and office, and some of them directly opposite to the scope and design 
 of the apostle.. But the purpose of the apostle is to treat of him, so 
 far, and wherein he was a type of Christ, and as such is represented 
 in the story concerning him. Hence, some render περι ov, by de qua 
 re, ‘of which matter ;’ that is, the similitude and conformity between 
 Melchisedec and Christ, which was a great, necessary, and instructive 
 truth. 
 
 TloAve ἡμιν ὃ Aoyoc, ‘We have much to say,’ many things to 
 speak or treat of. But not the multitude of the things only which he 
 had to speak, but the weight and importance also of them, is intended 
 in this expression. So the grandis sermo of the Vulgar intends not 
 loftiness of speech, but the weight of the things spoken of. And 
 when the apostle comes to insist particularly on the things here in- 
 tended, they appear rather to be mysterious and important, than many. 
 - However, I deny not but that the apostle intimates that there were 
 sundry, yea many things of that importance to be declared and in- 
 
veR. 1].] EPISTLE TO THE HEBREWS. 95 
 
 sisted on, on this occasion. Some translations, as we have seen, sup- 
 ply the words by forent, some by sunt. The former seems to have 
 apprehended, that the apostle intended wholly to forbear treating on 
 this subject, and that because it was so deep and mysterious, that, 
 considering their condition, it would not be profitable unto them, nor 
 for their edification. Wherefore he lets them know, that although he 
 could treat of many things concerning Melchisedec, and such as were 
 necessary to be declared, yet because of their incapacity to receive 
 them, he would forbear. And sundry interpreters do so apprehend 
 his mind. But this is no way consistent with his -express underta- 
 king, to declare all those things unto them, ch.vil. Wherefore he 
 only declares in general, that he hath many weighty mysteries to in- 
 struct them in, but would not immediately engage in that work, until 
 he had spoken that unto them, which was needful to prepare them 
 unto a due attention. And his ensuing discourses, before he return 
 unto this subject again, are not reasons why he will totally intermit 
 the handling of them, but a due admonition unto them for precedent 
 negligences, whereby they might be excited to prepare themselves ina 
 due manner for the receiving of what he had to declare. 
 
 The nature of the things treated of, with respect unto the capacity 
 of the Hebrews, is next declared ; λογος δυσερμηνευτος Acyerw. How 
 variously these words are rendered, we have seen before. It may be, 
 the things which Paul himself here calls δυσερμηνευτα; are those which 
 Peter intends in this Epistle, calling them δυσνοητα, 2 Pet. in. 16, 
 ‘things hard to be understood,’ which is the same with what our apos- 
 tle here intends. The phrase δυσερμηνεῦτος λέγειν, 15 Somewhat unu- 
 sual, and the sense of it not easy to be expressed to the full in onr 
 language. λέγειν seems to be for ev τῷ Acyev, in dicendo, in the 
 speaking or uttering of it; or when it is spoken and uttered, it is hard 
 to be interpreted, that is, to be understood. For the interpretation in- 
 _ tended, is not that of the apostle in speaking, but that which is made 
 
 in the understanding of them that hear it. For he that hears a thing 
 uttered, and considers it, makes the interpretation of it unto himself, 
 as Hierome observes, Epist. ad Evagr. ‘The apostle doth not, there- 
 fore, intimate, 1. That it would be any hard or difficult matter unto 
 him, to declare all things concerning the conformity between Melchi- 
 sedec and Christ, which were necessary to be known unto the edifica- 
 tion of the church. For what he had by revelation and inspiration, (2s 
 he had all that he wrote, as a part of the church’s canon, or tule of 
 faith and obedience,) was no matter of difficulty in him to find out 
 and express. It is true, that being called to be an apostle in an espe- 
 cial manner, not having conversed with the Lord Christ in the flesh, 
 he was in vision taken up into heaven, and there heard immediately 
 from him, appyra βῥηματα, & οὐκ eGov ανϑρωπῳ λαλησαι, 2 Cor. xi. 4, 
 ‘unspeakable words, that were not possible or lawful for a man to 
 utter.’ The things and manner of Christ’s speech unto him, were ac- 
 companied with such a glory, as human nature unperfected cannot 
 bear. But these things belonged unto his own particular confirmation 
 in his office and work, and not to the edification of the church in ge- 
 neral. For what he received by revelation unto that end, he freely 
 
06 AN EXPOSITION OF THE [cn. v. 
 
 and fully declared, Acts xx. 20, 27. Nor, 2. That his manner of the 
 declaration of it, would be obscure and hard to be understood ; as 
 some have blasphemously accused his writings of obscurity and intri- 
 cacy. Nor can any pretence be taken hence against the clearness and 
 perspicuity of the Scriptures in the declaration of divine truths and 
 revelations. For it is of things themselves, and not of the manner of 
 their declaration, that he speaks, as also doth Peter in the place men- 
 tioned. Two things, therefore, are intended by the apostle in this ex- 
 pression. First. That in what he had to speak on this subject, there 
 were some things*in their own nature sublime and mysterious. In di- 
 vine revelations there are great differences in the matter of them. For 
 the manner of their declaration in the Scripture they thus far agree, 
 that every thing is declared absolutely as it ought to be, with respect 
 unto the end of the Scripture ; that is, the glory of God, and the 
 edification of the church. But among thethings themselves revealed, 
 there is great difference. Some of them are nearer and more exposed 
 unto our understandings and capacities; others of them are more 
 sublime and mysterious, and more exceed our comprehension. And 
 such are the things intended by the apostle. Wherefore, Secondly. 
 He doth not speak of these things only with respect unto their own 
 nature, but unto our understandings, which are weak and imperfect. 
 It is a difficult matter for us in any tolerable measure to comprehend 
 divine mysteries, when plainly propounded unto us. But yet neither 
 are these things spoken positively in this place, with respect merely 
 unto the understanding of them to whom they are delivered, but with 
 respect unto a peculiar indisposition in the minds of some, hindering 
 them in the discharge of their duty. This the apostle chargeth in 
 particular upon these Hebrews in this verse, and then aggravates their 
 fault from its causes, nature, circumstances, and consequents, in those 
 that follow to the end of this chapter, and the midst of the next. And 
 when he hath hereby prepared them to a more diligent attention, he 
 returns to declare the things themselves which he here intends. And 
 the Romanists do very weakly shield themselves from the force of an 
 argument which ariseth up of its own accord against the great founda- 
 tion of their superstition, from the nature of the apostle’s discourse in 
 this Epistle. For whereas he professedly treateth of the priesthood 
 and sacrifice of Christ in all their concerns, and in their whole use in 
 the church of God, whence is it, that he makes no mention in the 
 least, nor gives the least intimation of their priesthood, mass, and sa- 
 crifice of it, by which alone, if you will believe them, the other things 
 are communicated and made effectual to the church? [ do not men- 
 tion now what (God assisting) I shall prove afterwards; namely, that 
 he declares those things which are utterly inconsistent with them, and 
 destructive of them. But we only inquire at present whence it should 
 come to pass, that in this discourse, which, if the things they pretend 
 are true, is neither complete, nor useful, nor scarcely intelligible with- 
 out them, he should make no mention of them at all? This, say our 
 Rhemists on this place, was because the mass was too great a mystery 
 for St. Paul to acquaint these Hebrews withal, and therefore he inti- 
 mates that he would not acquaint them with it, or impart the doctrine 
 
VER. 11.] EPISTLE TO THE HEBREWS. 97 
 
 of it unto them. It seems, therefore, that the mass is a greater mys- 
 tery than the sacrifice of Christ on the cross, or any thing that con- 
 cerned his own personal priesthood. This seems to be a supposition 
 of a competent boldness, wherein it is much if they should believe 
 themselves. Besides, whereas the mass is one of the sacraments of 
 the church, continually to be celebrated among the faithful, whence is 
 it that the apostle should dread to speak of the nature of that to them 
 which they were made partakers of, and which they were exercised in 
 every day, if it were then known, or in use in the church? The 
 would make Christianity a very strange religion, wherein it should be 
 a thing dangerous and unlawful to instruct men in their duty. But 
 as we have proved before, the things here intended by the apostle, are 
 all of them resumed and handled by him in the ensuing chapters ; 
 which makes it sufficiently evident, that their mass and priesthood 
 were none of them. 
 
 Lastly. The reason of the foregoing assertion is added ;—‘ Seeing 
 you are slothful, slow, or dull in hearing,’ νωϑροι tare axoaic. NwSpor, 
 —This word is nowhere used in the New Testament, but here, and ch. 
 vii. 12, where we render it, ‘slothful.” NwSpoc¢ est, qui non facilé 
 potest ὠθεισϑαι, ‘ one that is not easily stirred or moved, heavy, sloth- 
 ful, inactive, dull,’ opposed to him that is diligent in his business; as 
 Prov. xxii. 29. Tate axoarc. Axon is used both for ‘the ear, the fa- 
 culty of hearing, the act of hearing, and things heard.’ Wherefore, 
 ‘ slothful in hearing,’ whereby the apostle declares the fault of these 
 Hebrews, is a metaphorical expression. You are, saith he, in hearing 
 of the word, like slothful persons who do no work, accomplish no en 
 deavours, attain no good end, because of their earthly, dull, inactive 
 constitutions and inclinations. The conditions and qualities of such 
 persons, Solomon paints to the life; Prov. xii. 27, xv. 19, xviil. 9, xix. 
 24, xxi. 25, xxil. 13, xxiv. 30, xxvi. 13—15. He abounds in the 
 veproof of it, as being one of the most pernicious vices that our nature 
 is subject to. And in the reproach that Christ will cast upon un- 
 faithful ministers at the last day, there is nothing greater than that 
 they were slothful, Matt. xxv. 26. Unto such persons, therefore, the 
 apostle compares these Hebrews, not absolutely, but as to this one 
 duty of hearmg. The gospel, as preached, he calls, Aoyov τῆς akone, 
 ‘the word of hearing,’ ch. iv. 2, the word that is communicated unto 
 men by hearing, which they so receive, Rom. x. 17, which ought to be 
 heard and diligently attended unto. This duty the Scripture express- 
 eth by προσεχειν, Acts xvi. 14, which is ‘diligently to hearken and 
 attend, so as to cleave unto the things heard.’ A neglect hereof the 
 apostle chargeth the Hebrews withal. You stir not up, saith he, the 
 faculties of your souls, your minds, and understandings, to conceive 
 aright, and comprehend the things that are spoken unto you ; you at- 
 tend not unto them according to their importance, and your concern- 
 ment in them ; you do not treasure them up in your hearts, conscien- 
 ces, and- memories, but let them slip out and forget them; for the 
 apostle intends all faults aud negligences that concur unto unprofitable 
 hearing. It is not a natural imbecility of mind that he blames in 
 them, nor such a weakness of understanding as they might be obnox- 
 
 VOL, III, 
 
98 AN EXPOSITION OF THE | OHeiv. 
 
 ious unto, for want of improvement by education, nor a want of learn- 
 ing and subtilty to search into things deep and difficult. For these, 
 although they are all defects and hindrances in hearing, yet are they 
 not crimes. But it is a moral negligence and inadvertency, a want of 
 the discharge of their duty according to their ability in attending unto 
 the means of their instruction, that he chargeth them withal. The na- 
 tural dulness of our minds in receiving spiritual things is, it may be, 
 included ; but it is our depraved affections, casting us on a neglect of 
 our duty, that is condemned. And there are sundry things wherein 
 we are hereby instructed. As, 
 
 Obs. I. There are revealed in the Scripture sundry deep and myste- 
 rious truths, which require a peculiar diligence in our attendance unto 
 their declaration, that we may rightly understand them, or receive 
 them in a due manner.—To evince this proposition, I shall lay down 
 and confirm the ensuing observations. 
 
 1. There are some things or truths revealed in the Scripture, which 
 have a peculiar remark put upon them, as those which are deep and 
 mysterious. See 1 Tim. iii. 16; Eph. v. 82; 1 Cor. 11. 6—8; 1 Cor. 
 xv. 51; Eph. i. 4, 5. 
 
 2. The doctrines concerning these things are not dark and obscure, 
 but clear, evident, and perspicuous. We may safely grant, that what 
 is not clearly delivered in the Scripture, is of no indispensable neces- 
 sity to be known and believed. And there are reasons innumerable, 
 why God would not leave any important truth under an obscure reve- 
 lation. And none pretend they are so, but those who first reject the 
 things revealed ; then all things spoken of them seem dark and ob- 
 scure to them. There are two practices about these things that are 
 equally pernicious. 1. A pretence of things mysterious, that are not 
 clearly revealed. This the apostle calls a curious prying or intruding 
 into things which we have not seen; they who do so, are ‘vainly 
 puffed up by their fleshly mind,’ Col. 11. 18, and which he cautioneth 
 us against, Rom. xu. 3. The mysteries that are clearly revealed in 
 the Scripture, as to the doctrine of them, are sufficient to exercise the 
 utmost of our sober inquiries, and humble speculations. To create 
 heavenly mysteries, like the pretended Areopagite, in our own ima- 
 ginations, to squeeze them out of single letters, words, or expressions, 
 like the cabalistical Jews, to vent our own fancies for mysteries, or to 
 cover plain and sober truths with raw and uncouth terms, that they 
 may put on the vizard of being mysterious, is to forsake the word, 
 and to give up ourselves to the conduct of our own imaginations. 2. 
 A neglect and contempt of clear open revelations, because the things 
 revealed are mysterious. And as this is the foundation of the most 
 outrageous errors that at this day infest Christian religion, as in the 
 Socinians and others, so it is that poison which secretly influenceth 
 many amongst ourselves, to an open contempt of the most important 
 truths of the gospel. They will not indeed declare them to be false, 
 but they judge it meet that they should be let alone where they are, 
 as things not by us to be understood. 
 
 3. The depths and mystery of the things intended, lie in themselves 
 and their own nature. They are effects of divine wisdom, yea, the 
 
VER. 11.] EPISTLE TO THE HEBREWS. 99 
 
 greatest which ever God will either work or declare. Hence the doc- 
 trine of them is called ‘his wisdom,’ 1 Cor. 11. 7, ‘his manifold wis- 
 dom,’ Eph. "1. 10, as having put the most eminent characters of in- 
 finite wisdom upon them. We can see other things by the light of 
 the sun, better than we can see the sun itself; not because the sun is 
 less visible and discernible in itself, but because our visive faculty is 
 too weak to bear its resplendent light. So is it with these mysterious 
 things: they are great, glorious, true, evident in themselves ; but our 
 understandings are weak, and unable fully to comprehend them. 
 
 4. The principal of these mysteries concern the person, offices, and 
 grace of our Lord Jesus Christ. So as to his person, it is declared by 
 our apostle, 1 Tim. ui. 16; as to his work and office, Phil. ii. 7—10; 
 and as to his grace, Eph. iii. 8—11. And therefore, 
 
 5. Of all things which we are to learn in the dispensation of the 
 word, these are we with most diligence to attend unto, Phil. iii. 8—10, 
 as those wherein the glory of God, and our own obedience, are most 
 concerned. Some suppose that we should wholly content ourselves 
 with the plain lessons of morality, without any farther diligent inquiry 
 into these mysteries ; which is at once to reject, if not the whole, yet 
 the principal part of the gospel, and that, without which, what re- 
 mains will not be available. Sad indeed would be the condition of 
 the church of God, if preachers and hearers should agree in the ne- 
 elect and contempt of the mysteries of the gospel. These, I say, are 
 the things which our utmost diligence in reading, hearing, and medi- 
 tating on the word, im prayer and holy supplications for light and wis- 
 dom, that we may know them, and grow in the knowledge of them, 
 is indispensably required of us. 
 
 Obs. II. It is necessary for the ministers of the gospel sometimes 
 to insist on the most abstruse and difficult truths, that are revealed for 
 our edification.—The apostle doth not only insist upon the sacerdotal 
 office of Christ, the nature and exercise of it in his own person, but 
 he judgeth it necessary to explain the mystical prefiguration of it in 
 the priesthood of Melchisedec. Why might not that have been omit- 
 ted, seeing he expressly acknowledgeth that the things concerning it 
 were hard and difficult in the sense before explained, and the doctrine 
 which he proposed in general, might be declared and taught without 
 it? Is not this a needless curiosity, and such as tended rather to the 
 amusing and perplexing of his disciples, than to their edification ? 
 No, saith he, there may be curiosity in the manner, but there can be 
 none in the matter, when we declare and expound only what is re- 
 vealed in the Scripture. It was not in vain that the Holy Ghost re- 
 corded these things concerning the person and office of Melchisedec. 
 The faith and obedience of ‘the church, are concerned in the due un- 
 derstanding of them, and therefore this explanation is not to be ne- 
 elected: Wherefore, to clear and direct our duty in this matter, we 
 may consider, 1. That it ought to be the design of every faithful 
 minister in the course of his ministry, to withhold nothing from those 
 committed unto his charge, that belongs unto their edification, as do 
 all things that are written in the Scripture, but to declare unto them 
 the whole counsel of God, so far as he himself hath attained, Acts 
 
 H 2 
 
100 AN EXPOSITION OF THE _ [CHe v. 
 
 xx. 20,27. To give times and seasons unto especial truths, doctrines, 
 expositions, is committed unto his own prudence by him, by whom he 
 is made an overseer to feed the church of God. But his design in 
 general is, to keep back nothing that is profitable, as is the sense of 
 all the Scripture, even in its most abstruse and difficult passages, 2 
 Tim. 11. 16. 2. That his duty is as much as in him lieth, to carry on 
 his hearers unto perfection, ch. vi. 1. For the ministry itself being 
 given to the church for the perfecting of the saints, Eph. iv. 12, 13, 
 or for the bringing of them all unto a perfect man in Christ Jesus, 
 every one who is faithful in that office, ought to make it his design 
 and work. And hereunto doth their growth in light and knowledge, 
 and that of the most mysterious truths, in an especial manner, belong. 
 And whereas some, through the blessing of God on their holy dili- 
 gence and endeavours, do thrive and grow in light and knowledge 
 above others, they are not to be clogged in their progress, by being 
 bound up always unto the lines and measures of them, who, it may 
 be, are retarded through their own sloth and negligence. This we 
 shall afterwards have occasion to speak unto. But, 3. Whereas the 
 greatest part of our congregations, it may be, frequently are such as 
 stand in need of milk, and are not skilful, as yet, in the word οὖ. 
 righteousness ; it is our duty also to insist on those plainer truths 
 which are suited unto their edification. 4. Those who are called by 
 the state of their flocks, to engage sometimes in the exposition of ab- 
 struse and mysterious passages of Scripture, may do well to observe 
 the ensuing rules, all which may be evidently gathered from the way 
 and manner of our apostle’s treating concerning Melchisedec and his 
 office. 1. That their interpretations be openly and evidently conform- 
 able to the analogy of faith. To search after new opinions in, or to 
 found new or peculiar doctrines on, abstruse and mystical passages of 
 Scripture, is a pestilent curiosity. 2. That the exposition of them be 
 necessary from present circumstances, which are principally two. 
 First. That the things contained in them, do belong unto some im- 
 portant truth, which is plainly declared for the substance of it in other 
 places, although from them it may receive light and illustration. Thus, 
 our apostle doth not designedly, and on set purpose for its own sake, 
 choose out that abstruse and mysterious passage about Melchisedec. 
 But, whereas he was engaged in the declaration of the priesthood of 
 Christ, he taketh in the consideration thereof, as that which did be- 
 long thereunto, and which would add light and argument to the truth 
 he had in hand. And herein consists the greatest wisdom in the treat- 
 ing of such places ; namely, when we can reduce them to that proper 
 head and seat of doctrine in other places, whereunto they do belong, 
 which is our sure guide in their interpretation. To choose out such 
 places for our subjects, to speak on separately, and to make them the 
 sole basis of our discourse, may have somewhat of an unwarrantable 
 curlosity, Secondly. When they offer themselves in the course of our 
 work or ministry, where God gives light into the sense of the Holy 
 Ghost in them, they are not to be waved, as we would be esteemed 
 faithful in our work. 3. Always to remember, that what is so ab- 
 strusely expressed, is so on purpose, for the exercise as of our faith, 
 
vER. 11.] EPISTLE TO THE HEBREWS. 101 
 
 humility, and subjection of mind unto the authority of the Holy 
 Ghost speaking in the Scripture; so of our diligence and dependence 
 on him for instruction, which calls for an especial frame of spirit in the 
 work we undertake. 4. That the difficulty and necessity of treating 
 concerning such things, be intimated unto them who are to be in- 
 structed, that so they may be prepared to attend with diligence, and 
 judge with sobriety of what is delivered. So deals our apostle with 
 the Hebrews, on this occasion in this place. Under a due observance 
 of these rules, it will be necessary sometimes for ministers of the 
 gospel, to insist on the most abstruse and difficult truths that are re- 
 vealed in the Scripture, and that, because their doing so is necessary 
 unto the edification of the church. 
 
 Obs. III. There is a glorious light and evidence in all divine truths, 
 but by reason of our darkness and weakness, we are not always able 
 to comprehend them. Our want of that acquaintance with them, 
 which it is our duty to have, and which is needful unto our edification, 
 is from ourselves alone, and for the most part, from our sinful neglect 
 of what is required thereunto. 
 
 Obs. ν. Many who receive the word at first with some readiness, 
 do yet afterwards make but slow progress either in knowledge or 
 grace. This, the apostle here chargeth on the Hebrews, which we 
 must further afterwards consider. 
 
 Obs. V. It is men’s slothfulness in hearing, that is the sole cause 
 of their not improving the means of grace, or not thriving under the 
 dispensation of the word. Or, all our miscarriages, with respect unto 
 the gospel, are to be resolved into our own sloth, negligence, and de- 
 praved affections. For it is not any one particular vice, fault, or mis- 
 carriage in hearing, that the apostle intendeth and reproveth; but the 
 want in general of such an attendance to the word, as to be edified 
 thereby, proceeding from corrupt affection and neglect of duty. And 
 whereas, this is a sin of so perilous a nature, as to deprive us of all 
 benefit by the gospel, it will be necessary to give a summary account 
 τοῦ the duty of hearing the word in a due manner, so to discover those 
 defects and faults which constitute this sloth that we are thus warned 
 of. Unto hearing, therefore, as intended and enjoined in the gospel, 
 belong all things required on our part, to make the word useful, and 
 to give it its proper effects upon oursouls. ‘ Faith cometh by hear- 
 ing,’ Rom. x. 17. Whatever is required of us, that we may believe 
 and obey the word, it belongs in general to this duty of hearing; and 
 from a neglect of any thing material thereunto, we are denominated 
 vw soo Tae akoac, and do contract the guilt of the vice here reproved. 
 Three things in this sense do concur to the duty intended. 1. What 
 is preparatory thereunto 2. Actual hearing or attendance on the 
 word preached. 3. What is afterwards required to render our hearing 
 useful and effectual. Which I shall speak unto, in one or two in- 
 stances under each head. 
 
 First. We may consider what is necessary hereunto in way of pre- 
 paration, that we be not slothful hearers. There is a preparation due 
 unto the right sanctification of the name of God in any obedience in 
 general, which I do not now intend, and I have spoken unto it else- 
 
102 AN EXPOSITION OF THE [CH. Vv. 
 
 where. Prayer, meditation, anda due reverence and regard to the 
 authority and especial presence of God, with faith exercised on_ his 
 promises, are necessary hereunto. These things, therefore, I here 
 suppose, and shall only give one or two instances, of what peculiarly 
 respects the duty of hearing, peculiarly in way of preparation. Scarce 
 any sort of persons fall under such fatal miscarriages in this great 
 concern of souls, as those whose hearts are inordinately influenced by 
 the love, business, and cares of this world. For, besides that the 
 matter of them, which being earthly, is diametrically opposite unto 
 that of the word, which is heavenly, doth alienate and keep the mind 
 at a distance from the proposals and reasonings of it; there are so 
 many secret colourable pretences, whereby these things will insinuate 
 themselves into the thoughts and affections so disposed, as that there 
 is no contending against them, where they are habitually fixed. 
 Wherefore, the Scripture doth not draw up so heavy a charge, against 
 any one cause or occasion of unprofitable hearing, as it doth against 
 these cares and love of the world. Where men are over diligent in 
 and about these things, they do but certainly deceive themselves, if 
 on any supposition they judge that they are not slothful in hearing. 
 Either before, or under, or after this duty, they will discover them. 
 
 selves to have been predominant. ‘Covetousness,’ the apostle tells us, | 
 
 ‘is idolatry,’ Col. 111. 5. And the covetous hearts of men, do never 
 worship the idol of this world with so much solemnity and devotion, 
 as when they set it up in the ordinances of God, as under the preach- 
 ing of the word; for then, they actually erect it in the room of God 
 himself. Nay, they doit with a contempt of God, as flattering him 
 with their outward appearance, which he despiseth, and giving up 
 their inward affections to their endeared idol. And this is done, not 
 only when the thoughts and affections of men are actually engaged 
 and exercised about earthly things, during the dispensation of the 
 word, but when their minds, through a love unto them and fulness of 
 them, are previously indisposed unto that frame and temper, which 
 the nature of this duty doth require. Unless, therefore, these cares 
 and businesses of the world are effectually cast out, and our hearts 
 be duly exonerated of them, we shall be νωϑροι ταῖς ἀκοαῖς, and fall 
 under the guilt of the sin here reproved. 
 
 2. Antecedent unto hearing, and in way of preparation for it, there 
 is required in us, a desire after the word, ‘ that we may grow thereby,’ 
 1 Pet. ii. ὦ. The end which we propose unto ourselves in hearing, 
 hath a great influence into the regulation of the whole duty. Some 
 
 hear, to satisfy their convictions; some, their curiosity and inquiry - 
 
 after notions; some, to please themselves; some, out of custom; 
 some for company; and many know not why, or for no end atall. It 
 is no wonder if such persons be slothful in, and unprofitable under 
 hearing. Wherefore, in order unto a right discharge of this duty, it 
 is required of us, that we consider what is our condition or stature in 
 Christ ; how short we come of that measure in faith, knowledge, light, 
 and love, which we ought and hope to attain unto. To supply us with 
 this growth and increase, the preaching of the word is appointed of 
 God, as food for our souls. And we shall never receive it aright, un- 
 
vER. 11.] EPISTLE TO THE HEBREWS. 103 
 
 less we desire it and long for it to this end and purpose. When we 
 know our weakness, imbecility, and manifold defects, and come to 
 the word to obtain supplies of strength suited unto our condition, we 
 are in the way of thriving under it. And as for them who have not 
 this desire and appetite, who understand not a suitableness between 
 the word and their spiritual condition, answerable to that of food to 
 his natural state who is hungry, and desires growth and strength, they 
 will be dull in hearing, as to all the blessed and beneficial ends of it. 
 3. Itis required of us to free our minds, what lies in us, from being 
 prepossessed with such corrupt affections as are apt to repel the word, 
 and deny it an entrance into our hearts. Intus existens prohibet ali- 
 enum ; when the mind is filled with things of another nature, there is 
 no room whereinto the seed of the word may have admission. And 
 these things are of two sorts. 
 First. Corrupt lusts or sins indulged. The ejection of these is en- 
 joined us, James i. 21, ‘ Lay apart all filthiness, and superfluity of 
 naughtiness, and receive with meekness the ingrafted word.’ If the 
 one be not done, the other will not. If filthiness and a superfluity of 
 naughtiness be not cast away and thrust from us, the word will not be 
 received, at least not with meekness. We must put away πάσαν pu- 
 παριαν, all ‘ filthiness ;? pumapia, sordes, belongs first to the body, as 
 ῥυπος doth, 1 Pet. ii. 2!. And from the αποϑεσις ῥυπου there 
 mentioned, ‘ the doing away the filth of the body,’ by the washing of 
 washing of water, is this ἀποϑέμενοι πάσαν ῥυπαριαν, which, as ap- 
 plied unto the mind, answers unto the spiritual part of baptism, in 
 the cleansing of the soul from spiritual filth and corruption, see Isa. 
 iv. 4. Και περισσειαν κακιας, ‘and the superfluity of naughtiness. ’It 
 should seem that some naughtiness may remain, only the superfluity 
 of it must be cast away: no, but all naughtiness in the mind is as 
 superfluous humour in the body, which corrupts and destroys it. It 
 is the corrupting, depraving power and efficacy of prevailing lusts in 
 the mind which is intended ; and this is to be laid apart if we intend 
 to receive tov: ἐμφυτον Aoyov, the ingrafted, implanted word; that is, 
 the word of the gospel, which was not designed of God to be written 
 in tables of stone, but in the “ fleshly tables of our hearts, 2 Cor. iil. 3. 
 Hence is that great promise of taking away the heart of stone, figured 
 by the tables of stone, wherein the law was written, and giving a heart 
 of flesh, wherein the word of the gospel should be written and en- 
 grafted; see this text farther interpreted, 1 Pet. ii. 2. He therefore 
 that comes with his mind filled and prepossessed with noisome lusts, 
 as they are all, will be dull and slothful in hearing, seeing his heart 
 will be sure to wander after its idols. For men’s minds filled with 
 their lusts, are like Ezekiel’s chambers of imagery, which are full of 
 all manner of representations pourtrayed on the wall; which way so- 
 ever they turned their eyes, they had idolatrous objects to entertain 
 them, Heb, viii. 10, 12. Such pictures do the corrupt imaginations of 
 sensual, earthly persons fill their minds withal, that every thought 
 has an object ready for its entertainment, effectually diverting the 
 soul from the entertainment of the ingrafted word. Without this, we 
 may receive it as a notional word, asa truth in our understandings, 
 
104 AN EXPOSITION OF THE [cH. Vv. 
 
 but we cannot receive it as an implanted word in our hearts to save 
 our souls. 
 
 Secondly. Cares and businesses of the world having "prepossessed 
 the mind, produce in it the same indisposition in hearing. God him- 
 self giveth this reason why a professing people profited not by the 
 dispensation of the word; namely, because their ‘ hearts went after 
 their covetousness,’ Ezek. xxxiii. 31. The prophet preached, and the 
 people sat diligently before him as his hearers, but their minds being 
 prepossessed with the love of the world, the word was unto them as 
 wind, and of no use. Partly, it was kept out by the exercise of their 
 minds about other things, and what was received was quickly choked, 
 which is the proper effect of the cares of this world, Matt. xin. 
 22. 
 
 Secondly. In the act or duty of hearing itself, there are sundry things 
 required of them who would not incur the guilt of the crime reproved. 
 As, 
 
 First. A due reverence of the word for its own sake. Spiritual re- 
 verence is our humble religious respect of any thing, on the account 
 of its authority and holiness. So is it due unto every thing that God 
 hath put his name upon, and to nothing else. Whereas, therefore, 
 God hath magnified his word above all his name, Ps. exxxviii. 2, or 
 every other ordinance whereby he reveals himself to us, reverence is 
 due to his word, in an especial manner. So is this duty expressed in 
 the instance of the Thessalonians, 1 Thess. ii. 13, ‘When ye received 
 the word of God, which ye heard of us, ye received it not as the word 
 of men, but as it is in truth, the word of God, which effectually work- 
 eth in you that believe.’ The apostle commendeth their receiving of 
 the word when preached unto them, from the manner of their atten- 
 tion unto it, with that respect and reverence which was due unto its 
 relation to God, which also had a great influence into its efficacy on 
 them. Ye have received λογον axone παρ᾽ ἧμων, Θεου, verbum audi- 
 tus. yw 127, ‘the word of hearing ;’ because preaching and hearing, 
 was the constant way that God had appointed for the communication 
 and receiving of the gospel, the word itself was so denominated. To 
 despise them, therefore, is formally to despise the gospel. And this 
 word they are said to receive παρ᾽ ἥμων, ‘of us;’ that.is, as instru- 
 ments of its promulgation and declaration. On this account he some- 
 times calls it ‘our word,’ ,and ‘ our gospel;’ that word and gospel of 
 God which we have preached; as it is added Θεου, ‘of God;’ not 
 concerning God, but whereof God is the author, and which he hath 
 appointed to be so preached and dispensed in his own name, 2 Cor. 
 v. 18, 19. This, therefore, they attended unto not as the word of 
 men, but according to the truth, as the word of God. The opposi- 
 tion may be either unto the original of the word, or unto the dispensa- 
 tion of it. If unto the original, then the sense is, not as unto a word 
 that was devised or invented by men; as Peter declares that in the 
 preaching of the gospel they did ‘ not follow cunningly devised fables,’ 
 2 Pet. 1. 16, Yet, this seems not here to be intended, though it may 
 be included. But the opposition is unto the administrators or preach- 
 ers of it. As if he had said, in your attention to the word, you did 
 
VER. 11.] EPISTLE TO THE HEBREWS, 105 
 
 not consider it merely as dispensed by us, but ascended in your minds 
 to him whose word originally it is, by whom it was appointed, and in 
 whose name it was preached unto you. And this gives us the just na- 
 ture of that reverence which is required of us in hearing; namely, a 
 humble respect unto the authority and holiness of the word, impressed 
 upon it by him whose word it is. 
 
 It may be objected that this reverence is due only to the word as 
 written, which is purely and wholly the word of God, but not unto it 
 as preached by men, wherein there is, and must needs be a mixture of 
 human infirmities. Hence some have been charged with arrogancy for 
 expressing those words of the apostle in their prayers, that ‘ the word 
 preached by them might be received, not as the word of man, but as 
 it is indeed the word of God.’ Answ. First. It is true, we have this 
 ‘treasure in earthen vessels, that the excellency of the power may be 
 of God, and not of men,’ 2 Cor. iv. 7. The ministry whereby the 
 word is conveyed unto us, is but a vessel, and ministers are but earthen 
 vessels, frail, weak, brittle, and it may be, sometimes defiled. But 
 still, in and by them the word of God is a treasure, a heavenly trea- 
 sure, enriching our souls. Secondly. We may consider how7far the 
 _word, as preached, is the pure word of God ; and so having his name 
 upon it, is the object of our reverence. And 1, It is his originally, it 
 proceeds from him, and not from the invention of men, as was shown 
 before. 2. It is his word materially. The same things are preached 
 that are declared in the Scripture, only they are explained and accom- 
 modated unto our understanding and use, which is needful for us. 3. 
 The preaching of it is the ordinance of God, which his name is upon, 
 in the same kind as on his word, and therein an especial reverence 
 and respect unto the name and authority of God is due thereunto. 4. 
 By virtue of this institution of God, the word preached, which is in 
 itself only materially the word of God, becomes formally so; for it is 
 the application of the word of God unto our souls, by virtue of his 
 command and appointment. Wherefore, there is the same reverence 
 due to God in the word as preached, as in the word as written; and a 
 
 eculiar advantage attends it beyond reading of the word, because 
 God hath himself ordained it for our benefit. 
 
 It may be farther objected, that we find by experience, that the 
 preachers of it will sometimes intermix their own infirmities, and it 
 may be, mistakes in judgment, with their preaching of the word. 
 And this must needs abate of the regard which is proposed as our 
 duty. Answ. First. God hath been pleased to ordain, that the word 
 should be dispensed unto us, by weak, sinful men like ourselves, 
 whence it unavoidably follows, that they may, and probably some- 
 times will, mix some of their infirmities with their work. To except, 
 therefore, against this disposition of things, is to except against the 
 wisdom of God, and that especial order which he hath designed unto 
 his own glory, 2 Cor. iv. 7. Secondly. In a pipe which conveys wa- 
 ter into a house, there may be such a flaw as will sometimes give en- 
 trance unto some dust or dirt to intermix itself with the water: will 
 you therefore reject the water itself, and say, that if you may not have 
 it, just as it riseth out of the fountain, you will not regard it, when 
 
106 AN EXPOSITION OF THE [cH. Vv: 
 
 you live far from the fountain itself, and can have no water but such 
 as is conveyed in pipes, liable to such flaws and defects. Your busi- 
 ness is to separate the defilement, and use the water, unless you intend 
 to perish with thirst. Thirdly. That such a thing may fall out, and 
 that it doth ever so, gives us an opportunity of exercising sundry graces, 
 and the performance of sundry duties whereby it turns to our advan- 
 tage. For, 1. Here lies the proper exercise of our spiritual under- 
 standing in the gospel, whereby we are enabled to try all things, and 
 hold fast that which is good. To this end, our apostle requires that 
 we should have senses exercised to try and discern both good and evil. 
 Hereby, according to our duty, we separate the chaff from the wheat ; 
 and no small exercise of grace and spiritual light to the great improve- 
 ment of them, doth consist herein. 2. Tenderness towards men in 
 the infirmities which we discern in their work, proceeding either from 
 weakness or temptation. 3. The consideration hereof ought to keep 
 us in a constant dependence on, and prayer unto, the Lord Christ, for 
 the communication of his Spirit unto us, to lead us according to his 
 promise into all truth ; which is the great reserve he hath given us in 
 this matter. And hence follows, 
 
 Secondly. An immediate subjection of soul and conscience to what- 
 ever is delivered in the dispensation of the word. A readiness here- 
 unto Cornelius declared, when he was to hear Peter preach, Acts x. 
 33, ‘Now are we all here present before thee, to hear all things that 
 are commanded thee of God;’ that is, so to hear, as to give up our 
 souls in obedience to the word, because of the authority of God, whose 
 word it is. And when we are not in this frame, we shall be unprofi- 
 table hearers. For the immediate end of our hearing is practice. And 
 the Scripture doth so fully testify hereunto, that in sundry places it 
 positively declares that no kind of hearing, whatever appearance of 
 zeal or diligence it may be accompanied withal, which does not issue 
 in practical obedience, 1s in the least to be esteemed of. But I intend 
 not at present this practice, which is in order of nature consequential to 
 the hearing of the word, but that practical subjection of the soul and 
 conscience to the word which alone will make way for it. For even 
 that practice or obedience which proceeds not from hence, 15 faulty 
 and corrupt, as having certainly, a false foundation or a wrong end. 
 Herein then lies the great wisdom of faith in hearing, namely, in deli- 
 vering up the soul and conscience to the commanding authority of 
 God in the word, Rom. vi. 17. And hereunto among other things it 
 is required, First. That the heart hath no approved reserve for any 
 lust or corruption, whose life it would save from the sword of the 
 word. Secondly. That it be afraid of no duty, on the account of the 
 difficulties and dangers with which it may be attended. For where 
 these things are, the heart will close itself against the influences of 
 God’s authority in his word. 3. A diligent watchfulness against dis- 
 tractions and diversions, especially such as are growing to be habitual 
 from temptations or sloth. This is much spoken to by others, and 
 therefore is here dismissed without farther consideration. And where 
 we are negligent in these things, or any of them, we shall be found 
 dull in hearing. 
 
vER. 11.]} EPISTLE TO THE HEBREWS.  . 107 
 
 Thirdly. There are duties also belonging hereunto which are conse- 
 quential to actual hearing; the discharge of which is required to free 
 us from the guilt of the evil reproved. As 1. A due examination of 
 what is new or doubtful in the things delivered to us. When the 
 gospel itself was first preached, and so was new to them to whom it 
 was delivered, the Bereans are commended for examining by the 
 Scriptures which they had before received, the doctrines which were 
 delivered to them, Acts xvii. 11. And in case of things doubtful, we 
 are commanded ‘to try all things, and hold fast that which is good,’ 
 1 Thess. v. 21, as also to try the spirits, 1 John iv. 1, or what is taught 
 under pretence of any spiritual gift whatever. Not that any thing is 
 spoken to encourage that cavilling humour which so abounds in some, 
 as that they will be excepting and disputing against every thing that 
 is delivered in the dispensation of the word, if not absolutely suited to 
 their sentiments and conceptions, or because they think they could 
 otherwise, and it may be better, have expressed what they have heard ; 
 which kind of persons well may be reckoned amongst the worst sort 
 of unprofitable hearers, and such as are most remote from subjecting 
 their consciences to the authority of God in his word, as they ought. 
 We may therefore give some rules in this matter; as, First. Some 
 things there are, which are such fundamental principles of our profes- 
 sion, that they ought to be so far from being exposed to a doubting 
 examination, that they are part of that rule whereby all other doc- 
 trines are to be tried and examined, as those also by whom they are 
 taught, 2 John 9—11. And Secondly. Other doctrines also there are, 
 so evidently deduced from the Scripture, and so manifest in their own 
 light, carrying the open conviction of their truth along with them, as 
 that they ought not at any time to be made the matter of a doubtful 
 trial. Only what is delivered concerning them may be compared with 
 the Scriptures, to their farther illustration and confirmation. Thirdly. 
 Neither ought what is delivered by any faithful approved minister of the 
 gospel, whose way, and course, and doctrine, and zeal for the truth 
 hath been known, be lightly called into question; nor without mani- 
 fest evidence of some failing or mistake, be made the matter of doubt- 
 ful disputations. For whereas every man is obnoxious to error, and 
 some we have found, after a long course of their profession of the 
 truth, to fall actually into such as are perilous to the souls of men, if 
 not pernicious ; it is not meet that any thing which they teach, should 
 on just occasion be exempt from a sober trial, and examination. So 
 whereas such ministers of the gospel as those mentioned, have the 
 word of truth committed unto them by Christ himself, and have his 
 promise of direction in the discharge of their duty, whilst they behave 
 themselves as stewards and dispensers of the mysteries of God, what 
 they declare in his name is not lightly to be solicited with every 
 needless scruple. Wherefore this duty, which in some eases and sea- 
 sons is of so great importance, may in other cases, and at other sea- 
 sons, be less necessary ; yea, a pretence of it may be greatly abused to 
 the ruin of all profitable hearing. When errors and false teachers 
 abound, and when by our best attendance to the rule, we cannot 
 avoid the hearing of them sometimes; or when things new, uncouth, 
 
108 AN EXPOSITION OF THE [cH. ¥. 
 
 or carrying an appearance of opposition to the analogy of faith, or 
 those doctrines of the gospel wherein we have been before instructed 
 and settled, are imposed on us, it is necessary we should stand on our 
 guard, and bring what is taught to a due examination. But where 
 there is a settled approved ministry, and the things delivered evidence 
 in a good manner their own consonancy to the Scripture and analogy 
 of faith, a disposition and inclination under pretence of trying and exa- 
 mining what is delivered, to except against it, and dispute about it, is 
 the bane of all profitable hearing. 
 
 2. Let us be sure to learn what we are learning. The apostle com- 
 plains of some who are ‘always learning, but never come to the 
 knowledge of the truth,’ 2 Tim. iii. 7. Of this sort are many still 
 amongst us. And hence it is, that after they have been long under 
 the means of instruction in sound truth and knowledge, they are ready 
 to hearken after, and greedily embrace any fancy that is contrary 
 thereunto. The reason hereof is, because they did not learn what 
 they were so long in learning. To learn any truth as we ought, is to 
 Jearn it in its proper principles, true nature, and peculiar use ; to learn 
 it in the respect it hath to, and the place it holds in the system of 
 gospel-truths ; so to learn it, as to get an experience of its usefulness. 
 and necessity to a life of holy obedience. Unless we thus learn what 
 we hear, in its compass and circumstances, it will not prove an ingrafted 
 word to us, and we shall lose the things which we seem to have 
 wrought. Our duty herein may be reduced to heads. 1. That we 
 learn doctrinally what respect every truth hath to Christ the centre of 
 them all. 2. Practically what influence they have to our obedience and 
 holiness. 3. A diligent heedfulness to retain the things which we have 
 heard, is also required hereunto. But this hath been sufficiently spoken 
 to ch. iv. 1, where it is expressly enjoined us. The like also may be 
 said concerning meditation and holy conference, whereof see ch. iii. 12. 
 4. A diligent care to avoid partiality in obedience to what we hear. 
 All men, it is hoped, design to obey in some things, most in most 
 things, but few in all. God blamed the priests of old that they were 
 partial in the law, Mal.ii. 9. Hither they taught not men the whole 
 law, and therein the whole of their duty, but reserved such things from 
 them, as if known and practised might turn to their own disadvantage, 
 for they had learned in those days to eat up, and so to live on the sin 
 of the people, Hos. iv. 8, or they taught them according as they knew 
 they would be pleased to hear, therein accepting their persons, as the 
 words seem to import. And for this God says he would ‘ make them 
 contemptible and base before all the people.’ It shall be no otherwise 
 with them who are partial in their obedience. Such are persons who 
 will do so much as consists in their own judgment with their interests, 
 societies, inclinations, and the liberty they have fancied to themselves. 
 For we are fallen into such days wherein some professors do judge it 
 a great freedom and liberty to be exempted from obedience to sundry 
 commands of Christ, and those such as they cannot but know to be so. 
 Alas, for the pride and folly of the heart of man ! to serve sin, to serve 
 vanity and unbelief, which are the things alone that keep us off from an 
 universal compliance with all the commands of the gospel, and sub- 
 
vER. 12, 19, 14.] EPISTLE TO THE HEBREWS. 109 
 
 mission to all the institutions of Christ, shall be accounted liberty and 
 freedom, when it is a part of the vilest bondage in the world. What 
 are such persons afraid of ? Is it that they shall engage themselves 
 too far in the way towards heaven, so as that they cannot retreat when 
 they would? Is it that they shall have toc many helps against their 
 corruptions and temptations, and for the furtherance of their faith and 
 obedience? Or is it lest they should give over themselves wholly to 
 Christ, and not be at liberty, when a better master comes, to lay a 
 claim to a share in them? How great is the misery of such poor 
 souls! This is the generation of perishing professors in our days. Out 
 of them proceed Quakers, worldlings, and at last scoffers. This is the 
 field wherein all apostasy visibly grows. Those that are openly pro- 
 fane cannot apostatize or fall away; what should they fall from? 
 Christ is pleased to secure his churches in some good measure, so as 
 that we have not frequent instances in them of this fatal miscarriage. 
 But from among the number of professors who will walk at large, and 
 are partial in their obedience, we have multitudes of examples con- 
 tinually. Let not such persons think they shall profit under the dis- 
 pensation of the word, for they will at last be found to have been 
 slothful in hearing, and that in one of the worst instances of that 
 sin. 
 Where there is a neglect of these things, which are all necessary and 
 required to profitable hearing, it cannot be but that men will be 
 νωϑροι ταῖς axoae, and fall deservedly under the rebuke here given by 
 the apostle to the Hebrews, as we see multitudes to do every day. And 
 whereas all this proceedeth from the sinful and wilful carelessness of 
 men, about their own eternal concerns, it is evident that all want of a 
 due progress and improvement under the means of grace, must be 
 resolved into their own sloth and depraved affections. 
 
 Obs. VI. It is a grievous matter to the dispensers of the gospel to 
 _ find their hearers unapt to learn and thrive under their ministry 
 through their negligence and sloth. The apostle complaineth of it here 
 as that which was a cause of sorrow and trouble to him. And so is it 
 to all faithful ministers whose lot it is to have such hearers. As for 
 others who are themselves negligent or slothful in their own work, 
 it cannot be but that they will be regardless of the state of their 
 flock. 
 
 Ver. 12, 13, 14.—Tue three ensuing verses, as they all treat of the 
 same matter with that foregoing, so they have all the same design in 
 themselves, and cannot be severed in their exposition. The reasons of 
 the reproof entered on in the 11th verse, are here expressed, and the 
 crime reproved is laden with sundry aggravations. And these aggrava- 
 tions are taken from such circumstances of the persons, and such con- 
 sequents and effects of their fault, as make evident that the reproof 
 given was both just and necessary. 
 
 Ver. 12,13, 14.—Ka yao orn et ειναι διδασκαλοι δια TOV χρονον; 
 παλιν χρειαν ἔχετε του διδασκειν ὑμας, τινα Ta ἔγοιχεία της ἀρχῆς 
 των λογιων του Θεου᾽ καὶ γεγονατε χρείαν ἐχοντες γάλακτος, καὶ OV 
 
110 AN EXPOSITION OF THE [cH. v. 
 
 otepeac τροφης. Πας yap ὃ μετέχων γαλακτος, amepoc Aoyou 
 δικαιοσυνης᾽ (νηπίος γαρ εστι.) Τελειων δὲ ἐστιν ἡ στερεὰ τροφή; 
 των διατην ἕξιν τα αιἰσθητηρια γεγυμνασμενα EXOVTWY προς διακρισιν 
 καλου τε και κακου. 
 
 Ka yap οφειλοντες εἰναι. Etenim debentes esse, Arias. Etenim 
 cum deberetis esse, Vulg. Etenim cum debeatis, Eras. Vos enim 
 quos oportuit, Beza. All to the same purpose. ‘ For when you ought,’ 
 or rather, ‘for when as you ought to be.’ ὙΠ pan, Syr. Debitores 
 estis enim. The word denotes a debt of any kind, in things real or 
 moral ; whatever is due from us, or justly required of us, is so expressed. 
 Διδασκαλοι. Magistri, Vulg. Lat. Rhem. ‘ Masters.’ Doctores, Eras. 
 Bez. Syr. 2m, ‘ Teachers,’ instructers of others. 
 
 Awa τὸν xoovov. Vulg. Lat. Propter tempus. Rhem. ‘ For your 
 time,’ supplying ‘ your,’ needlessly. Pro temporis ratione, Bez. Eras. 
 ‘considering the time,’ ‘ for the time,’ is proper in our language. The 
 Syriac paraphraseth this expression, sxpd>ya prod N27 Dun, Seeing you 
 have had time in,’ or ‘ under institution,’ discipline, instruction, doc- 
 trine; for the time wherein you have been taught and instructed. 
 Arab. ‘ For the length of the time,’ which is intended but not expressed. 
 One of late, jamdudum, ‘ now long ago.’ You have been so long since 
 taught, that you might have been teachers long ago. 
 
 Παλιν, Rursum. Syr. 2: 71 Nwr, ‘ but now again.’ Contra, ‘on 
 the other side.’ Whereas you ought to have been teachers, on the 
 other side. 
 
 Χρειαν eyere, indigetis, Vulg. ‘ you need,’ Rhem. Opus habetis, opus 
 est ut, ‘ you have need, you stand in need,’ it is necessary. 
 
 Tov διδασκειν ὑμας, ut vos doceamini, ‘that you shall be taught,’ in 
 the passive voice. Syr. pdx, ‘ that you should learn.’ Properly, 
 ‘to teach you;’ that I should, that we should, that one should teach 
 you. 
 
 Tiva Ta στοιχεια THE ἀρχῆς των Aoywy του Θεου. Vulg. Lat. Que 
 sint elementa exordii sermonum Dei. Rlhem. ‘ What be the elements 
 of the beginning of the words of God,’ improperly and obscurely. Syr. 
 xTDNT Md WT NMI NNN px Pox, ‘The very first writings of the 
 beginning of the words of God.’ Supposing στοίχεια, to intend the 
 letters of the alphabet. Que sint elementa initii eloquiorum Dei, 
 Erasm. Beza. that is, oraculorum. λογία, ϑεοσφατα. Ours, ‘ which 
 be the first principles of the oracles of God.’ Which are the funda- 
 mental principles of divine revelation. 
 
 Ilag yao ὃ μετέχων yadaxroc, Qui lactis est particeps, Vulg. Lat. 
 Rhem. ‘that is partaker of milk.’ Cui cum lacte res est, Bez. 
 Which we render. ‘that useth milk.’ that is, for his food, as Syr. 
 ἽΤ ΝΞΣΙΤ mind ΣΝ), ‘whose food is milk,’ who (as we speak) liveth on 
 milk. 
 
 Απειρος Aoyou ‘ δικαιίοσυνης. Expers est sermonis justitie, Vulg. 
 Rhem. ‘is unskilful of the word of justice.’? Rudis est, is unskilful in, 
 or rather hath no experience of the word of righteousness. The Syriac 
 somewhat otherwise, xmmx2T Nba DDD Nd, ‘isnot taught,’ persuaded, 
 instructed ‘in the word of righteousness.’ 
 
ver. 19, 13, 14.] EPISTLE TO THE HEBREWS. © 111 
 
 Νήηπιος yao εστι. Parvulus enim est, Vulg. ¢ For he is ἃ little one.’ 
 Rhem. ‘a child.’ Infans enim est. Syr. 17 ἈΝ ἼΞ τ, ‘he is unskilful, 
 unexperienced.’ For ‘he is a babe.’ 
 
 Τελειων. Perfectorum, Vulg. ‘the perfect.?. Adultorum, Erasm. 
 Beza. Those of full age. Syr. stax, perfectorum ; so ad verbum. 
 
 ‘H_orepea τροφη; cibus solidus, solida alimonia, ‘ strong meat, strong 
 nourishment.’ 
 
 Twv δια τὴν ἑξιν. Eorum qui pro ipsa consuetudine, Vulg. Lat. 
 ‘them that by custom.’ Propter habitum, Bez. ‘by reason of an 
 habit,’ properly ; ‘of use,’ say ours, which is the way whereby an 
 habit is obtained. Syr. pwr, ‘who have much inquired,’ who are 
 ready in inquiries. 
 
 Ta αισϑητηρια γεγυμνασμενα exovtwv. Exercitatos habent sensus, sen- 
 suum organa. ‘The organs or instruments of their senses. ‘ Who have 
 their senses ready and expedite.’ 
 
 Ver. 12, 13, 14.—For whereas for the time ye ought to be teachers, 
 you have need that one should teach you again, which be the first 
 principles of the oracles of God ; and are become such as have need 
 of milk and not of strong meat. For every one that useth milk, is 
 unskilful in the work righteousness, for he is a babe. But strong 
 meat belongeth unto them that are of full age, even those, who by 
 reason of use have their senses exercised to discern both good and 
 evil. 
 
 The charge of a crime or fault intimated in the preceeding verse, is, 
 as was said, improved and managed for a fuller and more unavoidable 
 conviction in these two things; therefore doth the apostle design in 
 these words, First. To give the reason of his general charge he had 
 burdened them withal, and to prove the equity of it in particular 
 instances. This he declareth in that causal conjunction, καὶ yap, ‘ for 
 _whereas.’ Secondly. To enlarge and farther declare the nature of the 
 fault charged on them, from its effects and consequents, with other 
 circumstances. And this is done, 1. From an aggravating circumstance 
 of time, or the duration of the season of instruction, and growing in 
 knowledge which they had enjoyed. ‘ Whereas forthe time.’ 2. From 
 the consideration of a duty which might justly be expected from them, 
 with respect to that time and season, ‘ you ought to have been teachers.’ 
 3. From a contrary event, or how things were indeed fallen out with 
 them. ‘They had need to be taught what were the first principles of the 
 oracles of God.’ And 4. The whole is enforced by an antithesis between 
 two sorts of hearers of the word, expressed in an elegant similitude or 
 metaphor. The instructive nature of this similitude, consists, 1. In 
 that likeness or conformity which is between bodily food and the word 
 of the gospel as preached. 2. In the variety of natural food, as suited 
 to the various states and conditions of them that feed thereon, answered 
 by the doctrines of truth in the gospel, which are of various kinds. 
 And in the exemplification hereof, natural food is reduced to two kinds. 
 First. Milk. Secondly. Strong meat; and those that feed thereon to 
 two sorts, children, and men of ripe age; both which are applied to 
 
119 AN EXPOSITION OF THE [cH. ν. 
 
 the hearers of the word. Wherefore the apostle in the application of 
 this similitude represents to us two sorts of professors of the gospel, 
 or hearers of the word, and gives a description of them by their several 
 qualities. For First. Some there are who are νηπίοι, ‘babes, and 
 continue so; and some are τελειοὶ, such as are of full age, or perfect. 
 Secondly. These νηπίοι, or babes, are described by a double property, 
 for, 1. They are νωϑροι ταῖς ἀκοαῖς; ver. 11, ‘dull in hearing.’ 2. They 
 are amepor του Aoyou της δικαιοσυνης, ‘unskilful in the word of 
 righteousness.’ In opposition hereunto, reAevor, those who are spirit-. 
 ually adult, are, 1. Supposed to be eyovree νοῦν; such as have under- 
 standing, so as to be capable of instruction. 2. Are said to have 
 αιἰσθητηρια γεγυμνασμενα, senses exercised to discern good and evil. 
 2. The different means to be applied to these different sorts for their 
 good, according to their respective conditions, 15 expressed in the terms 
 of the metaphor. To the first, yada, ‘ milk,’ to the other, στερεὰ rpogn, 
 ‘ strong food,’ or nourishment, all comprised in the ensuing scheme. 
 
 Auditores Evangelit, 
 
 1. Ν΄ηπιοι. 2. "Γελειοι. 
 Suntque Suntque ᾿ 
 1. NwSpor ταῖς ακοαις; 1. Φρονιμοι. : 
 2. Απειροι Aoyou δικαιοσυνης. 2. Ta αισϑητηρια γεγυμνασμενα εχοντες. 
 Opus habent Opus habent 
 Γαλακτος. : Στερεας τροφης. 
 
 And the intention of the apostle is to represent to the Hebrews 
 herein, their state and condition arising from their being dull in hear- 
 ing. And this he doth both absolutely, considering what they them- 
 selvés might and ought to have been, and comparatively with respect 
 to what others were. For he shows that they were yet babes, ‘ unskil- 
 ful τ the word of righteousness,’ and such as had need to be fed with 
 milk, } 
 
 The first thing considerable in these words, is an aggravation of the 
 fault reproved in the Hebrews, from a circumstance of time. Ava τὸν 
 χρόνον, pro ratione temporis, considering the time and season you 
 Hebrews have had, you might have been otherwise long ago, jamdudum, 
 as one renders the words. Or δια roy χρονον; may not intend the 
 space of time, but the nature of the season which they were under. 
 The season is such, whether you consider the opportunities of it, or the 
 danger of it, or the shortness of its continuance, as that you ought so 
 diligently to have improved it, that yourselves might have been at 
 work in the teaching of others, had you been zealous for the gospel 
 as you ought to be, or careful about your own duty. Such times as 
 were then come on, and passing over the Hebrews as to their pro- 
 fession of the gospel, called for more than ordinary diligence in their 
 improvement. There is no inconvenience in this sense, and it hath 
 good instruction init. But I shall rather adhere to that which is 
 more commonly received. Ava τὸν χρονον;, ‘ for the time,’ is as much, 
 as with respect to the time past and gone, since their first calling 
 to, and profession of the gospel. But men may have time enough, | 
 
ver, 12—14.] EPISTLE TO THE HEBREWS. 113 
 
 and yet have no advantage by it for want of other necessary helps and 
 assistances. A tree may have been planted a long time ina dry and 
 barren wilderness, and yet it would be a vanity to expect any great 
 growth or thriving from thence, as having the benefit neither of rain 
 nor a fruitful soil, And where God expects fruit from his vineyard, 
 he gives it not time only, but all other things necessary to its improve- 
 ment, Jsa. v. 1—5. Wherefore it is supposed, that during the time 
 intended, these Hebrews wanted no necessary means of instruction. 
 This the apostle had before declared, ch. ii. 1, 3, The word of the 
 gospel was both preached and confirmed to them. And as they had 
 or a season the ministry of all the apostles, and of sundry of them for 
 a longer continuance, so it is justly supposed, they had yet one of them 
 surviving and abiding among them. Moreover they had in common 
 use the Scriptures of the Old ‘Testament, which testified to all that 
 they had been taught concerning Jesus Christ. And most of the 
 writings of the New Testament were before this time communicated to 
 them. Wherefore during the season intended, they enjoyed sufficient 
 means of growing in grace, and in the knowledge of our Lord and 
 Saviour Jesus Christ. Without a supposition hereof, they could not 
 have been justly reproved for a want of proficiency. Yea, in the very 
 expression of their crime this is supposed. They were ‘dull in hear- 
 ing,’ which they could not have been, had not the word been constantly 
 preached to them. For without preaching there can be no hearing. 
 And all this the apostle makes evident, ch. vi. 7, where he compares 
 them to the earth, which hath frequent showers of rain falling on it, 
 because of the abundant waterings which they had received by the 
 constant preaching of the word to them. 
 
 For the duration of this season in particular, it was not equal to 
 them all. Every one had only the time since his own conversion to 
 account for. If we shall take the words with respect to the whole 
 church at Jerusalem, then the date of this time is to be fixed on the 
 day of Pentecost, when on the effusion of the Holy Ghost on the 
 apostles, testified and evidenced by the miracle of tongues, with the 
 sermon of Peter to them that ensued thereon, so many thousands of 
 them were converted to the faith, Acts τ. And if this be allowed, 
 the space of time intended was about thirty years. But not to bind 
 up the expression to any especial epoch, it is enough that they had 
 all and every one of them whom the apostle intends, more time than 
 they had well used or improved. And we ouglit to observe, that, 
 
 Obs. I. The time wherein we enjoy the great mercy and privilege 
 of the dispensation of the gospel, is a matter which must in particular 
 be accounted for.—This time is variously dispensed, its measure being 
 given by the soveréign will and wisdom of God. All who have time 
 given them to this purpose, have not the same time. The day of the 
 gospel is not of the same length to all nations, churches, persons, to 
 whom it is granted. But all have time and light enough to do the 
 work that is required of them. And it is a talent to be accounted for. 
 Neither must we account for it only in general, but as to our improve- 
 ment of it in particular duties. These Hebrews had such a time, and 
 it was not enough, it did not answer the design of God in it, that they 
 
 VOL. 111. 1 
 
114 AN EXPOSITION OF THE [σης v: 
 
 professed the gospel, and did not renounce Jesus Christ, as some 
 among them did; it was moreover expected from them, that tney 
 should grow and thrive in knowledge and holiness proportionable to 
 their time and means: and not doing so, is charged on them as a 
 great ageravation of their guilt. An evil it was that they had not 
 profited under the dispensation of the gospel, but especially it was so, 
 in that they had not answered the time that God had graciously 
 entrusted them withal. And we all may do well to consider it, who 
 have the like day of grace, mercy, and patience, with what they 
 enjoyed. See our exposition on ch. 1. 13, 16. 
 
 Secondly. A duty is expressed, the want of the performance of 
 which, is charged also as an aggravation of the sin insisted on. 
 Οφειλοντες εἰναι διδασκαλοι, § you ought to have been teachers.’ 
 Διδασκαλος is the word whereby the writers of the New Testament 
 express ‘ Rabbi,’ which was the usual name of the public teachers of 
 the law among the Jews. He is such a one, not only that is fit and 
 meet to teach and instruct others occasionally, but also hath disciples 
 committed to him, depending on him and learning from him. So is 
 our Saviour himself called in the gospel, and so he termed himself. 
 with respect to his disciples, Mark iv. 38; John xii. 13. And John 
 tells us that it is the same name with the Hebrew Rabbi, and the 
 Syriac Rabboni, John 1. 38, xx. 16. And it is the name of the teach- 
 ing otlicer given by Christ to the church, 1 Cor. x1. 28; Eph. iv. 1]. 
 Nor is it any where used but for a public teacher, preacher, or 
 instructor of disciples in the knowledge of God. 
 
 Οφειλοντες εἰναι, § you ought to be.’ He doth not only say, that 
 they had enjoyed such a time and season of instruction, as that they 
 night have been able to teach and instruct others; but this he 
 declares was expected from them as their duty. And the right under- 
 standing hereof, depends on the consideration of the state and con- 
 dition of the churches in those days. For this reproof would now 
 seem uncouth and unreasonable. Our hearers do not look on it as 
 their duty to learn to be teachers, at least not in the church, and by 
 the means of knowledge to be attained therein. They think it enough 
 for them, if at best they can hear with some profit to themselves. 
 But this was not the state of things in primitive times. Every church 
 was then a seminary, wherein provision and preparation was made, 
 not only for the continuation of the preaching of the gospel in itself, 
 but for the calling, gathering, and teaching of other churches also. 
 When, therefore, a church was first planted by the ministry of the 
 apostles, it was for a while continued under their own immediate care 
 and inspection, and then usually committed by them to the ministry 
 of some evangelists. By them were they instructed more and more 
 in the mysteries of religion, and directed in the use of all means 
 whereby they might grow in grace and knowledge. And in this state 
 were they continued, until some were found meet among themselves 
 to be made overseers and instructors of the rest, 2 Tim. ii. 2; Acts xiv. 
 23; Tit.1.5. On their decease, others were to be called and chosen 
 from among themselves to the same work by the church. And thus 
 was the preservation and successive propagation of the churches pro- 
 
ver. 12--]4.]} EPISTLE TO THE HEBREWS. 115 
 
 vided for; it being suited to the nature and law of all societies, as 
 also to the institution and love of Christ to his churches, that in com- 
 phance with his appointments, they should be able to continue and 
 preserve their being and order. And this course, namely, that teachers 
 of the church should be educated thereunto in the church, continued 
 inviolate until the public school at Alexandria, which became a prece- 
 dent to other places, for a mixed learning of philosophy and religion, 
 which after a while corrupted both, and at length the whole church 
 itself. 
 
 And this also was the manner before in the synagogues of the Jews. 
 They had in them public teachers of the law, who were their Rabbins 
 or διδασκαλοι. By these, others, their disciples sitting at their feet, 
 whilst they taught and preached, were instructed in the knowledge 
 thereof, as Paul giveth an instance in himself and his teacher 
 Gamaliel, Acts xxii. 3. And among these disciples, those who pro- 
 fited above others in an especial manner, as Paul affirmeth he did 
 above his equals, that is, those who had enjoyed the same time and 
 means with him, Gal. 1. 14, were afterwards themselves designed and 
 called to be διδάσκαλοι, or teachers. 
 
 And men in those days did not only learn in the church, that they 
 might be able afterwards to teach in the same, but also that they 
 might be instrumental in the work of the gospel in other places. For 
 out of the churches went those who were made use of in the propa- 
 gation of the gospel ordinarily, which cannot now well be imitated, 
 unless the whole ancient order were restored, which we are not yet to 
 expect. Wherefore, hearers in the church were not only taught those 
 things which might be sufficient to their own edification, but every 
 thing also that was necessary to the edification of others, an ability 
 for whose instruction it was their duty to aim at. 
 
 I do not say that this was the duty of all hearers ; every one was 
 not to labour to profit by the word, that he might himself be a 
 teacher.- Many things might invincibly incapacitate sundry persons, 
 from any such work or office. But yet in those days it might be the 
 duty of many, especially in that church of the Hebrews. For this was 
 the great seminary of preachers for the whole world, during all that 
 time, wherein the law was to go forth from Zion, and healing waters 
 from Jerusalem. And there were two reasons, why the ministry of 
 the Jews was so necessary and useful to the world, whereby the Gen- 
 tiles were made debtors to them, by a participation of their spiritual 
 things, not only which were theirs originally, and possessed by them 
 before the Gentiles had any interest in them, but also because by their 
 ministry they were communicated to them, Rom. xv. 97. 1. Because, 
 on their conversion to Christ, they immediately made a great progress 
 in knowledge. For they had before received the seeds and founda- 
 tions of all evangelical truths, in the Scriptures of the Old Testament. 
 And so soon as the light of the gospel shined into their hearts, all 
 things were cleared up to them, from the true sense of those principles 
 wherein they had before been instructed, which was now made mani- 
 fest to them. And our apostle immediately blames these Hebrews for 
 
 the want of an acquaintance with those principles. But hence were 
 χὰ 
 
¢ 
 116 AN EXPOSITION OF THE foH. ve - 
 
 those who did really profit by the word, quickly ready for this work. 
 On the other side the Gentile converts, setting aside the consideration 
 of extraordinary illumination, revelation, and inspiration, by the Spint 
 of God, which many in those days were made partakers of, must 
 needs require a longer time to be perfectly instructed in the mysteries 
 of the gospel, whereunto they had been such utter strangers. 2. It 
 was in the Jews’ synagogues throughout their dispersions in the world, 
 that the preachers of the gospel began to divulge their message. For 
 God had so ordained, that in all places the accomplishment of the 
 promise made to their fathers should first be declared to them, Acts 
 xili. 32, 33, 46. Now this could not be done but by those that were 
 Jews, for the Gentile converts being uncircumcised, could neither have 
 access to their synagogues, nor acceptance with them. On this 
 account it was greatly incumbent on these Hebrews to thrive in know- 
 ledge, that they might be able to teach others, when God in his pro- 
 vidence should call them thereunto. And hence it was, that when 
 this church, not long after its first planting, was scattered by persecu- 
 tion, all the members of it went up and down preaching the gospel 
 with great success, first to the Jews and then to the Grecians also, _ 
 Acts viii. 4, xi. 19, 20. After this those that succeeded, as it seems, 
 were remiss and negligent in learning, and so unfit for this work, 
 which the apostie blames in them. 
 
 This I take to be the meaning of the place. But if you will sup- 
 pose that the apostle useth the word διδασκαλοιν in a larger sense, for 
 any that are able to instruct others, as their neighbours, familics, or 
 relations, as occasion should require; then it was the duty of alk 
 these Hebrews to have been such teachers, and their sin it was 
 wherein they were not able so to be. 
 
 Obs. 11. Churches are the schools of Christ, wherein his disciples 
 are trained up to perfection, every one according to the measure 
 appointed for him, and his usefulness in the body.—We may consider 
 the church in general, and with respect to some particular members of 
 it. In general, every one that belongs to it, ought to have a double 
 aim: first, his own edification, and then his usefulness in respect of 
 others. The first is the principal end, both of the ministry and the 
 administration of all ordinances in the church, Eph. iv. 11—13. This, 
 therefore, in the first place, is that which every one ought to attend 
 diligently to; which also they are continually exhorted, encouraged, 
 and persuaded to in the Scripture, as that which is indispensably 
 required of them, 2 Pet. ii. 18. And those who are negligent herein, 
 do frustrate all the ends of Christ’s love and care towards them in his 
 church, which they must answer for. And the want of it, in some 
 good measure, is a dreadful symptom of approaching eternal ruin, as 
 our apostle declares, ch. vi. 7,8. The church is the garden of Christ, 
 inclosed and watered, and every plant which continueth in a withering 
 unthrifty condition, will at length be plucked up and cast out. 
 Herein, therefore, ought all to be trying and examining themselves 
 who have any care of their own souls, and who intend not to make 
 use of the ordinances of the gospel, but only to countenance them in 
 their security, and so to hasten and aggravate their destruction. And 
 
‘VER. 12—14.] EPISTLE TO :THE HEBREWS. » iy 
 
 there is nothing more lamentable in the present profession of Christian 
 religion, than the woeful negligence of most herein. They hear the 
 word for the most part, as company, or custom, or their lusts, or ease 
 direct them, without any choice with respect to their edification. And 
 they content themselves in hearing of it, without any endeavours for 
 its improvement. So do many souls, under the best of means, come 
 to the worst of ends. But this is not all. We are so to learn in the 
 church, as that we may be useful to others, a matter which few think 
 of, or trouble themselves about. But this Christ expects of all the 
 members of his churches in an especial manner. For every church is 
 ‘ the body of Christ, and members in particular,’ 1 Cor. xii. 27, that 
 is, of the whole body, and to one another. And the apostle there 
 shows what a monstrous thing it is for a member to be useless in the 
 body. Every one is to contribute to the growth of the whole, Eph. 
 iv. 16; Col. 11.19. He that doth not so is dead. One way or other 
 every one may contribute to this building, cast into this sanctuary, 
 some their talents, some their mites. Times, seasons, opportunities, 
 advantages for usefulness, are in the hand of God ; but our duty it is 
 to be prepared for them, and then to lay hold on them. It is not 
 every one’s lot nor call to be public teachers of others. And the 
 undertaking of that work without a due ability, and an orderly call, is 
 forbidden, James ui. 1. But first, m general, every one may have 
 occasion to make use of the utmost of that light and knowledge which 
 is communicated to them, in the dispensation of the word. They who 
 have not flocks to watch over, may yet have families, relations, chil- 
 dren, servants, masters, whom, by their light and knowledge, the 
 may benefit, and it is required of them that so they should do. It 
 may not be the duty of every one at all times to convince gainsayers, 
 and to stop the mouths of them that oppose the truth, but it is the 
 duty of every one, to be ‘ always ready to give an answer unto every 
 man that asketh a reason of the hope that is in them, with meekness 
 and fear, 1 Pet. iii. 15, and it will be so, to plead for and defend the 
 truth, if they are called to suffer for it, like the martyrs in former 
 days. In these and such like things, hes that usefulness in the body 
 of Christ, which every member of it ought to aim at, under the means 
 of instruction which he affords in his church. And those who do not, 
 will have their portion with the unprofitable ; see Phil. 11. 15, 16, It 
 is a sad condition, when a person can return no tolerable answer unto 
 that inquiry, Of what use are you in the church of Christ? Secondly, 
 in particular, It were doubtless well, if some persons in every church 
 might be trained up under instruction, with this very design, of being 
 made meet to be teachers of others. The Lord Christ will indeed pro- 
 vide labourers for his harvest, but in his own way, and not in a com- 
 pliance with our negligence. 
 
 Obs. III. It is the duty of ministers of the gospel, to endeavour to 
 promote the increase of their hearers in knowledge, until they also are 
 able to instruct others, according to their calls and opportunities.—So 
 did those who taught these Hebrews, whence they are reproved for 
 disappointing their expectation. Some, it may be, are apt to fear 
 lest their hearers should know too much. Many corrupt lusts and 
 affections may prompt them hereunto, which are all resolved into self, 
 
118 AN EXPOSITION OF THE [cH. v. 
 
 with respect unto profit or reputation. And this hath proceeded so far 
 n the degeneracy of the church of Rome, as to produce the commen- 
 dations of blind obedience and ignorance, as the mother of devotion, 
 than which nothing could be invented more contrary to the whole 
 course and design of the gospel. And it is well if no others are 
 tainted with the same disease. Even good men had need to watch 
 against discomposures of mind, when they find on trial, it may be, 
 some of their hearers to be like David, wiser in the things of God 
 than their teachers. And Johua himself was earnest with Moses to 
 forbid Eldad and Medad from prophesying ; out of no good frame, as 
 appeareth by the reply of Moses, ‘ Enviest thou for my sake?’ Num. 
 xl. 29. But this occasioned the prayer of that holy man, which is 
 unto us arule of duty: ‘Would God that all the Lord’s people were 
 prophets, and that the Lord would put his spirit upon them.’ And to 
 a faithful minister, there is no greater crown nor cause of rejoicing, 
 than when he can be instrumental so to carry on any of his hearers 
 towards perfection, as that there gifts and abilities may outshine his 
 own, especially if they are accompanied with humility and holiness. 
 And for those who are either negligent in this work, or taking upon 
 them the place and duty of teachers, are unable for it, they betray the 
 souls of men, and shall bear their own judgment. 
 
 The second branch of the apostolical reproof, consists in a declara~ 
 tion of the consequent or effect of the negligence reproved: ‘ You 
 hase need that one should teach you again, which be the first princi- 
 ples of the oracles of God.’ 
 
 Xoeav exere, ‘ You have need ;’ there is need of it on your account : 
 
 if you are not thus taught again, you will not know the principles of 
 
 the oracles of God. We are said, χρείαν eye, to need those things 
 naturally, without which we cannot well live, as Matt. vi. 8, and 
 morally, without which we cannot perform our duty. 
 
 Tou διδασκειν μας. There is an antithesis herein, between their 
 duty and the event, or unto what was before mentioned as expected 
 from them. It was expected justly, that they should be διδασκαλοι- 
 ‘ teachers ;’ but they had need, rov διδασκειν avrove, ‘that one should 
 teach them.’ And so παλιν, which we render ‘again, may be well 
 rendered, ‘on the contrary,’ or ‘on the other side.’ ‘It is thus fallen 
 
 out by your negligence, that instead of being teachers of others, of 
 
 being masters of the assemblies, you, on the other hand, had need to 
 be placed in the lowest form of those who learn, the highest evidence 
 of your dulness and want of proficiency.’ Tov didackev, that is, say 
 we, ‘that one should teach you ;’ τίνα, that ‘some one or other’ should 
 doit. Or με may be supplied, ‘ that I should teach you.’ So he useth 
 the same kind of expression, ov χρείαν ἐχέτε γραφειν ὑμιν; ‘ You have 
 no need to write unto you; that is, ‘that I should write unto you,’ 
 1 Thess. iv.9. As he expressly speaks, 1 Thess. i, 8. Wore pn χρείαν 
 ἡμας exe λαλεῖν τι; ‘that we should not need to speak any thing? 
 But yet, whereas the apostle treats not about his own personal ministry 
 towards them, but of their continued instruction by the constant 
 means they enjoyed, it may be left indefinitely, that one, or some, 
 should do that work: « That you should be taught.’ 
 
 Twa τὰ ororyea, ‘ which be the first principles ;’ not only which they 
 
 a 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 119 
 
 are, but what they are, is intended. The words, as they lie in our 
 translation, seem to intimate that this alone is aimed at; namely, that 
 they should be taught to distinguish between the first principles of 
 Christian religion, and the superstructions on them, or necessary de- 
 ductions from them. But the very nature of the things themselves 
 is intended. They were to be instructed in the principles of Chris- 
 tian religion in the sense to be explained. 
 
 =rovxevov is used by our apostle indifferently, so as that it may be 
 taken in a good or bad sense, according as its adjuncts require. Fre- 
 quently he applies it to the principles and rudiments of the Jewish re- 
 higion, or Mosaic institutions, Gal. iv. 8. Srovyea τοῦ κοσμου, ‘ the 
 rudiments of the world; earthly, carnal, worldly, as opposed to the 
 spiritual heavenly principles of the gospel, ver. 9, aoSevn καὶ πτωχα 
 στοίχεια, ‘ weak and beggarly elements,’ which could not enrich the 
 souls of men with grace; see Col. ii. ὃ, 20. Nor doth he at any time 
 make use of this word, but when he treated with the Jews, or those 
 that did Judaize. By Peter, the word is used in another sense, either 
 properly, or metaphorically, 2 Pet. iii. 10, 12. Στοιχεια are the first 
 principles of any thing, natural or artificial, or the first ground of any 
 science. As the letters of the alphabet are the crovyea of reading ; 
 the principles, rudiments, elements. 
 
 Στοίχεια THE ἀρχης; that is, ra στοιχεια ta Towra, the first prin- 
 ciples as in our translation, ‘ the principles of the beginnifg.’ 
 
 Twv λογίων tov Θεου, “ Of the oracles of God; Eloquiorum Dei. 
 Aoya Θεου, are the Scriptures, usually in the New, applied unto those 
 of the Old Testament, Acts vii. 38, ὃς edeSaro λογια ζωντα Sovvar ἡμιν, 
 ‘who received the living oracles to give unto us;’ that is, the law, 
 which, if a man do, he shall live therein. The Jews, επιστευϑησαν τα 
 Aoyia του Θεου, ‘were intrusted with the oracles of God, Rom. iii. 2, 
 that is, all the Scriptures of the Old Testament, so that what was net 
 committed unto them in the same way, is not to be reckoned among 
 the oracles of God belonging unto the Old Testament. 1 Pet. iv. 11, 
 Eu τις λαλει, we λογια Θεου, “ If any man speak, as the oracles of God ;’ 
 that is, let them that teach, speak with gravity and authority, and 
 every way conformably to the Scriptures. And the Scriptures are thus 
 called, because as oracles they were given out from God by inspiration, 
 2 Tim. in. 16; 2 Pet. 1. 21. : 
 
 We may now therefore inquire what it is that the apostle intends by 
 these first rudiments, or principles of the oracles of God. It is gene- 
 rally apprehended, that he designs the common catechetical principles 
 of Christian religion, which also, as it is supposed, he reckons up in 
 the keginning of the next chapter; such principles as converts or 
 young children, are usually instructed or catechized in. And, it may 
 be, he calls them principles, as the Jews call the principal heads of 
 their religion fundamenta legis, ‘ the foundations of the law;’ as he 
 also calls these principles ϑεμελιον, ‘the foundation,’ ch. vi. 1. But 
 yet, upon the consideration of the words, and his use of them in other 
 places before declared, I judge that he hath another design. Στοιχεία 
 he elsewhere declares to be the institutions of the law, and λογία του 
 Θεου; peculiarly denote the Scriptures of the Old Testament. The use 
 
120 AN EXPOSITION OF THE [cH. v. 
 
 and end of these institutions as appointed and declared in the oracles 
 of God, were to typify Jesus Christ, as our apostle will more fully | 
 afterwards prove and confirm. This was the first thing that the Jews 
 were to learn in them, by them, and from them; namely, that unto 
 the Lord Christ, his person, his office, his death and sacrifice, testi- 
 mony was given by Moses and the prophets ; as also that these things 
 alone were represented in the institutions of the law. These were the 
 rudiments of the oracles of God committed to the Jews; and these, 
 that is the meaning, sense, end and use of them, they had not learned, 
 but had need to be taught them again. This made them incline to 
 their old Judaism, make little progress in the perception of the mys- 
 teries of the gospel, and desire to mix the ceremonies of the law with 
 the ordinances thereof. Butas this was peculiar unto them, so I deny 
 not but that by just analogy it may be extended unto the first neces~ 
 sary principles of Christian religion. And from the whole of this dis- 
 course we may observe, 
 
 Obs. 1V.. That the Holy Scriptures are to be looked on, consulted 
 and submitted unto, as the oracles of God.—The consideration of their 
 being so, adds to our duty, and directs us in its discharge. For we 
 are called by it to weigh aright what is ascribed unto them, and what 
 belongs to them as such. And this will influence us with that due 
 regard and reverence which is required towards them. Thus, 1. We 
 may considéf their eflicacy and power. Stephen calls them ra λογία 
 ζωντα, ‘ the living oracles of God,’ Acts vil. 38. They are so in respect 
 of their author, they are the oracles of the living God ; whereas the 
 oracles wherewith Satan infatuated the world, were most of them at 
 the shrines and graves of dead men. Whence in their idolatries, the 
 
 Israelites were charged to have eaten the sacrifices of the dead, Ps. 
 evi. 28. And they are so in respect of their use and efficacy; they 
 are living, because life-giving oracles unto them that obey them. 
 ‘Keep this word,’ saith Moses, ‘ for it is your life,’ Deut. xxxi. 47. 
 And God says, that he gave the people precepts, which, if a man do, 
 he shall live in them, Ezek. xx. 11. And it hinders not that Stephen 
 speaks of the law given by Moses, concerning which our apostle says, 
 that it was the ministry of death, 2 Cor. 1. 7. For it was not so in 
 itself, but by reason of the sin and inability of men to keep it. So. 
 the law could not give life, in that it was weak through sin, Rom. viii. 
 3. Besides, Paul speaks only of the preceptive part of the law, with 
 the curse annexed unto its transgression, Stephen treats of the whole, 
 as it had respect to Jesus Christ. They are words accompanied with 
 divine power and efficacy, to quicken and give life unto them that obey 
 them, which proceeds from their author, and his power in them, as 
 ch. iv. 12. The Scriptures are not a dead letter, as some have blas- 
 phemed, but the living oracles of God, that is, life-giving, quickening ; 
 or they are accompanied with a living power, which they wili put forth 
 and exert toward the souls of men; for God still speaks in them unto 
 us. So saith Stephen, ‘ Moses received the living oracles of God, to 
 give unto us;’ not to our fathers only, who lived in those days, but 
 unto us also, now so many generations after. And in the same man- 
 ner doth God by his prophets and apostles continue to speak to us, 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 121 
 
 which gives power and efficacy unto their word. 2. Authority. They 
 are the oracles of God, who hath supreme authority over the souls and 
 consciences of us all. So the Thessalonians are commended, that 
 when they ‘ received the word, they received it not as the word of 
 men, but as it is in truth, the word of God, 1 Thess. i. 13, that is, 
 absolutely submitting their souls and consciences unto the authority 
 of God, speaking therein, and thereby. And without this respect, we 
 can never read nor hear the Scripture in a due manner. 3. Infallible 
 truth and absolute certainty. They are the oracles of God, who is 
 the first truth, whose being is truth, and who cannot lie. Every thing 
 that may be false, hath an inconsistency with his being. 'To suppose 
 that any thing which is not absolutely true can proceed from him, is to 
 deny him to be God. Peter gives no other proof that in the preaching 
 of the gospel they followed not cunningly devised fables, but that they 
 were confirmed by the oracle of God, 2 Pet. i. 16—21. God is a God 
 of truth, Deut. xxxii. 4, and all his words are words of truth, Eccl. 
 xu. 10, Herein then alone the souls of men can find assured rest and 
 peace. Whatever else they may lean upon, whatever appearance of 
 truth it may have, yet falsehood and a lie may be in it. Before God 
 gave his oracles unto men, that is, before he sent out his light and 
 truth to lead and guide them, they did nothing but perpetually wander 
 in ignorance, error, and darkness, unto destruction. And so far as 
 any yet take any thing else but the oracles of truth for their guide, they . 
 must continually fluctuate ; and though they are not always actually 
 deceived, they are never certain but that they are so. I will show thee 
 ‘ what is noted in the Scripture of truth,’ Dan. x. 21, is the only cuide we 
 have for our souls. 4, Mysterious. Oracles have mysteries in them ; 
 and under this covert, Satan endeavoured to hide his delusions. For 
 whereas the oracles of God were mysterious from the matter contained 
 in them, which is sacred, holy, sublime, and incomprehensible, he de- 
 livered himself in dark, enigmatical, dubious expressions, that making 
 an appearance of something mysterious, he might draw a cloud of 
 darkness over his lies and falsehoods. And it is in opposition unto all 
 the pretended mysteries of Gentile worship, that our apostle, sum- 
 ming up the principal doctrines concerning the person and mediation 
 of Christ Jesus, says, that ‘ without controversy great is the mystery of 
 godliness, 1 Tim. 11. 16. The oracles of God are mysterious, from 
 the depths and excellency of the things revealed, delivered in words 
 of truth and soberness. And this will teach us how we ought to be- 
 have ourselves with respect unto the word, these oracles of God. It 
 is generally owned to be our duty to read it, to study it, to meditate 
 upon it, and to attend unto its dispensation in preaching. And those 
 by whom these things are neglected, shall bear their own judgment. 
 But as to the manner of the discharge of these duties, there may bea 
 great failure among the best. That diligence, that-reverence, that sub- 
 mission of mind and conscience, that dependence on God for the reve- 
 lation of his mind and will, which ought constantly to accompany all 
 them who consider and attend to the oracles of God, we are too often 
 at a loss in. 
 
 Obs. V. God hath, in infinite love and wisdom, so disposed of his 
 
122 AN EXPOSITION OF THE Pers 
 
 word, as that there are first principles, plain and necessary, laid down 
 in it, to facilitate the instruction he intends thereby.— Men have learned 
 this wisdom in teaching of all arts and sciences. Thev first lay down 
 general principles and theorems, which they make the basis and foun- 
 dation of all their following instructive deductions. And so there are 
 first principles of the oracles of God. And, 
 _ First. These are plainand easy to be learned. The things them- 
 selves contained in them, as hath been shown, are deep and mys- 
 terious. But they are all of them so plainly declared, as that he who 
 runs may read them. It is an unquestionable truth, that what is not 
 clearly and plainly revealed in the word, though it be true, and the 
 knowledge of it very useful, yea necessary to some persons in some 
 circumstances, yet it doth not belong unto those principles of the 
 oracles of God, which it is the duty of all men expressly to know and 
 believe. Icould go over all the principles that are of this nature, and 
 evince, that they are all of them so plainly, so fully, so clearly revealed, 
 taught, and expressed, and that in words and terms so suited to 
 the reason and understandings of men, that none unto whom the word 
 of God comes, can be ignorant of them, without the guilt of supine 
 negligence, and horrible sloth; nor will any err about them, unless 
 their minds are prepossessed with invincible prejudices or carnal, corrupt 
 and earthly affections. And this is necessarily required unto the nature 
 of first principles. They must be maxims plainly and evidently 
 declared and asserted, or they are very unmeet to be the first principles 
 of knowledge in any kind. | 
 
 Secondly. They are such as being learned, received, believed in a 
 due manner, the way is plain for men towards perfection. They have 
 such an influence into all other sacred truths, which indeed are but de- 
 ductions from them, or lesser streams from that blessed fountain which 
 is contained in them, and do so suit and prepare the mind for them, that 
 they have an easy access unto it. The minds of men being duly inlaid 
 with these first principles of the oracles of God, it is inconceivable 
 how they may thrive in the knowledge of the deepest mysteries, and 
 that ina due manner. If indeed, when men have been instructed in 
 these principles, they grow careless and negligent, as though they had 
 obtained enough, and need seek no farther, asis the manner of many, 
 they will be of no advantage unto them. He that lays the foundation 
 of a house, and neglects the carrying on of the building, will find it 
 but a sorry shelter in a storm. And whereas God hath designed the 
 knowledge of these principles as a means unto a farther growth andim- 
 provement, from whence they are so termed, where that end is neglected 
 he will blast the other attainment, that it shall be utterly useless. But 
 where this foundation is well laid, where these principles are duly 
 learned and improved as they ought to be, they make the way smooth 
 and easy unto greater degrees of knowledge, I mean, unto such as are 
 industrious in the use of means. And this, as it makes evident what 
 is our duty concerning them, so it gives great encouragement unto the 
 discharge thereof. We oughtto learn them because they are principles ; 
 and we are encouraged to learn them, because they open the way to far- 
 ther improvements. 
 
 Ca “ee ἃ 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 123 
 
 Thirdly. They are such, as, if they are not duly learned, rightly un-_ 
 derstood, and the mind be not possessed with them, all endeavours 
 after higher attainments in light and knowledge, are preposterous, and 
 will prove fruitless. Yet some men neglect this previous instruction, 
 and sundry consequents, all of them dangerous, and some of them 
 pernicious, do ensue on this neglect. For, 1. Some are apt to be 
 reaching after speculations which are abstruse, both in themselves, and 
 in the manner of their revelation, before they have any acquaintance 
 with those first principles of the oracles of God. And constantly one 
 of these events doth ensue; for either they are always learning, and 
 never come to the knowledge of the truth, wearying themselves in the 
 search of such things as they cannot comprehend, nor be led into a 
 right understanding of; or else they are vainly puffed up in their fleshy 
 minds, upon a presumption that they know some marvellous thing be- 
 yond the common rate of other men, when they know nothing as they 
 ought, nothing with respect unto its proper principles. 2. This is the 
 cause whence so many persons, using industry and diligence in the 
 hearing of the word, do yet learn, thrive, and profit so little as they do. 
 All preaching, at least for the most part, supposeth a knowledge of these 
 first principles, without which, not one word that is spoken therein can 
 well be understood. Many therefore being unacquainted with them, 
 must of necessity lose that advantage by the preaching of the word, 
 which otherwise they might attain. And this was the very case in hand 
 between our apostle and the Hebrews, which put him to such a strait. 
 He knew that it was his duty to declare to the church the whole coun- 
 sel of God, and that in the deepest and most mysterious truths of the 
 gospel, so carrying them on to perfection. But he also found that these 
 things would prove unprofitable to many, because their minds were not 
 as yet well inlaid with the first principles of the oracles of God. This 
 put him to the strait he expresseth in the beginning of the sixth chapter. 
 And so it falls out among ourselves. It is ofttimes a grief unto us to 
 consider, how many of our hearers seem to have little advantage by the 
 best of our endeavours, because of their ignorance in the supposed 
 principles and foundations of what wedeliver. Hence they hear, and 
 go away altogether unconcerned in what they have heard ; and, it may 
 be, complain of the sermon or preacher, when the fault was solely 
 in their own understandings. But as we ought, for the sake of some 
 who are real beginners, to divert unto their instruction in those funda- 
 mental principles of religion ; so we ought not, in a compliance with 
 the sloth and negligence of them who have carelessly omitted the ac- 
 quainting of themselves with these, cease our endeavour to carry on 
 more diligent and thriving souls toward perfection, nor would Paul do 
 50 ἴῃ this place. Inthe meantime, parents, masters, ministers, al] in 
 their several stations and capacities, ought to consider of how great 
 importauce it is to have all those committed to their care, 
 or under €heir inspection, well instructed in those first principles 
 of the oracles of God. 3. Hence it is that multitudes are so easily 
 seduced into foolish and sottish errors, and such as_ overthrow the 
 foundation of truth and faith in them who do entertain them. ‘Things 
 are proposed unto them under specious pretences, which at first seem 
 
134. ΑΝ EXFOSITION OF THE cH, y. 
 to have somewhat excellent and peculiar in them, and as far as they can 
 discern, are of noevil tendency. But after they have embraced them, 
 and are brought under their power, it is found, when it is too late, that 
 they have virtually renounced the foundation of the gospel, but are now 
 taken in the snare that cannot be broken, for itis for their life. 4. 
 These principles are such, that if they alone are known, received, be- 
 lieved, obeyed, provided men’s progress in knowledge be not obstructed 
 by their own negligence, prejudices, or lusts, they may attain the end of 
 faith and obedience in the salvation of their souls. ‘They are such, as 
 without the express knowledge whereof in those that are adult, the 
 Scripture speaks nothing of any possibility of attaining unto life and 
 immortality. And, as was declared before, the knowledge of them where 
 they are not duly improved unto an increase in light, according to the 
 means we do enjoy, is no way available. But upon a supposition, that 
 aman is brought into an acquaintance with these principles of the 
 oracles of God, in the want of means and advantages to carry him on 
 towards perfection, in theknowledge of other principles of truth, useful 
 and necessary in their places and circumstances, though he should be 
 ignorant of them, or fall into errors about them, not inconsistent with, 
 or destructive of the principles he hath received ; they are sufficient in 
 their own kind, to lead and conduct him unto rest with God. And as 
 this consideration will not give the least countenance unto the sloth or 
 negligence of any, who do or may enjoy the advantage of growing in 
 the knowledge of God, and of our Lord and Saviour Jesus Christ ; so 
 it isa relief with respect unto their condition, who by reason of the 
 blindness of their pretended guides, or on any other occasion, are not 
 supplied with the means of a farther improvement. And from what 
 hath been discoursed it appears, both of what great importance it is 
 unto our faith and obedience, to be well instructed in the chief princi- 
 ples of religion, as also what an inexcusable fault it is in those who for 
 a season have enjoyed the means of instruction, to be found de- 
 fective herein. 
 
 Obs. VI. They who live under the preaching of the gospel, are ob- 
 noxious to great and provoking sins, if they diligently watch not against 
 them. Such was that of these Hebrews here mentioned, But hereof, 
 as also of the danger of such sins, we must treat more afterwards. 
 
 It follows, as an illustration of what was before charged on the He- 
 brews, and to the same purpose; ‘and are become such as have need 
 of milk, and not of strong meat.’ This allusion the apostle chose, to 
 represent unto them the state or condition whereinto they were brought 
 by their sinful negligence; as also, to give life and strength unto his. 
 reproof ; and therefore, pursues it to the end of the chapter. 
 
 Teyovare, ‘ ye are become,’ The word may be taken in a twofold sense. 
 
 For, 1. It may signify, it appears what you are, and what you stand 
 in need of. It may be, some have had other thoughts of you, by reason 
 of your profession, and the time of instruction you enjoyed. ἢ You have 
 had a name to live, and possibly to be in a very flourishing condition, as 
 being the first church in the world, the mother in some sort of all other 
 churches, and such as have had privileges which no other church ever 
 had, or ever shall enjoy. Butupon trial it is made manifest how dull and 
 
VER. 12—14,] EPISTLE TO THE HEBREWS, 125 
 
 slothful you have been, how ignorant you are, and how little you have 
 improved your season. And it will, in like manner, be one day evident 
 that many churches and persons who make a goodly appearance, on 
 the account of their outward privileges and enjoyments, will be found 
 when they are brought unto the balance of the sanctuary, to be light, 
 empty, dead, and every way insufficient. But things are changed in 
 the world. Churches are now esteemed of, or pretend unto an esteem, 
 by their pleas of antiquity, outward order, solemnity of forms and a 
 seemingly sacred grandeur, without the least respect unto the light, 
 knowledge, and holiness of their members. In the days of the apostle, 
 it was not so. Unless churches in their members did thrive in grace, 
 knowledge, and holiness, they had no respect unto outward things 
 though never so good in their place and order, but as _agegravations of 
 the sin and judgments of unprofitable professors, And this may be 
 the sense of that expression, yeyovare, ‘ ye are become.’ For so are 
 many things in the Scripture said then to be, when they are made 
 manifest, or appear so to be. 
 
 2. It may be, the apostle by this expression, denotes a decay and 
 declension in them. You are become; that is, now, what formerly 
 you were not. So Chrysostome on the place; οὐκ εἰπε χρείαν ἔχετε, 
 αλλα γέγονατε χρείαν EXOVTEC * TOUTEOTL UMELC ηϑελησατε, ὑμεις ἑαυτους 
 εἰς TOUTO κατεστησατε, ‘ this is that which you have now brought your- 
 selves unto. They had been taught, and they had learned the things 
 of the gospel. But now, through their carelessness, forgetfulness, and 
 want of industry to grow in grace and knowledge, they were decayed 
 into great darkness, ignorance, and confusion. And it is known, that 
 this is no unusual thing among professors. Through their inadver- 
 tency, sinful negligence, worldly mindedness, they lose the knowledge 
 which they had attained ; and on a perverse continuance in such an 
 evil course, through the righteous judgment of God, even all that they 
 seemed to have, is taken from them. Knowledge may be lost as weil 
 as holiness, at least, as unto the degrees of it. And itis most probable, 
 from the nature and tenor of his whole discourse, that this is the evil 
 which the apostle chargeth them withal; which sufficiently manifests 
 the greatness of their sin, and the danger of their condition. For it 
 is worse with them who have, through their own default, lost what 
 they attained in the ways of God, than with those who never attained 
 what they ought to have attained. For the loss of light and know- 
 ledge proceeds from causes of a more enormous guilt, than a mere ig- 
 norance of them ordinarily doth, or indeed can do. 
 
 What they were thus become, as to their state and condition, the 
 apostle in the same similitude expresses; 1. Positively they were 
 such has had need, γαλακτος, ‘of milk.’ 2. Negatively, καὶ ov orepeac 
 τροφης, ‘and not of strong meat.’ Χρειαν ἔχοντες; in the same sense 
 as χρείαν ἔχετε before, only as joined with yeyovare it may intend their 
 decay and declension into a worse estate than what they were in for- 
 merly ; you are come to stand in need. In the similitude proposed, 
 the word of God is compared to food, and the several sorts of it, both 
 as to their nature and use. For it is the food of our souls. And 
 natural food 15 distinguished by the apostle in this place into milk and 
 
126 | AN EXPOSITION OF THE fon. v 
 
 strong meat ; which gives us a distribution of the oracles of God, into 
 two general heads also, answering in respect of use, unto those two 
 sorts of food. . 
 
 1. You have need of milk. Vadaxroc. The whole word of God is, 
 it may be, sometimes compared absolutely unto milk, because of its 
 purity and freedom from corrupt mixtures, whence it is fit for nourish- 
 ment. 1 Pet. ii. 2, ‘As new born babes, desire the sincere milk of the 
 
 , word, that you may grow thereby.’ Nothing is of a more natural 
 
 nourishment than milk, and itis never hurtful, but where the body is 
 prepossessed with obstructions. These, in the mind, with respect to 
 
 the word, the apostle in that place warns us to cast out. Ver. ], 
 
 ‘ Wherefore, laying aside all malice, and all guile, and envies, and 
 
 evil speakings, as new born babes.’ So James doth in like manner, 
 
 ch. i. 21. In this place, I say, it is supposed that the whole gospel, 
 
 the whole word of God, which is the food of our souls, is compared 
 
 unto milk. But I rather judge, that even here, some especial part or 
 doctrines of the word, suited to the condition of them to whom the 
 apostle speaks, is intended. He calls them new born babes ; that is 
 persons newly converted to Christ, and it may be, but weak in the 
 faith. These, he adviseth to seek after suitable food in the word, for 
 the nourishment of their souls, or for the strengthening them in faith 
 and obedience. And that is those plain doctrines of truth, which were 
 meet for them, who, as yet, were not capable of higher mysteries. It 
 is, therefore, some parts of the word only, and some things taught 
 therein, which are compared to milk, both with respect unto the 
 nature and common use of it. It is a kind of food that is easy of 
 digestion, needs no great strength of nature to turn it into nutriment, 
 and is, therefore, the common nourishment of babes and children, and 
 sick persons, not sufficing to maintain the health and strength of per- 
 sons of full age and a healthy constitution. So our apostle useth the 
 same similitude, 1 Cor. 11. 1, 2, And I brethren, could not speak 
 
 unto you as unto spiritual, but as unto carnal, even as unto babes in 
 Christ. I have fed you with milk, and not with meat; for hitherto 
 ye were not able to bear it, neither yet now are you able.’ The same 
 similitude, the same distribution of the parts of it is used, as in this 
 place. The reason why babes are fed with milk, is, because they 
 want strength of nature to digest stronger meat; so he says, they were 
 able to bear milk, but not strong meat spiritually. It is evident, 
 
 therefore, what the apostle here understandeth by milk ; namely, such 
 
 doctrines of truth, as he calls the first principles of the oracles of 
 
 God. Plain and fundamental truths. Such, in some measure, they 
 
 might be capable of, but not of the great and deep mysteries of the 
 
 gospel. And he declares whom he intends by these babes; even such 
 
 as are carnal; that is, suchas by reason of their indulgence unto their 
 
 carnal affections, had kept their souls in a weak and distempered 
 
 condition, as unto spiritual things. 
 
 This condition of theirs, as it was a consequence of their own sin, 
 so it was a grief and discouragement to him, who designed and 
 earnestly desired to carry them unto perfection, unto a perfect man, 
 unto the measure of the stature of the fulness of Christ. And this 
 
 aa: 
 Ὧν. 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 127 
 
 being the great end of the ministry towards the church, Eph. iv. 12, 
 13, it is no small trouble unto all that are faithful in the discharge of 
 their office, when they find their hearers not so to thrive, as to be 
 capable of receiving the highest mysteries of truth. It is grievous 
 unto them, either always to dwell on the first rudiments of religion, or 
 to treat of things which they fear to be above the capacity of their 
 auditors. Their delight and satisfaction is, to be dispersing the 
 mysteries of the gospel, and of the kingdom of God. Hereof, we have 
 a most eminent instance in our apostle. His writing and his preach- 
 ing to the churches were of the same kind, as in sundry places he 
 doth declare.. And we see that the greatest part of his epistles, is 
 taken up with the declaration of the deepest mysteries of the will, 
 wisdom, and counsel of God. And for this cause, he is now, by 
 sone, reflected on, as a person whose writings are obscure, and hardly 
 to be understood. For men begin not to fear to cast the shame and 
 guilt of their own ignorance, on a pretended obscurity in his writings. 
 Thus these Hebrews had need of milk, and that not through the ten- 
 derness of their Constitution, but by having contracted an ill habit of 
 mind. 
 
 2. Negatively, he says, they had not need of ‘ strong meat.’ That 
 is, 10 was not expedient, in their present condition, to set it before 
 them, unless they were first sufficiently excited out of their stupid 
 negligence. Στερεὰ tpopn, is meat * yielding solid nourishment.’ 
 Now, as in general all the principal mysteries of the gospel, that whole 
 wisdom which he preached, ev rove τελείοις, 1 Cor. 11. 6, “ unto, or 
 among them that were perfect’ or adult, and grown up unto some 
 good measure in the stature of Christ, are intended hereby; so in 
 especial, he hath respect unto the things which belong unto the 
 priesthood and sacrifice of Christ. These are solid meat unto the 
 souls of sound believers. And hereby Christians may take a due 
 measure of their spiritual health, strength, and growth. If the solid 
 doctrines concerning the offices of Christ, especially his priesthood and 
 sacrifice, are suited to their minds and affections, if they find food and 
 spiritual nourishment in them, it is a good evidence of their progress 
 in the knowledge of Christ and the gospel. But if such things have 
 neither taste nor relish in them, unto their spiritual appetite ; if they 
 do not readily digest them, nor find benefit by them, it is manifest 
 they are but weak and feeble, as the apostle farther proves in the fol- 
 lowing verses. And we may observe, from the first sense of that ex- 
 pression, ‘ you are become.’ 
 
 Obs. VII. There will be a time, when false and unprofitable profes- 
 sors will be made manifest and discovered, either to their present con- 
 viction, or their eternal confusion. And from the second sense of it, 
 it may be observed, 
 
 Obs. VII]. That men do oftentimes secretly wax worse and worse, 
 under profession and means of grace. Of the causes and ways hereof, 
 see our Exposition on ch. iv. 15. | 
 
 Obs. IX. There are provisions of truth in the Scripture, suitable to 
 the spiritual instruction and edification of all sorts of persons that 
 belong to Jesus Christ. There is in it both milk and- strong meat. 
 
Ἀ 
 
 128 AN EXPOSITION OF THE [cH. Vs 
 
 The disciples of Christ ever were, and ever will be in this world, 
 of several sorts, sizes, and capacities. In the house of God, there are 
 all sorts of vessels, of ‘ lesser and greater quantity, cups and flagons,’ 
 Isa. xxii. 24. There are in the church, ‘ babes, young men, and 
 fathers,’ 1 John ii. There are among the hearers of the gospel, per- 
 sons sound, healthy, thriving, and those that are weak, sickly, and 
 feeble. Their different ages and capacities, with their distinct mea- 
 sures of opportunities and diligence, their temptations and occasions 
 
 of life, make this diversity necessary and unavoidable. As in the 
 _ same flock of sheep, there are lambs and strong sheep, and ewes great 
 with young. Now, in a house where there dwell together, old men 
 
 and strong men, and children or babes, those that are healthy and 
 those that are sick, if they should be all of them bound up unto the 
 same diet or food, some of them must necessarily perish. Buta wise 
 householder will provide for them differently, according to their several 
 states and capacities, that which shall be wholesome and convenient 
 for them all; and the principal wisdom of the steward of the house, is- 
 to give out to every one a portion proper for him. So is it in the 
 church of Christ, which is the family of God; and therefore, the great 
 householder hath prepared his heavenly manna, according to the 
 spiritual appetite and digestion of them all. As upon the receiving 
 of manna, every one gathered, soon “bd, Exod. xvi. 8, according to lis 
 
 / appetite and need; so is the heavenly manna of the word disposed, 
 _ that every one may have what suits him. ‘There are in the word, as 
 _ was said of old, fords where the lamb may wade, and depths where 
 the elephant may swim. There are in it, plain doctrines and first 
 
 principles, necessary unto all, and there are truths of a deeper search 
 that are profitable to some. And concerning these things, we may 
 observe, 1. That the Lord Christ hath an especial care of the weak, 
 the young, the sick, and the diseased of his flock. There is indeed a 
 difference to be put between those whoare so invincibly by their natu- 
 ral infirmities, temptations, and tenderness in the ways of religion, and 
 those who are so, through their own neglect and sloth, as it was with 
 these Hebrews. ‘The latter sort are severely to be admonished and 
 rebuked. But to the former, Christ showeth singular tenderness and 
 compassion. So in the first place, he committeth unto Peter, the 
 care and charge of his lambs, John xxi. 15. And the like affections 
 he declareth in his own person, as he is the ‘great shepherd of the 
 sheep,’ Isa. xl. 11. He will take care of the whole flock, according 
 to the office and duty of a shepherd; but his especial care is con- 
 cerning his lambs, and those that are with young. And in the 
 severity which he threateneth against false and idle shepherds, he re- 
 gards principally their neglect of the diseased, the sick, the broken, 
 and that ‘ which is driven away,’ Ezek. xxxiv. 4. These, therefore, in 
 the dispensation of the gospel, must be carefully attended unto, and 
 food convenient, or nourishment suitable to their state and condition, 
 is carefully to be provided for them. And not only so, but they are 
 in all things to be dealt withal, with the same gentleness, tenderness, 
 and meekness, that Christ exerciseth towards them. He will one 
 day call some to an account fur rough and brutish usage of his lambs. 
 
ver. 12---Ἰ4.]} EPISTLE TO THE HEBREWS. 129 
 
 Whether they have hindered them from being fed, according to their 
 necessity, or have driven them from their pasture, or have farther ex- 
 ercised severity against them, it must be all accounted for, unto the 
 love and care of Christ. But, 2dly. The delight of Christ is in them 
 that thrive and are strong in the faith, as those from whom he 
 receives most of honour and glory. We, therefore, ought to aim that 
 they may all be such, such as may take in and thrive upon solid food, 
 the deeper mysteries of the gospel. To pretend, from Christ’s care of 
 the weak, that those other, more deep and mysterious truths, which 
 the apostle compareth unto strong meat, are needless to be inquired 
 into, is highly blasphemous. This some are come unto; they think 
 we have no need to search into the principal mysteries of the gospel, 
 but to take up with the plain lessons of morality, which are given us 
 therein, and in other good books besides. But a higher reflection on 
 the wisdom of God, men can scarcely contract the guilt of. To what 
 end hath he revealed these things untous? Why hath he recorded 
 that revelation in his word? Why doth he appoint his whole counsel 
 so revealed, to be declared and preached? Certainly never was any 
 thing more unwisely contrived, than the giving the Scripture to the 
 church, if it be not our duty to endeavour an acquaintance with the 
 principal things contained in it. But these men seem not to know 
 the design of God towards his church. They may learn it if they 
 please from our apostle, Eph. iv. 7—14. It is not merely that men 
 may have so much light and knowledge, faith and obedience, as will, 
 as it were, serve their turn to bring them at last to heaven, though no 
 pretended measures of these things, are sufficient for that end, where 
 men rest in them to the neglect of farther attainments; but God 
 aimeth to bring men unto clearer discoveries of his wisdom, grace, and 
 love, than they have yet attained; into nearer communion with him- 
 self; to a fuller growth in light, knowledge, faith, and experience ; 
 that even in this world, he may more eminently communicate of him- 
 self unto them, which he doth, in and by the truths which they despise. 
 These truths and doctrines, therefore, also, which the apostle calls 
 strong meat for them that are of full age, are to be searched, inquired 
 into, and preached. Wherefore, hence it will follow in general; 1. 
 That it is the wisdom of the dispensers of the gospel, to consider 
 what doctrines are most suitable unto the capacity and condition of 
 their hearers. And in particular, 2. That it is a preposterous and un- 
 profitable course, to instruct them in the greater mysteries of the gos- 
 pel, who have not, as yet, well laid the foundation in understanding 
 the more common and obvious principles of it, which the apostle con- 
 firms and illustrates, 
 
 Ver. 13, 14.—For every one that useth milk, is unskilful in the word 
 of righteousness; for he is a babe. But strong meat belongeth 
 unto them that are of full age, even those who, by reason of use, 
 have their senses exercised to discern both good and evil. 
 
 These verses contain a further illustration and confirmation of what 
 was before asserted ; and a reason is added with respect unto the He- 
 VOL. III. K 
 
130 AN EXPOSITION OF THE ve agee as 
 
 brews, why they stood in need of milk, and not of strong meat. To 
 this end the apostle gives a description of the two sorts of hearers 
 before mentioned. First. Of those that use milk, ver. 13, that is, who 
 ought so to do. Secondly. Of those unto whom strong meat doth 
 more properly appertain, ver. 14. Of the first he says, ‘Every one 
 that useth milk, is unskilful in the word of righteousness.’ It may be 
 the reasoning of the apostle would have seemed more perspicuous, if 
 the subject and predicate of this proposition had been changed. As 
 if he had said, Those who are unskilful in the word of righteousness, 
 had need of milk. And so he speaks in the next verse; where those 
 who are of full age, and have their senses exercised to discern good 
 -and evil, are said to have need, or use of strong meat. But all comes 
 to the same purpose. Having told them in the verse foregoing that 
 they were such as had need of milk, he describes in this what sort of 
 persons they are, who are in that condition, even such as are unskilful 
 in the word of righteousness ; such are babes. 
 
 Πας ὃ perexwv γαλακτος; quisquis lacte participatur. ‘This is the 
 subject spoken of. Every one who is of the number of them, who by 
 reason of their infirm, weak state and condition ought to be fed and 
 nourished with milk. What is this milk, what is intended by it, and 
 what it is to be fed with it, hath been already declared. It is men- 
 tioned here only to repeat the subject spoken of, and which is farther 
 to be described. For he is, 
 
 Απειρος λογου δικαιοσυνης. “ Unskilful,’ say we. Rudis, inexper- 
 
 tus. Properly one that hath no experience, as in the margin of our 
 translation. So any one is said to be inexpertus armorum, ‘ unexpert 
 in arms.’ So David put off Saul’s armour, no doubt excellent in 
 itself, because he had not been so exercised in such arms, as to be 
 ready and expert in them. Απειρος is, he who is unacquainted with 
 any thing, either as to its nature, or its use. And when this 15 re- 
 ferred unto the understanding, it is not amiss rendered, by want of 
 skill, unskilful, And this is spoken of him, not who is utterly igno- 
 rant of any matter, but who having some general knowledge of it, is 
 not able wisely to manage and improve it unto its proper end. And 
 it is spoken with respect unto the word of righteousness. 
 _ Aoyov δικαιοσυνης. One thinks that by δικαιοσυνη here, τελειότης is 
 intended. Aoyog τελειοτητος ; and this is put for τέλειος ; and Aoyoe 
 τελειος, is the same with that σοφια, 1 Cor. 1. 6, and γνωσις, Eph. iii. 
 10. But whatever we please of fancy, may be thus collected out of 
 any word or text, by hopping from one thing to another, without any 
 reason or consequence ; this word of righteousness, is no other but the 
 word or doctrine of the gospel. It is Aoyoe σταυρου, the word of the 
 cross from its principal subject, 1 Cor. i. And it is λογος δικαιοσυνης, 
 from its nature, use, and end. Therein is the righteousness of God re- 
 vealed unto us, Rom. i. 17, and the righteousness of Christ, or Christ, 
 as he is the end of the law for righteousness to them that do believe, 
 Rom. x. 4, and so alone declares the way of righteousness; what that 
 is which God approves and accepts, and how we come to be interested 
 therein, as we shall see afterwards more at large. 
 
 Now the Hebrews are not said to be ignorant, that is utterly of this 
 
 w 
 
veR. 12—14.] EPISTLE TO THE HEBREWS. 131 
 
 word of righteousness, for they owned and made profession of the 
 gospel ; but only to be unskilful in it, especially in the great mysteries 
 of it, such as he was now communicating unto them. They had not 
 attained unto a distinct and clear understanding of the truths of the 
 gospel, so as to be able to improve them to their proper ends; or they 
 had not experience in themselves of their power, efficacy, and reality. 
 
 Lastly. The apostle gives the general reason of this whole state and 
 condition, whence it is thus with any one; νηπίος yap ἐστι“ it can be 
 no otherwise with such a one, seeing he is but a babe.’ He intends, 
 therefore, in the former words, not such as use milk occasionally, but 
 such as feed on milk only. Such are νηπιοι. The word is used to 
 signify either the least sort of children, such as we call babes; or, 
 such as are weak and foolish like them. The allusion is unto the first 
 sort ; such as live on milk alone. There are sundry qualities that are 
 proper unto children; as, simplicity, innocency, submission, weakness, 
 and ignorance. And because these are different, believers are some- 
 times, with respect unto some of those qualities, compared unto them, 
 and sometimes are forbidden to be like them, with respect unto others 
 of them. David says himself, that he was as a weaned child, because of 
 his submission, and the resignation of his will unto the will of God, 
 Ps. cxxxi. 2. And our Saviour requires us to receive the kingdom of 
 God as little children, casting out those perverse and distempered af- 
 fections and passions, which are apt to retard us in our duty, Matt. 
 xvill. 3; Luke xvii. 17. And on the other side, with respect unto 
 that weakness, ignorance, and inconstancy which they are under the 
 power of, we are forbidden to be lke them, 1 Cor. xiv. 20; Eph. iv. 
 14. Here the respect unto a babe is upon the account of these latter 
 qualities. ‘ Such,’ saith Chrysostome, ‘as must be fed with milk ; for, 
 being left unto themselves, they will put dirt and straw into their 
 mouths.’ And it is plain what sort of persons the apostle intendeth in 
 this description. They are such, as enjoying the dispensation of the 
 word, or who have done so for some season, yet through their own 
 sloth and negligence, have made little or no proficiency in spiritual 
 knowledge. Such persons are babes, and have need of milk, and are 
 not capable of instruction in the more heavenly mysteries of the gos- 
 pel. And we may observe, that, 
 
 Obs. I. The gospel is the only word of righteousness in itself and 
 unto us.—Utterly in vain will it be to seek for any materiai concern- 
 ment of righteousness elsewhere. The law was originally a word of 
 righteousness, both in itself, and unto us. As it was in‘our hearts, it 
 was that effect of the righteousness of God in us, whereby we were 
 made conformable, and like unto him, which was our righteousness, 
 Eph. iv. 24; Col. iil. 10; Eccles. vii. 29. As written in tables of 
 stone, it was a transcript of what was created in our hearts, represent- 
 ing the righteousness of God objectively, in the way of doctrine, as the 
 other did subjectively, by the way of principle. The sum of its pre- 
 cepts and promises was, ‘Do this and live;’ or, ‘the man that doth 
 these things shall live by them, Rom. x. 5, from Levit. xvi. 5; Ezek. 
 xx. 11; Deut. xxx. 12. Hence it was every way a complete word of 
 righteousness, And on all occasions it is in the Scripture plascs as 
 
 K 
 
132 AN EXPOSITION OF THE FCH: τ. 
 
 just or righteous, holy, equal, good, such as God was glorified in, and 
 man had no reason to complain of. But now, upon the entrance of 
 sin, this law, although it continue eternally righteous in itself, yet it is 
 no longer a word of righteousness unto us. Nay, it is become an oc- 
 casion of more sin and more wrath, and on both accounts, of a greater 
 distance between God and us, which are contrary to that righteous- 
 ness which it was originally the word of, Rom. iv. 15; vu. 10—13. 
 We were dead, and it could not give life, and after we were once sin- 
 ners, it could do nothing at all towards the making of us righteous, 
 Rom. viii. 3,4. Wherefore, the gospel is now the only word of righ- 
 teousness, both in itself and unto us. It is so declaratively, as the 
 only means of its revelation; and it is so efficiently, as the only means 
 of its communication unto us. 
 
 First. It is so declaratively, 
 
 First. Because therein is revealed the righteousness of God, Rom. 1. 
 17. This at first was revealed by the law ; but now as to our interest 
 in it, and benefit by it, it is revealed only by the gospel. Tor that de- 
 claration of the righteousness of God, which remains in the law, 
 although it is pure and holy in itself, tends not to beget righteousness. 
 in us, nor to give us peace with God. This therefore is done only by 
 the gospel, and that on several accounts. 
 
 For, 1. Therein the righteousness and severity of God against sin is 
 more fully revealed, than ever it was or could be by the law, in its 
 sanction, or most severe execution. [{ is true our apostle tells us, that 
 the knowledge of sin is by the law, that is, of what sin is, or what is 
 sin; but the knowledge of what it deserves in the righteousness of 
 God, is made more openly manifest by the gospel. Had God executed 
 the sentence of the law on all offenders, he had thereby declared that 
 he would not pardon sin; but in the gospel he declares that he could 
 not do so, with the honour of his holiness, without an equivalent 
 price and satisfaction. His righteousness and severity against sin, are 
 more fully manifested in the suffering and sacrifice of Christ to make 
 atonement for sin, which are the foundations of the gospel, than 
 ever they could have been in or by the law, Rom. iii, 25, vil. 2, 3. 
 
 2. The faithfulness of God in the accomplishment of his promises, 
 is frequently in the Scripture called his righteousness, and it is so. 
 And the first express promise that God ever gave unto his creatures, 
 was concerning Christ and his coming in the flesh, Gen. i. 15. From 
 this did all other promises of God arise, as from their spring and foun- 
 tain, and upon the accomplishment thereof, doth all their accomplish- 
 ments depend. For if this be not fulfilled, whatever appearance there 
 may be of any such thing, yet indeed no one promise of God was yet 
 ever fulfilled from the foundation of the world. Hereon then alone 
 depended the declaration of the righteousness of God, as it consists 
 in his faithfulness. And this is done in and by the gospel, which isa _ 
 declaration of God’s fidelity in the accomplishment of that ancient, — 
 that original promise, Rom. xv. 8; Luke i. 70; Acts iii. 18, 24—26. — 
 
 3. The righteousness which God requireth, approveth, accepteth, is 
 therein alone declared and revealed. And this is frequently also called 
 the ‘righteousness of God,’ 2 Cor. ν. 21; Rom. x. 3, or the ‘righ- 
 
veR. 12---Ἰ4.} EPISTLE TO THE HEBREWS. 133 
 
 teousness which is of God by faith,’ Phil. iii. 9. It is not now the 
 righteousness revealed in the law that God doth require of us, as know ' 
 ing it impossible unto us. But it is that righteousness only, wherein 
 ‘Christ is the end of the law for righteousness unto them that do be- 
 heve,’ Rom. vin. 3, 4; x.3, 4. Hence, 
 
 Secondly. The gospel is the word of righteousness dec'aratively, be- 
 cause it alone reveals unto us, our own righteousness; that is, what 
 God requireth in us, and will accept from us. This is the great in- 
 quiry of mankind not utterly hardened in sin; that is, who are not 
 one half in hel] already ; namely, what they shall do for a righteous- 
 ness wherewith to appear before God, to answer his justice and to be 
 accepted with him; for these are the ends of our righteousness, that it 
 must do, or it will not avail us. Here, mankind left unto themselves 
 and unto the law, would wander everlastingly, until they were 
 swallowed up in eternal ruin. And a thousand paths have they been 
 tracing to this purpose. And after every thing within them, without 
 them, about them, above them, hath said unto them, this is not the 
 way, they must all, after they have walked a little while in the light of 
 the fire, and the sparks they have kindled, receive this from the hand 
 of God, that they shall lie down in sorrow, Isa. 1. 11. See the loss 
 they are brought unto, expressed, Micah vi. 6, 7. But here the gospel 
 ariseth like the sun in its brightness, dispelling all darkness and mists, 
 and evidently declares a righteousness satisfactory unto all the wants 
 and whole design of the soul. A righteousness suited to the holiness 
 of God, answering his justice, becoming ours in a way expressing the 
 goodness, grace, and love of God, whereby all the holy properties of 
 his nature are glorified, and our souls secured. And this is the righ- 
 teousness of Christ, both in what he did and suffered for us, or in our 
 stead, imputed unto us, or reckoned unto us for our righteousness, 
 through faith in him. This is declared in the gospel alone, andindeed, 
 _ the whole gospel is nothing but the declaration of it in its nature, 
 causes, effects, and consequents. Hence, principally is the gospel 
 called a word of righteousness, as being that blessed mystery and 
 truth, wherein the righteousness of God, of Christ and man, do meet 
 and centre to the eternal glory of God, the honour of Christ, and to 
 our salvation. 
 
 Thirdly. It isa word of righteousness declaratively, because the 
 doctrine thereof doth clearly and eminently teach and instruct us to 
 be righteous, with that righteousness which consisteth in universal 
 holiness, and fruitfulness in good works; that is, in the discharge of 
 all duties towards God and man. This also, is called our righteous- 
 ness, and therein are we commanded to be righteous, 1 John i. 7. 
 And although all duties of righteousness and holiness are taught and 
 enjoined by the law, yet this is done more perfectly, fully, and clearly 
 by the gospel. For there, the nature of them is more explained, 
 directions instructive for their due performance, are more full of light, 
 plain and evident, and enforcements of them are administered, far 
 more effectual than under the law. The doctrine of the gospel is uni- 
 versally a doctrine of holiness and righteousness, allowing not the least 
 countenance, indulgence, or dispensation on any pretence, to the least 
 
184 AN EXPOSITION OF THE . POR. VE 
 
 sin ; but condemning the inmost disorders of the heart, with the same 
 severity that it doth, the outward perpetration of actual sin, nor allow- 
 ing adischarge from any duty whatever. See Tit. ii, 11, 12. And 
 there is no more required of us in this world, but that our conversa- 
 tion be such as becometh the gospel. And those who, upon any pre- 
 tence do make it the ministry of sin and unrighteousness, shall bear 
 their own judgment. bey 
 
 Secondly. It is the word of righteousness efficiently ; as it 15 the in- 
 strument of communicating righteousness unto us, or of making us 
 righteous. For, 1. Take our righteousness for that wherewith we are 
 righteous before God, the righteousness of God in Christ, and it is 
 tendered unto, or communicated unto us, by the promises of the gospel 
 alone, Acts ii. 88, 39. 2. Faith, whereby we receive those promises, 
 and Christ in them, with righteousness unto life, is wrought i us by 
 the preaching of the gospel, Rom. x. 17. And 3. Our sanctification” 
 and holiness is wrought in us thereby, John xvii. 17. Which things 
 ought to be more largely explained, but that I must now contract my 
 discourse. Wherefore, on all these accounts, and with respect unto all 
 other real concernments of it, the gospel is in itself and unto us the 
 word of righteousness. Therefore, ᾿ 
 
 Obs. II. It is a great aggravation of the negligence of persons 
 under the dispensation of the gospel, that it is a word of righteousness. 
 To evince this, it is here so called by the apostle, that such persons 
 may know what it is that they neglect and despise. To be regardless 
 of any message from God, not to attend unto it diligently, not to use 
 and pursue it unto its proper end, isa high affront to the divine 
 Majesty. But, whereas this message from God is such a word of 
 righteousness, wherein all the concerns of God’s righteousness and our 
 own are enwrapt, this is the highest aggravation that our disobedience 
 is capable of. Consider also, 
 
 Obs. ΠῚ. That God requires of all those who live under the dispen- 
 sation of the gospel, that they should be skilful in the word of righ- 
 teousness. ‘These are blamed here, who, after the time they had en- 
 joyed in hearing, were yet unskilful in it; and this is part of that 
 great and severe charge which the apostle, in this place, manageth 
 against some of the Hebrews. Now, this skill in the gospel which is 
 required of us, respecteth either doctrines or things. As the doctrine. 
 of the gospel is respected, so it is practical knowledge that is intended. 
 As it respects things, so it is experience. And this, the word in the | 
 original casts a regard upon ; whence we place in the margin, as the 
 true signification of it, ‘hath no experience.’ I shall not absolutely 
 exclude either sense. And as to the first, or skill, as it is a practical 
 knowledge, it is an ability, readiness, or dexterity, to use things unto 
 their proper ends. It supposeth a notional knowledge of their nature, 
 use, and end ; and asserteth an ability and dexterity to employ them 
 accordingly. As he who was skilful in a trade or mystery, is able to 
 manage the rules, tools, and instruments of it, unto their proper end. 
 Wherefore in the duty proposed, it is supposed that a man have the 
 knowledge of the doctrines of the gospel, and it is required that he 
 be able readily to manage them to their proper ends. To know the 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 135 
 
 nature of this duty, we must consider what are these ends of the gos- 
 pel, with respect whereunto, it is required of us, that we be able skil- 
 ae to use and improve the truths of it. I shall name only three of 
 them. 
 
 ᾿ First. The increase and establishment of our faith. There is nothing 
 to us of greater concern, nor is it otherwise to be done, but by the 
 word of the gospel. Thereby is faith first ingenerated, and thereby 
 alone is it nourished, strengthened, and increased. It is the seed, it is 
 the food, it is the life of faith. Wherein, then, consists the dexterity 
 and ability of using the doctrine of the gospel, unto the strengthening 
 and preserving of our faith, which is required of us? It may be re- 
 duced unto these three heads. 
 
 1. The clearing and due application of its proper object unto it. 
 Christ is the peculiar, immediate, and proper object of faith, and 
 through him do we believe in God, 1 Pet. 1. 21. Now he is every 
 way the proper object of faith, in his person, offices, work, righteous- 
 ness, revealed, declared, and proposed unto us, in the doctrine and pro- 
 mises of the gospel. Herein, therefore, consists our skill in the word of 
 righteousness, in having in a readiness and duly applying, by faith, the 
 doctrine and promises concerning Christ and his mediation. These are 
 the nourishment of faith, whereby it grows and gets strength, by the 
 genuine and proper exercise of it, 2 Cor. i. 18. And where this skill 
 is wanting, where persons are not able, out of their own stores, to pre- 
 sent their faith daily with suitable objects, as tendered in the doctrine 
 and promises of the gospel, it will decay, and all the fruits of it will 
 wither. 
 
 2. This skill in the word of righteousness, is exercised in the pre- 
 servation of faith, by a resistance unto the temptations that rise up 
 againstit. The great way of preserving faith in the assaults of Satan, 
 is to have in a readiness, some suitable and seasonable word out of 
 the gospel whereby it may be assisted and excited. Then will faith 
 be able to hold up its shield, whereby the fiery darts of Satan will be 
 quenched. So dealt our Lord Jesus Christ himself in his temptation. 
 No sooner did Satan make any assault upon him, but immediately he 
 repelled his weapons, and secured his faith, by a suitable word out of 
 the Scripture, all whose stores lay open to him, who was of quick un- 
 derstanding in the fear of the Lord. He, therefore, who is skilful in 
 the gospel, will have in a readiness and be able dexterously to manage 
 seasonable precepts, promises, warnings, instructions, and to oppose 
 them unto al] the suggestions of Satan, unto the preservation and se- 
 curity of his faith. Others will be at a loss, and not know what to do 
 when temptations do befal them ; yea, commonly they are bewildered 
 in their own darkness, and by their own reasonings, until they are 
 taken in the snares of the evil one. There is a peculiar antidote in the 
 Scripture against the poison of every temptation, or suggestion of 
 Satan. If we have them in a readiness, and are skilful in the applica- 
 tion of them, it will be our safety, or our healing. 
 
 3. Hereby alone is faith secured against the cunning crafts of men 
 that lie in wait to deceive. It is known, how variously and continu- 
 
186 AN EXPOSITION OF THE Ξ [cH. Vv. 
 
 ally faith is assaulted by the crafts, violences, and sophisms of se- 
 ducers; as, for instance, those who have ‘erred concerning the truth, 
 saying that the resurrection is past already.’ And what is the issue 
 of it? They overthrow the faith of some; as 2 Tim. 1.18. The 
 like may be said of all other important doctrines of evangelical truth. 
 And we see what havoc hath been made among professors by this 
 means ; how not only the faith of some, but of multitudes in our days, 
 hath been overthrown hereby. And the reason is, because they have 
 not been skilful in the word of righteousness, nor have known how to 
 draw out from that magazine of ‘sacred truths, that which was neces- 
 sary for the defence of their faith. The Scripture was the tower of 
 David, built for an armoury, wherein there hang a thousand bucklers, 
 all shields of mighty men. There are weapons prepared in abun- 
 dance for the defence of faith, if we are but ready and dexterous in 
 their management. It may be spoken with a confidence, which the 
 truth will warrant, that the reasons why so many do fall from the 
 faith of the gospel, unto Popery, Quakerism, or the like, may be re- 
 duced unto these two heads: 1. The satisfaction of some special lust, 
 perverse humour, or inclination. And, 2. Want of skill in the word 
 of righteousness, as it is such ; all other pretences are but shades and - 
 _coverings of these true reasons of apostasy. And so there are two sorts 
 of persons that fall from the faith. 
 
 _ First. Such as principally seduce themselves by their own lusts and 
 several interests. Ανθρωποι katepSagpevor Tov νουν, αδοκιμοι πέρι THY 
 πιστιν, 2 Tim. 11. ὃ: 1 Tim. vi. 5. Men of corrupt minds, that re- 
 fuse and reject the truth for the love of their lusts and sins. And, 
 
 Secondly. Such as are deceived and seduced ; and they are axaxor, 
 ‘not perversely evil,’ Rom. xvi. 18, but unstable, because unskilful in 
 the word, 
 
 There are two ways whereby, or two cases wherein, we have need 
 to secure our faith against the oppositions of men, and both of them 
 depend on our skilfulness in the word. 
 
 1. When we are to prove and concern the truth against them. So 
 it is said of Apollos, that ‘he mightily convinced the Jews, showing 
 by the Scriptures that Jesus was Christ, Acts xvii. 28. But how 
 was he able so todo? Because he himself was mighty in the Scrip- 
 tures, ver. 24, that is, he was ready and skilful in the word of righ- 
 teousness, and this whilst he was only a private disciple. 
 
 2. When we are to defend it against the opposition of gainsayers. 
 And their mouths can no otherwise be stopped. If men be but skil- 
 ful and ready in the Scriptures, though destitute of all advantages of 
 learning, it is inexpressible how able they will be, and such persons 
 have been, in confounding all the sophistry of the most subtle adver- 
 saries of the truth; when, without this ability, men lie to be seized 
 on as a prey by the next seducer. Wherefore, without the duty here 
 enjoined, we may easily see what on all accounts our condition is, 
 with respect unto our faith. 
 
 Secondly. The next end of the doctrines of the gospel, which we 
 need this skill to manage them unto, is the guidance of us in the 
 whole course of our duty, that we be not out of our way, nor at a loss 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 137 
 
 about it. The word is our rule, our guide, our light, in all our walk- 
 ing before God. Butif we have not an acquaintance with it, if we 
 are not ready to use and apply it, we shall never walk steadily nor 
 uprightly. 
 
 1. This is our guide in the whole course of our lives. ‘Thy sta- 
 tutes,’ saith David, ‘are the men of my counsel,’ those with whom he 
 advised on all occasions. They who are skilful in the word, in the 
 precepts, directions, and instructions of it, have their rule in ἃ readi-~ 
 ness for all occasions of duty, and in the whole course of their affairs. 
 The way wherein they should walk, will still be represented unto 
 them, whilst others wander in the dark, and at best watk at peradven- 
 ture or hazard with God; which we render, ‘walking contrary unto 
 him,’ Lev. xxvi. 2]. ; 
 
 2. In particular difficult cases, which often befal us in the course of 
 our conversation in this world. Such as these, where men are unskilful 
 in the word, do either entangle them, and fill them with perplexities, 
 so as that they are at their wit’s end, and know not what to do; or 
 else they violently and presumptuously break through them, to the 
 wounding of their consciences, and the hardening of their spirits 
 against a sense of sin. But he who is thoroughly acquainted with 
 the word, and is able dexterously to apply it to all occasions of duty, 
 will extricate himself from these straits in a due manner. For there 
 is no case of this nature can befal us, but there are rules and direc- 
 tions in the Scripture that will guide us safely through it, if we are 
 skilful in their application. ᾿ 
 
 3. The right discharge of all duties towards others depends hereon, 
 and without it we fail more or less in them all. Hence are we enabled 
 to admonish, exhort, instruct, comfort, and reprove, those in whom 
 we are concerned ; and that with such authority, as may have an ins 
 fluence on their minds and consciences. Without this, we know nei- 
 ther the true nature, grounds, nor reasons of any one duty which we 
 perform towards others, nor can make use of those things which only 
 will make what we say or do effectual. As therefore it is so, with re- 
 spect to the increase and preservation of our faith, so also with regard 
 to all our duties, during the whole course of our obedience, it is ne- 
 cessary that we should be skilful in the word of righteousness. 
 
 Thirdly. Consolation in distress depends hereon. Of this the 
 Scripture is the only storehouse. Whatever is taken from any other 
 stores and applied to that purpose, is but vanity and froth. Here all 
 the springs, principles, causes, reasons, arguments for true consola- 
 tion of mind in distresses, are treasured up. And on what various 
 occasions, and how frequently these cases occur wherein we stand in 
 need of especial consolation, we all know by experience. And in 
 them all, it is unavoidable that we must either be left to darkness and 
 sorrow, or betake ourselves to reliefs that are worse than our troubles, 
 if we have not in a readiness those grounds of solid consolation with 
 which the Scripture is stored. But whatever are our sorrows or trou- 
 bles, however aggravated or heightened, whatever be their circum- 
 stances, from what cause soever they arise, of sins or suffering, our 
 own, or others, in whom we are concerned, if we are skilful in the 
 
198 AN EXPOSITION OF THE [cH. v. 
 
 word of righteousness, we may at all times and places, in prisons, 
 dungeons, exiles, have in readiness wherewith to support and refresh 
 our souls. And this I thought meet to add for the discovery of the 
 importance of that duty, a defect whereof is here blamed in the He- 
 brews by our apostle. 
 
 Again, The word azeipoc, signifies ‘ want of experience,’ and so it 
 respects the things of the gospel. With respect to them it is said, 
 ‘they have not experience of the word of righteousness,’ that is, of the 
 things contained in it, and of their power. And in this sense also it 
 deserves our consideration. For the want of this experience, where 
 we have had time and means for it, is both our great fault, and our 
 great disadvantage. Now by this experience, I intend, a spiritual 
 sense, taste or relish of the goodness, sweetness, useful excellency of 
 the truths of the gospel, endearing our hearts to God, and causing 
 us to adhere to him with delight and constancy. And this experience, 
 which is of so great use and advantage, consists in three things. 
 
 1. A thorough mixture of the promises with faith. This I shall not 
 enlarge on, because [ have spoken to it expressly in the first verse of 
 the fourth chapter. In brief, it is that lively acting of faith which the 
 Scripture expresseth by tasting, eating, drinking, which gives a real 
 incorporation of the things we are made partakers of. When faith is 
 assiduously acted on the promises of God, so as that the mind or soul 
 is filled with the matters of them, and virtue goes forth from them in 
 all its actings, as they will be influenced by every object that it is 
 filled withal, then the foundation is laid of their experience. This 
 the apostle intends, Eph. iii. 17, ‘That Christ may dwell in your 
 hearts by faith.’ Faith, by its frequent lively actings on Christ, 
 brings him, as it were, to make a constant residence in the heart, 
 where he always puts forth his power, and the efficacy of his grace. 
 
 2. In a spiritual sense of the excellency of the things believed, 
 wherewith the affections are touched and filled. This is our taste, 
 how that the Lord is gracious. And hence are we said to be filled 
 with joy in believing, as also to have the love of God shed abroad in 
 our hearts, which with sundry things of the same nature, belong to 
 ‘this experience. And no tongue can express that satisfaction which 
 the soul receives in the gracious communication of a sense of divine 
 goodness, grace, and love to it in Christ, whence it rejoiceth with joy 
 unspeakable and full of glory. And this is different from the evanid 
 joys of hypocrites. ‘They are all from without, occasional, depending 
 merely on something peculiar in the dispensation of the word, and on 
 some circumstances of their own condition, which they are commen- 
 surate to, not engaging the heart to greater love, and more firm ad- 
 herence to God, but issue absolutely in the ‘present satisfaction of the 
 affections. But that love, delight, and joy, which are a part or effect 
 of spiritual experience, have their root within, namely, in those act- 
 ings of faith we before described. They are the fruits and flowers of 
 it, which may be excited by external occasions, but proceed not from 
 them. And therefore are they abiding, though liable to depressions 
 and interruptions. But to be sure they always increase our love of, 
 and strengthen our adherence to God. 
 
ver. 12—14.] EPISTLE TO THE HEBREWS. 139 
 
 3. In experiments of the power of the word, on all occasions, espe- 
 cially as it is a word of righteousness. Sundry useful instances micht 
 here be insisted on, I shall mention two only. iy 
 
 1. There is in it a sense of the power of the word in giving peace 
 with God. This is the difficultest thing in the world to be impressed 
 on the mind of a man, really and seriously convinced of the guilt of 
 sin. Many ways such a one cannot but try to find some rest and 
 satisfaction, but all after some vain promises, do issue in disappoint- 
 ments. But when the sou] doth really close with that way which it 
 is directed to by the gospel; that is, when it mixeth it with faith as 
 a word of righteousness, the authority of the word in the conscience 
 doth secure it, that its peace is firm and stable. This is to have an 
 experiment of the word, when we find our souls satisfied and fortified 
 by the authority of it, against all oppositions, that through Christ we 
 are accepted of God, and are at peace with him. 
 
 2. In satisfying the heart to choose and prefer spiritual, invisible, 
 and eternal things, before those that are present, and offer us the se- 
 curity of their immediate enjoyment. When we are satisfied that it 
 is good for us, that it is best for us to forego present earthly things, 
 which we see and handle, and know full well the comfort, benefit, and 
 advantage of, for those things which eye hath not seen, nor ear heard, 
 nor can they by any reasonings of our own take place in the conceptions 
 of our hearts, merely on the authority of the word, testifying to the 
 excellency and certainty of these invisible things; then have we an 
 experiment of the power of the word. Now as the experience intended 
 consists in these things, so it is easy to discern of how great im- 
 portance it is, and how much it is our duty to endeavour it. 
 
 In the fourteenth verse, which completes the antithesis proposed, 
 and wherein the apostle issues his discourse on this matter, four things 
 are expressed. 1. The persons concerning whom he speaks, in oppo- 
 sition to them whom he called wy, or * babes,’ and these are οἱ 
 τελειοι, ‘those that are full of age.’ 2. The food that is proper for 
 them, in opposition to the milk of babes, and that is orepea toon, 
 ‘strong meat,’ or sound solid nourishment. 3. A description of them, 
 giving an account of what is said concerning the meetness of strong 
 
 meat to them, and that is, because they are such as have areSnrnoia 
 _-yeyupvacpeva, ‘their senses exercised to discern good and evil,’ which 
 belongs to the description of the subject of the proposition, ‘ those of 
 full age.’ 4. The means whereby they came into this condition: it 
 was δια την ἕξιν, ‘ by reason of a habit,’ use, or practice they had got. 
 And these things must be explained. 
 
 1, TeAecor, aS Opposed to νηπίοι, naturally are persons adult, grown 
 up, come to full age. So our apostle makes the opposition, Eph. iv. 
 13, 14. He would have us come by the knowledge of God, εἰς ανδρα 
 τελειον, ‘ to a perfect man,’ that we should be no more νηπίοι, “ chil- 
 dren,’ tossed up and down, which things in both places are morally 
 to be understood. As νηπίοι, therefore are persons weak, ignorant, 
 and unstable in spiritual things, so τέλειοι are those who have their 
 understandings enlarged, and their minds settled in the knowledge of 
 Christ, or the mysteries of the gospel. 
 
140 AN EXPOSITION OF THE fou. v. 
 
 Τελειος, also without respect to vnmioc, taken absolutely, is _per- 
 
 fect and complete, one as to whom nothing 15 wanting. Dn, integer, 
 rectus, ‘ upright, sincere, perfect.’ In that sense were they said to be 
 perfect under the Old Testament, who were upright and sincere in 
 ‘their obedience. But this, in general, is not the perfection here in- 
 tended, for it only respects an especial qualification of the mind, with 
 regard to the truths of the gospel. This our apostle mentions, 1 Cor. 
 11. 6, copay λαλουμεν ev TeAELOLC, ‘WE speak wisdom,’ that is, declare 
 the mysteries of the gospel, ‘among them that are perfect,’ that is, 
 such whose minds being freed from corrupt prejudices, are enlightened ᾿ 
 by the Spirit of God, and themselves thereby initiated into the mys- 
 teries of Christ. And these he afterwards calls spiritual men, or such 
 as have received the Spirit of Christ, whereby we know the things 
 that are freely given us of God, ver. 12. 
 ‘ And there are also degrees in this perfection, seeing it is not abso- 
 lute. For that which is so, the apostle denies to have been in him- 
 self, Phil. 11. 12. Much less is it in any of us, or attainable by us. 
 But to every one of us, ‘grace is given according to the measure of 
 the gift of Christ.’ An equal measure is not designed to all, Eph. 
 iv. 13. Every one hath his distinct size, stature, or age, which he is 
 to arrive to. So every one may grow up to be a perfect man, though 
 one be taller and stronger than another. And to bring every man to 
 perfection, according to his measure, is the design of the work of the 
 ministry, Col. 1.28. So when any grace is raised to a constant sincere 
 exercise, it is said to be perfect, 1 John iv. 18. Wherefore the τέλειοι 
 here, the perfect, or those of full age, are such as being instructed in 
 the doctrine of the gospel, and using diligence in attending thereunto, 
 have made a good progress, according to their means and capacities, 
 in the knowledge of Christ and his will. 
 
 2. To this sort of hearers, στερεὰ τροφη, ‘ strong meat’ doth belong, 
 that is, it is to be provided for them, and proposed to them. This is 
 useful for their state and condition. What is intended by this strong 
 meat, food, or nourishment, hath been declared already. 
 
 3. The reason is subjoined whence it is that strong meat belongs to 
 these persons, or rather, a further description of them is added, whence 
 it will appear that it doth so. They have their senses exercised to 
 discern good and evil, And we must inquire, 1. What are the senses 
 intended. 2. How they are exercised. 3. What it is to discern both 
 good and evil. 
 
 1. For the first,—The allusion is still continned between infants 
 and those that are adult. Infants have all their senses. For αιἰσϑη- 
 Tnpla, are properly, sensuum organa, ‘the organs of the external sen- 
 ses.’ ‘Fhese infants have, even eyes, ears, and the like. And they 
 have their internal sense in its principle. But they know not how to 
 use them to any advantage. They cannot by their taste distinguish 
 between food which is good and wholesome, and that which is noxious 
 or pernicious. And the senses intended are the faculties of under- 
 standing and judging spiritual things; the abilities of the mind to 
 discern, judge, and determine concerning them. And these in several 
 degrees, are really in all sorts of hearers, babes, and those of full age. 
 
ver. 12---]4ά,] EPISTLE TO THE HEBREWS. 141 
 
 ~ But, 2. In those of full age, these senses are γεγυμνασμενα, ‘ exer- 
 cised.’ This makes the distinction. They are not so in babes. Hence 
 they are not ready and expedite in their acts about their proper ob- 
 jects. They can neither make a right judgment about spiritual truths, 
 nor duly apprehend the mysteries of the gospel when proposed to 
 them; and that because the intellectual faculties of their minds are 
 not exercised spiritually about them. And the word doth not denote 
 an actual exercise, but that readiness, ability, and fitness for any thing 
 which is attained by an assiduous exercise. Asa soldier who is trained 
 is ready for his duty, or a wrestler for prizes (whence the allusion is 
 taken) to his strivings. Wherefore, to have our senses exercised in 
 the way intended, is to have our understandings and minds, through a 
 constant sedulous study, meditation, prayer, hearing of the word, and 
 the like means of the increase of grace and knowledge, to become 
 ready, fit, and able to receive spiritual trutlis, and to turn them into 
 nourishment for our souls. For so it follows, they are thus exercised. 
 
 3. Προς διακρισιν καλου τε καὶ kaxov. ‘To the discerning of good 
 and evil.’ Διακρισις, is an exact judgment, putting a difference be- 
 tween things proposed to us. A determination on a right discerning 
 of the different natures of things. And that which this judging and 
 determining faculty is here said to be exercised about, is good and 
 evil. But whereas they are doctrines and propositions of truth that 
 the apostle treats concerning, it might be expected that he should have 
 said to the discerning or disjudication of what is true and false. But, 
 1. The allusion to food, which he still carries on, requires that it 
 should be thus expressed. Of that which is or may be proposed as 
 food to us, some is wholesome and nourishing, some hurtful and nox- 
 ious ;—the first is good, the latter evil. 2. Though the first consider- 
 ation of doctrines be, whether they be true or false, yet on that sup- 
 position the principal consideration of them concerns their subject- 
 matter, whether it be good or evil to our souls, whether it tend to our 
 edification or destruction. But whereas it is the oracles of God that 
 are the food proposed, and no evil can be supposed to be in them, 
 what need this faculty of discerning in this case between good and 
 evil? 1. The similitude required a respect to both, because food of 
 both sorts may be proposed or set before us. 2. Though nothing but 
 what is good be prepared for us in the Scripture,—in the oracles of 
 God; yet this ability of judging or discerning between good and evil, 
 is necessary to us in the dispensation of them. For, 1. That may, 
 by some, be proposed unto us, as taken from the Scripture, which in- 
 deed is not so,—which is not wholesome food, but mere poison to the 
 souls of men. Such are those hurtful and noisome opinions which 
 men of corrupt minds do vent, pretending that they are derived from 
 the Scripture, wherein indeed, they are condemned. Or, 2. Without 
 this spiritual ability we may ourselves misapprehend, or misapply that 
 which is true in its proposal, whereby it may become evil and noxious 
 to us. To avoid these dangers, it is necessary that we have our senses 
 exercised to the discerning both of good and evil. Wherefore, these 
 persons of full age, are such as are meet to have the mysteries of the 
 gospel, and those especially about the priesthood and sacrifice of 
 
142 AN EXPOSITION OF THE [cu. v. 
 
 Christ preached to them, seeing their minds and understandings are 
 so exercised about things evangelical, as that they are able to judge 
 aright about the things proposed tothem, discerning -their goodness 
 and suitableness to the nourishment of their souls, as also to discover 
 what is evil, and to reject it. 
 
 4, This ability is attained, δια την ἕξιν, ‘by reason of use.’ ‘Eéve, 
 is ‘a habit;’ and a habit 15 ἃ firm rooted disposition, giving readiness 
 to, and facility in acts about its proper object. Now, the apostle in- 
 tends such a habit as is acquired by use and exercise; whence we 
 render it wse. ‘The first principle or spring of spiritual light, is infused 
 by the Holy Ghost. The improvement hereof into a fixed habit, is by 
 constant and continual exercise. Now, this habit or use respects all 
 the ways and means that are appointed for our increase in the know- 
 ledge of the mysteries of the gospel. For hereby the mind being ac- 
 customed unto the senses of the word of God, is enabled to make a 
 night judgment of what is proposed unto it. The observations further 
 clearing the sense of the words, wherewith we shall close our exposi- 
 tion of this chapter, are these that ensue. 7 
 
 Obs. I. The word of the gospel, in the dispensation of it, is food 
 provided for the souls of men.—A supposition hereof runs through ~ 
 this whole discourse of the apostle, and hath been occasionally spoken 
 unto before. But it being that which leads and determines the sense 
 of this verse also, as to what is instructive in it, it must be touched on 
 again. There is a new spiritual life wrought in all that believe,—the 
 life by virtue whereof they live unto God. The only outward means 
 used by God in the communication of this life unto us, is the word of 
 the gospel, 1 Pet.i.23; Jamesi. 18. Of this life God takes the care, 
 and preserves it. It is the new creature, that in us which is born of 
 God, by virtue whereof we are admitted into his family. And God 
 will not bring forth, and then suffer that which is born of him to be 
 starved. Now, every-thing is increased and maintained by the same 
 means whereby it is ingenerated or begun. Wherefore the provision 
 that God makes for this new creature, the food he prepareth for it, is 
 his word, 1 Peter ii. 1, 2, 8. Hereon the preservation of our spiritual 
 life, our growth, increase, and strength, doth absolutely depend. 
 Hence, wherever God will have a church, there he will preserve his 
 word ; and where he absolutely takes that away, he hath no more fa- 
 mily, no more church. So when the woman, through the persecution 
 of the dragon, was driven into the wilderness, into an obscure distressed 
 condition, yet God took care that there she should be fed, Rev. xii. 6. 
 She was never utterly deprived of the food of the word. It is true, the 
 provision which he makes hereof, is sometimes more plentiful, and 
 sometimes more strait; yet will he never suffer it to be so removed 
 from any that are his, but that a diligent hand shall find bread enough. 
 And without farther enlargement, we may learn hence sundry things. 
 
 1. No judgment is so to be feared and deprecated, as a deprivation 
 of the dispensation of the word. No judgment is like famine. ‘ They 
 that are slain with the sword, are better than they that be slain with 
 hunger ; for these pine away, stricken through for want of the fruits 
 of the field, Lam. iv. 9. And no famine like that of the word, which 
 
vER. 12—14.] EPISTLE TO THE HEBREWS. 148 
 
 God threateneth as the sorest of his judgments, Amos viii. 11. This 
 15. as much to be dreaded above the other, as the soul is to be preferred 
 before the body, and spiritual life above natural. To be deprived of 
 the food of our souls, is of all distresses the most dreadful. And we 
 may do well to consider, that when Egypt was in the midst of its 
 plenty, which no doubt was sufficiently abused, it was then that their 
 consuming famine was at the door. 
 
 2. No temporal mercy is so liable to abuse, as fulness of bread. 
 This, joined with pride and idleness, which usually accompany it in 
 the world, produced the sins of Sodom, Ezek. xvi. 49. So is it with 
 the fulness of this spiritual food. Spiritual pride, and spiritual sloth, 
 are apt to grow up with if, to corrupt and abuse it. It requires much 
 wisdom and heedfulness to manage ourselves aright under the plentiful 
 dispensation of the word, such as at this time we enjoy. Some appa- 
 rently are proud and delicate, waxing wanton under their enjoyment, 
 so that wholesome food is despised by them, nothing will serve them 
 but some poisonous dainties of fond and foolish imaginations. And 
 some are slothful, thinking all pains and charge too much that they 
 take, or are at, about the word. The curiosity and sloth of these days 
 bode no good. Iam almost persuaded, that the generality of the 
 Egyptians derided Joseph, when they saw him make such diligent and 
 vast preparations in the years of plenty, when for so long time together 
 the earth brought forth by handfuls. Ifthey did not think his labour 
 altogether needless, why did they not do in like manner? why did 
 they make no provision for themselves, which afterwards they so 
 smarted for? Learn, therefore of him, as well as you are able, to lay 
 in provisions of this spiritual food in a time of plenty, that you may 
 have some stores for your use in an evil day that may be approaching. 
 
 3. They who by any means endeavour to obstruct the dispensation 
 of the word, do their endeavour to famish the souls of men. They 
 keep their food from them, without which they cannot live. Whether 
 this be done by negligence, ignorance, or disability in those who take 
 upon themselves to be God’s stewards, but have none of his provision 
 under their disposal; or whether it be done out of a real hatred to the 
 word ; the cruelty is dreadful, and the crime will be avenged. The 
 people will curse him who hoardeth corn in a time of dearth; and 
 God will curse them who at any time detain from others the bread of 
 life. 
 
 4. The word is to be esteemed, valued, and sought after, as our 
 daily food. Negligence and carelessness about the food of our souls, 
 is too great an evidence that there is no principle of lifeinus. Think 
 not too much of your pains. 
 
 Obs. II. Whereas the word is food, it is evident that it will not 
 profit our souls until it be eaten and digested. It is called here τροφη; 
 ‘nourishment,’ which food is not as it is prepared, but as it is received. 
 When manna was gathered and laid up, and not eaten, it stank and 
 bred worms. We see that some take great pains to come and hear the 
 word. This is but the gathering of manna. What do you with it 
 afterwards? Ifit lie by you, it will be of no use. But what is re- 
 ance unto this eating and digestion, was, as I remember, before de- 
 clared. 
 
144 AN EXPOSITION OF THE fer. ¥. 
 
 Obs. IIT. It is an evidence of a thriving and healthy state of soul, 
 to have an appetite unto the deepest mysteries of the gospel, or most 
 solid doctrines of truth, and to be able profitably to digest them.— 
 This is the substance of the character which the apostle here gives of 
 such persons; and he blames these Hebrews that such they were not, 
 and therefore such we ought all to be who live under circumstances 
 and advantages like to theirs. This is the property of a thriving soul, 
 of a good proficient in the school of Christ. He 15 naturally inclined 
 to desire the declaration of the most weighty and substantial truths of 
 the gospel: in them is he peculiarly delighted, and by them is he pro- 
 fited ; whereas, if you take others beyond milk or first principles, ordi- 
 narily they are at aloss, and very little benefited by any provision 
 you can make for them. But yet sometimes it falls out in these things 
 spiritual, as it doth in things natural. Some persons under sicknesses 
 and distempers, having their appetite corrupted, and their taste viti- 
 ated, do greatly desire, and impetuously long after strong food, which 
 is no way meet for them, and which, when they have eaten it, doth 
 _ but increase their disposition, and heighten their distemper. So some 
 altogether unmeet for the right understanding, and improvement of 
 the deep mysteries of the gospel, yet out of pride and curiosity, do— 
 neglect and despise the things which are suited unto their edification, 
 and desire nothing, delight in nothing but what is above them, and 
 indeed beyond their reach. That we may not be deceived, nor de- 
 ceive ourselves herein, [ shall give some differences between this pro- 
 perty of sound, thriving, and healthy souls, desiring, delighting in, 
 and profiting by the strong meat of gospel mysteries, and the inordi- 
 nate longing of spiritually sick and distempered minds, after those 
 things which are not meet for them. 
 
 1. The'desires and appetite of the former are kept always within 
 the bounds of what is written, and plainly revealed in the word ; for 
 we have shown that the deepest mysteries have ,the plainest revela- 
 tions. Offer them any thing that is not plainly attested by the word, 
 and they turn from it as poison. They have learned in all things to 
 think soberly, according to the analogy of faith, Rom. xii. 6. They 
 would be wise, but unto sobriety, and not above whatis written. But 
 for the other sort, if any thing be new, curious, seemingly mystical, 
 removed from the common sense and apprehensions of Christians, 
 without any due consideration whether it be a truth of God or not; 
 that is it which they run greedily after, and catch at the empty cloud. 
 Their principal business is, ‘to intrude themselves into the things 
 which they have not seen, being vainly puffed up in their fleshly 
 minds,’ Col. ii. 18. 
 
 __ 2. The former sort, upon the declaration and discovery of any 
 
 deep important mysteries of the gospel, are greatly taken up with a 
 holy admiration and reverence of God, whose these things are. So 
 our apostle having, in the ninth, tenth, and eleventh chapters of his 
 Epistle to the Romans, treated of the deep mysteries of electing grace, 
 and the effects of it, he shuts up his whole discourse in an admiration 
 of God, and an ascription of glory unto him, ch. xi. 33—36. So is it 
 with all holy and humble souls, upon their instruction in, and view they 
 
vER. 12—14.] EPISTLE TO THE HEBREWS. 145 
 
 have of the mysteries of the gospel, in that marvellous light where- 
 into they are translated. The other sort satisfy themselves in their 
 own speculation, without being much affected by the greatness 
 or glory of God, in the things they imagine themselves to know. 
 
 3. The former sort do find real food and nourishment in this strong 
 meat, so that their faith is strengthened, their love increased, and holi- 
 ness promoted in their souls by them. They find by experience that 
 such things do not only sound in their ears, or float in their minds, in 
 the notion of them, but that really and truly their faith feeds upon 
 them, and their whole souls being affected with them, they are en- 
 couraged and directed by them in the course of their obedience. Others, 
 whose desires proceed from the distempers of pride and curiosity, find 
 none of those things; and so their itching ears are suited, and their 
 inquisitive minds are satisfied, they regard them not. Hence it is 
 hard to see one of these notional persons, either fruitful or useful; 
 neither can they bear those parts of the yoke of Christ, which would 
 make necessary the constant exercise of faith and love. 
 
 2. The former sort are always more and more humbled, the latter 
 more and more puffed up, by what they attain to. But I must not 
 farther enlarge on these things. There yet remain two observations 
 more, with the naming whereof, we shall shut up our discourses on 
 this chapter. 
 
 “ΟΡ 5. TV. The assiduous exercise of our minds about spiritual things, 
 in a spiritual manner, is the only means to make us to profit in 
 hearing of the word.—When our spiritual senses are exercised by rea- 
 son of constant use they are in a readiness to receive, embrace, and im- 
 prove what is tendered unto them. Without this we shall be dull 
 and slow of hearing, the vice here so severely reproved. 
 
 Obs. V. The spiritual sense of believers, well exercised in the word, 
 is the best and most undeceiving help in judging of what is good or 
 evil, what is true or false, that is proposed unto them. 
 
 VOI. Ill, 
 
146 
 
 PREFATORY REMARKS. 
 
 The following Prefatory Remarks are prefixed by the Author, to 
 the Exposition of the siath, seventh, eighth, ninth, and tenth 
 Chapters. 
 
 In my former discourses on this subject, I have declared so fully 
 the general design, scope, and end of this Epistle; the proper way 
 and means of its interpretation ; withthe method of the present Exposi- 
 tion, which is the same throughout ; that I shall not at all here detain 
 the reader with a renewed declaration of any of them. Only some 
 few things which immediately concern that part of the Exposition 
 which is now presented unto him, and my labour therein, may be 
 mentioned, as I suppose, unto some usefulness. 
 
 1. And it may not be amiss, in the first place, to take notice of an 
 objection to which the present endeavour seems liable and obnoxious ; 
 and this is, the unseasonableness of it. We live in times that are 
 fortified against the use of discourses of this nature, especially such as 
 are so long and bulky. The world, and the minds of men therein, are 
 filled with disorder and confusion, and the most are at their wit’s end 
 with looking after the things that are come, and coming, on the 
 earth. 
 
 They have enough to do in hearing, telling, and reading real or 
 pretended news of public affairs, so as to divert them from engaging 
 their time, and industry, in the perusal and study of such discourses. 
 Besides, there is not anything in this which is now published, to con- 
 dite it unto the palate of the present age, by personal contests and 
 reflections, by pleading for or against any party of men, or especial 
 way in the profession of religion; only the fundamental truths of the 
 gospel are occasionally contended for. These, and the like considera- 
 tions, might possibly, in the judgment of some, have shut up this 
 whole discourse in darkness, upon the account of its being un- 
 seasonable. 
 
 I shall briefly acquaint the reader with what reiieved me against 
 this objection, and gave me satisfaction in the publishing of this part 
 of the Exposition, after it was finished. For I could not but remem- 
 ber, that the times and seasons wherein the former parts of it were 
 published, were very little more settled and quiet, than are these which 
 are now urgent on us; yet did not this hinder, but they have been of 
 some use and benefit unto the church of God in this nation, and to 
 others also. And who knows but this may have the same blessing 
 accompanying of it? He who hath supplied seed to the sower, can 
 multiply the seed sown, and increase the fruits of it. And although 
 at present the most are really unconcerned in things of this nature, 
 yet not a few from many parts, both at home and abroad, have earnestly 
 
PREFATORY REMARKS. 147 
 
 solicited the continuation of the Exposition, at least unto that period 
 whereunto it is arrived. 
 
 Besides, in labours and endeavours of this nature, respect is not had 
 merely unto the present generation, especially as many are filled with 
 prejudices and causeless enmity against the author of them. We have 
 ourselves more benefit and advantage by the writings of sundry persons 
 εὐ former ages, than they received by them who lived in their own 
 
 ays. 
 
 Pascitur in vivis livor, post fata quiescit. 
 
 It is therefore the duty of some in every age, to commit unto those 
 that shall survive in the church of God, and profession of the truth, 
 their knowledge in the mysteries of the gospel, whereby spiritual light 
 may be more and more increased unto the perfect day. 
 
 On these, and the like considerations, I bave wholly left these times 
 and seasons in the hand of him who hath the sole disposal of them ; 
 and will not so far observe the present blustering wind and clouds, as 
 not to sow this seed, or despair of reaping fruits thereby. 
 
 2. The reader will find no Exercitations prefixed unto this volume, 
 as there are unto the former. And this has so fallen out, not because 
 there were no things of weight or moment occurring in these chapters, 
 deserving a separate peculiar handling and consideration, but for other 
 reasons, which made the omission of them necessary and unavoidable. 
 For indeed, continued infirmities, and weaknesses, in my near approach 
 unto the grave, rendered me insufficient for that labour, especially 
 considering what other duties have been, and yet are, incumbent on 
 me. And yet also my choice was compliant with this necessity. For 
 { found that this part of the Exposition, comprising so many chapters, 
 and those all of them filled with glorious mysteries, and things of the 
 highest importance unto our faith and obedience, would arise unto a 
 greatness disproportionate unto the former, had it been accompanied 
 with the like Exercitations. Whereas therefore I foresaw from the 
 beginning that they must be omitted, I did treat somewhat more fully 
 of those things which should have been the subject of them, than other- 
 wise the nature of an exposition doth require. Such are the person 
 and oftice of Melchisedec; the nature of the Aaronical priesthood, and 
 of the priesthood of Christ as typified thereby ; the framing of the 
 tabernacle, with all its vessels and utensils, with their use and signifi- 
 cation ; the solemnity of the covenant made at Sinai, with the difference 
 between the two covenants, the old and the new; the manner of the 
 service of the high priest on the day of expiation, with his entrance 
 into the most holy place; the cessation, expiration, or abrogation of 
 the first covenant, with all the services thereunto belonging ; with 
 sundry other things of the like importance. Whereas therefore these 
 must have been the subject of such Exercitations, as might have been 
 prefixed unto this part of the Exposition, the reader will find them ἢ 
 handled somewhat at large in the respective places wherein they do 
 occur in the epistle itself. Ἷ 
 
 3. Concerning the subject-matter of these chapters, I desire the 
 reader to take notice, ‘ 
 L 
 
 Ad 
 
148 PREFATORY REMARKS. fae 
 
 First. That the whole substance of the doctrinal part of the Epistle 
 is contained in them, so as that there is nothing of difficulty in the 
 whole case managed by the apostle, but is largely treated of in these 
 chapters. 
 
 Secondly. That they do contain a full declaration of that mystery 
 which, from the beginning of the world, was hid in God, who created 
 all things by Jesus Christ, to the intent thateven unto the principalities 
 and powers in heavenly places, might be known by the church the 
 manifold wisdom of God. In particular, 
 
 1. The wisdom and grace of God in the constitution and making of 
 the covenant at Sinai; in the institutions of all the worship and divine 
 services thereunto belonging ; in the holy fabrics, offerings, and _sacri- 
 fices of the priests and church of Israel, are declared and manifested 
 therein. For all these things in themselves were carnal, and so used 
 by the generality of the people, in a way unworthy of the wisdom and 
 holiness of God. 
 
 But the apostle declares and makes it evident in these chapters, that 
 in the design and intention of God, they had all of them an end and 
 use far more glorious than what appeared in their outward administra- 
 tion. He also declares what intimations God made unto the church of | 
 this end of them, and of his intention in them. ; 
 
 2. There is therefore in these chapters an absolute, infallible inter- 
 pretation of the whole law, without which it would be a sealed book, 
 and of no use unto us. But as the intention and mind of God in those 
 legal institutions is here declared, there is nothing in the whole Scrip- 
 ture that tends more to the illumination of our minds, and the strength- 
 ening of our faith, than doth the law of these institutions, as is 
 _ manifested on all occasions in our Exposition. By virtue hereof, there 
 is not the meanest Christian believer, but doth or may understand 
 more of the books of Exodus and Leviticus, see more of the wisdom, 
 holiness, and grace of God in them, and know more of the nature and 
 use of these legal institutions, not only than all the present Jews, and 
 their teachers, but than was ever distinctly known in the church of 
 Israel of old. : 
 
 3. The wisdom, righteousness, and faithfulness of God, in the 
 removal of the old covenant, with all the services thereunto belonging, 
 are herein abundantly vindicated. ‘This is the stone of stumbling unto 
 this day of all the Jews. This they quarrel and contend with God and 
 man about; seeming to be resolved, that if they may not enjoy, their 
 old institutions, they will part with and leave even God himself. 
 Neither indeed is it God, but a shadow of their old carnal ordinances, 
 which at present they cleave unto, worship, and adore. Wherefore the 
 apostle, by all sorts of arguments, doth in these chapters manifest, 
 that before them, under them, by them, and in them, God by various 
 ways taught the church, that they were not to be continued ; that they 
 were never appointed for their own sakes; that they only fore-signified 
 the introduction of a better, and more perfect church-state than what 
 they could attain to, or be of use in; as also that .their very nature 
 was such as rendered them obnoxious unto a removal in the appointed 
 season, Yea, he demonstrates that without their abolition, God could 
 
PREFATORY REMARKS. 149 
 
 never have accomplished the design of his love and grace towards the 
 church, which he had declared in his promises from the foundation of 
 the world. And this absolutely determined the controversy between 
 the two churches, that of the Old, and that of the New Testament, 
 with their different worship and services, which was then a matter of 
 fierce contention in the whole world. Wherefore, 
 
 4. The work of the apostle in these chapters, is to show the harmony 
 between the law and the gospel, their different ends and uses; to take 
 off all seeming repugnancy and contradiction between them ; to declare 
 the same grace, truth, and faithfulness of God in them both, notwith- 
 standing their inconsistent institutions of divine worship. Nay he 
 makes it evident, notonly that there 15 ἃ harmony between them, butalso 
 an utter impossibility that either of them should be true, or proceed 
 from God, without the other. 
 
 5. Herein a glorious account is given, of the representation that was 
 made of the person and incarnation of Christ, with the whole office of 
 his mediation, according as it was granted unto the church in its infant 
 state. Some have called it the infant state of Christ as unto his incar- 
 nation, and affirmed that the ceremonies of the law were as his swad- 
 dling bands. But things are quite otherwise. The glorious state of 
 Christ and his office is represented unto the church in its infant state, 
 when it had no apprehension of spiritual things, but such as children 
 have of the objects of reason: in particular, how the ancient church 
 was instructed in the nature and blessed efficacy of his sacrifice, the 
 foundation of its salvation, is made gloriously to appear. 
 
 6. Directions are given herein unto all to whom the gospel is 
 preached, or by whom it is professed, how to behave themselves as to 
 what God requireth of them, expressed in clear instructions and 
 pathetical exhortations, accompanied with glorious promises on the one 
 hand, and severe threatenings on the other. Scarcely in the whole 
 book of God, is there such an exact description of the nature and 
 work of faith, the motives unto it, and advantages of it; of the deceit 
 ful actings of unbelief, with ‘the ways of its prevalency in the minds, 
 and over the souls of men; of the end of true believers on one hand, 
 and of hypocrites and apostates on the other, as is in this discourse of 
 the apostle. Such a graphical description and account of these things 
 is given us in the sixth chapter, and the latter part of the tenth, as 
 cannot but greatly affect the minds of all who are spiritually enlightened 
 to behold things of this nature. A blessed glass is presented unto us, 
 wherein we may see the true image and portraiture of believers and 
 unbelievers, their different ways, actings, and ends. 
 
 In the whole, there is made a most holy revelation and representa- 
 tion of the wisdom of God; of the glory of Christ; of the mystery of 
 grace in the recovery of fallen man, and the salvation of the church 5 
 with the future judgment; so as that they have a greater lustre, light, 
 and glory in them, unto such as have the eyes of their understandings 
 opened to behold spiritual things, than is in the sun shining in Its 
 strength and beauty to the eyes of flesh, to which it is sweet and 
 pleasant to behold the light. 
 
 These are the holy sayings of God, the glorious discoveries of him- 
 
160 AN EXPOSITION OF THE ey ee 
 
 self and his grace, the glass wherein we may behold the glory of Chnist, 
 
 until we are transformed into the same image from glory to glory. | 
 
 _ What in the exposition of these things, and others of an alike 
 nature, God hath enabled me to attain to, is left unto the use of the 
 
 church, and the judgment of every learned, pious, and candid reader. 
 
 J. OWEN, 
 London, April 17, 1680. 
 
 CHAPTER VI. 
 
 Tuis whole chapter is a continuation of the digression which the 
 apostle had occasionally entered into, in the eleventh verse of the 
 preceding chapter. For upon the consideration of the greatness of the 
 mystery, and the difficulty of the doctrine in which he designed to in- 
 struct these Hebrews, and his fear of the disability or unpreparedness, 
 at least of some of them, to receive it in a due manner unto their edifi- 
 cation, he engageth in a new discourse, filled up with reasons and ar- 
 guments, to excite them unto a diligent attendance. And this he so 
 doth, as in the very last words of this chapter, to return, by an artificial 
 connection of his discourse, unto what he had asserted in the tenth 
 verse of that foregoing. 
 
 There are four general parts of this chapter. 1. The proposition 
 of what he intended to do, or discourse concerning, with an opposition 
 thereunto of what was by him to be omitted, ver. 1—3. 2. An exci- 
 tation of the Hebrews unto singular diligence in attending unto the 
 most perfect doctrines of Christianity, and making a progress in the 
 knowledge of Christ. And this he doth from the consideration of the 
 ereatness of the sin, and inevitableness of the destruction of apostates. 
 For this sort of persons do commonly arise from among such, as having 
 received the truth and made a profession thereof, do not diligently en- 
 deavour a progress towards perfection, according to their duty, ver. 4 
 —8. 3. A lenifying of the severity of this commination, in respect of 
 its application unto these Hebrews. For he expresseth his hope that 
 it did not so belong unto them, or that the sin condemned should not 
 be found in them, or the punishment threatened fallon them. But the 
 warning itself contained in the commination, was, as he shows, good, 
 wholesome, and seascnable. And of this, his hope and judgment con- 
 cerning the Hebrews, he expresseth his grounds taken from the right- 
 eousness of God, their own faith and love, in which he prays they may 
 persevere, ver. 9—12. 4, An encouragement unto faith and perseverance, 
 from the example of Abraham, who first received the promises ; from 
 the nature of the promises themselves, and their confirmation by the 
 oath of God, with the assistance we may have by our hope in Christ 
 thereby, ver. 13—20, which last discourse he issueth in the principal 
 matter he intended to insist upon, whereunto he now returns again,. 
 having digressed necessarily into those exhortations and arguings, — 
 
ΨΕ8.. 1“ EPISTLE TO THE HEBREWS. 15] 
 
 from the first proposal of it in the eleventh verse of the fore- 
 going chapter. 2 
 
 In the first part of the chapter, comprised in the three first verses, 
 there are three things considerable. 1. A general proposition of the 
 apostle’s resolution to proceed unto the more perfect doctrines of the 
 gospel, as also of his passing over the first principles of Christianity, 
 ver. 1, 2. Anamplification of this proposition, by an enumeration of 
 those doctrines which he thought meet at present to pass by the handling 
 of, ver. 1, 2. 3. A renovation of his resolution to pursue his proposi- 
 tion, with a submission to the will and good pleasure of God, as to 
 the execution of his purpose; the expression whereof, the present state 
 of these Hebrews peculiarly called him unto, ver. 3. 
 
 VER. 1.—Avo αφεντες tov τῆς ἀρχῆς tov Χριστου λογον; ewe τὴν 
 τελειότητα φερωμεθα" μη παλιν ϑέμελιον καταξαλλομενοι.. 
 
 Διο, ideo, quapropter, propterea, ‘ wherefore ;’ apevrec, intermittentes 
 Arias. Vulg. Lat. Rhem. ‘ intermitting ;’ as though the apostle laid these 
 things aside, only for the present, with a resolution to take them up 
 againinthis Epistle. But neither doth the word signify any such thing, 
 nor doth he sodo. Relinquentes, Bez. ‘leaving.’ Syr. paws, omitta- 
 mus, or demittamus, ‘ dismissing;’ properly. Tov τῆς ἀρχῆς Tov 
 Χριστου λογον, Arias; Sermonem initii Christi. Vulg. inchoationis 
 Christi, ‘ the word of the beginning of Christ,’ as the Rhemists; very 
 obscurely in Latin, and in our language. Eras. omisso qui in Christo 
 rudes inchoat sermone, ‘ the word that entereth those that are unskilful, 
 or beginners in Christ.’ So also Beza. We, ‘the principles of the 
 doctrine of Christ.’ Syr. ‘the beginning of the word of Christ,’ for 
 ‘the word of the beginning of Christ.’ The word of, or that which 
 concerns the principles of the doctrine of Christ. Em τὴν τελειοτητα 
 φερωμεθα. Φερωμεθα, feramur, ‘let us be carried on.’ Syr. ΝΙΝ» ‘ let 
 us come to ;’Arab. ‘let us lift up ourselves ;? Rhem. ‘let us proceed τ᾿ 
 ours, ‘let us go on to perfection.’ 
 
 Ver. 1.—Wherefore, leaving the doctrine of the beginning of Christ, 
 let us be carried on to perfection. 
 
 Aw, ‘wherefore’ This illative manifests that there is a dependence 
 in what ensues, on what was discoursed of before. That which follows, 
 may be either an inference from it, or be the effect of a resolution occa- 
 sioned by it. ‘ Wherefore;’ that is, either this duty will hence follow, 
 or seeing it is so, lam thus resolved to do. And this connection is 
 variously apprehended, on the account of the ambiguity of the expression - 
 in the plural number and first person. Agevrec, φερωμεθα, ‘ we leaving, 
 let us go on.’ For in this kind of expression, there is a rhetorical 
 communication. And the apostle either assumes the Hebrews unto 
 himself, as to his work, or joins himself with them as to their duty. 
 For, if the words be taken the first way, they declare his resolution in 
 teaching; if in the latter, their duty in learning. 
 
 First. If we take the words in the first way, as expressing the apostle’s 
 
152 AN EXPOSITION OF THE [cH. vl. 
 
 resolution as to his own work, the inference seems to have an immediate 
 dependence on the twelfth verse of the preceeding chapter, passing by 
 the discourse of the following verses, as a digression to be, as it were, 
 included in a parenthesis. Of whom we have many things to say, 
 and hard to be uttered, seeing you are dull in hearing! I shall therefore 
 for your future instruction, leave the principles of the doctrine of Christ, 
 and go on unto more sublime mysteries, or the wisdom that we speak 
 among them that are perfect. For, although he had blamed them for 
 their dulness and backwardness in learning, yet he doth not declare them 
 at least, not all of them, to be such as were incapable of these mysteries, 
 so as that he ought not to communicate them unto them. This is the 
 meaning of the words, if the apostle assume the Hebrews unto himself, 
 and if it be his work that is intended, 
 
 Secondly. If in the latter way the apostle joins himself untothe He- 
 brews, and it is their duty which is intended ; namely, that they 
 should not always dwell on the first principles or lessons of Christianity, 
 but press on to perfection, then, 1. This illative duo, seems to have re- 
 spect unto the time in the first place, during which these Hebrews had 
 enjoyed the means of growth in the knowledge of Christ : onthe account 
 whereof, he affirms that it might be justly expected concerning them, 
 that they should be teachers of others. Therefore, saith he, or on the 
 consideration hereof, it is just and equal that.you should go on towards 
 verfection ; which, that they would do, he expresseth his hopes con- 
 cerning them, ver. 9. 2. It respects also that negligence and sloth, 
 and backwardness to learn, which he had reproved in them. -As if he 
 had said, Seeing, therefore, you have hitherto been so careless in the 
 improvement of the means which you have enjoyed, which hath been 
 no small fault or evil in you, but that which hath tended greatly to your 
 disadvantage, now at last, stir up yourselves unto your duty, and go on 
 to perfection. 
 
 We need not precisely determine this connection, so as to exclude 
 either intention. Yea, it may be, the apostle having respect unto the 
 preceding discourse, and considering thereon both the present condition 
 of the Hebrews, as also the necessity that there was of instructing 
 them in the mystery of the priesthood of Christ, without the knowledge 
 whereof, they could not be freed from their entanglements unto the 
 Aaronical priesthood and ceremonies, which were yet in use and exercise 
 among them, doth intend in this infereace from thence, both his own 
 duty and theirs ; that he should proceed unto their farther instruétion, 
 and that they should stir up themselves to learn and profit accordingly. 
 This the duty of his office and care of them, and this their advantage 
 and edificatioa, required. For this alone was the great means and ex- 
 pedient to bring them off in a due manner, and upon right grounds, 
 from that compliance with Judaism, which God would now no longer 
 connive at, nor tolerate the practice of, as that which was inconsistent 
 with the nature and design of the gospel: And it is apparent, that be- 
 fore the writing of this Epistle, they were not sufficiently convinced 
 that there was an absolute end put unto all Mosaic institutions. For, 
 notwithstanding their profession of the gospel, they still thought it 
 their duty to abide in the observance of them. But now, the apostle 
 
VER, 1.] EPISTLE TO reo Rews. 153 
 
 designs their instruction in that mystery, which particularly evinceth 
 their inconsistency with faith in our Lord Jesus Christ, and obedience 
 unto him. 
 
 Agevrec, omittentes, relinquentes ; we, ‘leaving ;’ ἀφίημι is some- 
 times dimitto, to ‘ dismiss,’ to ὁ discharge’ or ‘ let go ;’ sometimes omitto, 
 missum facio, to ‘omit,’ to ‘ pass by ;’ and it is used with respect unto 
 speech of things that have been already mentioned, rovrwy ἀφέμενοι 
 των λογων, ia Lucian, ‘ omitting tiese discourses,’ laying aside farther, 
 speech concerning these things. So is it here used by our apostle. 
 But the signification of the word is to be limited unto the present occa- 
 sion. For, consider the things here spoken of absolutely, and they 
 are never to be left either by teachers or hearers.. There is a necessity, 
 that teachers should often insist on the rudiments, or first principles of 
 religion. And this, not only with respect unto them who are continu- 
 
 _ ally to be trained up in knowledge from their infancy, or unto such as 
 
 may be newly converted; but also, they are Occasionally to be incul- 
 cated en the minds of those, who have made a farther progress in 
 knowledge. And this course we find our apostle to have steered in all 
 his epistles. Nor are any hearers so to leave these principles, as to 
 forget them, or not duly to make use of them, Cast aside a constant . 
 regard unto them in their proper-place, and no progress can be made 
 in knowledge, no more than a building can be carried on, when the 
 foundation is taken away, But respect is had on both sides unto the 
 presentoccasion. Let us not always dwell upon the teaching and 
 learning of these things, but omitting them for a season, as things that 
 you are, or might be well acquainted withal, let us proceed unto what 
 is farther necessary for you. . 
 
 Obs. I. It is the duty of-ministers of the gospel to take care, not 
 only that the doctrine which they preach be true, but also that it be 
 seasonable with respect to the state and condition of their hearers.— 
 
 - Herein consists no small part of that wisdom which is required in the 
 
 ~— 
 
 dispensation of the word. Truths unseasonable are like showers in 
 harvest. It is a word spoken in season that is beautiful and useful, 
 Prov. xxv. 11. Yea, ‘every thing is beautiful in its own time,’ and 
 not else, Eccles. iii. 11. And two things are especially to be consi- 
 dered by him who would order his doctrine aright, that his words may 
 be fit, mect; and seasonable. First. The condition of his hearers, as 
 to their present knowledge and capacity. Suppose them to be persons, 
 as thé apostle, speaks, of full age, such as can receive and digest strong 
 meat, that have already attained some good acquaintance with the 
 mysteries of the gospel. In preaching to such an auditory, if men 
 through want of ability to do otherwise, or want of wisdom to know 
 when they ought to do otherwise, shall constantly treat of first princi- 
 ples, or things common and obvious, it will not only be unuseful to 
 their edification, but also at length make them weary of the ordinance 
 itself. And there will be no’better effect on the other side, where the 
 hearers being mostly weak, the more abstruse mysteries of truth are in- 
 sisted on, without a prudent accommodation of matters suited to their 
 capacity. It is, therefore, the duty of stewards in the house of God, 
 to give to his household their proper portion. ‘This is the blessed ad- 
 
164 - οἷ ἜΜ 
 54 AN EXPOSITION OF THE [cH. VI. 
 
 vice our apostle gives to Timothy, 2 Tim. ii, 15. ‘ Study to show thy- 
 self approved unto God, a workman that needeth not to be ashamed, 
 ορθοτομουντα τον Aoyov τῆς αληθειας, rightly cutting out the word of 
 truth.’ This is that whereby a minister may evince himself to be a 
 workman that needeth not to be ashamed. If, as when the beasts that 
 were sacrificed being cut into pieces, the priest according to the law, 
 disposed of the parts of it to the altar, to himself, and to him that 
 brougit it, that each in the division might have his proper ana legal 
 portion; so he give out a due and proper part to his hearers, he is an 
 -approved workman. Others cast all things into confusion and disor- 
 der, which will at length redound to. their own shame. Now, whereas 
 in all churches, auditories, or congregations, there is so great a variety 
 of hearers with respect to their present attainments, knowledge, and 
 capacities, that it is impossible that any one should always, or indeed 
 very frequently accommodate his matter, and way of instruction to 
 them all, it were greatly to be desired that there mizht be, as there 
 was in the primitive church, a distribution made of hearers, into seve- 
 ral orders or ranks, according as their age, or means of knowledge do 
 sort them, that so the edification of all might be distinctly provided 
 for. So would it be, if it were the work of some, separately to instruct © 
 those who yet stand in need to be taught the first principles of the 
 oracles of God; and of others to build up towards perfection those who 
 have already made some progress in the knowledge of the gospel; or 
 the same work may be done by the same persons at several seasons. 
 Nor doth any thing hinder, but that those who are strong, may be oc- 
 casionally present at the instructions of the weak, and the latter at 
 the teachings of the former, both to their great advantage. In the 
 meantime, until this can be attained, it is the duty and wisdom of a 
 minister, to apply himself in the doctrine he preacheth, and the man- 
 ner of his delivery, to the more general state of his hearers, as by him 
 it is apprehended or known. And as it will bea trouble to him, who 
 esteems it his duty to go forward in the declaration of the mysteries of 
 the gospel, to fear that many stay behind, as being unable to receive 
 and digest the food he hath provided; so it should be a shame to 
 them, who can make no provision but of things trite, ordinary, and 
 common, when many perhaps among their hearers, are capable of 
 feeding on better or more solid provision. Again, 2. The circumstan- 
 ces of the present time, are duly to be considered by them who would 
 preach doctrine that should be seasonable to their hearers. And these 
 are many, not here to be particularly insisted on. But those especially 
 of known public temptations, of prevalent errors and heresies, of espe- 
 cial opposition and hatred to any important truths, are always to be 
 regarded. For I could easily manifest that the apostle in his epistles, 
 hath continually an especial respect to them all. Neither was a due 
 consideration hereof ever more necessary, than it isin the days wherein 
 we live. And other things may be added of the lke nature to this 
 purpose. i 
 
 Obs. If. Again,—Some important doctrines of truth may in the 
 preaching of the gospel, be omitted for a season, but none must ever 
 be forgotten or'neglected. So deals the apostle in this place, and 
 
VER. 1.] EPISTLE TO THE HEBREWS. 155 
 
 light hath been sufficiently given us hereinto, by what hath already 
 been discoursed. , 
 
 2. That which is passed over here, he calls, rov της apyne του Χρισ- 
 του Aoyov. Sermonem de Christo initiantem. Sermo exordii Christi. 
 Sermo quo instituuntur rudes in Christo. We say, ‘ the principles of 
 the doctrine of Christ,’ I fear somewhat improperly. For the princi- 
 ples of the doctrine of Christ indefinitely, must include all, at least the 
 most principal of those which are so. ὋὉ λογος, ‘the word,’ that is, 
 the word preached ; so 6 Aoyoe, is frequently used, 1 Cor. i. 18. And 
 the name Christ, is not taken here personally, neither efficiently, as 
 though ‘of Christ,’ should be ‘ whereof Christ is the author,’ nor ob- 
 jectively concerning Christ; but it is taken metonymically for the 
 doctrine of the gospel, and the profession of that religion which was 
 taught by him. So that the word of Christ is no more but the doc- 
 trine of the gospel as preached and taught. Tne apyne, containeth a 
 limitation of this doctrine with respect to some parts of it. That is, 
 those which men usually and ordinarily were first instructed in, and 
 which from their own nature it was necessary that so they should be. 
 
 These are here called the ‘ word of the beginning of Christ.’ And what » 
 these doctrines are, the apostle declares particularly in the end of this | 
 
 verse, and in the next, where we shal! inquire into them. They are 
 the same with the. ‘first principles of the oracles of God,’ whereof 
 mention was madé@ before. Having declared what for the present he 
 would omit and pass by, although there, was some appearance of a ne- 
 cessity to the contrary, the apostle expresseth what his present design 
 in general was, and what was the end which therein he aimed at. 
 Now, this was that, not being retarded by the repetition or reinculca-~ 
 tion of the things which he would therefore omit, they might, he in 
 teaching, they in learning, go on to perfection. And two things must 
 be considered. 1. The end intended. 2. The manner of pressing 
 towards it. | 
 
 The end is εἰς τὴν τελειότητα; ‘unto perfection.’ , ἘΠΩ͂Ν ‘ perfec- 
 
 tion,’ that is, such a knowledge of the mysterious and sublime doc- | 
 
 trines of the gospel, as those who were completely initiated, and 
 throughly instructed, were partakers of. Of this he says, σοφίαν Aa- 
 λουμεν ev τοις τελειοις, 1 Cor. Π. 6, ὁ we speak wisdom among the per- 
 fect,’ or declare the deep mysteries of the gospel, the wisdom of God 
 in a mystery, to them that are capable of them. It is then a perfec- 
 tion that the apostle aims at, but such as comes under a double limi- 
 tation. 1. From the nature of the thing itself. It is only an intellec- 
 tual perfection,—a perfection of the mind in knowledge, that is intend- 
 ed. And this may be where there is not a moral, gracious, sinless 
 perfection. Yea, men may have great light in their minds, whilst their 
 wills and affections are very much depraved, and their lives unreformed. 
 2. It is a comparative, and not an absolute perfection. An absolute 
 perfection in the comprehension of the whole mystery of God in Christ, 
 is not by us attainable in this life. The apostle denies it concerning 
 himself, Phil. iii. 12. But such a degree and measure as God 15 
 pleased to communicate to believers in the ordinary use of means, 15 
 that which is intended. See Eph. iv. 12, 13. Take, therefoxe, the 
 
 f 
 
156 ' AN EXPOSITION UF THE [cH. VI. 
 
 perfection here aimed at, objectively, and it is the more sublime mys-} 
 teries of the gospel which it expresseth ; take it subjectively, it is such ὁ 
 a clear perception of them, especially of those which concern the per- 
 son and offices of Christ, and particularly his priesthood, as grown 
 
 believers do usually attain to. 
 
 The manner of arriving at this end, he expresseth by φερωμεθα, and 
 in this word is the rhetorical communication mentioned. For either 
 he ascribes that to himself with them, which belonged only to them; 
 or that to them which belonged only to him; or what belonged to 
 them both, but in a different way; namely,—to him in teaching,—to. 
 them in learning. ‘ Let us be carried on.’ The word is emphatical, 
 intimating such a kind of progress as a ship makes when it is under 
 sail. ‘Let us be carried on, that is, with the full bent of our minds 
 and affections, with the utmost endeavours ἰοῦ our whole souls. We 
 have abode long enough by the shore, let us now hoist our sails and 
 launch forth into the deep. And we may hence learn, 
 
 Obs. III. That it is a necessary duty of the dispensers of the gos- 
 pel, to excite their hearers, by all pressing considerations, to make a 
 progress in the knowledge of the truth, Thus dealeth our apostle with 
 these Hebrews. He would not have them always stand at the porch, — 
 but enter into the sanctuary, and behold the hidden glories of the 
 house of God. Elsewhere he complains of them who are always learn- 
 ing, that is, in the way of it, under the means of it, but yet by reason 
 of their negligence and carelessness in the application of their minds 
 to them, do never come, εἰς ἐπίγνωσιν ἀληθείας, 2 ‘Tim. i. 7, ‘to a 
 clear knowledge, and acknowledgment of the truth.’ And in the same 
 spirit he complains of his Corinthians, for their want of proficiency in 
 spiritual things, so that he was forced in his dealing with them to 
 dwell still on the rudiments of religion, 1 Cor. iii. 1, 2. In all his epis- 
 tles, he is continually as it were pressing this on the churches, that 
 they should labour to ‘grow in grace, and in the knowledge of our 
 Lord and Saviour Jesus Christ,’ and that they might do so, was the 
 principal matter of his prayers for them, Eph. 11. 14—19, 1. 16—19; 
 Col. i. 1,2. And they are utter strangers to his spirit and example 
 who are careless in this matter, especially such as persuade, and even 
 compe! others so to be. Wherefore, this duty is necessary to dispen- 
 sers of the gospel on sundry accounts. 
 
 1. Because their hearers do greatly need the exercise of it. They 
 are apt to be slothful and weary ;—many begin to run well, but are 
 quickly ready to faint. There is no reckoning up the occasions here- 
 of, they are so many and various. Weariness of the flesh ; self-conceit 
 of having attained what is sufficient, perhaps more than others; curi- 
 osity and itching ears in attending to novelties; dislike of that holi- 
 ness and fruitfulness of life, which an increase of knowledge openly 
 tends to; mispending time on the one hand, or covetousness of time 
 for the occasions of life on the other; any prevailing corruption of 
 mind or affections ; the difficulty that is in coming to the knowledge 
 of the truth in a due manner, making the sluggard cry, ‘There is a 
 lion in the streets ;? with other things innumerable, are ready and able 
 to retard, hinder, and discourage men in their progress. And if there 
 
VER. 1.] EPISTLE TO THE HEBREWS. 157 
 
 be none to excite, warn, and admonish them, to discover the variety of 
 the pretences whereby men in this matter deceive themselves, to lay 
 open the snares and dangers which hereby they cast themselves into, 
 to remind them of the excellency of the things of the gospel, and of 
 the knowledge of them, which are proposed before them, it cannot be 
 but that by these means, their spiritual condition will be prejudiced, if 
 not their souls ruined. Yea, sometimes men are so captivated under 
 the power of these temptations and seductions, and are furnished with 
 such pleas in the defence of their own sloth and negligence, as that 
 they must be dealt wisely and gently withal, in admonitions concern- 
 ing them, lest they be provoked or discouraged. Hence, our apostle 
 having dealt effectually with these Hebrews about these things, shuts 
 up his discourse with that blessed expression of love and condescen- 
 sion towards them, ch. ΧΙ]. 22, ‘I beseech you, brethren, suffer the 
 word of exhortation,’ aveyeoSe. So bear with it, as that which, how- 
 ever it may be contrary to your present inclinations, yet proceeds out 
 of tender love to your souls, and hath no other end but your spiritual 
 advantage. Neither ought this to abate herein the endeavours of faith- 
 ful ministers, but only give them farther occasion to stir up and exer- 
 cise their prudence and diligence. 
 
 2. The advantages which professors have by a progress in the 
 knowledge of spiritual things, makes it a necessary duty unto them 
 who are obliged in all things to watch for the good of their souls, to 
 stir them up and lead them on therein. And these advantages also 
 present themselves in so much variety, that they cannot be here re- 
 counted. Mention may be made of some few in a way of instance. 
 As, 1. Hereon in a way of an effectual means, depends the security 
 of men from seduction into heresies, noisome and noxious errors. Of 
 what sort are they whom we see seduced every day? Are they not 
 persons who either are brutishly ignorant of the very nature of Chris- 
 tian religion, and the first principles of it, with which sort the Papists 
 fill the rolls of their converts; or such as having obtained a little su- 
 perficial knowledge and confidence therein, without ever laying a firm 
 foundation, or carrying on an orderly superstruction thereon in wisdom 
 and obedience; which sort of men fill up the assemblies of the Qua- 
 kers? The foundation of God standeth sure at all times; God know- ' 
 
 “eth who are his, and he will so preserve his elect, as to render their , 
 total seduction impossible. But in an ordinary way, it will be very’ 
 difficult in such a time as this, wherein seducers abound, false doc-. 
 trines are divulged, and speciously obtruded, wherein there are so 
 many wolves abroad in sheep’s clothing, and so great an opposition is 
 on all hands made to the truth of the gospel, for any to hold out firm 
 and unshaken to the end, if their minds be not inlgid and fortified 
 with a sound, well-grounded knowledge of the mysteries of the gospel. 
 It is the teaching of the Spirit, the unction of the Holy One, whereby 
 we know all necessary truths, that must preserve us in such a-season, 
 1 John ii. 27. 2. Proportionable to our growth in knowledge, will be 
 our increase in holiness and obedience. If this at any time fall out 
 otherwise, it is from the sins and wickedness of the persons in whom 
 itis; in the nature of the things themselves, they: thus depend on one 
 
158 _AN EXPOSITION OF THE [cH.. V1. 
 
 another. See Eph. iv. 21—24; Rom. xii. 2. That ignorance is the 
 mother of devotion, is a maxim that came from hell to fetch the souls 
 of men, and carried back multitudes with it, where let it abide. Now, 
 the reason why the improvement of knowledge doth tend to the im- 
 provement of holiness and obedience, is because faith acts itself on 
 Christ only in and by the things which we know, whereby spiritual 
 strength is derived to us, and we are enabled unto them. 3. Useful- 
 ness in the church, to our families, and amongst all men, depends 
 hereon. This needs no other confirmation than what the experience 
 of every man will suggest to him. And if I should design to go over 
 but the principal advantages which we attain, or may attain, in the 
 growth of spiritual light and knowledge, there is not any thing where- 
 in our faith or obedience is concerned, nothing that belongs to our 
 graces, duties, or communion with God, in them or by them, nothing 
 wherein we are concerned in temptations, afflictions, or consolations, 
 but might justly be called in to give testimony thereunto. If, there- 
 fore, the ministers of the gospel have any care for, or any love to the 
 souls of their hearers ; if they understand any thing of the nature, of 
 the office, and work which they have taken on themselves, or the ac- 
 count they must one day give of the discharge of it; they cannot but 
 esteem it among the most necessary duties incumbent on them, to ex- 
 cite, provoke, persuade, and carry on those who are under their charge, 
 towards the perfection before described. 
 
 There is, therefore, nothing in the whole combination against Christ 
 and the gospel, which is found in the Papacy, of a more pernicious 
 nature and tendency, than is the design of keeping the people in ig- 
 norance. So far are they from promoting the knowledge of Christ in 
 the members of their communion, that they endeavour by all means 
 to obstruct it. For not to mention their numerous errors and heresies, 
 every one whereof is a diversion from the truth, and a hinderance 
 from coming to an acquaintance with it, they do directly keep from 
 them the use of those means whereby alone its knowledge may be at- 
 tained. What else means their prohibition of the people from reading 
 the Scripture in a language which they understand? The most expe- 
 ditious course for the rendering all the streams unuseful, is by stop- 
 ping of the fountain. And whereas all means of the increase of know- 
 ledge are but emanations from the Scripture, the prohibition of the 
 use thereof doth effectually evacuate them all. Was this spirit in our 
 apostle? Had he this design? It is evident to all how openly and 
 frequently he expresseth himself to the contrary. And to his exam- 
 ple ought we to conform ourselves. Whatever other occasion of wri- 
 ting he had, the principal subject of his epistles, is constantly the in- 
 crease of light and knowledge in the churches, which he knew to be 
 So necessary for them. We may, therefore, add, 
 
 Obs. IV. The case of that people is deplorable and dangerous, 
 whose teachers are not able to carry them on in the knowledge of the 
 mysteries of the gospel.—The key of knowledge may be taken away 
 by ignorance as well as malice. ‘And so it is with many. And when 
 knowledge is perished from the lips of them who should preserve it, 
 the people must perish for want of that knowledge, Hos. iv. 6, Matt. 
 xv. 14, 
 
VER. 1.] EPISTLE TO THE HEBREWS. 159 
 
 Obs. V. In our progress towards an increase in knowledge, we 
 ought to go on with diligence and the full bent of our wills and affec- 
 tions.—I intend hereby to express the sense of φερωμεθα. It is of a 
 passive signification, denoting the effect; ‘let us be acted, carried on;’ 
 but it includes the active use of means for the producing that effect. 
 And the duties on our part intended may be reduced to these 
 heads. 
 
 1, Diligence in an application to the use of the best means for this 
 end, Hos. vi.3. Those that would be carried on towards perfection, 
 must not be careless, or regardless of opportunities of instruction, nor 
 be detained from them by sloth or vanity, nor diverted by the busi- 
 nesses and occasions of this world. Both industry in their pursuit, and 
 choice in the preferring of them before secular advantages and avoca- 
 tions, are required hereunto. 
 
 2. Intention of mind in the attending to them. Such persons are 
 neither to be careless of them, nor careless under them. There are 
 some who will take no small pains to enjoy the means of instruction, 
 and will scarce miss an opportunity that they canreach to. But when 
 they have so done, there they sit down and rest. It isa shame to con- 
 sider how little they stir up their minds and understandings, to con- 
 ceive aright, and apprehend the things wherein they are instructed. 
 So do they continue to hear from day to day, and from year to year, 
 but are not carried on one step towards perfection. If both heart and 
 head be not set at work, and the utmost endeavours of our minds im- 
 proved, in searching, weighing, pondering, learning, treasuring up the 
 truths that we are taught by any means of divine appointment, we 
 shall never make the progress intended. 
 
 3. There is required thereunto, that our wills and affections be sin- 
 cerely inclined to, and fixed on the things themselves that we are 
 taught. These are the principal wings or sails of our souls, whereby 
 we are or may be carried on in our voyage. Without this, al] that we 
 do will amount to nothing, or that which is no better. To love the 
 truth, the things proposed to us in the doctrine of it, to delight in 
 them, to find a goodness, desirableness, excellency, and suitableness to 
 the condition of cur souls in them, and therefore to adhere and cleave 
 
 to them, is that which will make us prosper in our progress. He that 
 knows but a little and loves much, will quickly know and love more, 
 And he that hath much knowledge but little love, will find that he 
 labours in the fire, for the increase of the one or other. When in the 
 diligent use of means, our wills and affections do adhere and cleave 
 with delight to the things wherein we are instructed, then are we in 
 our right course ; then if the holy gales of the Spirit of God do breathe 
 on us, are we in a blessed tendency towards perfection, 2 Thess. 
 i. 10. 
 
 4, The diligent practice of what we know, is no less necessary to the 
 duty pressed on us. This is the next and immediate end of all teach- 
 ing and all learning. This is that which renders our knowledge our 
 happiness. ‘ If you know these things, happy are ye if you do them.’ 
 Doing what we know, is the great key to give us an entrance into 
 knowing what we do not. If we do the will of Christ, we shall know 
 of his word, John vii. 17. 
 
100 AN EXPOSITION OF THE [cH, IV. 
 
 5. All these are to be managed with a certain design, and prospect 
 toward this end of growing in grace and knowledge, and that until we 
 arrive at the measure of our perfection appointed to us in Jesus 
 Christ. In these ways, and by these means, we may attain-the effect 
 directly expressed, of being carried on in the increase of spiritual light 
 and knowledge, and not without them. 
 
 Ver. 1, 2.—In the remainder of the first verse, and the next that 
 follows, the apostle declares in particular imstances, what were the 
 things and doctrines, which in general he had called before, ‘ the be- 
 ginning of the doctrine of.Christ,’ the farther handling of which, he 
 thought meet at present to omit. 
 
 Ver. 1, 2—Mn παλιν ϑεμελιον καταξαλλομενοιῖ μετανοίας απὸ vexpwv 
 εργων; και πίστεως Et Θεον, βαπτισμων διδαχης; ἐπιθεσεως TE χει- 
 ρων; αναστασεως τε νεκρων; καὶ κριματος αἰιωγνιοῦ. 
 
 The Syriac translation proposeth these words in the way of an in- 
 terrogation, ‘Will you again lay another foundation ?? And the Ethi- 
 opic, omitting the first clause, in the way of a precept, ‘ Attend there- 
 fore again to the foundation, that you dispute not concerning repent- 
 ance from dead works, in the faith of God.’ But neither the text nor 
 scope of the apostle will bear either of these interpretations. 
 
 Μη παλιν, Syr. ΞῚΠ Nad ἽΝ an numquid rursum, ‘ or whether again; 
 all others, non rursum, non iterum. Arab. nec amphius, ‘not again, 
 not any more.’ Θεμελιον καταξαλλομενοι. Syr. PND NOTTS NNONND, 
 ‘will you lay another foundation?’ that term of ‘ another,’ is both 
 needless because of ‘ again’ that went before, and corrupts the sense, 
 
 ‘as though a foundation different from what was formerly laid, were 
 intended. Besides that is made an expostulation with the Hebrews, 
 which is indeed expressive of the apostle’s intention, fundamentum 
 jacientes, ‘ laying the foundation.’ Meravovac απὸ νεκρων epywy, Syr. 
 ‘unto repentance from dead works,’ and so in all the following in- 
 stances. There is no difference among translators about the rest of 
 words. Only the Ethiopic reads ‘ baptism,’ in the singular number, 
 as the Syriac doth, and placeth ‘ doctrine,’ distinctly by way of appo- 
 sition. ‘ Baptism, doctrine, and the imposition of hands.’ Αναστασεως 
 τε νεκρων, the Syriac renders by an Hebraism, ΝΠ ma at xno, ‘ the 
 resurrection that is from the house of the dead,’ that is the grave, the 
 common dwelling ‘place of the dead, as also κρίματος αἰωνιου, by 
 pdyd4 xo, ‘the judgment which is for ever,’ the sentence whereof 
 is eternally irrevocable, and whose execution endures always. 
 
 Ver. 1. 2.—Noé, laying again the foundation of repentance from 
 dead works, and of faith towards God, of baptisms, doctrine, 
 and the laying on of hands, of the resurrection of the dead, and 
 eternal gudgment. 
 
 There aré two things in these words added concerning the doctrine 
 of the principles of Christ, or the first doctrines of Christianity. 1. 
 
- 
 
 vER. 1—2.] EPISTLE TO THE HEBREWS. 161 
 
 Their general nature with respect to the whole truth of the gospel, 
 metaphorically expressed ; they are the foundation. 2. Their nature 
 in particular is declared in sundry instances, not that all of them are 
 mentioned, but these instances are chosen out to show of what kind 
 they were. In the first, two things are proposed. 1. The expression 
 of the thing itself intended, which 15 the foundation. 2. The apostle’s 
 design with respect to it, ‘not laying it again.’ 
 
 My παλιν ϑεμελιον καταξαλλομενοι. Θεμελιος is, as was said, ia 
 this matter metaphorical, inclading an allusion to an architect, and 
 his building. First he lays the foundation ; and he is a most foolish 
 builder who either doth not so, or who reSts therein, or who is always 
 setting it up and pulling it down, without making a progress. Indeed 
 that foundation which is all the building, which hath’not an edifice 
 erected on it, is no foundation; for that which is materially so, be- 
 comes so formally only with respect to the building on it. And those 
 who receive the doctrines of Christ, here called the foundation, if they 
 build not on them, they will prove none to them, whatever they are in 
 themselves. 
 
 There are two properties of a foundation. 1. That it is that which 
 is first laid in every building. This the natural order of every build- 
 ing requires. 2. It is that which bears the whole weight of the 
 superstructure, the whole and all the parts of it being laid on it, and 
 firmly united to it. With respect to the one or other of these proper- 
 ties, or both, are the doctrines intended called the foundation. But 
 in the latter sense they cannot be so. It is Christ himself, and he 
 only, who is the foundation, so as to bear the weight and to support 
 
 the whole building of the church of God, Isa. xxviii. 16; Matt. xvi. 
 
 18; 1 Cor. ii. 10, 11; Eph. 1. 20—22; 1 Pet. ii.4,5. He is so 
 personally, the life and being of the church consisting in its spiritual 
 union to his person, | Cor. xii. 12, and doctrinally, in that all truth is 
 resolved into what is taught concerning him, 1 Cor. ii. 10—13. 
 Wherefore it is in allusion to a foundation with respect to its first 
 property, namely, that it is first laid in the building, that these doc- 
 trines are called the foundation. ‘So the Jews term the general princi- 
 ples of their profession ΤΠ ‘1s, ‘ the foundations of the law,’ or the 
 principal doctrines taught therein. The first doctrines which are 
 necessary to be received and professed at men’s first entrance into 
 Christianity. And the apostle intends the same things by the three- 
 
 fold expression which he maketh use of. 1. orovyeia της ἀρχῆς λογίων. 
 
 του Θεου, ch. v. 12, ‘The first principles of the oracles of God” 2 
 ὃ της ἀρχῆς του Χριστου Aoyoc, ch. vi. ],and, 3. ϑέμελιος, ‘the be- 
 ginning of the doctrine of Christ, and ‘the foundation.’ 
 Concerning these things, he says, μη παλιν καταξαλλομενοι, “ not 
 laying it again.’ His saying that he would not lay it again, doth not 
 infer that he himself had laid it before amongst them, but only, that it 
 
 was so laid before by some or other. For it was not by him that they 
 
 received their first instruction, nor doth he mention any such thing in 
 
 the whole epistle. Whereas he frequently pleads it to those churches 
 
 which were planted by himself, 1 Cor. iti. 5, 6, 10, iv. 15. And it 15 
 
 known from the story that his ministry was not used in their first con- 
 VOL, ΠΙ. M 
 
162 j AN EXPOSITION OF THE [cu. IV. 
 
 version. But he knew that they had faithful instructors, who would _ 
 not leave them unacquainted with these necessary things, and that 
 they would not have been initiated by baptism, nor admitted into the 
 church, without a profession of them. Besides they were such, as in 
 general they owned in their former church-state. He might therefore 
 well say, that he would not lay this foundation again. These things, 
 saith he, you have already been instructed in by others, and therefore 
 .(as also on other considerations) I will not go over them again. 
 Wherefore, let the hearers of the gospel carefully look to it, that they 
 learn those things whereof they have had sufficient instruction ; for 
 if any evil ensue from their ignorance of them, they must themselves 
 answer for it. Such ignorance is their sin, as well as their disadvan- 
 tage. Preachers may take it for granted, that what they have sedu- 
 lously and sufficiently instructed their hearers in, they have also re- 
 ceived and learned, because it is through their sinful negligence, if 
 they have not so done. And they are not bound always to wait on 
 some in their negligences to the disadvantage of others. 
 
 Secondly. The apostle declares in particular, what those doctrinal 
 principles were, which he had in general so described, which were 
 taught to them who were first initiated imto Christianity, and ~ 
 which he will not now again insist on, ‘ Repentance from dead 
 works,’ &c. 
 
 We must first consider the order of these words, and then their 
 sense, or the things themselves intended. Some here reckon up six 
 principles, some make them seven, some but four, and by some they 
 are reduced to three. 
 
 _ The two first are plain and distinct. ‘ Repentance from dead works, 
 and faith towards God.’ The next that follow are disputed as to their 
 coherence and sense. 1. Bamriopwy didayne επιθεσεως τε χειρων: 
 some read these words with a note of distinction between them, 
 βαπτισμων, διδαχης, both the genitive cases being regulated by ϑεμελίον; 
 ‘ the foundation of baptisms, and of doctrine,’ which are put together 
 by apposition, not depending one on another. | Acdayn, is ‘the preach- 
 ing of the word.’ And this was one of the first things wherein be- 
 lievers were to be instructed, namely, that they were to abide, ev ΤΉ 
 διδαχῃ, Acts ii. 42, in a constant attendance to the doctrine of the 
 gospel, when preached to them. And as I shall not assert this 
 exposition, so I dare not positively reject it, as not seeing any 
 ne cogent to that purpose. But another sense is more pro- 
 able. 
 
 Take the words in conjunction, so as that one of them should de- 
 pend on, and be regulated by the other, and then 1. We may consider 
 them in their order as they lie in the original. Βαπτισμων διδαχης 
 erfecewe TE χειρων, supposing the first to be regulated by SeusAvor, 
 and both the latter by it. ‘The baptisms of doctrine and imposition 
 of hands.’ There were two things peculiar to the gospel, the doctrine 
 of it, and the extraordinary gifts of the Holy Ghost. Doctrine is 
 compared to and called baptism, Deut. xxxii. 2. Hence the people 
 were said to be baptised to Moses, when they were initiated into his 
 doctrines, 1 Cor, x. 1, 2, The baptism of John was his doctrine, 
 
VER. 1—2.] EPISTLE TO THE HEBREWS. 109 
 
 Acts xix. 3. And the baptism of Christ was the doctrine of Christ, 
 wherewith he was to sprinkle many nations, Isa. lil. 15. This is the 
 first baptism of the gospel, evenits doctrine. The other was the com- 
 munication of the gifts of the Holy Ghost, Acts i. 5. That this, and 
 this alone, is intended by the laying on of hands, I shall prove fully 
 afterwards. And then the sense would be the ‘ foundation of gospel 
 baptisms,’ namely, preaching and the gifts of the Holy Ghost. And 
 I know but one argument against this sense, namely, that it is new 
 and singular. To avoid this, Secondly. The order of the words must 
 be inverted in their exposition. Not the baptisms of doctrine, but the 
 doctrine of baptisms, must be intended. But then two things must 
 be observed. 1. That βαπτίσμων, ‘ baptisms,’ is not immediately regu- 
 lated by Seuedvov, ‘ the foundation,’ and so baptisms are not asserted 
 absolutely to be a foundation, as is repentance from dead works, but 
 only the doctrine about it is so. 2. It cannot be readily conceived 
 why διδαχη; ‘doctrine, should be prefixed to baptisms alone, and not 
 to repentance and faith, the doctrines whereof also are intended. For 
 itis not the grace of repentance and faith, but the doctrine concern- 
 ing them, which the apostle hath respect to. There is therefore some 
 peculiar reason, why doctrine should be thus peculiarly prefixed to 
 baptisms and the laying on of hands, and not to the other things 
 mentioned. For that imposition of hands is placed in the same order 
 with baptisms, the conjunctive particle doth manifest, exBeccwe τε 
 χείρων; the following instances are plain, only some would reduce 
 them to one principle, namely, the resurrection of all to judgment. 
 
 _ There is therefore in these words, nothing peculiar nor difficult, but 
 only what concerns baptisms, and the imposition of hands, the doc- 
 trine whereof is specified. Now I cannot discover any just reason 
 hereof, unless it be, that by baptisms, and the imposition of hands, the 
 apostle intendeth none of those rudiments of Christian religion wherein 
 men were to be first instructed, but those rites, whereof they were 
 made partakers, who were so instructed. As if the apostle had said, 
 These principles. of the doctrine of Christ, namely, repentance, faith 
 the resurrection and judgment, are those doctrines wherein they are to 
 be instructed, who are to be baptized, and to have hands laid on 
 them. According to this sense, the words are to be read as in a 
 “parenthesis: ‘ Not laying again the foundation of repentance from 
 dead works, and of faith towards God, (namely, the doctrine of bap- 
 tisms, and of the imposition of hands,) of the resurrection from the 
 dead , and eternal judgment.’ When men began to attend to the gos- 
 pel, and thereon to give up their names to the church, there were 
 certain doctrines that they were thoroughly to be instructed in, before 
 they were admitted to baptism; see Gal. vi. 6. These being the 
 catechetical rudiments of Christian religion, are called here διδαχὴ 
 
 ᾿βαπτισμων επιθεσεως τε yetpwv, or the doctrines that were to be taught 
 in order to the administration of those rites. 
 
 Taking this for the design of the apostle in the words, as is most 
 probable, there are four instances given of those principal rudiments 
 of Christian religion, wherein all men were to be instructed before 
 they were admitted to baptism, who came thereunto in their δὰ" per- 
 
 | ὦ Μ 
 
 a 
 
164 ᾿ AN EXPOSITION OF THE [CH. VI. 
 
 sonal right, having not been made partakers thereof by their covenant 
 right, through the profession of their parents in their infancy. Persons 
 were to be fully instructed in these, before their solemn initiation ; the 
 doctrine concerning them being thence called the doctrine of baptisms 
 and of the imposition of hands, because previously necessary to the 
 administration of these rites. There is a difficulty, [ confess, that this 
 exposition is pressed with, from the use of the word in the plural 
 number, βαπτισμων, ‘of baptisms ;’ but this equally concerns all 
 other expositions, and shall be spoken to in its proper place. And 
 this I take to be the sense of the words, which the design of the place, 
 and the manner of expression, lead us to. But yet because sundry 
 learned men are otherwise minded, I shall so explain the words, as 
 that their meaning may be apprehended, supposing distinct heads of 
 doctrine to be contained in them. 
 
 Our next work is to consider the particular instances in their order. 
 And the first is, μετανοίας ato vexowy evywr, “ repentance from dead 
 works.’ This was taught, in the first place, to all those who would 
 give up themselves to the discipline of Christ and the gospel. And 
 in the teaching hereof, both the nature and necessity of the duty were 
 regarded. And in the nature of it two things were declared, and are 
 to be considered. 1. What were dead works; and 2. What is repent- 
 ance from them. 
 
 This expression, νεκρὼν evywy, “ of dead works,’ is peculiar to our 
 apostle, and to this Epistle. It is nowhere used but in this place, 
 and ch. ix. 14. And he useth it in answer to what he elsewhere 
 declares, concerning men’s being dead in sin by nature, Eph. u. 1, 5, 
 Col. it. 13. That which he there ascribes to their persons, here he 
 attributeth to their works. These Peter calls ‘ men’s old sins,’ 
 namely, which they lived in before their conversion, 2 Pet. 1. 9, ληθην 
 λαβὼν του καθαρισμου των παλαι αὑτου ἁμαρτιων, “ forgetting that he 
 was purged from his old sins.’ He hath respect to what is here in- 
 tended. They were before their initiation, instructed in the necessity 
 of forsaking the sins wherein they lived before their conversion, which 
 he calls their old, or former sins; which he hath also respect to, 
 1 Pet. iv. 3. ‘ For the time past of our lives may suffice us to have 
 wrought the will of the Gentiles, when we walked in lasciviousness, 
 lusts, excess of wine, revellings, banquetings, and abominable idola- 
 tries.’ The necessity of repentance from these and the like sins, was 
 taught them, and of this. they made profession before they were admit- 
 ted to baptism ; wherein they received a token of their being purged 
 from them. And a relapse into these sins, which men had openly 
 professed their repentance and relinquishment of, was ever esteemed 
 dangerous, and by some absolutely pernicious, whereon great contests 
 in the church did ensue. For the controversy was not, whether men 
 falling into any sin, yea, any open or known sin, after baptism, might 
 repent, which none was ever so foolishly proud as to deny; but the 
 question was about men’s open falling again into those sins, suppose 
 idolatry, which they had made a public profession of their repentance 
 from, before their baptism. And it came at last to this, not whether 
 such men might savingly repent, obtain pardon. of their sins, and be 
 
 Oe ee ee 
 
ΨΕῈΝ:: 1.2] EPISTLE TO THE HEBREWS. 165 
 
 saved ; but whether the church had power to admit them, a second 
 time, to a public profession of their repentance of these sins, and 50 
 take them again into full communion. For some pleaded, that the 
 profession of repentance for these sins, and the renunciation of them, 
 being indispensably necessary, antecedently to baptism, in them that 
 were adult ; the obligation not to live in them at all, being on them 
 who were baptized in their infancy, baptism alone was the only pledge 
 the church could give of the remission of such sins; and, therefore, 
 where men fell again into those sins, seeing baptism was not to be 
 repeated, they were to be left to the mercy of God: the church could 
 receive them no more. But whereas the numbers were very great, of 
 those who in time of persecution, fell back into idolatry, who yet 
 afterwards returned and professed their repentance, the major part, 
 who always are for the many, agreed that they were to be received, 
 and reflected with no small severity on those that were otherwise 
 minded. But whereas both parties in this difference ran into ex- 
 tremes, the event was pernicious on both sides, the one in the issue 
 losing the truth and peace, the other the purity of the church. 
 
 The sins of unregenerate persons, whereof repentance was to be 
 expressed before baptism, are called ‘dead works,’ in respect to their 
 nature and their end. For as to their nature, they proceed from a 
 principle under the power of spiritual death, they are the works of 
 persons dead in trespasses and sins. All the moral actings of such 
 persons, with respect to a supernatural end, are dead works, being not 
 enlivened by a vital principle of spiritual life. And a person must be 
 spiritually living, before his works will be so. Our walking in holy 
 obedience is called the life of God, Eph. iv. 18. That is the life 
 which God requires, which, by his especial grace, he worketh in us, 
 whose acts have him for their object and their end. Where this life 
 is not, persons are dead, and so are their works, even all that they do, 
 with respect to the living God. 2dly. They are called so with respect 
 to their end: they are mortua, because mortifera, dead, because 
 deadly, they procure death, and end in death. ‘Sin, when it is 
 finished, bringeth forth death,’ James i. 15. They proceed from death 
 spiritual, and end in death eternal. On the same account are they 
 called ‘ unfruitful works of darkness, Eph. v. 11. They proceed 
 from a principle of spiritual darkness, and end in darkness everlasting. 
 We may therefore know what was taught them concerning these dead 
 works, namely, their nature and their merit. And this includes the 
 whole doctrine of the law, with conviction of sin thereby. They were 
 taught that they were sinners by nature, dead in sins, and thence 
 ‘children of wrath,’ Eph. 11. 1—8. That, in that estate, the law of 
 God condemned both them and their works, denouncing death and 
 eternal destruction against them. And in this sense, with respect to 
 _ the law of God, these dead works do comprise their whole course in 
 this world, as they did, their best as well as their worst. But yet 
 there is, no doubt, an especial respect to those great outward enor- 
 mities in which they lived during their Judaism, even after the man- 
 ner of the Gentiles. For such the apostle Peter, writing to these 
 Hebrews, describes their conversation to have been, 1 Pet. iv. 3, as 
 
166 _ AN EXPOSITION OF THE [CH. VI. 
 
 we shown before. And from thence he describes what a blessed 
 deliverance they had by the gospel, 1 Pet. i. 18, 20, 21. And when 
 he declares the apostasy of some to their former courses, he shows it 
 to be like the returning of a dog to his vomit, after they had escaped 
 them that live in error, and the pollutions that are in the world 
 through lust, 2 Pet. 11. 18—22. These were the works which con- 
 verts were taught to abandon, and a profession of repentance for 
 them, was required of all before their initiation into Christian religion, 
 or before they were received into the church. For it was not then as 
 now, that any one might be admitted imto the society of the faithful, 
 and yet continue to live in open sins unrepented of. 
 
 Secondly. That which is required, and which they were taught 
 with respect to these dead works, is peravora, ‘ repentance.’ Repent- 
 ance from dead works, is the first thing required of them who take on 
 them the profession of the gospel, and consequently the first principle 
 of the doctrine of Christ, as it is here placed by the apostle. Without 
 this, whatever is attempted or attained therein, is only a dishonour to 
 Christ, and a disappointment to men. This is the method of preach- 
 ing, confirmed by the example and command of Christ himself: 
 ‘Repent and believe the gospel,’ Matt. iv. 17; Mark i. 15. And 
 almost all the sermons that we find, not only of John the baptist, ina 
 way of preparation for the declaration of the gospel, as Matt. in. 2, 
 but of the apostles also, in pressing the actual reception of it on the 
 Jews and Gentiles, laid this as their first principle, namely, the neces- 
 sity of repentance, Acts 11. 38, ii. 19, xiv. 15. Thence in the preach- 
 ing of the gospel it is said, that God commanded all men to repent, 
 Acts xvi. 30. And when the Gentiles had received the gospel, the 
 church at Jerusalem glorified God, saying, ‘ Then hath God also to 
 the Gentiles granted repentance unto life,” Acts xi. 18. Again, this is 
 expressed as the first issue of grace and mercy from God towards men 
 by Jesus Christ, which is therefore first to be proposed to them. 
 ‘God exalted him, and made him a Prince and a Saviour, to give 
 repentance unto Israel,’ Acts v.31. And because it is the first, it is 
 put synecdochically for the whole work of God’s grace by Christ. 
 ‘ God having raised up his Son Jesus, hath sent him to bless you, in 
 turning every one of you from his iniquities, Acts 11. 26. It is there- 
 fore evident that this was the first doctrinal.principle, as to their own 
 duty, which was pressed on, and fixed in the minds ef men, on their 
 first instruction in the gospel. 
 
 And in the testimonies produced, both the causes of it, and its 
 general nature, are expressed. For, 1. Its supreme original cause is 
 the good-will, grace, and bounty of God. He grants, and gives it to 
 whom he pleaseth of his own good pleasure, Acts xi. 18. 2. It is 
 immediately collated on the souls of men by Jesus Christ, as a fruit of 
 his death, and an effect of that all power in heaven and earth, which 
 was bestowed on him by the Father. ‘ He gives repentance to Israel,’ 
 Acts v. 31. The sovereign disposal of it is from the will of the 
 Father, and the actual collation of it, is an effect of the grace of the 
 Son. And, 3. The nature of it is expressed in the conversion of the 
 Gentiles. ‘It is to life,’ Acts xi. 18. The repentance required of 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 167 
 
 men in the first preaching of the gospel, and the necessity whereof 
 was pressed on them, was to life, that is, such as had saving con- 
 version to God accompanying of it. This kind of repentance is 
 required to our initiation in the gospel state. Not an empty profession 
 of any kind of repentance, but real conversion to God, is required of 
 such persons. 
 
 But moreover we must consider this μετανοία, or repentance, in its 
 own nature, at least in general, that we may the better understand 
 this first principle of catechetical doctrine. In this sense it respects, 
 1. The mind and judgment. 2. The will and affections. And, 
 3. The life or conversation of men. 
 
 First. It respects the mind and judgment, according to the notation 
 of the word, which signifies a change of mind, or an after considera- 
 tion and judgment. Men, while they live in dead works, under the 
 power of sin, do never make a right judgment, concerning either their 
 nature, their guilt, or their end. Hence are they so often called to 
 remember and consider things aright; to deal about them with the 
 reason of men; and for want thereof they are said to be foolish, bru- 
 tish, sottish, and to have no understanding. The mind is practically 
 deceived about them. There are degrees in this deceit, but all sinners 
 are actually more or less deceived. None, while the natural principle 
 of conscience remains in them, can cast off all the convictions of sin, 
 Rom. i. 14, 15; that it is the judgment of God, that. those who 
 commit such things are worthy of death, Rom.1.52. But vet some 
 there are, who so far despise these convictions, as to give up themselves 
 to all sin with delight and greediness. See Eph. iv. 17—19.  Prac- 
 tically they call good evil, and evil good; and do judge either that 
 there is not that evil in sin which is pretended, or however, that it is 
 better to enjoy the pleasures of it for a season, than to relinquish or 
 forego it on other considerations. Others there are who have some 
 farther sense of those dead works. In particular they judge them 
 evil, but they areso entangled in them, as that they see not the great- 
 ness of that evil, nor do make such a judgment concerning it, as 
 whereon a relinquishment of them should necessarily ensue. To these 
 two heads in various degrees may all impenitent sinners be reduced. 
 1, Such as despising their convictions, go on in an unbridled course 
 of licentiousness, as not judging the voice, language, and mind of 
 them, worth inquiring into. 2. Such as doin some measure attend 
 to them, but yet practically they refuse them, and embrace motives 
 to sin, turning the scale on that side, as occasion, opportunities, and 
 temptations do occur. Wherefore the first thing in this repentance, 15 
 a thorough change of the mind and judgment concerning these dead 
 works. The mind by the light and conviction of saving truth, deter- 
 mines clearly and steadily concerning the true nature of sin, and its 
 demerit; that itis an evil thing and bitter to have forsaken God 
 thereby. Casting out all prejudices, laying aside all pleas, excuses, 
 and palliations, it finally concludes, that sin, that 15, all and every sin, 
 every thing that hath the nature of sin, is universally evil, evil in it- 
 self, evil to the sinner, evil in its present effects, and future conse- 
 quents, evil in every kind, shamefully evil, incomparably evil, yea, 
 
168 AN EXPOSITION OF THE {CH. VI. 
 
 the only evil, or all that is evil in the world. And this judgment it 
 makes with respect to the nature and law of God, to its own primi- 
 tive and present depraved condition, to present duty, and future judg- 
 ment. ‘This is the first thing required to repentance, and where this 
 is not, there is nothing of it. 
 
 Secondly. It respects the will and affections. It is our turning 
 unto God: our,turning from him being in the bent and inclination of 
 our wills and affections unto sin. The change of the will, or the ta- 
 king away of the will of sinning, is the principal part of repentance. 
 It is with respect-unto our wills that we are said to be dead in sin, and 
 alienated from the life of God. And by this change of the will do we 
 become dead unto sin, Rom. vi. 2, that is, whatever remainder of 
 lust or corruption there may be in us, yet the will of sinning is taken 
 away. And for the affections, it works that change in the soul, as 
 that quite contrary affections shall be substituted and set at work with 
 respect unto the same object. There are pleasures in sin, and also it 
 hath its wages. With respect unto these, those that live in dead 
 works, both delight in sin, and have complacency in the accomplish- 
 ment of if. These are the affections which the soul exerciseth about 
 sin committed, or to be committed. Instead of them, repentance, by 
 which they are utterly banished, sets at work sorrow, grief, abhor- 
 rency, self-detestation, revenge, and the like afflictive passions of 
 mind. Nothing stirs, but they affect the soul with respect unto sin. 
 
 Thirdly. It respects the course of life or conversation. It is a re- 
 pentance from dead works, that is, in the relinquishment of them. 
 Without this, no profession of repentance is of any worth or use. To 
 profess a repentance of sin, and to live in sin, is to mock God, deride 
 his law, and deceive our own souls. This is that change which alone 
 doth or can evidence the other internal changes of the mind, will, and 
 
 affections, to be real and sincere, Prov. xxvii. 195. Whatever without _ 
 
 this, is pretended, is false and hypocritical; like the repentance of 
 Judah, not with the whole heart, but feignedly, Jer. 11. 10. “pwn. 
 There was a lie in it; for their works answered not their words. Nei- 
 ther is there any mention of repentance in the Scripture, wherein this 
 change in an actual relinquishment of dead works 1s not expressly re- 
 quired. And hereunto three things are necessary. 
 
 First. A full purpose of heart for the relinquishment of every sin. 
 This is cleaving unto the Lord with purpose of heart, Acts xi. 23; 
 Ps. xvil. ὃ. To manifest the stability and steadfastness which is re- 
 quired herein, David confirmed it with an oath, Ps. cxix. 106. Every 
 thing that will either live or thrive, must have a root, on which it 
 grows, and whence it springs. Other things may occasionally bud 
 and put forth, but they wither immediately. And such is a relinquish- 
 ment of sin from occasional resolutions, Upon some smart of con- 
 viction, from danger, sickness, trouble, fear, affliction, there blooms 
 in the minds of many a sudden resolution to forsake sin, and as sud- 
 denly for the most part it fades again. True repentance forms a 
 steady and unshaken resolution in the heart, which respects the for- 
 saking of all sin, and at all times or occasions. : 
 
 Secondly. Constant endeavours to actuate and fulfil this purpose. 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 169 
 
 And these endeavours respect all the means, causes, occasions, temp- 
 
 tations, leading oo that they may be avoided, opposed, and de- 
 
 liverance obtained from them; as also all means, advantages, and fur- 
 therance of those graces and duties, which are opposed to these dead 
 works, that they may be improved. A heartless inactive purpose, is 
 that which many take up withal, and ruin their souls by. Where 
 therefore there is not a sedulous endeavour, by watchfulness and dili- 
 gence, in the constant use of all means, to avoid all dgad works in all 
 their concerns, from their first rise and principle, to ἄσι finishing or 
 consummation, there is no true repentance from them. 
 
 Thirdly. An actual relinguishment of all sins, in the course of our 
 walking before Ged. And hereunto is required, 1. Not an absolute 
 freedom from all sin, for there is no man living who doth good and 
 sinneth not. 2. Not an absolute and precise deliverance even from 
 great sins, whereinto the soul may be surprised by the power of temp- 
 tations. Examples to the contrary abound in the Scripture. But yet 
 such sins, when any is overtaken with them, ought, tirst, To put the 
 sinner upon a severe inquiry whether his repentance were sincere and 
 saving; for where it is, usually the soul is preserved from such falls, 
 2 Pet. i. 10. And, secondly. To put him upon the renewing his re- 
 pentance, with the same care, diligence, sorrow, and humiliation as at 
 the first. But, 1. It is required that this property of repentance be 
 prevalent against the common sins of the world, men’s old sins which 
 they lived in before their conversion. Those sins which are expressly 
 declared in the gospel to be inconsistent with the profession, ends, and 
 glory of it, it wholly excludes, 1 Cor. vi. 9, 10; 2 Cor. vi. 16; 1 John 
 i. 14,15. And, 2. Against a course many sin or sins, either spi- 
 ritual or fleshly, internal, or external, 1 John 11.9; Rom. vi. 2. 3. 
 For the most part against all outward sins in the course of our con- 
 versation in the world, in which things our sincerity or perfection is 
 exercised. And these things were necessary to be touched on, to 
 manifest the nature of this first principle wherein men are to be in- 
 structed. , 
 
 Obs. I. There is no interest in Christ, or Christian religion, to be 
 obtained, without repentance from dead works; nor any orderly en- 
 trance into a gospel church-state, without a credible profession thereof. 
 —This was one of the first things that was preached unto sinners, as 
 was before declared; and without a compliance herewith, they were 
 not further to be treated with; for, 
 
 First. The Lord Christ came, not only to save men from their sins, 
 but to turn them from their sins; to turnthem from their sins, that 
 they may be saved from them. When he comes out of Sion as a Re- 
 deemer, a Deliverer, a Saviour, he turns away ungodliness from Ja- 
 cob; that is, he turns Jacob from ungodliness, Rom. xi. 26, namely, 
 by repentance. ‘This was one principal end of the birth, life, death, 
 and exaltation of Christ. His work, in all these, was to make peace 
 and reconciliation between God and man. NHereunto belongeth the 
 slaying, destruction, or removal of the enmity that was between them. 
 This, with respect unto God, was done by the atonement he made, the 
 sacrifice he offered, and the price of redemption that he paid, 2 Cor. 
 
“ἢ 
 > 
 
 ~ Now, we were enemies in our minds by wicked 
 
 170 AN EXPOSITION OF THE [cH. vi. 
 
 v.21. But the whole work is not hereby completed. ‘The enmity on 
 
 5, Col. 1. 21, and 
 thereby alienated from the life of God, Eph. ἵν. ἴδ. The removal 
 hereof consists in this repentance. For that is our turning to God, 
 upon the terms of peace tendered unto us. They therefore do but 
 deceive their own souls, who trust unto peace with God on the media- 
 tion of Christ, who are not at peace with God in their own souls by 
 repentance; for the one is not without the other. As he who is at 
 peace with God on his own part by repentance, shall never fail of 
 peace from God by the atonement, for he that so lays hold on his arm 
 and strength that he may have peace, shall be sure to obtain it, Isa. 
 xxvii. 3, so without this, whatever notions men may have of recon- 
 ciliation with God, they will find him in the issue as devouring fire, 
 or everlasting burnings. All doctrines, notions, or persuasions, that 
 tend to alleviate the necessity of that personal repentance which was 
 before described, or would substitute any outward penance, or cor- 
 poreal pecuniary penal satisfaction in the room thereof, are pernicious 
 to the souls of men. And there is nothing so much to be dreaded or 
 abhorred, as a pretence taken unto sin, unto any sin, without repent- ~ 
 ance, from the grace or doctrine of the gospel. ‘Shall we continue 
 in sin,’ saith our apostle, that grace may abound? God forbid? 
 Those who do so, and thereby turn the grace of God into lascivious- 
 ness, are among the number of them whose damnation sleepeth not. 
 Secondly. That any person living in sin without repentance, should 
 have an interest in Christ or Christian religion, is inconsistent with 
 the glory of God, the honour of Jesus Christ, and would render the 
 gospel, if this were taught therein, a doctrine fit to be rejected by all 
 men. For where is the glory of the righteousness or holiness of God, 
 if impenitent sinners may be accepted with him? Besides that it is 
 contrary unto the whole declaration made by himself, that he will not 
 acquit the guilty, that he will not justify the wicked, nor accept the 
 ungodly, it hath an absolute inconsistency with the especial righteous- 
 ness of his nature, and which he exerciseth as the supreme Rector 
 and Judge of all, that any such persons should approach before him, 
 or stand in his sight, Ps. v. 4—6; Rom. 1. 32. And for the Lord 
 Jesus Christ, it would plainly make him the minister of sin, the thought 
 whereof, our apostle so detests, Gal. 1.17. Nay, a supposition here- 
 of, would make the coming of Christ, to be the greatest means of 
 letting in and increasing sin on the world, that ever was, since the 
 fall of Adam. And the gospel must then be looked on as a doctrine 
 meet to be abandoned by all wise and sober persons, as that which 
 would tend unavoidably to the debauching of mankind, and to the 
 ruin of human society. For, whereas it doth openly and avowedly 
 propose and declare the pardon and remission of sin, of all sorts of 
 sin, to all sorts of persons that shall believe and obey it, if it did this 
 without annexing unto its promise the condition of repentance, never 
 was there, nor can there be, so great an encouragement unto all sorts 
 of sin and wickedness. There is much to that purpose in the doc- 
 trines of purgatory, penances, and satisfactions, whereby men are 
 
 - our part also must be taken away, or eae will not be finished. 
 
vER. |, 2.] EPISTLE TO THE HEBREWS. 171 
 
 taught that they may come off from their sins at a cheaper rate than 
 eternal ruin, withoutyghat repentance which is necessary. But this is 
 nothing, in cen ale to the mischief which the gospel would pro- 
 duce, if it did not require repentance from dead works. ‘For the gos- 
 pel has innumerable advantages to evidence itself to be from God; 
 whereas, these other pretences are such as wise and considering men 
 may easily look through their daubing, and see their ground or false- 
 hood. Moreover, the gospel doth certainly propose its pardon freely, 
 without money and without price; and so, on this supposition, would 
 lay the reins absolutely free on the neck of sin and wickedness ; 
 whereas, those fancies are burdened and charged with such inconveni- 
 ences, as may lay some curb upon them in easy and carnal minds. 
 Wherefore, I say, on such a false and cursed supposition, it would be 
 the interest of wise and sober men, to oppose and reject the gospel, 
 as the most effectual means of overflowing the world with sin and un- 
 godliness. But it doth not more fully condemn idolatry, or the wor- 
 ship of the devil, than it doth any such notion or apprehension. It 
 cannot be denied, but that some men may, and it is justly to be feared 
 that some men do, abuse the doctrine of the gospel, to countenance 
 themselves in a vain expectation of mercy and pardon, whilst they 
 willingly live in a course of sin. But, as this in their management is 
 the principal means of their ruin, so, in the righteous judgment of 
 God, it will be the greatest aggravation of their condemnation. And, 
 whereas some have charged the preachers of gospel grace, as those 
 ‘who thereby give countenance unto this presumption, it is an accusa- 
 tion that hath more of the hatred of grace in it, than of the love of 
 holiness. For none do, nor can press the relinquishment of sin and 
 repentance of it, upon such assured grounds, and with such cogent 
 arguments, as those by whom the grace of Jesus Christ in the gospel, 
 is fully opened and declared. 
 
 From what hath been discoursed, we may inquire after our own 
 interest in this great and necessary duty ; to assist us wherein, I shall 
 yet add some farther directions. As, 
 
 1. Repentance is twofold. 1. Initial, 2. Continued in our whole 
 course ; and our inquiry is to be after our interest in both of them. 
 The former is that whose general nature we have before described, 
 which is the door of entrance into a gospel state, or a condition of 
 acceptance with God, in and through Christ; and concerning it we 
 may observe sundry things. 
 
 First. That as to the properties of initial repentance, it 1s, 
 
 First. Solemn; a duty that in all its circumstances is to be fixed 
 and stated. It is not to be mixed only with other duties, but we are 
 to set ourselves on purpose, and engage ourselves singularly unto it. 
 I will not say this is so essential unto it, that he can in no sense be 
 said sincerely to have repented, who hath not separately and distinctly 
 been exercised herein for some season; yet I will say, that the repent- 
 ance of such a one, will scarce be ever well cleared up unto his own soul. 
 When the spirit of grace is poured out on men, they shall mourn 
 apart, Zech. xii. 12—14. That is, they shall peculiarly and solemnly 
 separate themselves to the right discharge of this duty, between God 
 
ἕν - 
 
 - 
 
 172 AN EXPOSITION OF THE [CH. VI. 
 
 and their souls. And those who have hitherto neglected it, or failed 
 therein, may be advised solemnly to address themselves unto it, what- 
 ever hopes they may have, that they have been arid through it 
 already. There is no loss of time, grace, nor comfort, in the solemn 
 renovation of initial repentance. 
 
 Secondly. Universal, as to the object of it. It respects all sin, and 
 every sin, every crooked path, and every.step therein. It absolutely 
 ‘excludes all reserves for any sin. To profess repentance, and yet with 
 an express reserve for any sin, approacheth very near the great sin of 
 lying to the Holy Ghost. It is hke Ananias, his keeping back part 
 of the price, when the whole was devoted. And these soul-destroying 
 reserves, which absolutely overthrow the whole nature of repentance, 
 do commonly arise from one of these pretences or occasions. 
 
 1. That the sin reserved is small, and of no great importance. It 
 is a little one. But true repentance respects the nature of sin, which 
 is in every sin equally, the least as well as the greatest. The least re- 
 serve for vanity, pride, conformity to the world, inordinate desires or 
 affections, utterly overthrows the truth of repentance and all the bene- 
 fits of it. 
 
 2. That it is so useful as that, at least at present, it cannot be parted 
 withal. So Naaman would reserve his bowing before the king in the 
 house of Rimmon, because his honours and preferments depended 
 thereon. So it is with many in their course of life, or trading in the 
 world ; some advantages by crooked ways, seem as useful to them as 
 their right hand, which they cannot, as yet, cut off and cast from them. 
 This, therefore, they have a secret reserve for; though it may not 
 
 be expressed, yet it is real and effectual. But he, who in this case, . : 
 
 will not part with a right eye or a right hand, must be content to go 
 with them both into hell fire. 
 
 3. Secresy. That which is hidden from every eye, may be left behind. 
 Some sweet morsel of this kind, may yet be rolled under the tongue. 
 But this is an evidence of the grossest hypocrisy, and the highest con- 
 tempt of God who seeth in secret. 
 
 4. Uncertainty of some things whether they are sins orno. It may 
 be, some think such neglects of duty, such compliances with the world, 
 are not sins; and whereas, they have not so full a conviction of their 
 being sinful, as they have of other sins which are notorious and against 
 the light of nature, only they have just reason to fear they are evil, this 
 they will break through and indulge themselves in them. But this 
 also impeacheth the truth of repentance. Where it is sincere, it en- 
 gageth the soul against all appearance of evil. And one that is truly 
 humbled, hath no more certain rule in his walking, than not to do what 
 he hath just cause to doubt whether it be lawful or not. True repent- 
 ance, therefore, is universal, and inconsistent with all these reserves. 
 
 Secondly. Unto the same end, that we may be acquainted with our 
 own interest in this initiating repentance, we must consider the season 
 when itis wrought. And this is, 
 
 1. Upon the first communication of gospel light’ unto us by the 
 Holy Ghost. Christ sends him to convince us of sin and righteous- 
 ness and judement, John xvi. 8. And if, upon the first participation 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 173 
 
 of light and conviction by the Holy Ghost, this repentance is not 
 wrought in us, it is to be feared that we have missed our season. And 
 so it falls out with many. They receive light and convictions, but use 
 them unto other ends. These put them, it may be, upon a profession 
 and relinquishment of some ways and parties of men, but farther they 
 use them not. Their first proper end is to work our own souls to 
 saving repentance, and if we miss their first impressions, their power 
 and efficacy for that end is hardly recoverable. 
 
 2. It never fails on the first saving view of Jesus Christ as crucified, 
 Zech. xii. 10. Itis impossible that any one should have a saving view of 
 - Christ crucified, and not be savingly humbled for sin. And there is 
 no one single trial of our faith in Christ, whether it be genuine or not, 
 that is more natural than this. What have been the effects of it, as to 
 humiliation and repentance? Where these ensue not on what we ac- 
 count our believing there we have not had a saving view of Christ 
 crucified. 
 
 Thirdly. Whereas we call this repentance initial, we must consider, 
 that it differs not in nature and kind, from that which we ought to be 
 exercised in, whilst we are in this world, whereof afterwards. That 
 which we intend thereby, is the use of repentance in our first admis- 
 sion into an interest in a gospel state. And with respect hereunto its 
 duration may be considered ; concerning which we may observe, 
 
 1. That with some, especially in extraordinary cases, this work and 
 duty may be over in a day as to its initiating use and efficacy. Sowas 
 it with many primitive converts, who at the same time were savingly 
 humbled and comforted by the promises of the gospel, Acts 11. 357—42; 
 xvi. 31—34. Now although in such persons the things we have as- 
 cribed to this repentance, are not wrought formally and distinctly, yet 
 are they all wrought virtually and radically, and do act themselves on 
 all future occasions. 
 
 2. Some are held longer unto this duty as it is initiating. Not only 
 did Paul continue three days and nights under his sore distress without 
 relief, but others are kept days and weeks and months ofttimes, in the 
 discharge of this duty, before they have a refreshing entrance given 
 them thereby into an estate of spiritual rest in the gospel. There is 
 therefore no measure of time to be allotted unto the solemn atten- 
 dance unto this duty, but only this, that none faint under it, wax 
 weary of it, or give it over, before there be thereby administered unto 
 them an entrance into the kingdom of God. 
 
 And these considerations of the nature of repentance from dead 
 works as it is initiating, may give us some direction in that necessary 
 inquiry Concerning our own personal interest in it. 
 
 Now there are several ways whereby men miss their duty with re- 
 spect unto this first principle, and thereby ruin their souls eternally. 
 
 1. Some utterly despise it. Such are the presumptuous sinners men- 
 tioned, Deut. xxix. 19, 20. As they disregard the curse of the law, 
 so they do also the promise of the gospel, as unto any repentance or 
 ‘relinguishment of sin with respect unto them. Such folly and brutish 
 foolishness possesseth the minds of multitudes, that they will have 
 some expectation of benefit by the gospel, and will give it an outward 
 
 > 
 
174 ‘AN EXEOSITION OF THE [CH. VI. 
 
 compliance, but will not touch on the very first thing which it indis- 
 pensably requireth of all that intend any concernment in it. It were 
 easy to open and aggravate this deplorable folly ; but I must not stay 
 on these things. 
 
 2. Some will repent in their dead works but not from them, That 
 is, upon convictions, afflictions, dangers, they will be troubled for their 
 sins, make confession of them, be grieved that they have contracted 
 such guilt and danger, with resolutions to forego them. But yet they 
 will abide in their sins and dead works still. So Pharaoh more than 
 once repented him his sins, but never had repentance from them. And 
 so it was expressly with the Israelites themselves, Ps. lxxvil. 34—37. 
 And this kind of repentance ruins not fewer souls than the former 
 total contempt of it. There are not a few unto whom this kind of re- 
 pentance stands in the same stead all their days, as confession and ab- 
 solution doth to the Papists; it gives them present ease, that they 
 may return to their former sins. ἢ 
 
 3. Some repent from dead works in some sense, but they repent not 
 of them. They will come, through the power of their convictions, to 
 a relinquishment of many of their old sins, as Herod did upon the 
 preaching of John Baptist, but are never truly and savingly humbled , 
 1 for sin absolutely. Their lives are changed, but their hearts are not 
 ' renewed. And their reyunciation of sin is always partial, whereof be+ 
 ' fore. There are many other ways whereby men deceive their souls in 
 this matter, which I must not now insist upon. 
 
 Secondly. This repentance in the nature and kind of it, is a duty to 
 be continued in the whole course of our lives. It ceaseth as unto 
 those especial acts which belong unto our initiation into a gospel state, 
 but it abides as to our orderly preservation therein. There must be no 
 end of repentance, until there is a full end of sin. All tears will not 
 be wiped from our eyes, until all sin is perfectly removed from our 
 souls. Now repentance in this sense may be considered two ways. 
 
 1. As it is a stated constant duty of the gospel; 2..As it is occa- 
 sional. 
 
 First. As it is stated, it is our humble mournful walking with God 
 under a sense of sin, continually manifesting itself in our natures and 
 infirmities, And the acts of this repentance in us, are of two sorts; 
 First. Direct and immediate ; Secondly. Consequential and dependent. 
 The former may be referred unto two heads. 1. Confession. 2. Hu- 
 miliation. These a truly penitent soul will be continually exercised in. 
 He whose heart is so lifted up on any pretence, as not to abide in the 
 constant exercise of these acts of repentance, is one whom the soul of 
 God hath no delight in. The other, which are immediate acts of faith, 
 but inseparable from these, are, 1. Supplications for the pardon‘of sin ; 
 2. Dilig®t watchfulness against sin. It is evident how great a share 
 of our walking with God consists in these things, which yet I mtst 
 not enlarge upon. 
 
 Secondly. This continued repentance is occasional, when it is heigh- 
 tened untoa singular solemnity. And these occasions may be referred 
 unto three heads. 
 
 1. A personal surprisal into any great actual sin. Such an occa- 
 
ΚΗ Ἐ Z.] EPISTLE TO THE HEBREWS. 175 
 
 sion is not to be passed over with the ordinary actings of repentance, 
 David upon his fall, brings his renewed repentance into that solemnity 
 as if it had been his first conversion to God. On that account he de- 
 duceth his personal sins from the sin of his nature, Ps. li. 5, besides 
 many other circumstances whereby he gave it an extraordinary solem- 
 nity. So Peter upon the denial of his master, wept bitterly, which 
 with his following humiliation and the renovation of his faith, our 
 Saviour calls his conversion, Luke xxii. 23. A new conversion of him 
 who was before really converted. ‘here is nothing more dangerous 
 unto our spiritual state, than to pass by particular instances of sin, 
 with the general duties of repentance. 
 
 2. The sin or sins of the family or church whereunto we are related, 
 calls unto us to give a solemnity unto this duty, 2 Cor. vii. 11, The 
 church having failed in the business of the incestuous offender, when 
 they were convinced by the apostle of their sinful miscarriage therein, 
 most solemnly renew their repentance towards God. 
 
 3. Afflictions and sore trials call for this duty, as we may see in the 
 issue of all things between God and Job, ch. xlii. 6. 
 
 And, lastly, We may observe that this repentance is a grace of the 
 Spirit of Christ, a gospel grace, and therefore whatever unpleasant- 
 ness there may be in its exercise unto the flesh, it is sweet, refreshing, 
 satisfactory, and secretly pleasant unto the inner man. Let us not be 
 deterred from abiding and abounding in this duty. It is not a morose, 
 tetrical, severe self-maceration, but a humble, gracious, mournful walk- 
 ing with God, wherein the soul finds rest, sweetness, joy, and peace, 
 being rendered thereby compliant with the will of God, benign, useful, 
 kind, compassionate towards men, as might be declared. 
 
 - The necessity of a profession of this repentance from dead works, 
 in order to an admission into the society of the church, that an evi- 
 dence may be given of the power and efficacy of the doctrine of Christ 
 in the souls of men; that his disciples may be visibly separated b 
 their own profession from the world that lies in evil, and be fitted for 
 communion among themselves in love, hath been elsewhere spoken 
 unto. 
 
 The second instance of the doctrinal foundation supposed to be laid 
 among the Hebrews, is πίστεως ἐπὶ Θεον, “ of faith towards God.’ And 
 this principle is coupled with that foregoing, by the conjunctive par- 
 ticle και, ‘of repentance and of faith.’ Indeed, they neither ought to 
 be, nor can they ‘be severed. Where the one is, there is the other, and 
 where either is not, there is neither, whatever be pretended. He re- 
 penteth not, who hath not faith towards God: and he hath no faith 
 towards God, who repenteth not. And in this expression where re- 
 pentance is placed first, and faith in God afterwards, only the distine- 
 tion that is between them, but neither an order of nature inthe things 
 themselves, nor a necessary order in the teaching of them, is intended. 
 For in order of nature, faith towards God must precede repentance 
 from dead works. No man can use any argument to prevail with 
 others unto repentance, but it must be taken from the word of the law 
 or of the gospel, the precepts, promises, and threatenings of them. If 
 there be no faith towards God with respect unto these: things, whence 
 
170 AN EXPOSITION OF THE 3 [CH. VI. 
 
 should repentance from dead works arise, or how can the necessity of 
 it be demonstrated? Besides, that the order of nature among the 
 things themselves is not here intended, is evident from hence, in that 
 the very last principles mentioned concerning the resurrection from the 
 dead and eternal judgment are the principal motives and arguments 
 unto the very first of them, or the necessity of repentance, as our 
 apostle declares fully, Acts xvi. 30, 31. But there_is some kind of 
 order between these things with respect unto profession, intended. 
 For no man can, or ought to be esteemed to make a due profession of 
 faith towards God, who doth not first declare his repentance from dead 
 works. Nor can any other have the comfort of faith in God, but such 
 as have in themselves some evidence of the sincerity of their re- 
 pentance. ᾿ 
 
 Wherefore, omitting any further consideration of the order of these 
 things, we must inquire what is here intended by faith in God. Now 
 this cannot be faith in the most general notion of it, because it is 
 reckoned as a principle of the doctrine of Christ. But faith in God 
 absolutely taken, is a duty of the law of nature. Upon an acknow- 
 ledgment of the being of God, it is thereby required that we believe 
 
 in him as the first eternal truth; that we submit unto him and trust in ~ 
 
 him, as the sovereign Lord, the judge and rewarder of all. And a 
 defect herein was the beginning of Adam’s transgression. Wherefore 
 faith in this sense cannot be called a principle of the doctrine of Christ, 
 which wholly consists in supernatural revelations. Nor can it be so 
 termed with respect unto the Jews in particular; for in their Judaism 
 they were sufficiently taught faith in God, and needed not to have 
 
 been instructed therein as a part of the doctrine of Christ. And there ᾿ 
 is a distinction put by our Saviour himself between that faith in God » 
 
 which they had, and the peculiar faith in himself which he required, 
 John xiv. 1, § Ye believe in God, believe also in me.’ Besides, where 
 these two, repentance and faith, are elsewhere joined together, as they 
 are frequently, it is an especial sort of faith in God that is intended. 
 See Luke xxiv. 46, 47; Acts xix. 4, xx. 21. 
 
 It is therefore faith in God as accomplishing the promise unto Abra- 
 ham, in sending Jesus Christ, and granting pardon or remission of sins 
 by him, that is tended. The whole is expressed by, ‘ Repent and 
 believe the gospel,’ Mark 1. 15; that is, the tidings of the accomplish- 
 ment of the promise made to the fathers, for the deliverance of us 
 from all our sins by Jesus Christ. This is that which was pressed on 
 the Hebrews by Peter in his first sermon unto them, Acts 11. 30—39, 
 ii. 25, 26. Hence these two principles are expressed, by ‘ Repentance 
 towards God, and faith towards our Lord Jesus Christ,’ Acts xx. 21. 
 As repentance is here described by the terminus a quo; it is repent- 
 ance from dead works: so there it is described by its terminus ad quem ; 
 it is repentance towards God, in our turning unto him. For those who 
 live in their lusts and sins, do it not only against the command of God, 
 but also they place them, as to their affections and expectation of 
 satisfaction, in the stead of God. And this faith in God is there 
 called by way of explication, faith towards our Lord Jesus Christ ; that 
 
 is,as he in whose giving and sending the truth of God was fulfilled, 
 
 LN τ πὰ κε 
 
VER. l, 2.] EPISTLE TO THE HEBREWS. 177 
 
 and by whom we ‘ believe in God,’ 1 Pet. i. 21. This therefore is the 
 faith in God here intended ; namely, that whereby we believe the ac- 
 complishment of his promise, in sending his Son Jesus Christ to die 
 for us, and to save us from our sins And this the Lord Christ tes- 
 tified unto in his own personal ministry. Hence our apostle says, that 
 ‘he was the minister of the circumcision for the truth of God, to con- 
 firm the promises made unto the fathers,’ Rom. xv. 8. And this he 
 testified unto them, John vii. 24, ‘I said therefore unto you, that you 
 shall die in your sins ; for if you believe not that I am he, you shall 
 die in your sins ;’ and that because they rejected the promise of God 
 made unto the fathers, concerning him, which was the only foundation 
 of salvation. And this was the first thing that ordinarily our apostle 
 preached in his dispensation of the gospel, 1 Cor. xv. 3, ‘ For I de- 
 livered unto you first of all, how that Christ died for our sins accord- 
 ing to the Scriptures.’ He taught the thing itself, and the relation it 
 had unto the promise of God recorded in the Scripture. That this is 
 the faith in God here intended, I prove by these reasons: 1. Because 
 this indeed was that faith in particular which in the first preaching of 
 the gospel unto these Hebrews they were taught and instructed in. 
 And therefore with respect unto it our apostle says, that he would not 
 lay again the foundation. The first calling of the church among them 
 was by the sermons of Peter and the rest of the apostles, Acts ii. 3—S. 
 Now consult those sermons, and you shall find the principal thing in- 
 sisted on in them, was the accomplishment of the promises made to | 
 Abraham and David, which they exhorted them to believe. This there- 
 fore was that faith in God which was first taught them, and which our 
 apostle hath respect unto. 2. Because it was the want of this faith 
 which proved the ruin of that church. As in the wilderness, the un- 
 belief for which they perished, respected the faithfulness of God in the 
 accomplishment of his promise with respect to the land of Canaan; so 
 the unbelief which the body of the people now perished for, dying in 
 their sins and for them, respected the accomplishment of the great pro- 
 mise of sending Jesus Christ, which things the apostle compares at 
 large ch. i. This then was that which he hereof reminds the Hebrews, 
 as the principal foundation of that profession of the gospel which they 
 had taken on them. And we may observe, that, 
 
 Obs. II. Faith in God, as to the accomplishing of the great promise 
 in sending his Son Jesus Christ to save us from our sins, is the ereat 
 fundamental principle of our interest in and profession of the gospel. 
 Faith in God under this formal consideration, not only that he hath 
 sent and given Jesus Christ his Son, but that he did it in the accom- 
 plishment of his promise, is required of us. For whereas he hath 
 chosen to glorify all the properties of his nature, in the person and 
 mediation of Christ, he doth not only declare his grace in giving him, 
 but also his truth in sending him according unto his word. . And this 
 was that which holy persons of old did glorify God in an especial 
 manner upon the account of, Luke i. 54, 55, 63—75. And there is 
 nothing in the gospel that God himself, our Lord Jesus Christ, and 
 the holy apostles do more insist upon than this, that God had fulfilled 
 his promise in sending his Son into the world, On this one thing 
 
 VOL. Il. ; N 
 
~ K = = 
 178 AN EXPOSITION OF THE [cH. vi. 
 
 depends all religion, the truth of the Bible, and all our salvation. If 
 
 it be not evident that God hath accomplished his promise, the whole 
 
 Bible may pass for a fable; for it is all built on this supposition, that 
 
 God gave this promise and hath accomplished it ; the first being the 
 
 foundation of the Old Testament, and the latter of the New. And there 
 
 a sundry things that signalize our faith in God with respect hereunto. 
 5, 
 
 1. This promise of sending Jesus Christ, was the first express en- 
 gacement that God ever made, of his faithfulness and veracity unto 
 any creatures. He is essentially faithful and true; but he had not 
 engaged himself to act according unto those properties in his dealing 
 with us in a way of love and grace, calling for trust and confidence in 
 us, before he gave the promise concerning Christ, Gen. i. 15, This 
 therefore was the spring and measure of all other subsequent promises. 
 They are all of them but new assurances thereof, and according as it 
 fares with that, so it must do with all the rest. God gave out this 
 promise, as that whereon he would rest the honour and glory of his 
 fidelity, in all other promises that he should make. As we find him 
 true or failing herein, so he expects our faith and trust in all his other 
 promises should be. Hence this was the first and immediate object οὗ 
 faith in man after the fall. 
 
 The first thing proposed unto him, was to believe in God, with 
 respect unto his faithfulness in the future accomplishment of this pro- 
 mise ; and faith concerning its actual accomplishment, is the first thing 
 required of us. 
 
 Besides this promise hung longest on the file before its accomplish- 
 ment. There was not less than four thousand years between its giving 
 and its performance. And many things happened during that season, 
 whereby both the promise, and faith on God thereon, were greatly 
 signalized. For, 1. More and greater objections against the truth of 
 it, more temptations against it were raised and managed, than against 
 all other promises whatever. This long suspension of its fulfilling, 
 gave such advantages to Satan in his opposition unto it, that he pre- 
 vailed against every expectation, but that of faith tried and more 
 precious than gold. And the saints themselves had a great exercise in 
 the disappointments which many of them fell into, as to the time of its 
 accomplishment. It is not unlikely that most of them looked for it in 
 their own days; great therefore were the trials of all sorts about it. 
 2. It was all that the true church of God had to live on during that 
 long season, the sole foundation of its faith, obedience, and consolation. 
 It is true, in progress of time God added other promises, precepts, and 
 institutions, for the direction and instruction of the church, but they 
 were all built on this one promise, and all resolved into it. This gave 
 life and signification to them; therewith were they to stand and fall. 
 3. This was that the world broke off from God on, and by rejecting it, 
 fell into all confusion and misery. The promise being given to Adam 
 was indefinitely given to mankind. And it was suited to the repara-~ 
 tion of their lost condition, yea their investiture into a better state. 
 And this increased the wrath and malice of Satan. He saw that if 
 they applied themselves to the faith hereof, his former success against 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 179 
 
 them was utterly frustrated. Wherefore he again attempts to turn 
 them off from the relief provided against the misery he had cast them 
 into. And as to the generality of mankind he prevailed in his attempt. 
 By a relinquishment of this promise, not believing of it, not retaining 
 it in their minds, they fell intoa second apostasy from God. And what 
 disorder, darkness, confusion, yea what a hell of horror and misery they 
 cast themselves into, is known. And this consideration greatly 
 signalizes faith in God, with respect to this promise. 4. The whole 
 church of the Jews, rejecting the accomplishment of this promise, 
 utterly perished thereon. This was the sin for which the church died, 
 and indeed this is the foundation of the ruin of all unbelievers, who 
 perished under the dispensation of the gospel. 
 
 It will be said, it may be, that this promise being now actually 
 accomplished, and that taken for granted, we have not the like con- 
 cern in it, as they had who lived before the said accomplishment. But 
 there is a mistake herein. No man believes aright that the Son of 
 God is come in the flesh, but he who believes that he came in the 
 accomplishment of the promise of God, to the glory of his truth and 
 faithfulness. And it is from hence that we know aright both the 
 occasion, original cause, and end of his coming: which whoso con- 
 sidereth not, his pretended faith is in vain. 
 
 2. This is the greatest promise that God ever gave to the children 
 of men, and therefore faith in him with respect hereunto, is both 
 necessary to us, and greatly tends to his glory. Indeed all the con- - 
 cernments of God’s glory in the church, and our eternal welfare are 
 wrapped up herein. But I must not enlarge hereon. 
 
 Obs. III. Only we must add, that the consideration of the accom- 
 plishment of this promise is a great encouragement and support to 
 faith, with respect to all other promises of God.—Never was any kept 
 so long in abeyance, the state of the church and design of God requir- 
 ing it. None ever had such opposition made to its accomplishment. 
 Never was any more likely to be defeated by the unbelief of men; all 
 faith in it being at length renounced by Jews and Gentiles, which if 
 anything, or had it been suspended on any condition, might have dis- 
 appointed its event. And shall we think that God will leave any other 
 of his promises unaccomplished ? That he will not in due time engage 
 his omnipotent power and infinite wisdom in the discharge of his truth 
 and faithfulness? Hath he sent his Son after four thousand years’ 
 expectation, and will he not in due time destroy antichrist, call again 
 the Jews, set up the kingdom of Christ gloriously in the world, and 
 finally save the souls of all that sincerely believe? This great instance 
 of divine fidelity, leaves no room for the objections of unbelief as. to 
 any other promise under the same assurance. 
 
 Thirdly. The third principle, according to the order and sense of the 
 words laid down before, is, avacracewe τε νεκρων, ‘the resurrection of 
 the dead.’ And this was a fundamental principle of the Judaical 
 church, indeed of all religions properly so called in the world. The 
 twelve articles of the creed of the present Jews, is, mn nv, ‘ the days 
 of the Messiah, that is, the time will come when God willsend the 
 Messiah and restore all things by him. This under the Old a 
 
 N 
 
180 AN EXPOSITION OF THE [ CH. VI. 
 
 respected that faith in God which we before discoursed concerning: 
 But the present Jews, notwithstanding this profession, have no interest 
 herein. For not to believe the accomplishment of a promise when it is 
 fulfilled, as also sufficiently revealed and testified to, to be fulfilled, 15 
 to reject all faith in God concerning that promise. But this they still 
 retain an appearance and profession of. And their thirteenth article 
 is, Onn nn, ‘ the revivification or resurrection from the dead.’ And 
 the faith hereof being explained, and confirmed in the gospel, as also 
 sealed by the great seal of the resurrection of Christ, it was ever 
 esteemed as a chief principle of Christianity, and that whose admittance 
 is indispensably necessary to all religion whatever. And I shall first 
 briefly show how it is a fundamental principle of all religion, and then 
 evidence its especial relation to that taught by Jesus Christ, or declare 
 how it is a fundamental principle of the gospel. And, as to the first, 
 it is evident without its acknowledgment, all religion whatever would 
 be abolished. For if it be once supposed or granted, that men were 
 made only for a frail mortal life in this world, that they kave no other 
 continuance assigned to their being, but what is common to them with the 
 beasts that perish, there would be no more religion amongst them than 
 there is amongst the beasts themselves. For as they would never be _ 
 able to solve the difficulties of present temporary dispensations of pro- 
 vidence, which will not be reduced to any such known visible rule of 
 righteousness, abstracting from the completement of them hereafter, as 
 of themselves to give a firm apprehension of a divine, holy, righteous 
 power in the government of the universe ; so take away ail consider- 
 ation of future rewards and punishments, which are equally asserted in 
 this and the ensuing principle, and the lusts of men would quickly 
 obliterate all those notions of a Deity, as also of good and evil in their 
 practice, which should preserve them from atheism and _ bestiality. 
 Neither do we ever see any man giving himself up to the unbelief of 
 these things, but that immediately he casts off all considerations of any 
 . public or private good, but what is centred in himself, and the satisfac- 
 tion of his lusts. | 
 
 But it will be asked, whether the belief of the immortality of the 
 soul, be not sufficient to secure religion, without the addition of this 
 article of the resurrection. Of this indeed some among the ancient 
 heathens had faint apprehensions, without any cuess at the resurrection 
 of the body. And some of them also who were most steady in that 
 persuasion, had some’thoughts also of such a restoration of all things, 
 as wherein the bodies of men should have their share. But as their 
 thoughts of these things were fluctuating and uncertain, so was all 
 their religion also, and so it must be on this principle. For there can 
 be no reconciliation of the doctrine of future rewards and punishments 
 to be righteously administered, to a supposition of the separate ever- 
 lasting subsistence of the soul only. That is, eternal judgments 
 cannot be on satisfactory grounds believed, without an antecedent 
 acknowledgment of the resurrection of the dead. For what justice is 
 it, that the whole of blessedness or misery should fall on the soul only, 
 where the body hath had a great share in the procurement of the one, 
 or the other? or that, whereas both concur to the doing of good or evil, 
 
ver. I, 2.] EPISTLE TO THE HEBREWS. 181 
 
 the soul only should be rewarded or punished ? especially consider- 
 ing what influence the body hath into all that is evil, how the satisfaction 
 of the flesh is the great inducement to sin on the one hand ; and what 
 it often undergoeth and suffereth for that which is good? Shall we 
 think that God gave bodies to the holy martyrs, only to endure inex- 
 pressible tortures and miseries to death for the sake of Christ, and then 
 to perish for ever? And this manifesteth the great degeneracy into 
 which the Jewish church had now fallen. For a great number of them 
 had apostatized into the atheism of denying the resurrection of the 
 dead. And so confident were they in their infidelity, that they would 
 needs argue and dispute with our Saviour about it, by whom they 
 were confounded ; but after the manner of obstinate infidels, not con- 
 verted, Matt. xxii. 25, 24, &c. This was the principal heresy of the 
 Sadducees, which drew along with it those other foolish opinions, of 
 denying angels and spirits, or the subsistence of the souls of men in a 
 separate condition, Acts xxi. 8. For they concluded well enough, 
 that the continuance of the souls of men would answer no design of 
 providence or justice, if their bodies were not raised again. And 
 whereas God had now given the most illustrious testimony to this 
 
 truth, in the resurrection of Christ himself, the Sadducees became the , 
 
 most inveterate enemies to him and opposers of him. For they not 
 only acted against him, and those who professed to believe in him, 
 from that infidelity which was common to them with most of their 
 countrymen, but also because their peculiar heresy was everted and 
 condemned thereby. And it is usual with men of corrupt minds, to 
 prefer such peculiar errors, above all other concerns of religion what- 
 ever, and to have their lusts inflamed by them into the utmost intem- 
 perance. They therefore were the first stirrers up and fiercest pursuers 
 of the primitive persecutions, Acts iv. 1, 2, ‘The Sadducees came upon 
 the apostles, being grieved that they taught the people, and preached 
 through Jesus the resurrection from the dead.’ The overthrow of their 
 private heresy was that which enraged them, ch. v. 17, 18, ‘Then the 
 high priest rose up, and all that were with him, which is the sect of 
 the Sadducees, and were filled with indignation, and laid their hands on 
 the apostles and put them in the common prison,’ And the Pharisees 
 were put into a similar rage about their ceremonies, wherein they 
 placed their especial interest and glory. And our apostle did wisely 
 make an advantage of this difference about the resurrection, between 
 those two great sects, to divide them in their counsels and actings, 
 who were before agreed on his destruction on the common account of 
 preaching Jesus Christ, Acts xxii. 6—9. 
 
 This principle, therefore, both upon the account of its importance in 
 itself, as also of the opposition made unto it among the Jews by the 
 Sadducees, the apostle took care to settle and establish in the first 
 place, as those truths are in an especial manner to be confirmed, which 
 are at any time peculiarly opposed. And they had reason thus to do; 
 for all they had to preach unto the world turned on this hinge, that 
 Christ was raised from the dead, whereon our resurrection doth 
 unavoidably follow, so as that they confessed, that without an eviction 
 and acknowledgment hereof, all their preaching was in vain, and all 
 
 ἢ 
 
΄ 
 
 i 
 
 AN EXPOSITION OF THE [CH. VI. 
 
 WO 
 
 82 
 » 
 their faith who believed therein, was so also, 1 Cor. xv. 12—14. This, 
 therefore, was always one of the first principles which our apostle 
 insisted on in the preaching of the gospel; a signal instance whereof, 
 we have in this discourse, at his first coming unto Athens. First. He 
 reproves their sins ‘and idolatries, declaring that God by him called 
 them to repentance from those dead works. Then taught them faith 
 in that God who so called them by Jesus Christ; confirming the 
 necessity of both, by the doctrine of the resurrection from the dead, 
 and future judement, Acts xvi. 18, 23, 24, 30, 31. He seems, there- 
 fore, here, directly and summarily to lay down those principles in the 
 order in which he constantly preached them, in his first declaration of 
 the gospel. And this was necessary to be spoken concerning the 
 nature and necessity of this principle. 
 
 Avactacic νεκρων, the ‘resurrection of the dead.’ It is usually 
 expressed by avacracic, the ‘ resurrection’ only, Mark xu. 18; Luke 
 xx. 27, 33; John xi. 24; Matt.xxi1. 23, 28. For by this single expression, 
 the whole was sufficiently known and apprehended. And so we com- 
 monly call it the resurrection, without’any addition. Sometimes it is 
 termed αναστασις εκ νεκρων; Acts iv. 2, the ‘ resurrection from thé dead,’ 
 that is, the state of thedead, Our apostle hatha peculiar expression, 
 ch. x1. 35, cAaDov εξ ἀναστασεως τους νεκρους avTwr, * they received their 
 dead from the resurrection ;’ that is, by virtue thereof, they being raised 
 to life again. And sometimes it is distinguished with respect unto its con - 
 sequents, in different persons, the good and the bad. The resurrection of 
 the former is called ἀναστασις Cwne, John v. 29, the ‘ resurrection of life ;’ 
 that is, which is unto life eternal, the means of entrance into it. This 
 is called avacracic δικαίων, the ‘resurrection of the just,’ Luke xiv. 14, 
 And so ona nn, the ‘life of the dead,’ or the ‘resurrection of the 
 dead,’ was used to express the whole blessed estate which ensued 
 thereon to believers. ‘If by any means I might attain, εἰς τὴν 
 εἕαναστασιν των νεκρων, the resurrection of the dead,’ Phil. ni. 11. 
 This is αναξιωσις, ‘a living again ;’ as it is said of the Lord Christ 
 distinctly, ἀνέστη καὶ aveCnoev, Rom. ‘xiv. 9, ‘ he rose and lived again,’ 
 or he arose to life. With respect unto wicked men, it is called 
 αναστασις κρίσεως, the ‘ resurrection of judgment,’ or unto judgment, 
 John v. 29. Some shall be raised again to have judgment pronounced 
 against them, to be sentenced unto punishment. ‘ Reserve the unjust 
 against the day of judgment to be punished, 2 Pet. 11.9. And both 
 these are put together, Dan. xii. 2, ‘ And many of them that sleep in 
 the dust of the earth, shall awake, some to everlasting life, and. some 
 to shame and everlasting contempt.’ 
 
 This truth being of so great importance, as that nothing in religion 
 can subsist without it, the apostles very diligently confirmed it in the 
 first churches. And for the same cause, it was early assaulted by 
 Satan, denied and opposed by many. And this was done two ways. 
 1. By an open denial of any such thing, 1 Cor. xv. 12, ‘ How say 
 some among you, that there is no resurrection of the dead?’ They 
 wholly denied it, as a thing improbable and impossible, as is evident 
 from the whole ensuing disputation on that subject. 2. Others there 
 were, who, not daring to oppose themselves directly unto a principle 
 
 Ι 
 
 ee 
 
VER. l, 2.] EPISTLE TO THE HEBREWS. 183 
 
 so generally received in the church, they would still allow the expres- 
 sion, but put an allegorical exposition upon it, whereby they plainly 
 overthrew the thing intended. They said, the ‘ resurrection was past 
 already,’ 2 Tim. 11. 18. It is generally thought that these men, Hy- 
 menius and Philetus, placed the resurrection in conversion or reforma- 
 tion of life, as the Marcionites did afterwards. What some imagine 
 about the Gnostics is vain. And that the reviving of a new light in 
 us, 15 the resurrection intended in the Scripture, some begin to mutter 
 among ourselves. But, that as death is a separation or sejunction of 
 the soul and the body, so that the resurrection is a re-union of them, 
 in and unto life, the Scripture is too express for any one to deny, and 
 not virtually to reject it wholly. And it may be observed, that our 
 apostle in both these cases, doth not only condemn these errors as 
 false, but declares positively, that their admission overthrows the 
 faith, and renders the preaching of the gospel vain and useless. 
 
 Now, this resurrection of the dead, is the restoration by the power 
 of God, of the same numerical body which died, in al! the essential 
 and integral parts of it, rendering it, in a re-union of, or with the 
 soul, immortal, or of an eternal duration in blessedness or misery. 
 And, 
 
 Obs. IV. The doctrine of this resurrection is a fundamental princi- 
 ple of the gospel, the faith whereof, is indispensably necessary unto 
 the obedience and consolation of all that profess it. I call it a princi- 
 ple of the gospel, not because it was first absolutely revealed therein. 
 {t was made known under the Old Testament, and was virtually in- 
 cluded in the first promise. In the faith of it, the patriarchs lived 
 and died, and it is testified unto, in the Psalms and prophets. With 
 respect hereunto did the ancients confess that they were strangers and 
 pilgrims in this world, seeking another city and country, wherein they 
 should live with God for ever; they desired and looked for a heavenly 
 country, wherein their persons should dwell, Heb. xi. 16. And this 
 was with relation to God’s covenant with them, wherein, as it follows, 
 God was ‘not ashamed to be called their God.’ Thatis, their God in 
 covenant, which relation could never be broken; and therefore, our 
 Saviour proves the resurrection from thence, because, if the dead rise 
 not again, the covenant relation between God and his people, must 
 cease, Matt. xxii. 31, 32. Hence, also did they take especial care 
 about their dead bodies and their burial, not merely out of respect 
 unto natural order and decency, but to express their faith of the resur- 
 rection. So our apostle says,.that ‘ by faith, Joseph gave command- 
 ment concerning his bones, ch. xi. 12, And their disposal into a 
 burying place is rehearsed by Stephen, as one fruit of their faith, Acts 
 vi. 15,16. Job gives testimony unto his faith herein, ch. xix. 25, 26. 
 So doth David also, Ps. xvi. 9, 10, and in sundry other places. And 
 Isaiah is express to the same purpose, ch. xxvi. 19, ‘Thy dead shall 
 live, together with my dead body shall they arise; awake and sing, 
 ye that dwell in dust: for thy dew is as the dew of herbs, and the. 
 earth shall cast out the dead.’ This God proposeth for the comfort 
 of the prophet, and of all those who were either persecuted or slain in 
 those days for righteousness sake. Their resurrection is both directly 
 
184 AN EXPOSITION OF THE [cu. VI. 
 
 and emphatically expressed. And whereas, some would wrest the 
 words, to signify no more but the deliverance and exaltation of those 
 who were in great distress, yet they must acknowledge that it is ex- 
 pressed in allusion to the resurrection of the dead, which is, therefore, 
 asserted in the words, and was believed in the church. The same 
 also is taught in Ezekiel’s vision of the vivification of dry bones, 
 ch. xxxvii, which, although it declared the restoration of Israel from 
 their distressed condition, yet it did so, with allusion to the resurrec- 
 tion at the last day, without a supposition of the faith whereof, the 
 vision had not been instructive. And many other testimonies to the 
 same purpose, might be insisted on. I do not, therefore, reckon this 
 a principle of the doctrine of the gospel, absolutely and exclusively 
 unto the revelations of the Old Testament, but on three other 
 reasons. 
 
 1. Because it is most clearly, evidently, and fully taught and de- 
 clared therein. It was, as sundry other important truths, made 
 known under the Old Testament, sparingly and obscurely. But life 
 and immortality, with this great means of them both, were brought to 
 light by the gospel, 2 Tim. i. 10, all things concerning them being © 
 made plain, clear, and evident. 
 
 2. Because of that solemn confirmation and pledge of it which was 
 given at the resurrection of Christ from the dead. This was wanting 
 under the Old Testament, and therefore the faith of men might oft- 
 times be: greatly shaken about it. For whereas death seized on all 
 men, and that penally in the execution of the sentence of the law, 
 whence they were, for fear of it, obnoxious to bondage ali their days, 
 Heb. ii. 14, 15, they had not received any pledge or instance of ἃ re- 
 covery from its power, or the taking off that sentence and penalty. 
 But Christ dying for us, and that directly under the sentence and 
 curse of the law, yet conquering both death and law, being raised 
 again, the pains or bonds of death being loosed, hath given a full 
 confirmation and absolute assurance of our resurrection. And thus it 
 is said, that he brought life and immortality to light by abolishing of 
 death, 2 Tim. i. 10, that is, the power of it, that it should not hold us 
 for ever under its dominion, 1 Cor. xv. 54—57. | 
 
 3. Because it hath a peculiar influence into our obedience under 
 the gospel. Under the Old Testament, the church had sundry mo- 
 tives unto obedience taken from temporal things, namely, prosperity 
 and peace in the land of Canaan, with deliverance out of troubles and 
 distresses. Promises hereof made unto them, the Scripture abounds 
 withal, and thereon presseth them unto obedience, and diligence in 
 the worship of God. But we are now left unto promises of invisible 
 and eternal things, which cannot be fully enjoyed but by virtue of the 
 resurrection from the dead. And therefore these promises are made 
 unspeakably more clear and evident, as also the things promised unto 
 us, than they were unto them, and so our motives and encourage- 
 ments unto obedience, are unspeakably advanced above theirs. This 
 may well therefore be esteemed as an especial principle of the doctrine 
 of the gospel. And, 
 
 1. It is an animating principle of gospel obedience, because we are 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 185 
 
 assured thereby that nothing we do therein shall be lost. In general, 
 the apostle proposeth this as our great encouragement, that ‘ God is 
 not unrighteous to forget our work and labour of love,’ ver. 10, and 
 Shows us the especial way whereby it shall be remembered. Nothing 
 is more fatal unto any endeavours, than an appreliension that men do 
 in them spend their strength in vain, and their labour for nought. 
 This makes the hands of men weak, their knees feeble, and their 
 hearts fearful. Nor can any thing deliver us from a slothful despon- 
 dency, but an assurance that the fruit of our endeavours shall be 
 called over again. And this Is given us alone by the faith of the re- 
 surrection of the dead, when they shall awake again and sing, who 
 dwell in the dust: and then shall the righteous be had in everlasting 
 remembrance. Let no man fear the loss of his work, unless it be 
 such as the fire will consume, when it will be to his advantage to 
 suffer that loss, and to have it so consumed. Not a good thought, 
 word, or work, but shall have a new life given unto it, and have as it 
 were a share in the resurrection. 
 
 2. We are assured hereby, that such things shall not only be re- 
 membered, but also rewarded. It is unto the righteous, as we have 
 observed, not only a resurrection from the dead, but a resurrection 
 unto life, that is eternal, as their reward. And this is that which 
 either doth, or ought, to give life and diligence to our obedience. So 
 Moses, in what he did and suffered for Christ, had respect unto the 
 recompence of reward, Heb. xi. 26. God hath put the declaration 
 hereof into the foundation of all our obedience in the covenant: “1 
 am thy exceeding great reward,’ Gen. xv. J. And at the close of it, 
 the Lord Jesus doth not think it enough to declare that he will come 
 himself, hut also that his reward is with him, Rev. xxu. 12. Some 
 have foolishly supposed, that this reward from God must needs infer 
 merit in ourselves ; whereas eternal life is the gift of God through 
 Jesus Christ, and not the wages of our works, as sin is of death, Rom. 
 vi. 23. It is such reward as is absolutely a free gift, a gift of grace ; 
 ‘and if it be by grace, then it is no more of works, otherwise grace is 
 no more grace ; and if it be of works, then it is no more grace, other- 
 wise work is no more work,’ Rom. xi. 6. ‘The same thing cannot be 
 of works and grace also, of our own merit and of the free gift of God. 
 And others, it is to be feared, under a mistaken pretence of grace, do 
 keep off themselves from a due respect unto this gracious reward, 
 which the Lord Christ hath appointed as the blessed issue and end of 
 our obedience. But hereby they deprive themselves of one great mo- 
 tive and encouragement thereto, especially of an endeavour that their 
 obedience may be such, and the fruits of it so abound, that the Lord 
 Christ may be signally glorified, in giving out a gracious reward unto 
 them at the last day. For whereas he hath designed, in his own 
 ' grace and bounty, to give us such a glorious reward, and intendeth by 
 the operation of his Spirit to make us fit to receive it, or meet for the 
 inheritance of saints in light, Col. 1. 12, our principal respect unto this 
 reward is, that we may receive it with an advantage of glory and hon- 
 our unto our Lord Jesus. And the consideration hereof, which is con- 
 veyed unto us through the faith of the resurrection, is a chief animat- 
 ing principle of our obedience. 
 
186 AN EXPOSITION OF THE [cH. Iv. 
 
 2. It hath the same respect unto our consolation : ‘ For if in this 
 life only we have hope in Christ, then are we of all men most misera- 
 ble? 1 Cor. xv. 19, that is, if we regard only outward things in this 
 world ; reproaches, scornings, revilings, troubles, persecutions, have 
 been the lot of most of them who so hoped in Christ. But is this all . 
 which we shall have from him, or by him? Probably, as to outward 
 things, it will prove so to most of us in this world, if it come not to. 
 greater extremities : ‘ Then are we of all men most miserable.’ But 
 stay awhile: these things will be all called over again at the resurrec- 
 tion, (and that is time enough,) and all things be put into another 
 posture; see 2 Thess. i. 6—10. We have therefore no reason to 
 despond for what may befal us in this life, nor at what distress this 
 flesh we carry about us may be put to. We are, it may be, some- 
 times ready to faint, or to think much of the pains we put ourselves to 
 in religious duties, especially when our bodies, being weak and crazy, 
 would willingly be spared, or of what we may endure and undergo; 
 but the day is coming that will recompense and make up all. This 
 very flesh which we now thus employ under its weaknesses, in a con- 
 stant course of the most difficult duties, shall be raised dut of the dust, 
 purified from all its infirmities, freed from all its weaknesses, made 
 incorruptible and immortal, to enjoy rest and glory unto eternity. 
 And we may comfort ourselves with these words, | Thess. iv. 18. 
 
 Fourthly. The fourth principle mentioned is κρίμα αἰωνιον; ‘ eternal 
 judgment.’ This is the immediate consequent of the resurrection of 
 the dead. Men shall not be raised again to live another life in this 
 world, and as it were therein to make a new adventure: but it is to 
 give an account of what is past, and to receive what they have done in 
 the body, whether it be good or evil. And because there are no out- 
 ward visible transactions between God and the souls of men after their 
 departure out of this world, nor any alteration to be made as to their 
 eternal state and condition, this judgment is spoken of as that which 
 immediately succeeds death itself, Heb. ix. 27, ‘It is appointed to all 
 men once to die, and after this the judgment.’ This judgment is 
 sure, and there is nothing between death and it, that it takes notice of. 
 But as to some, there may be a very long space of time between the 
 one and the other ; neither shall judgment be administered, until after 
 the resurrection from the dead, and by means thereof. And when all 
 the race of mankind appointed thereunto, have lived and died accord- 
 ing to their allotted seasons, then shall judgment ensue on them all. 
 ΚΚριμα is commonly used for a condemnatory sentence. Therefore 
 some think that it is only the judgment of wicked and ungodly men 
 that is intended. And indeed the day of judgment is most frequently 
 spoken of in the Scripture with respect thereunto; see 2 Thess. 1. 
 7—10; Jude 14, 15; 2 Pet. 11.4. And this is partly because the re- 
 membrance of it is suited to put an awe upon the fierceness, pride, and 
 rage of the spirits of men, rushing into sin, as the horse into the 
 battle ; and partly that it might be a relief to the godly under all, 
 either their persecutions from their cruelty, or temptations from their 
 prosperity. But in reality the judgment is general, and all men, both 
 good and bad, must stand in their lot therein. ‘ We shall all stand 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 187 
 
 before the judgment seat of Christ ; as it is written, As I live, saith 
 the Lord, every knee shall bow to me,’ Rom. xiv. 10, 11, and this is 
 that which is here intended. As the resurrection of the dead tbat 
 precedes belongs to all, so doth the judgment that follows. And this 
 our apostle expresseth by κρίσις, a word of the same original and sig- 
 nification with koma. 
 
 This κρίμα or ‘judgment,’ is said to be αἰωνιον.. ὉΝΩΟῚΡ 151, is the 
 eleventh fundamental article of the present Jewish creed. ‘Two of 
 the Targums, as a supplement of that speech which they suppose de- 
 fective, Ὑπὸ Dam spp ray, Gen. iv. 8, ‘And Cain said to his brother 
 Abel,’ add a disputation between the brothers, about eternal judg- 
 ment, with rewards and punishments, which they suppose Cain to 
 have denied, and Abel to have asserted. And as there is no doubt 
 but that it was one principal article of the faith of the church before 
 the flood, so it is probable that it was much opposed and derided by 
 that corrupt, violent, and wicked generation, which afterwards pe- 
 rished in their sins. Hence Enoch’s prophecy and preaching anton 
 them, was to confirm the faith of the church therein, Jude 14, 15. 
 And probably the hard speeches which are specified as those which 
 God would severely revenge, were their contemptuous mockings and 
 despisings of God’s coming to judgment, as Peter plainly intimates, 
 2 Pet. ii1.3—5. This seems to be the great controversy which the 
 church before the flood had with that ungodly generation, namely, 
 whether there were a future judgment or not; in the contempt where- 
 of, the world fell into all profligacy of abominable wickednesses. And 
 as God gave testimony to the truth in the prophecy of Enoch, so he 
 visibly determined the whole matter on the side of the church in the 
 flood which was an open pledge of eternal judgment. And hence 
 those words, ‘the Lord cometh,’ became the appeal of the church in 
 all ages, 1 Cor. xvi. 22, Αἰωνιον respects not the duration of this 
 judgment, but its end and effect. For it shall not be of a perpetual 
 duration and continuance, which to fancy, is both absurd in nature, 
 and inconsistent with the proper end of it, which is, to deliver men 
 over into their everlasting lot and portion. And it is both curious, 
 needless, and unwarrantable, to inquire of what continuance it shall 
 be, seeing God hath given no revelation thereof. Neither is the mind 
 of man capable of making any tolerable conjecture, concerning the 
 process of the infinite wisdom of Christ in this matter. Neither do 
 we know, as to time or continuance, what will be necessary therein, to 
 the conviction and confusion of impenitent sinners, or as to the de- 
 sieMfation of his own righteousness and glory. It may be esteemed 
 an easy, but will be found our safest wisdom, to silence even our 
 thoughts and inquiries in all things of this nature, where we cannot 
 trace the express footsteps of divine revelation. And this judgment is 
 called eternal: 1. In opposition to the temporal judgments which are 
 or have been passed on men in this world, which will be all then 
 called over again and revised. Especially it is so with respect unto a 
 threefold judgement. First. That which passed upon the Lord Christ 
 himself, when he was condemned as a malefactor and blasphemer. 
 He never suffered that sentence to take place quietly in the world, 
 
188 AN EXPOSITION OF THE cH. VI. 
 
 but from the first he sent his Spirit to argue, reason, and plead his 
 
 cause in the world, John xvi. 9—11. Thishe ever did, and ever will, 
 
 maintain by his church. Yet is there no absolute determination of 
 the case. But when this day shall come, then shall he condemn 
 
 every tongue that was against him in judgment, and all his adver- 
 
 saries shall be confounded. Secondly. All those condemnatory sen- 
 
 tences, whether unto death or other punishments, which almost in all. 
 ages have been given against his disciples or true believers. With 
 
 the thoughts and prospect hereof, did they always relieve themselves 
 
 under false judgments and cruel executions. For they have had. trials 
 
 of cruel mockings and scourgings, yea, moreover of bonds and im- 
 
 prisonment; they have been stoned and sawn asunder, tempted and 
 
 slain with the swerd, have wandered about in sheep-skins and goat~ 
 
 skins, being destitute, afflicted, tormented, not accepting deliverance 
 
 (upon the world’s terms,) that they might obtain a better resurrection; 
 as Heb. x1.35—37. In all these things they possessed their souls in 
 patience, following the example of their Master, committing themselves 
 
 unto him that judgeth righteously, 1 Pet. 11.23. Thirdly. The false 
 sentences which, under their provocations, professors have passed on- 
 one another; see ] Cor. iv. 83—5. 2. Because it is judicium inevita- 
 bile, ‘an unavoidable sentence,’ which all men must stand or fall by. 
 
 For it is appointed unto all men once to die, and after that is the 
 judgment. ‘This judgment is no more avoidable to any than death 
 
 itself, from which the experience of some thousands of years leaves 
 
 unto men no hope of escape. 3. Because in it, and by it, an un- 
 changeable determination of all men’s estate and condition is made for 
 eternity. The judgment which disposeth of men unalterably into 
 
 their eternal estate, whether of blessedness or of misery. 
 
 Two things must be yet farther spoken to, to clear this great prin- 
 ciple of our faith. First. The general nature of this eternal judgment; 
 and, secondly. The evidences we have of its truth and certainty. 
 
 First. The general concerns of this eternal judgment, are all of them 
 plainly expressed in the Scripture, which declare the nature of it. 1. 
 As to its time, there is a determined and ‘unalterable day fixed for it : 
 €God hath appointed a day wherein he will judge the world in righ- 
 teousness,’ Acts xvil..31. And this time is commonly called the day 
 of judgment, Matt. x.15, xi. 22, 24, xi. 36; Mark. vi. 11; 2 Pet. i. 
 9; 1 John iv. 17. And this day being fixed τὴ the foreknowledge and 
 determinate counsel of God, can no more be either hastened or deferred 
 than God himself can be changed. Until this appointed time comes 
 whatever falls out, he will satisfy his wisdom and glory in his ordmary 
 government of the world, interwoven with some occasional extraordinary 
 judgments, and therein he calls all his own people to be satisfied. For 
 this precise time, the knowledge of it is among the principal secrets of 
 his sovereignty, which he hath, for reasons suited to his infinite wisdom 
 laid up in his own eternal bosom. Hence is that of our Saviour, ‘ Of 
 that day and hour knoweth no man, no, not the angels that are in 
 heaven, neither the Son,’ that is, in and by the human nature, ‘ but the 
 Father,’ Mark xii.32, which is the highest expression of an unreveal- 
 able divine secret. God hath not only not revealed it, but he hath de- 
 
VER. I, 2.] EPISTLE TO THE HEBREWS. 189 
 
 creed not to reveal it. All inquiries about it, are not only'sinfully curious, 
 but foolish and impious Then it is certain, when all things foretold 
 in the Scripture are accomplished, when the obedience of all the elect 
 is completed, and the measure allotted unto the wickedness of the 
 world in the patience of God is filled up, then, and not before, the end 
 shall be. In the meantime, when we see a man old, weak, diseased, 
 nature being decayed and infirmities abounding, we may judge that 
 his death is not far off, though we know not when he will die; so, 
 seeing the world come to that state and condition, so weakened and 
 decayed as unto its principal end, that it is scarce any longer able to 
 bear the weight of its own wickedness, nor supply the sinful lusts of 
 its inhabitants ; seeing all sorts of sins, new and old, heard and un- 
 heard of, perpetrated every-where in the light of the sun, and counte- 
 nanced with atheistical security ; as also, considering that the gospel 
 seems to have finished its work where it is preached, with all sorts of 
 signs of the like nature, we may safely conclude that the end of all 
 things is approaching. 
 
 2. There is the Judge, which is Jesus Christ. Originally and abso- 
 lutely this is the judgment of God, of him who made the world. 
 And therefore is it often said, that ‘God shall judge the world,’ Deut. 
 xxxil. 35, 36; Eccles. xii. 14, ‘God, the Judge of all,’ Heb. xii. 23. 
 But the actual administration of it, is committed unto Jesus Christ 
 alone, to be exercised visibly in his human nature, Rom. xiv, 
 10; Dan. vn. 10—13; Matt. xvi. 27, xix. 28; John v. 22,27; Acts 
 xvi. 31; 2 Cor. v.10; 1 Thess. ᾽ν. 16: 2 Thess. i. 7,and many other 
 places. And herein, in the same individual person, he shall act the 
 properties of both his natures. For, as he shall visibly and gloriously 
 appear in his human nature, exalted in the supreme place of Judicature 
 and mvested with sovereign power and authority over all flesh, Dan. 
 vi. 13; Matt. xxiv. 30; 1 Thess. iv. 16; Rom. xiv. 10, so he shall 
 - act the power and omniscience of his Deity, in upholding the whole 
 state of the creation in judgment, and in the discovery of the hearts, 
 and comprehension of the words, thoughts, and actions of all the chil- 
 dren of men, from the beginning of the world, unto the end thereof. 
 And herein, as all the holy angels shall accompany him, and attend 
 upon him as ministers, assistants, and witnesses unto his righteous 
 judgments, Matt. xxv. 31 ; Luke ix. 26; Jude 14, 15; Dan. vii, 10, 
 so also, inthe judgment of fallen angels and the reprobate world, the 
 saints, acquitted, justified, glorified, in the first place, shall con- 
 eur with him in this judgment, by applauding his righteousness 
 and holiness, with their unanimous suffrage, Isa. i. 14; Matt. xix. 
 28; 1 Cor. vi. 2, 3. For. 
 
 3. As to the outward manner of this judgment, it shall be with 
 solemnity and great glory, 2 Thess. i. 7—10; Jude 14,15; Dan. vii. 
 9; Rev. xx. 4,5. And this shall be partly for the demonstration of 
 the glory and honour of Jesus Christ, who hath been so despised, re- 
 proached, persecuted in the world, and partly, to fill the hearts of sin- 
 ners with dread and terror, as Rev. vi. 16, 17, where this judgment is 
 represented. And the order of this judgment will be, (1.) That all 
 the elect shall first be acquitted and pronounced blessed. For they 
 
100 AN EXPOSITION OF THE , [CH. VI. 
 
 join in with the Lord Christ in the judgment of the world, which they 
 could not do, if themselves were not first freed and exalted. (2.) 
 The devil and his angels, and that on three general heads. 1. Of 
 their original apostasy. 2. Of the death of Christ. 3. Of persecu- 
 tion. (3.) The world of wicked men; probably, 1.. Hypocrites in the 
 church. 2. All others without. For, 
 
 4. The persons to be judged, are, 1. Fallen angels, 1 Cor. vi. 3; 2 
 Pet. ii. 4; Jude 6; Matt. xxv. 41. 2. All men universally, without 
 exception, Isa. xlv. 23; Rom. xiv. 9,10; Matt. xxv. 31. In especial, 
 1. All the godly, all such as have believed and obeyed the gospel, shall 
 be judged, Luke xxi. 36; Rom. xiv. 12; 2 Tim.iv. 8; whether all their 
 sins shall be then called over and made known to others, seeing they 
 are known to him who is more in himself and unto us, than all the 
 world besides, I question. 2. All the ungodly and impenitent sinners, 
 Deut. xxxil. 35, 36; 2 Pet.11.3; Jude 15. 
 
 5. The rule whereby all men shall be judged, is the law of their 
 obedience made known unto them. 45,1. The Gentiles, before the 
 coming of Christ, shall be judged by the law of nature, which all of 
 them openly transgressed, Rom. 11. 12—14. 2. The Jews of the same 
 time, by the law, and the light into redemption from sin, superadded 
 thereunto ; that is, by the rule, doctrine, precepts, and promises of the 
 law and prophets. 3. The gospel unto all men unto whom it hath 
 been offered or preached, Rom. 1. 16. The rule of judgment at the 
 last day, neither is nor shall be, any other but what is preached every 
 day, in the dispensation of the gospel. No man shall be able to com- 
 plain of a surprisal, or pretend ignorance of the law whereby he was 
 to be judged. The sentence of it is proposed unto them continually. 
 In the word of the gospel, is the eternal condition of all the sons of 
 men, positively determined and declared. And all these things are at 
 large insisted on by others. 
 
 Secondly. The evidence which God hath given concerning this fu- 
 ture judgment, whereon the certainty of it as to us, doth depend, may 
 also be considered. And, First. God hath planted a presumption and 
 sense of it, on the minds and hearts of men by nature, from whence it 
 is absolutely and eternally inseparable. Conscience is nothing but that 
 judgment which men do make, and which they cannot but make, of 
 their moral actions, with reference unto the supreme future judgment 
 of God. Hence, the apostle treating of this future judgment, Rom. 
 ii. 12, 16, diverts to show what evidence all mankind had in the mean- 
 time, that such a judgment there should be, ver. 14,15. And this he 
 declares to consist in their own unavoidable thoughts concerning their 
 own actions, good or evil. This, in the meanwhile, accused them, and 
 forced them to own a judgment tocome. Yea, this is the proper lan-. 
 guage of conscience unto sinners on all occasions. And so effectual 
 was this evidence in the minds of the heathen, that they generally 
 consented inte a persuasion, that by one or other, some where or other 
 a future judgment would be exercised with respect unto things done in 
 this world. Fabulous inventions and traditions, they mixed in abun- 
 dance with this conviction, as Rom.i. 21, but yet, this made up the 
 principal part of the notions, whereby a reverence for a divine being © 
 
veR. 1, 2.] EPISTLE TO THE HEBREWS. 191 
 
 was preserved in their minds. And those who were wise and sober 
 among them, thought it sufficient to brand a person as impious and 
 wicked, to deny an unseen judgment of men’s actions out of this world, 
 wherewith Cato reproached Cesar in the business of Catiline. This 
 sense being that which keeps mankind within some tolerable bounds in 
 sin, the Psalmist prays that it may be increased in them, Ps. xix. 13, 
 seeGen. xx. 1]. 
 
 Secondly. The working of reason on the consideration of the state 
 of all things in this world, complies with the innate principles and 
 dictates of conscience in this testimony. We suppose those concerning 
 whom we treat, do own the being of God, and his providence in the 
 government of the world. Others deserve not the least of our conside- 
 ration. Now those who are under the power of that acknowledgment 
 and persuasion, must and do believe, that God is infinitely just and 
 richtecus, infinitely wise and holy, and that he cannot otherwise he. 
 But yet, when they come to consider how these divine properties are 
 exerted in the providential government. of the world, which all ages, 
 persons and places, must of necessity be subject unto, and disposed 
 by, they are at a loss. The final impunity of flagitious sinners in this 
 world; the unrelieved oppressions, afflictions and miseries of the best; 
 the prosperity of wicked, devilish designs; the defeating and over- 
 throw of holy, just, righteous undertakings and endeavours; promis- 
 cuous accidents to all sorts of persons, however differenced by piety 
 and impiety ; the prosperous course of men, proud and blasphemous, 
 who oppose God in principles and conversation, as far as they are able; 
 the secret, undiscovered murders of martyrs and innocents, in inquisi- 
 tions and dungeons ; the extreme confusion that seems to be in all 
 things here below; with other things of the like kind innumerable, 
 are ready to gravel and perplex the minds of men in this matter. They 
 have greatly exercised the thoughts, even of the saints of God, and 
 
 tried their faith, as is evident, Ps. Ixxii. 4—17; Jer. xii. 1, 2; Hab. 
 i.3,4.13; Job. xxi. 5—8, &c. And the consideration hereof, turned 
 some of the wisest heathens into atheism or outrageous blasphemies 
 at their dying hours. Butin this state, even reason rightly exerted, 
 will lead men to conclude, that npon the supposition of a divine being 
 and providence , it must needs be, that ail these things shall be called 
 over again, and then receive a final decision and determination, whereof 
 in this world, they are not capable. And among the heathens there 
 were proverbial speeches which they uttered on occasion of great dis- 
 tresses, which signified no less. As, Est profecto Deus qui hee videt. 
 For, | 
 1. Upon a due examination, it will quickly appear, that the moral 
 actions of men with respect unto God, in the way of sin and obedience, 
 are such as thatat is utterly impossible, that judgment should be finally 
 exercised towards them, in things visible and temporal, or that in this 
 world, they should receive a just recompense of reward. For, whereas 
 they have an aspect unto men’s utmost end, which is eternal, they 
 cannot be τιν or rightly stated, but under punishments or rewards 
 eternal, Rom i. 32; 2 Thess. i. 6. Seeing, therefore, no full judgment 
 can possibly pass upon the sins of men in this world, because all that 
 
192 AN EXPOSITION OF THE [CH. VI. 
 
 can befal them is infinitely short of their demerit: even reason itself 
 cannot but be satisfied, that God in his infinite wisdom and sovereign- 
 ty, should put off the whole judgment unto that day, wherein all pen- 
 alties shall be equalled to their crimes, and rewards unto obedience. 
 So, when our apostle reasoned before Felix about righteousness and 
 temperance, knowing how unavailable his arguments would be without 
 it, against the contrary sins and evils, from the impunity and _prospe- 
 rity of such sinners in the world; to make them effectual, he adds the 
 consideration of the judgment to come, Acts xxiv. 25. Here reason 
 may relieve itself in the midst of all cross occurrences of providence, 
 and such as are not only contrary to our desires, but directly opposite 
 unto our judgments, as to what is suitable to infinite justice and wis- 
 dom. The final determination of things is not made here, nor is it 
 possible it should so be, on the ground before assigned. 
 
 2. Should God take men off from a respect unto future eternal 
 judgment, and constantly dispense rewards. and punishments in this 
 world, according unto what the wisest of men cen apprehend just and 
 equal, (which, if any thing, must satisfy without a regard to eternal 
 judgment) as it would be most unequal and unrighteous, so it might 
 be an occasion of greater wickedness than the world is yet pestered 
 withal. Unmnghteous and unequal it must be unavoidably, because 
 the judgment supposed must pass according unto what men are able 
 to discern and judge upon; that is, outward actions only. Now, this 
 were unrighteous in God, who sees and knows the heart, and knows 
 that actions have their good and evil, if not solely, yet principally from 
 their respect thereunto. The ‘ Lord is a God of knowledge, and by 
 him actions are weighed,’ said Hannah, when Eli judged her drunk; 
 but God saw that she prayed, 1 Sam. 11.3. There is nothing more 
 evident than that it is inconsistent with, and destructive of all divine 
 perfections, that God should pass a decretory sentence on the actions 
 of men, according to what appears unto us to be just and equal. This, 
 therefore, God declines ; namely, to judge according to a rule that 
 we can comprehend, Isa. x1.3; Rom. 11. 2. 
 
 But, 3. Suppose that God should, in this world, distribute rewards 
 and punishments constantly, according to what he sees in the hearts 
 and inward dispositions of the minds of men, it is no less evident that 
 it would fill all men with unspeakable confusion, and prevail with 
 them to judge, that indeed there is no certain rule of judgment, no 
 unmoveable bounds and limits of good and evil; seeing it would be 
 absolutely impossible, that by them, the judgments of God should be 
 reduced unto any such rules or bounds; the reasons of them being 
 altogether unknown. ‘This the Scripture plainly owns, Ps. Ixxvii. 19, 
 Xxxvi. 6, 
 
 Wherefore, 4. Should God visibly and constantly have dispensed 
 rewards and punishments in this world, according to the rule of men’s 
 knowledge, comprehension, and judgment, which alone hath an ap- 
 pearance of being satisfactory, it would have been a principle, or at 
 least the occasion, of a worse kind of atheism, than any that the earth 
 hath yet been pestered withal. For it could ποῦ have been, but that 
 the most would have made the judgment of men, the only rule of all 
 
VER..1, 2.} EPISTLE TO THE HEBREWS. 193 
 
 that they did, which God must be obliged to comply withal, or be un- 
 righteous ; which is absolutely to dethrone him, and leave him only to 
 be the executioner of the wills and’ reasons of men. But, from all 
 these and the like perplexities, reason itself may quietly take sanctu- 
 ary in submission unto sovereign wisdom, as to present dispensations, 
 in a satisfaction that it is not only suitable unto, but necessary on the 
 account of divine justice, that there should be a future eternal judg- 
 ment, to pass according to truth, upon all the ways and actions of 
 men. And hereby doth God keep up in the hearts of men, a testi- 
 mony unto this great principle of our profession. Therefore, when our 
 apostle reasoned before Felix, concerning such duties and sins as were 
 discoverable by the light of nature, namely, righteousness and tempe- 
 rance ; with respect to both which, he was openly and flagitiously 
 guilty, he adds this principle concerning judgment to come, the truth 
 whereof, the conscience and reason of the wretch himself could not but 
 comply withal, Acts xxiv. 25. 
 
 Thirdly. God hath given testimony hereunto, in all the extraordi- 
 nary judgments which he hath executed, since the foundation of the 
 world. It is not for nothing, that he doth sometimes, that he doth so 
 frequently, go out of or besides the common beaten tracks and paths 
 of providence. He doth it to intimate unto the world, that things are 
 not always to pass at their present rate, but are one day to be called 
 to another account. In great judgments, the ‘ wrath of God is revealed 
 from heaven against the ungodliness of men,’ Rom. 1. 18; and an in- 
 timation is given of what he will farther do hereafter. For, as he 
 ‘leaves not himself without witness,’ in respect of his goodness and 
 patience, in ‘that he doth good, and giveth rain from heaven and 
 fruitful seasons, filling men’s hearts with food and gladness,’ Acts xiv. 
 17, so he gives testimony to his righteousness and holiness, in the 
 ‘judgments that he executes,’ Ps. ix. 16. For, whereas goodness and 
 mercy are the works wherein God is, as it were, delighted, he gives 
 testimony unto them, together with his patience and long-suffering in 
 the ordinary course of his dispensations. But judgment in severity he 
 calls his strange work, that which he proceeds not unto, but on great 
 provocations, Isa. xxviii. 21, he satisfieth his holy wisdom, with some 
 extraordinary necessary instances of it. And thus he hath himself 
 singled out some particular instances, which he gave on purpose that 
 they might be as pledges of the future judgment, and hath given usa 
 rule in them, how we are to judge of all his extraordinary acts of the 
 same kind. Such was the flood whereby the world was destroyed in 
 the days of Noah, which Peter affirms expressly, was a type to shadow 
 out the severity of God in the last final judgment, 2 Pet. 11. 5, 111. 5— 
 7. Of the like nature was his ‘ turning the cities of Sodom and Go- 
 morrah into ashes, condemning them with an overthrow, making them 
 an example unto those that after should live ungodly,’ 2 Pet. ii. 6. He 
 made them a terrifying example, that others should hear and fear, and 
 do no more so presumptuously. But now, whereas God hath not in 
 the space of four thousand years, brought any such judgment on any 
 other places or persons, if this example had respect only unto this 
 world, it must needs have lost all its force and efficacy upon the minds 
 
 VOL. ΠΕ, | ο 
 
194 AN EXPOSITION OF THE fou. ΥἹ. 
 
 of sinners. Wherefore, it did nearly respect the judgment to come, 
 God giving therein an instance, what obstinate and profligate sinners 
 are to look for at that great day. Wherefore, Jude says expressly, 
 they ‘are set forth for an example, suffering the vengeance of eternal 
 fire,’ ver. 7. And this is the language of all God’s extraordinary 
 judgments, either on persons or places in the world. Let men’s sins 
 be what they will, God can endure in his long-suffering, the sins of 
 one as well as another, among the vessels of wrath that are fitted for 
 destruction, and so he doth ordinarily, or for the most part. But yet, 
 he will sometimes reach out his hand from heaven in an extraordinary 
 instance of vengeance, on purpose that men may know, that things 
 shall not for ever be passed over in such a promiscuous manner, but 
 that he hath ‘ appointed another day, wherein he will judge the world 
 in righteousness.’ And for this reason, such signal judgments as are 
 evidences of the future eternal judgment of God, are in the’? Scripture 
 expressed in words that seem to declare that judgment itself, rather 
 than the types of it, Isa. xxxiv. 4; Rev. vi. 13,14; Dan. vi. 9, 10; 
 Matt. xxiv. 29, 30. 
 
 Fourthly. But God hath not absolutely intrusted the evidence and 
 preservation of this important truth, which is the foundation of all re- 
 ligion, to the remainders of innate light in the minds and consciences 
 of men, which may be variously obscured, until it be almost utterly 
 extinguished ; nor yet to the exercise of reason on the consideration of 
 the present administration of providence in this world, which is oft- 
 times corrupted, depraved, and rendered useless; nor yet to the influ- 
 ence which extraordinary judgments may have on the minds of men, 
 which some fortify themselves against by their obstinacy in sin and 
 security; but he hath abundantly testified to it by express revelation, 
 from the beginning of the world, now recorded in his word, by which 
 all men must be tried whether they willor not. It may not be doubted 
 but that Adam was acquainted with this truth immediately from God 
 himself. He was so indeed in the commination given against sin at 
 first, especially as it was explained in the curse after he had actually 
 sinned. And this was that which was taught him in the threatening, 
 and which his eyes were open to see clearly after his fall, where he im- 
 mediately became afraid of God as his Judge, Gen. ii. 10. Nor can 
 it be doubted but that he communicated the knowledge of it to his. 
 posterity. But whereas they quickly, in their profligacy in all wick- 
 edness which they gave themselves to, had, together with all other 
 sacred truths, lost the remembrance of it, or at least practically de- 
 spised and scoffed at the instruction which they had received therein, 
 God knowing the necessity of it, either {o restrain them in their flagi- 
 tious courses, or to give them a warning that might leave them without 
 excuse, makes a new express revelation of it to Enoch, and by him to 
 mankind, Jude 14, 15, ‘For Enoch the seventh from Adam prophe- 
 sied of these, saying, Behold the Lord cometh, with ten thousand of 
 his saints, to execute judgment on all, and to convince all that are 
 ungodly among them, of all their ungodly deeds which they have un- 
 godlily committed, and of all their hard speeches, which ungodly sin- 
 ners have spoken against him.’ And this is the second new revelation 
 
VER. 1, 2.] EPISTLE TO THE HEBREWS. 195 
 
 that is recorded before the flood. There were two revelations that 
 were the foundation of the church, the one concerning future judg- 
 ments in the threatening, the other concerning the recovery and resto- 
 ration of mankind in the promise. Both seem to have been equally 
 neglected by that cursed generation. But God solemnly revived them 
 both, the first by Enoch, the latter by Noah, who was the preacher of 
 rizhteousness, 2 Pet. ii. 5, in whom the spirit of Christ preached to 
 them who are now in prison, | Pet. iii. 19, 20. And this o!d prophecy 
 was revived by the Holy Ghost, partly that we might know, that God 
 from the beginning of the world gave public testimony to, and warning 
 of his future eternal judgment; and partly to acquaint us, that in the 
 latter days men would break out into an excess and outrage in sin and 
 wickedness, like that of those before the flood, wherein it would be 
 necessary that they should be restrained, or terrified, or warned, by 
 preaching to them this truth of the judgment to come, After this the 
 testimonies given to it in the Scriptures both of the Old and New 
 Testaments, do so abound and are so obvious to all, that it 1s no way 
 needful particularly to produce them. 
 
 This principle being thus cleared and confirmed, it may not be 
 amiss to show what practical improvement it doth require. And it Is 
 manifest that there is no duty in religion that is not, or ought not to 
 be influenced by the consideration of it. I shall only name some of 
 them whereunto it is in an especial manner applied by the Holy Ghost 
 himself. 
 
 Obs. V. Ministers of the gospel ought to dwell greatly on the con- 
 sideration of it, as it is represented in its terror and glory, that they 
 may be excited and stirred up to deal effectually with the souls of men 
 that they fall not under the vengeance of that day. So our apostle 
 affirms that it was with himself; for having asserted the truth and 
 certainty hereof, in those words, ‘ For we must all appear before the 
 judgment seat of Christ, that every one may receive the things donein 
 his body according to that he hath done;’ he adds thereunto, ‘ know- 
 ing, therefore, the terror of the Lord, we persuade men,’ 2 Cor. v. 10, 
 11. Duly considering what will be the state of things with all men 
 in that day, how dreadful the Lord Christ will be therein to impenitent 
 sinners, and what a fearful thing it is to fall into the hands of the 
 living God, I use all diligence to prevail with men to get such an inte- 
 rest in the peace and reconciliation tendered in the gospel, that they 
 may be accounted worthy to stand in that day. See Col. 1. 28. And 
 without a continual due apprehension hereof, it cannot be but that 
 men will grow cold, and dead, and formal, in their ministry. If the 
 judgment-seat of Jesus Christ be not continually in our eye, whatever 
 other motives we may have to diligence in our work, we shall have 
 little regard to the souls of men, whether they live or die in their sins; 
 without which, whatever we do is of no acceptance with God. 
 
 2. The consideration of it is peculiarly applied by the Holy Ghost 
 against security in worldly enjoyments, and those evils wherewith it is 
 usually accompanied. So it is made use of by our blessed Saviour, 
 Luke xxi. 34—36. And so by our apostle, 1 Thess. v. 5—8. And 
 
 this also is expressed in the type of it, or the flood in the pou of 
 O 
 
196 AN EXPOSITION OF THE [cu. vi: 
 
 Noah ; nothing in it was more terrible to men than that they were 
 surprised in the midst of their enjoyments and employments, Matt. 
 xxiv. 38, 39. 
 
 3. It is in like manner frequently applied to the consolation of be- 
 lievers under the troubles, difficulties, and persecutions, which in this 
 life they undergo, 2 Thess. 1. 6—10, even the terror and the glory of 
 it, with the vengeance which shall be executed in it, are proposed as 
 the matter of highest consolation to believers, as indeed they are, on 
 many accounts not here to be insisted on. See Isa. xxxv. 3,4; Luke 
 xxi. 28, 31; Rev. xix. 1—7; 2 Tim. iv. 8, xxu.17. And, therefore, 
 are we required to look for, long for, and what lies in us hasten to this 
 day of the Lord, when on all accounts our joy shall be full. 
 
 4, It isin like manner every-where applied to the terror of ungodly 
 and impenitent sinners, 1 Thess. v. 2,3; 2 Thess. i.6—8; Jude 14, 
 15, and inmany other places not to be numbered. And to these 
 ends in an especial manner, is the consideration of it to be by us 
 improved. 
 
 These, therefore, (that we may return to the text) are those funda- 
 mental principles of Christian religion which the apostle calls ‘the 
 doctrine of baptisms and the laying on of hands.’ This was a sum- 
 mary of that doctrine wherein they were to be instructed who were to 
 be baptized, and to have imposition of hands thereon. 
 
 But there occurs no small difficulty from the use of the word βαπ- 
 τισμων, ‘baptisms,’ in the plural number. For it is not any where 
 else in the Scripture so used, when the baptism of the gospel is in- 
 tended, and the Jewish washings are often so expressed. The Syriac 
 interpreter, which is our most ancient translation, renders it in the 
 singular number, ‘ baptism.’ But because there is a full agreement in 
 all original copies, and the ancient expositions also concur therein, 
 none have yet adventured to leave the original, and follow that trans- 
 lation ; but all generally who have commented on the place, have con- 
 sidered how the word may be understood and explained. And herein 
 they have fallen into such various conjectures, as I shall not spend 
 time in the consideration and refutation of, but content myself with the 
 naming of them, that the reader may use his own judgment about 
 them. Some, then, suppose that mention is made of baptisms, because 
 of the baptism of John and Christ, which as they judge were not only 
 distinct but different. But the Jews were indifferently baptized by 
 the one or the other; and it was but one ordinance to them. Some, 
 because of the many baptisms or washings among the Jews, into the 
 room of all which the mystery of our baptism doth succeed. But this 
 of all other conjectures is the least probable; and if any respect could 
 be had thereunto, it would have been necessary to have mentioned 
 baptism in the singular number. Some think respect is had to the 
 several sorts of gospel baptism, which are usually referred to three 
 heads,—fluminis, flaminis, sanguinis, ‘ of the water by external wash- 
 ing, of the Spirit by internal purifying, of afflictions unto blood by 
 both.’ And thus the apostle should not only intend the baptism of © 
 water, but also the whole spiritual cleansing of the soul and conscience, 
 which was required of men at their initiation into Christian religion, 
 
vER. 1, 2.] EPISTLE TO THE HEBREWS. 197 
 
 called, ἐπερωτημα συνειδησεως αἀγαθης, 1 Pet. ii. 21, with a purpose to 
 seal their confession with their blood if called thereunto, and therein 
 being baptized with the baptism wherewith the Lord Christ in his suf- 
 fering was baptized, Matt. xx. 259. And this hath in it much of pro- 
 bability, and which, next to what I have fixed on, I should embrace. 
 Some suppose, regard may be had to the stated times of baptism, 
 which were fixed and observed in the primitive church, when they 
 baptized persons publicly, but twice or thrice in the year. But it is 
 certain that this custom was not then introduced. Some betake them- 
 selves to an enallage of number, which indeed is not unusual, but 
 mis is nothing here in the text to give countenance to a supposition 
 of it. 
 
 Wherefore, the most general interpretation of the words, and mean- 
 ing of the apostle is, that although baptism be but one and the same, 
 never to be repeated or reiterated on the same subject, nor is there any 
 other baptism or washing of the same kind ; yet, because the subjects 
 of it, or those who were baptized, were many, every one of them being 
 made partakers of the same baptism in special, that of them all 15 
 called baptisms, or the baptism of the many. All persons who began 
 to attend to the gospel, were diligently instructed in the forementioned 
 principles, with others of a like nature, (for they are mentioned only as 
 instances) before they were admitted to a participation of this ordi- 
 nance, with imposition of hands that ensued thereon; these, therefore, 
 are called the doctrine of baptisms, or the catechetical fundamental 
 truths, wherein those to be baptized were instructed, as being the 
 things whereof they were to make a solemn profession. 
 
 But if we shall follow the other interpretation, and suppose that this 
 doctrine of baptisms is an expression of a distinct principle by itself, 
 then cannot the word by any means be restrained to the baptism by 
 water only. For although this be an important head of Christian 
 doctrine, namely, the declaration, use, and end of our sacramental 
 initiation into Christ and the profession of the gospel, yet no reason 
 can be given why that should be called baptisms, seeing it hath res- 
 pect only to the thing itself, and not to the persons who are made_ 
 partakers of it. 
 
 Admit, therefore, of this sense, that it is the doctrine concerning 
 baptisms which is intended, and then the whole of what is taught, or 
 the substance of it concerning the sanctification and purification of 
 the souls of men in their incision into, and union with Christ, out- 
 wardly expressed in the sign of baptism, and wrought inwardly by the 
 Spirit and grace of God, through the efficacy of the doctrine of the 
 gospel, in opposition to all the legal and carnal washings among the 
 Jews, is intended hereby. So the Lord Christ ‘loved the church, 
 and gave himself for it, that he might sanctify and cleanse it with the 
 washing of water by the word, Eph. v. 26. And indeed the doctrine 
 hereof is among the rudiments of Christian religion. 
 
 But I yet adhere to the former exposition, and that also because to 
 baptisms, imposition of hands, whose nature we must next inquire 
 into, is added. . . 
 
 Some suppose this by the imposition of hands, ἐπιθέσεως τε χειρων; 
 
198 AN EXPOSITION OF THE [CH. VI. 
 
 that rite in the church which was afterwards called confirmation, is 
 intended. For whereas there were two sorts of persons that were 
 baptized, namely, those that were adult at their first hearing of the 
 gospel, and the infant children of believers who were admitted to be 
 members of the church ; the first sort were instructed in the principles 
 mentioned before they were admitted to baptism, by the profession 
 whereof they laid the foundation of their own personal right there- 
 unto. But the other being received as a part and branches of a 
 family, whereupon the blessing of Abraham was come, and to whom 
 the promise of the covenant was extended, being thereon baptized in 
 their infancy, were to be instructed in them, as they grew up to years 
 of understanding. Afterwards when they were established in the 
 knowledge of these necessary truths, and had resolved on personal 
 obedience to the gospel, they were offered to the fellowship of the 
 faithful. And hereon, giving the same account of their faith and 
 repentance, which others had done before they were baptized, they 
 were admitted into the communion of the church, the elders thereof 
 laying their hands on them in token of their acceptation, and praying 
 for their confirmation in the faith. Hence the same doctrines became 
 previously necessary to both these rites, before baptism to them that 
 were adult, and towards them that were baptized in infancy, before 
 the imposition of hands. And I do acknowledge that this was the 
 state of things in the apostolical churches, and that it ought to be-so 
 in all others. Persons baptized in their infancy, ought to be in- 
 structed in the fundamental principles of religion, and make pro- 
 fession of their own faith and repentance, before they are admitted 
 into the society of the church. But that in those first days of the 
 first churches, persons were ordinarily, after baptism, admitted into 
 their societies by imposition of hands, is nowhere intimated in the 
 Scripture. And the whole business of confirmation is of a much later 
 date, so that it cannot be here intended. For it must have respect to, 
 and express somewhat that was then in common use. 
 
 Now there is mention in the Scripture of a fourfold imposition of 
 hands used by the Lord Christ and his apostles. The first was 
 peculiar to his own person, in the way of authoritative benediction. 
 Thus when he owned little children to belong to his covenant and 
 kingdom, he ‘ laid his hands on them, and blessed them,’ Mark x. 
 16. But this was peculiar to himself, who had all blessings in his 
 power, and hereof this is the only instance. Secondly. This rite was 
 used in the healing of diseases. They laid their hands on sick, weak, 
 and impotent people, healing them in a miraculous manner, Luke iv. 
 40; Mark xvi. 18; Acts xxv. 8. This was the sign of the commu- 
 nication of healing virtue from the Lord Christ by their ministry. 
 Thirdly. Imposition of hands was used in the setting apart of persons 
 to the office and work of the ministry, 1 Tim. iv. 14, v. 22; Acts vi. 
 6; the rite herein was derived from the Old Testament, Num. vii. 10, 
 the whole congregation laid hands on the Levites in their consecra- 
 tion, And it was of old of common use among the Jews in the dedi- 
 cation of their rulers, rabbins, or teachers, being called by them τ Ὁ 
 ot. Fourthly. [t was used by the apostles in the collation of the 
 
ver. 1—2.] EPISTLE TO THE HEBREWS. 199 
 
 supernatural spiritual gifts of the Holy Ghost to them who were bap- 
 tized, Acts vill. 17, xix. 6. In no other duties of religion was this 
 rite made use of, as to any mention that is made thereof in the New 
 Testament, or records concerning the practice of the primitive 
 churches. The first of these, as we observed, was only a personal 
 action of our Lord Jesus Christ, and that in one single instance, so 
 not here intended. The second was extraordinary also, and that 
 wherein the generality of Christians was not concerned, nor can any 
 reason be given, why the mention of a thing extraordinary, occasional, 
 and temporary, should be here inserted. The third was a rite of 
 standing use in the church, and that wherein church order is much 
 concerned. But as to the use of it, one sort of persons only was con 
 cerned therein. And no just reason can be given why the apostle, 
 from the doctrine of the first intrants of Christian religion, should pro- 
 ceed to the ordination of ministers, omitting all other rites of the 
 church, especially that of the supper of the Lord, wherein so great a 
 part of the worship of the church consisted. Besides there is no 
 ground to give a probability that the apostle should insert the observ- 
 ance of this rite, or the doctrine concerning it, in the same order, and 
 under the same necessity, with those great fundamentals, of faith, 
 repentance, the resurrection, and eternal judgment. 
 
 Wherefore, the imposition of hands in the last sense mentioned, is 
 that which most probably is intended by our apostle. For, 1. Ad- 
 hering to our first interpretation as the most solid and firm, the 
 imposition of hands intended, is a description of the persons that were 
 to be instructed in the other fundamental principles, but is no prin- 
 ciple itself. And this is not applicable to any other of the uses of this 
 rite. For, 2. This laying on of hands did commonly, if not con- 
 stantly, in those days, accompany or immediately follow baptism, 
 Acts viii. 14—17, xix. 6. And a thing this was of singular present 
 use, wherein the glory of the gospel and its propagation were highly 
 concerned. This was the state of things in the world. When on the 
 preaching of the gospel any were converted to Christ, and on their 
 profession of faith and repentance were baptized, the apostles present 
 (or if near to them they came on that purpose) laid their hands on 
 them, whereon they received the Holy Ghost in a supernatural com- 
 munication of evangelical gifts. And this, next to the preaching of 
 the word, was the great means which the Lord Christ made use of in 
 the propagation of the gospel. By the word he wrought internally 
 on the minds and consciences of men, and by these miraculous gifts 
 he turned the thoughts of men to the consideration of what was 
 preached, by what in an extraordinary manner was objected to their 
 external senses. And this was not confined to a few ministers of the 
 word and the like, but as it appears from sundry places of Scripture, 
 was common almost to all believers that were baptized, Gal. mi. 2 ; 
 1 Cor. xiv. 3. In the verse following, mention is made of those who 
 were made partakers of the Holy Ghost, that is, of his miraculous 
 gifts and operations which were communicated by this imposition of 
 hands, which, therefore, refers to the same. After these times, this 
 rite was made use of in other occasions of the church, in imitation, 
 
200 AN EXPOSITION OF THE [cH. VI. 
 
 no doubt, of this extraordinary action of the apostles, but there is no 
 mention of it in the Scripture, nor was in use in those days, and 
 therefore cannot be here intended. And this is the most genuine 
 interpretation of this place. These mentioned were the principles of 
 the doctrine of Christ, wherein, among others of the same importance, 
 they were to be well instructed who were to be baptized, and thereon 
 to have hands laid on them, whereby the extraordinary gifts of the 
 Holy Ghost were communicated to them. 
 
 But we shall allow room also, for that other exposition of the words 
 which is more generally received, and in the exclusion whereof, 
 because it complies with the analogy of faith, I dare not be peremp- 
 tory. And this is, that the doctrine of laying on of hands, maketh 
 one distinct principle of Christianity, by itself. But then, the thing 
 signified is principally intended ; namely, the communication of the 
 Holy Ghost unto believers, in his gifts and graces, ordinary and ex- 
 traordinary, whereof this rite was the external sign. And as this was 
 peculiar to the gospel, so it contained the principal verification of it. 
 And this it did sundry ways. 1. Because the promises of the Lord 
 Christ for the sending of him, were eminently and visibly accom- 
 plished. It is known, that when he was leaving the world, he filled 
 his disciples with an expectation of his sending the Holy Ghost unto 
 them. And he did not only propose this promise as their great sup- 
 port during his absence, but also suspended on its accomplishment, all 
 the duty which he required from them, in the office he had called 
 them unto. Therefore, he commanded them to abide quietly at Jeru- 
 τ salem, without any public engagement into their work, until they had 
 received the ‘ promise of the Spirit,’ Acts 1. 4, 8. And when this was 
 done, it gave a full and glorious testimony, not only unto his truth in 
 what he had told them in this world, but also unto his present exalta- 
 tion and acceptation with God, as Peter declares, Acts 11. 33. 2. His 
 gifts themselves were such, many of them, as consisted in miraculous 
 operations, whereby God himself gave immediate testimony to the 
 truth of the gospel, Heb. ii. 3, 4, God himself bearing witness (to the 
 preachers of it)-with signs and wonders, and with miracles and gifts 
 of the Holy Ghost.’ This made the doctrine concerning them, of 
 inconceivable importance unto believers of those days, as that whereby 
 their faith and profession was eminently justified in the face of the 
 world. 3. This dispensation of the Holy Ghost, was peculiar to the 
 times of the gospel, and was, in itself, a sufficient proof of the cessa- 
 tion of all legal ordinances. For it was the principal prophecy and 
 promise under the Old Testament, that in the days of the Messiah, 
 the Holy Ghost should be so poured out, as I have at large elsewhere 
 declared. And it was to be a consequent of his glorification, John 
 vil. 38, 89. Hence, by the argument of their receiving the Spirit, our 
 apostle proves to the Galatians, their freedom from the law, Gal. iii. 
 2. Wherefore, 4. The doctrine concerning this dispensation of the 
 Spirit, was peculiar to the gospel, and so might be esteemed an 
 
 especial principle of its doctrine. For, although the church of the 
 
 Jews believed the Holy Ghost as one person in the Trinity, after their 
 obscure manner of apprehensicn ; yet they were strangers unto this 
 
 a ΝΒΝ 
 
VER. 1—2.] EPISTLE TO THE HEBREWS. 201 
 
 dispensation of him in his gifts, though promised under the Old Tes- 
 tament, because not to be decomplished but under the New. Yea, 
 John the baptist, who in light into the mystery of the gospel, outwent 
 all the prophets that were before him, yet had not the knowledge 
 hereof communicated unto him. For those who were only baptized 
 with his baptism, and initiated thereby into the doctrine of repentance 
 for the forgiveness of sins, had not so much as heard whether there 
 were a Holy Ghost; that is, as unto this dispensation of him, Acts 
 xix. 2,3. Hereupon, our apostle instructing them in the doctrine of 
 the gospel, he made use of this rite of the imposition of hands, 
 whereon the Holy Ghost came on them, and they ‘ spake with 
 tongues and prophesied,’ ver. 6. This, therefore, being so great and 
 important a concern of the gospel, and this being the rite appointed 
 to represent it by, the doctrine concerning it, namely, the promise of 
 Christ to send the Holy Ghost, with the nature, use, and end of the 
 gifts which he wrought in believers, is expressed and reckoned among 
 the first principles of Christian religion. But the reader is at liberty 
 to follow whether of these interpretations he pleaseth. And from the 
 whole of what hath been discoursed, we may take the ensuing 
 observations. 
 
 Obs. VI. Persons to be admitted into the church, and unto a par- 
 
 ticipation of all the holy ordinances thereof, had need be well in- 
 structed in the important principles of the gospel. We have here the 
 rule of the apostle and example of the primitive churches for the 
 vround of this doctrine. And it is necessary that such persons should 
 be so instructed on their own part, as also on the part of the church 
 itself. On their own part, because without it, the ordinances them- 
 selves will be of little use unto them. For, what benefit can any re- 
 ceive from that whose nature and properties he is unacquainted withal? 
 And neither the nature nor use of the ordinances of the church, can 
 be understood without a previous comprehension of the fundamental 
 principles of the gospel, as might be easily demonstrated. And it is 
 so on the part of the church. For the neglect hereof was the chiefest 
 occasion of the degeneracy of most churches in the world. By this 
 means were the societies of them filled with ignorant, and conse- 
 quently profane persons, by whom all their administrations were de- 
 filed, and themselves corrupted, as I have shown elsewhere. When 
 once the care and diligence of the first churches, in the instruction of 
 those whom they admitted into their communion, were laid aside, and 
 an empty form taken up in the room of sedulous teaching, the churches 
 themselves hastened into a fatal apostasy. 
 Ὁ Obs. VII. It is not the outward sign, but the inward grace, that is 
 principally to be considered in those ordinances or observances of the 
 church, which visibly consist in rites and ceremonies, or have them 
 accompanying of them. Asin the rite of imposition of hands, the 
 dispensation of the Holy Ghost was principally to be considered. 
 
 Ver. 38.—Kai τουτὸ ποιήσομεν; ἕανπερ ἐπιτρέπῃ ὃ Θεος. 
 
 Vir, 3.—And this will we do, if so be that God permit. | 
 
202 AN EXPOSITION OF THE [CH. VI. 
 
 These words contain two things. 1. The resolution of the apostle 
 as to the matter and occasion before him. Kaz rovro ποιησομεν, ‘and 
 this will we do.’ 2. A limitation of that resolution by an express 
 submission to the will and pleasure of God, ‘if so be that God 
 permit,’ 
 
 As to the sense of the first, it is plain that the apostle in the fore- 
 going verses had proposed or mentioned two things of very diverse 
 natures. The first hereof is, going on to perfection, ver. 1, and the 
 other, the laying again of the foundation, ver. 2. Hence it is doubted 
 and inquired, whether of these it be that the apostle hath respect unto 
 in these words, ‘ and this we will do.’ 
 
 ‘ This we will do, that is, either we will go on to perfection, which 
 was exhorted unto, ver. 1, and so is the more remote antecedent; or 
 this will we do, laying again the foundation, which is the next ante- 
 cedent, whereunto rouro seems to relate. And this sundry expositors 
 adhere to. But there are some things which make it evident, that 
 respect is had herein to the former and more remote antecedent ; 
 namely, going on to perfection. And they are first, what the apostle 
 saith, and then what he doth. 1. In what he saith, his manner of 
 expressing these things is considerable; for, as to the latter, he twice 
 intimates his intention to omit their farther handling. Therefore, 
 leaving, or at present omitting the principles of the doctrine of Christ, 
 and ‘not laying again the foundation, ver. 1. Hereunto if we refer 
 these words, ‘ And this will we do, if God permit,’ they rather signify 
 the present leaving of them, than their farther handling. And he not 
 only declares his resolution to omit them, but also gives a sufficient 
 
 | 
 
 reason why he would do so. And this is expressed in the last verses . 
 
 of the chapter foregoing. They had already had both time and 
 means sufficient for their instruction in these principles, so that to in- 
 culcate them on those by whom they were learned and received, was 
 needless ; and for those who had either not received them, or rejected 
 them, it was to no purpose farther to treat with them about these 
 things, which he confirms with a severe reason and dreadful considera- 
 tion, ver. 4—8. But things are otherwise expressed concerning the 
 other antecedent. He speaks of it positively as that which was in his 
 purpose and: design. “ Let us,’ saith he.‘ go on to perfection, I in 
 teaching, ye in learning, ‘ and this will we do, if God permit.’ 2. His 
 intention is no less evident from what he doth in this Epistle. There 
 is, indeed, in this chapter and in the last chapter, mention made 
 about repentance, faith, patience, obedience, the worship of God, and 
 the like; but not as principles of doctrine, to be laid as foundation, 
 but as graces to be practised in the course of their edification. But 
 the main business he undertakes, and the work which he pursues, is 
 the carrying on of these Hebrews to perfection, by the declaration of 
 the most sublrme mysteries of the gospel, especially that which is 
 among the chief of them; namely, the priesthood of Christ and the 
 prefiguration of it by that of Melchisedec. 3. The whole series of 
 this discourse, depends on ch. v. 10, 11. Having declared unto them, 
 that he had many things to instruct them concerning the priesthood 
 of Christ, as shadowed out in the person and office of Melchisedec, 
 
 “ 
 
 4 
 
VER. 9.] EPISTLE TO THE HEBREWS. 203 
 
 he lets them know, that he had also sundry discouragements in his 
 design, which yet were not such, but that he would break through 
 them and pursue his intention. Only to make his way as smooth and 
 plain as conveniently he could, he deals with them awhile about the 
 removal of these hinderances which lay in his way on their part, and 
 then returneth directly to his first proposal, and the handling of it in 
 the last verse of this chapter. This, therefore, is the sense of these 
 words. ‘For the reasons before insisted on, and afterwards to be 
 added, I will proceed unto the declaration of the principal mysteries 
 of the gospel, especially those which concern the priesthood of Christ, 
 and thereby raise up the building of your faith and profession upon 
 the foundation that hath been laid, whereby, through the grace of 
 God, you may be carried on to perfection, and become skilful in the 
 word of righteousness.’ 
 
 Obs. I. No discouragements should deter the ministers of the gos- 
 pel, to whom the dispensation of the mysteries of Christ is committed, 
 from proceeding in the declaration of these, when they are called there- 
 unto. Among the various discouragements they meet withal, the least 
 is not what ariseth from the dulness of them that hear. This our 
 apostle had now in his eye in a particular manner, yet resolved to 
 break through the consideration of it, in the discharge of his duty; 
 so it is with many still. Neither is any thing more irksome and griev- 
 ous unto faithful preachers, than the incapacity of their hearers to 
 receive gospel mysteries, through their own negligence and sloth. But 
 in this condition, they have here an example for their guidance and 
 direction. 
 
 And these things lie plain therein. 1. ‘That they use all means, by 
 warnings, persuasions, encouragements, and threatenings, to stir up 
 their people out of their slothful, careless frame and temper. So doth 
 our apostle with the Hebrews in this chapter, leaving nothing unsaid 
 that might excite them unto diligence, and a due improvement of the 
 means of knowledge which they enjoyed. So will they do with them 
 that ‘watch for their souls as those who must give an account,’ and 
 ministers of another sort have no concern in these matters. 2. As 
 occasion offers itself, to proceed in their work. And that, 1. Because 
 there are among their hearers, some concerning whom they are per- 
 suaded of better things, and such as accompany salvation, as our 
 apostle speaks, ver. 9, whose edification is not to be neglected, for the 
 sinful sloth and ignorance of others. 2. God is pleased, sometimes, 
 to convey saving light to the minds of men, before very dark and ig- 
 norant, in and by the dispensation of the deepest mysteries of the 
 gospel, without such preparatory instruction in the more obvious prin- 
 ciples of it, as is ordinarily required. Not knowing, therefore, by 
 what ways or means, how or when God will work upon the souls of 
 men, it is their duty to proceed in the declaration of the whole coun- 
 sel of God committed unto them, and leave the success of all, unto 
 him by whom they are employed. 
 
 Secondly. The limitation of this resolution, is expressed in those 
 words, cavrep ὃ Θεὸς emitpewn, ‘if God permit.’ There may be a 
 threefold occasion of these words, or a respect unto three things in 
 
204 AN EXPOSITION OF THE [CH. VI. 
 
 the will of God, and consequently, a threefold exposition of them. 
 For, 
 
 1. Respect may be had merely and solely unto the unknown sove- 
 reign will and pleasure of God, and so no more is intended but that 
 general limitation and expression of our absolute dependence on him, 
 with which we ought to bound all our resolutions. This, our nature, 
 and the nature of all our affairs, as they are in the hand of God, and 
 at his disposal, do require of us. And therefore, also, it is expressly 
 enjoined us as a duty, to be continually minded in all we undertake or 
 do, James iv. 13—15. If this be intended, (as it is also, if not only) 
 then it is as if he had said, ‘If he in whose hand is my life and 
 breath, and all my ways, whose I am, whom I serve, and to whose 
 disposal I willingly submit myself in all things, see good and be 
 pleased to continue my life, opportunity, his assistance, and all other 
 things necessary to this work, I will proceed with my design and pur- 
 pose to acquaint you with, and instruct you in, the great mysteries of 
 the priesthood and sacrifice of Christ.” See 1 Cor. xvi. 7. 
 
 2. Respect may be had unto the condition of the Hebrews, whose 
 sloth and negligence in hearing the word, he hath now under reproof, 
 and the will or purpose of God concerning them. For he seems to 
 intimate unto them, that there may be some fear lest God should be 
 so provoked by their former miscarriages, as that he would not afford 
 them the means of farther instruction. For this is a thing which God 
 often threatens, and which falls out oftener than we are aware of; 
 yea, most nations of the earth are examples of this severity of God. 
 So a word of the same importance is used unto this purpose, as to 
 the turning away of the gospel from any persons or people, Acts xvi. 
 7. ‘They essayed to go into Bithynia, but the Spirit suffered them 
 not,’ he permitted it not; which is the same with forbidding them to 
 preach the word in Asia, ver. 6. And so the sense of the expression 
 amounts to this; ‘If God, whom I fear you have much provoked by 
 your negligence and contempt of his word, will yet exercise patience 
 and long-suffering towards you, and not cast you out of his care, by 
 forbidding me to proceed in my design, or depriving me of my oppor- 
 tunity, if God hinder me not by reason of your unworthiness, but be 
 graciously pleased to be with me in my designed work. ὶ 
 
 There is ἃ μειωσιὶς in the words, wherein a farther respect unto the 
 will of God, is included than expressed. For it is not a mere naked 
 permission in God, that the apostle intends, as if he should have said, 
 ‘if God let me alone, and as it were, wink at what | am doing.’ But 
 there is a supposition in it, of the continuance of God’s gracious as- 
 sistance and especial presence with him, without which, he frequently 
 declared that he could neither undertake nor accomplish any thing 
 that lay before him. God can, in the beginning or middle of an 
 epistle or a sermon, take us off when he pleaseth, if he do but with- 
 draw his assistance from us. And all these respects unto, the will of 
 God, are not only consistent, so as that the closing with one, ex- 
 cludeth not another, but they are all of them plainly included in the 
 
 apostle’s intention, and are necessary to be. taken in, unto the mght 
 understanding of his words. 
 
vER. 4—6.] EPISTLE TO THE HEBREWS. 205 
 
 Obs. II. As it is our duty to submit ourselves in all our under- 
 takings, unto the will of God, so especially in those wherein his glory 
 is immediately concerned. In general, we have a rule given us as to 
 the most ordinary occasions of life, James iv. 13—15, Not to do it, 
 is to disavow our dependence on God; a fruit of carnal wisdom and 
 security, which God greatly abhorreth. Neither is there any thing 
 which will so fill our lives with disappointment and vexation. For in 
 vain shall any man, be his condition at present what it will, seek for 
 rest or peace in any thing but the will of God. But especially is this 
 required of us in those things wherein the glory of God himself is 
 immediately concerned. Such are those here, with respect whereunto 
 our apostle makes this deference unto the sovereign pleasure of God. 
 
 ‘This will we do, if God permit ;’? namely, the things which concern 
 
 the instruction and edification of the church, which regards the glory 
 of God in an especial manner. For, 1. All these things are under the 
 especial care of God, and are ordered by peculiar wisdom. Not to 
 submit ourselves absolutely in these things unto him, is to take his 
 own things out of his hand, and to exalt our wisdom against him, as 
 though we knew better what belonged unto his affairs than himself. 
 2. We come not to have any concernment in the things of God, but 
 upon his call, and hold it at his pleasure. That is, the rise and tenor 
 of our ministry in the church, whatever it be. And is it not just and 
 equal, that we should wholly submit in our work unto his will, and 
 rest in his pleasure?) It may be, we have many things in our view, 
 that are desirable unto us, many things we would think meet to en- 
 gage our endeavours in, as supposing them to have a great tendency 
 to the glory of God, in all which, he hath determined contrary to our 
 desires and aims. ΑἹ] our satisfaction lies in, and all our duty is to 
 be bounded by this submission. ΕΣ 
 
 Obs. III. Let them who are entrusted with means of light, know- 
 ledge, and grace, improve them with diligence, lest upon their neglect, 
 God suffer not his ministers farther to instruct them. 
 
 Ver. 4—6, Advvarov yao τους ἅπαξ φωτισϑεντας; yevoapevoue τε 
 τῆς δωρεας THE επουρανιου, καὶ μετοχοὺυς γενηθεντας Πνευματος 
 ἁγιου, Kat καλον γευσαμενους Θεοῦ ῥημα, δυναμεις τε μελλοντος 
 αἰωνος; Kat παραπεέσοντας, παλιν ανακαινιζειν εἰς μετανοίιαν, ανα- 
 σταυρουντας ἕαυτοις τον viov Tov Θεου και παραδειγματιζοντας. 
 
 Αδυνατον yap. Impossibile enim, that is, est, ‘it is impossible. 
 Syr. prawn xd xdN, ‘but they cannot.’ This respects the power of 
 the persons themselves, and not the event of things, it may be not 
 improperly as to the sense. Beza and Erasmus, fieri non potest, ‘it 
 cannot be;’ the same with impossibile. But the use of the word 
 αδυνατον, in the New Testament, which signifies sometimes only what 
 is very difficult, not what is absolutely denied, makes it useful to re« 
 tain the same word, as in our translation; ‘ for it is impossible.’ 
 
 Tove ἁπαξ φωτισϑεντας ; wna ΝΓΝΤΥΩΥ ΩΣ jar NTT pot. Syr. 
 ‘Those who one time, or once, descended unto baptism ;’ of which 
 interpretation we must speak afterwards, All others, qui semel fue- 
 
 ? 
 
206 AN EXPOSITION OF THE [CH. VI. 
 
 rint illuminati, ‘ who were once illuminated ;’ only the Ethiopic follows 
 the Syriac. Some read illustrati to the same purpose. 
 
 Tevoauevove τε της δωρεας erovpaviov. Vul. Lat. Gustaverant etiam 
 donum cceleste: etiam for et. Others express the article by the pro- 
 noun, by reason of its reduplication. Et gustavermt donum illud 
 ceeleste ; ‘and have tasted of that heavenly gift” Syr. ‘The gift that 
 is from heaven.’ And this the emphasis in the original seems to re- 
 quire: ‘ And have tasted of that heavenly gift.’ 
 
 Ka peroyoue γενηθεντας Πνευματος ayiov. Et participes facti sunt 
 Spiritus Sancti. Vul. Lat. ‘And are made partakers of the Holy 
 Ghost.’ All others, facti fuerint, ‘have been made partakers of the 
 - Holy Ghost.’ Syr. swnpt arm, ‘ the Spirit of holiness.’ 
 
 Ka καλον yevoapevove Θεου pnua. Vul. Lat. Et gustaverunt nihil- 
 ominus bonum Dei verbum. Rhem. ‘ Have moreover tasted the good 
 word of God.’ But ‘ moreover’ doth not express nihilominus ; and 
 have ‘notwithstanding,’ which hath no place here, καλὸν ῥημα, ver- 
 bum pulchrum. 
 
 Δυναμεις τε edovtoe awvoe.  Virtutesque seculi futuri. Syr. 
 nde, virtutem, ‘the power.’ Vul. Seculi venturi. We cannot in our 
 language distinguish between futurum and venturum, and so render 
 it, ‘ the world to come.’ 
 
 Kat παραπεσοντας. Vul. Et prolapsi sunt. Rhem. ‘ And are 
 fallen.’ Others, si prolabantur, which the sense requires, ‘if they 
 fall” that is, ‘away,’ as our translation, properly. Syr. pom) ΞῚΠΤ, 
 ‘That sin again,’ somewhat dangerously ; for’ it is one kind of 
 sinning only that is included and expressed. | 
 
 Παλιν ανακαινιζειν εἰς μετανοιαν. Vul. Rursus renovari ad peeniten- 
 tiam, ‘ to be renewed again to repentance,’ rendering the active verb 
 passivély. So Beza also, ut denuo renoventur ad resipiscentiam, 
 ‘that they should again be renewed to repentance. The word is 
 active, as rendered by ours, ‘ to renew them again to repentance.’ 
 
 Ανασταυρουντας ἕαυτοις Tov viov του Θεου. Rursum crucifigentes 
 sibimetipsis filam Dei. Καὶ παραδειγματιζοντας. Vul. Et ostentui 
 habentes. Khem. ‘And making him a mockery.’ Eras. Ludibrio 
 habentes. Beza. Ignominiz exponentes. One of late, Ad exemplum 
 Judzorum excruciant, ‘torment him as did the Jews” 
 
 Ver. 4—6.—For at is impossible for those who were once enlightened, — 
 and have tasted of the heavenly gift, and were made partakers of 
 the Holy Ghost, and have tasted the good word of God, and the 
 powers of the world to come, if they fall away, (for any) fo 
 renew them again to repentance ; seeing they crucify again to 
 themselves the Son of God, and put him unto open shame, (or 
 treat him ignominiously.) 
 
 That this passage in our apostle’s discourse hath been looked upon 
 as accompanied with great difficulties, is known to all. And many 
 have the differences been about its interpretation ; for both doctififally 
 and practically, sundry have here stumbled and miscarried. It is’ 
 
 almost generally agreed upon, that from these words, and the colour- 
 
 - 
 
veR. 4—6. | EPISTLE TO THE HEBREWS. 207 
 
 able, but indeed perverse interpretation and application, made of them 
 by some in the primitive times, occasioned by the then present circum- 
 stances of things, to be mentioned afterwards, the Latin church was 
 so backward in receiving the epistle itself, that it had not absolutely 
 prevailed therein in the days of Hierome, as we have elsewhere de- 
 clared. Wherefore it is necessary that we should a little inquire into 
 the occasion of the great contests, which have been in the church 
 almost in all ages, about the sense of this place. 
 
 It is known that the primitive church, according to its duty, was 
 carefully watchful about the holiness and upright walking of all that 
 were admitted into the society and fellowship of it. Hence, upon 
 every known and visible failing, they required an open repentance 
 from the offenders, before they would admit them into a participation 
 of the sacred mysteries. But upon flagitious and scandalous crimes, 
 such as murder, adultery, or idolatry, in many churches, they would 
 never admit those who had been guilty of them into their communion 
 any more. Their greatest and most signal trial, was with respect to 
 them who, through fear of death, complied with the Gentiles in their 
 idolatrous worship, in the time of persecution. For they had fixed no 
 certain general rules, whereby they should unanimously proceed, but 
 every church exercised severity or lenity, according as they saw cause, 
 upon the circumstances of particular instances. Hence Cyprian in 
 his banishment would not positively determine concerning those of 
 the church in Carthage, who had so sinned and fallen, but deferred 
 his thoughts until his return, when he resolved to advise with the 
 whole church, and settle all things according to the counsel that 
 should be agreed on amongst them. Yea, many of his epistles are on 
 this subject peculiarly; and in them all, if compared together, it is 
 evident that there was no rule agreed upon herein, nor was he him- 
 self resolved in his own mind, though strictly on all occasions oppos- 
 ing Novatianus, wherein it had been well if his arguments had 
 answered his zeal, Before this, the church of Rome in particular was 
 esteemed more remiss in their discipline, and more lenient than other 
 churches in their re-admission of notorious offenders unto communion. 
 Hence Tertullian in his book, ‘ De Peenitentia, reflects on Zepherinus, 
 the bishop of Rome, that he had admitted adulterers unto repentance, 
 and thereby unto the communion: of the church. But that church 
 proceeding in her lenity, and every day enlarging her charity, Novatus 
 and Novatianus taking offence thereat, advanced an opinion on the 
 contrary extreme. For they denied all hope of church-pardon, or of 
 2 return to ecclesiastical communion, unto them who had fallen into 
 open sin after baptism, and in especial peremptorily excluded all 
 persons whatsoever, who had outwardly complied with idolatrous 
 worship in time of persecution, without respect to any distinguishing 
 circumstances. Yea, they seem to have excluded them from all ex- 
 pectation of forgiveness from God himself. But their followers, terri- 
 fied with the uncharitableness and horror of this persuasion, tempered 
 it so far, as leaving all persons absolutely to the 'mercy of God upon 
 their repentance, they only denied to such as we mentioned before, a 
 re-admission into church communion, as Acesius speaks expressly in 
 
208 AN EXPOSITION OF THE [CH. VI. 
 
 Socrates, lib. 1, cap. 7. Now, this opinion they endeavoured to con- 
 firm, as from the nature and use of baptism, which was not to be. 
 reiterated, whereon they judged that no pardon was to be granted 
 unto them, who fell into those sins which they lived in before, and 
 were cleansed from at their baptism ; so principally from this place of 
 our apostle, wherein they thought their whole opinion was taught 
 and confirmed. And so usually doth it fall out very unhappily with 
 men, who think they see some peculiar opinion or persuasion, in some 
 singular text of Scripture, and will not bring their interpretations of it 
 unto the analogy of faith, whereby they might see how contrary it is 
 to the whole design and current of the word in other places. (But the 
 church of Rome, on the other side, judging rightly from other direc- 
 tions given in the Scripture, that the Novatians transgressed the rule 
 of charity and gospel discipline in their severities, yet, as it should 
 seem, and is very probable, knew not how to answer the objection 
 from this place of our apostle, therefore did they rather choose for a 
 season to suspend their assent unto the authority of the whole epistle, 
 than to prejudice the church by its admission.) And well was it that 
 some learned men afterward, by their sober interpretations of the 
 words, plainly evince that no countenance was given in them to the 
 errors of the Novatians ; for, without this, itis much to be feared, that 
 they would have preferred their interest in the present controversy, before 
 the authority of this Epistle, which would in the issue have proved 
 ruinous to the truth itself. For the epistle being designed of God to 
 the common edification of the church, would have at length prevailed, 
 whatever sense men through their prejudices and ignorance should 
 put upon any passages of it. But this controversy is long since 
 buried, the generality of the churches in the world, being sufficiently 
 remote from that which was truly the mistake of the Novatians, yea, 
 the most of them do bear peaceably in their communion, without the 
 least exercise of gospel discipline towards them, such persons as con- 
 cerning whom the dispute was of old, whether they should ever in 
 . this world be admitted into the communion of the church, although 
 upon their open and professed repentance. We shall not therefore at 
 present need to labour in this controversy. 
 
 But the sense of these words hath been the subject of great con- 
 tests, on other occasions also. For some do suppose and contend, 
 that they are real and true believers, who are decyphered by the apos- | 
 tle, and that their character is given us in and by sundry inseparable 
 adjuncts, and properties of such persons. Hence they conclude, that 
 such believers may totally and finally fall from grace, and perish 
 eternally. Yea, it is evident that this hypothesis of the final apostasy 
 of true believers, is that which influenceth their minds and judgments 
 to suppose that such are here intended. Wherefore others who will 
 - not admit that, according to the tenor of the covenant of grace in 
 
 Christ Jesus, true believers can perish everlastingly, do say, that 
 _ either they are not here intended, or if they are, the words are only 
 comminatory, wherein, although the consequence in them in a way 
 of arguing be true, namely, that on the supposition laid down, the in- 
 ference is certain, yet the supposition is not asserted in order unto a 
 
ver. 4—6.] EPISTLE TO THE HEBREWS. 209 
 
 certain consequent, whence it should follow that true believers might 
 so really fall away, and absolutely perish. And these things have 
 been the matter of many contests among learned men. 
 
 Again. There have been sundry mistakes in the practical application 
 of the intention of these words unto the consciences of men, mostly 
 made by themselves who are concerned. For whereas by reason of 
 sin, they have been surprised with terrors and troubles of conscience, 
 they have withal, in their darkness and distress, supposed themselves 
 to have fallen into the condition here described by our apostle, and 
 consequently to be irrecoverably lost. And these apprehensions 
 usually befal men on two occasions. For some having been over- 
 taken with some great actual sin against the second table, after they 
 have made a profession of the gospel, and having their consciences 
 harassed with a sense of their guilt, as it will fall out where men are 
 not greatly hardened through the deceitfulness of sin, they judge 
 that they have fallen under the sentence denounced in this Scripture 
 against such sinners as they suppose themselves to be, whereby their 
 state is irrecoverable. Others do make the same judgment of them- 
 selves, because they have fallen from that constant compliance with 
 their convictions, which formerly led them unto a strict performance 
 of duties, and this in some course of long continuance. Now, whereas 
 it is certain, that the apostle in this discourse gives no countenance 
 unto the severity of the Novatians, whereby they excluded offenders 
 everlastingly from the peace and communion of the church; nor to 
 the final apostasy of true believers, which he testifieth against in this 
 very chapter, in compliance with innumerable other testimonies of 
 Scripture to the same purpose; nor doth he teach any thing whereby 
 the conscience of any sinner, who desires to return to God, and to 
 find acceptance with him, should be discouraged or disheartened ; we 
 must attend unto the exposition of the words in the first place, so as 
 not to break in upon the boundaries of other truths, nor transgress 
 against the analogy of faith. And we shall find that this whole dis- 
 course, compared with other Scriptures, and freed from the prejudices 
 that men have brought unto it, is both remote from administering any 
 just occasion to the mistakes before mentioned, and is a needful 
 wholesome commination, duly to be considered by all professors of the 
 gospel. 
 
 In the words, we consider, 1. The connexion of them unto those 
 foregoing, intimating the occasion of the introduction of this whole 
 discourse. 2. The subject described in them, or the persons spoken 
 of, under sundry qualifications, which may be inquired into jointly and 
 severally. 3. What is supposed concerning them. 4. What is 
 affirmed of them on that supposition, 
 
 1. The connexion of the words is included in the causal connexion, 
 yap, ‘for.’ It respects the introduction of reason for what had been 
 before discoursed, as also of the limitation which the apostle added 
 expressly unto his purpose of making a progress in their farther in- 
 struction, ‘if God permit.’ And he doth not herein express his judg- 
 ment, that they to whom he wrote were such as he describes, for he 
 
 afterwards declares, that he hoped better things concerning them, only 
 VOL. 11|. : P 
 
ead 
 
 : 
 
 210 .ἊΝ EXPOSITION OF THE [cH. v1. 
 
 it was necessary to give them this caution, that they might take due 
 care not to be such. And whereas he had. manifested, that they 
 
 - were slow as to the making of a progress in knowledge and a suitable 
 
 practice, he lets them here know the danger that there was of continu- 
 ing in that slothful condition. For not to proceed in the ways of the — 
 gospel, and obedience thereto, is an untoward entrance into a total re- 
 linguishment of the one and the other. That therefore they might be 
 acquainted with the danger hereof, and be stirred up to avoid that 
 danger, he gives them an account of those, who, after a profession of 
 the gospel, beginning at a non-proficiency under it, do end in apostasy 
 from it. And we may see, that the severest comminations are not 
 only useful in the preaching of the gospel, but exceeding necessary 
 towards persons that are observed to be slothful in their profes- 
 sion. 
 
 2. The description of the persons that are the subject spoken of, is 
 civen in five instances of the evangelical privileges whereof they were 
 made partakers, notwithstanding all which, and against their obliging 
 efficacy to the contrary, it is supposed that they may wholly desert 
 the gospel itself. And some things we may observe concerning this 
 description of them in general, As, |. The apostle designing to ex- 
 press the fearful state and judgment of these persons, describes them 
 by such things as may fully evidence them to be, as unavoidable, 
 so righteous and equal. Those things must be some evident privileges 
 and advantages, whereof they were made partakers by the gospel. 
 These being despised in their apostasy, do proclaim their destruction 
 from God to be rightly deserved. 2. That all these privileges do 
 consist in certain especial operations of the Holy Ghost, which were 
 peculiar unto the dispensation of the gospel, such as they neither were, 
 nor could be made partakers of in their Judaism. For the Spirit, by 
 this sense, was not received by the works of the law, but by ‘the 
 hearing of faith, Gal. iii. 2. And this was a testimony unto them, © 
 that they were delivered from the bondage of the law, namely, by a 
 participation of that Spirit which was the great privilege of the gos- 
 pel. 3. Here is no express mention of any covenant, grace, or mercy, 
 
 “τὴ them or towards them, nor of any duty of faith or obedience which 
 they had performed. Nothing of justification, sanctification, or adop- 
 
 tion, is expressly assigned unto them. Afterwards, when he comes to 
 
 - declare his hopes and persuasion concerning these Hebrews, that they 
 
 were not such as those whom he had before described, nor such as 
 would so fall away unto perdition, he doth it upon three grounds, 
 whereon they were differenced from them. As, 1. That they had 
 such things as did accompany salvation, that 15, such as salvation is 
 inseparable from. None of these things therefore had he ascribed 
 
 unto those whom he describeth in this place; for if he had so done, 
 
 | they would not have been unto him an argument and evidence of a 
 ~ contrary end, that these should not fall away and perish as well as 
 . those. Wherefore he ascribes nothing to these here in the text, that 
 
 @ i 
 \2 
 κ' 
 
 ‘doth peculiarly accompany salvation, ver. 9, 2. He describes them 
 
 by their duties of obedience and fruits of faith. This was their work 
 and labour of love towards the name of God, ver. 10. And hereby | 
 
ver. 4—6. ] EPISTLE TO THE HEBREWS. 211 
 
 also doth he difference them from those in the text, concerning whom , 
 
 he supposeth that they may perish eternally : which these fruitsof saving 
 faith and sincere love cannot do. 3. He adds, that in the preservation 
 of those there mentioned, the faithfulness of God was concerned ; ‘ God 
 is not unrighteous to forget.’ For they of whom he thus speaks, 
 were interested in the covenant of grace, with respect whereunto alone, 
 there is any engagement on the faithfulness or nghteousness of God 
 to. preserve men from apostasy and ruin; and there iz so with an 
 equal respect unto all who are so taken into the covenant. But of 
 these in the text, he supposeth no such thing, and thereupon doth not 
 intimate that either the righteousness or faithfulness of God were any 
 way engaged for their preservation, but rather the contrary. The 
 whole description therefore refers unto some especial gospel privileges, 
 which professors in those days were promiscuously made partakers 
 _ of, and what they were in particular we must in the next place inquire. 
 
 The first thing in the description is, that they were ἁπαξ φωτισϑεντας, 
 ‘once enlightened,’ saith the Syriac translation, as we observed, 
 ‘once baptized.’ It is very certain that early in the church, baptism 
 was Called φωτισμος, ‘illumination ;’ and φωτίζειν, ‘to enlighten,’ was 
 used for ‘to baptize.’ And the set times wherein they solemnly ad- 
 ministered that ordinance, were called ἡμεραι των φωτων, ‘the days of 
 light.’ Hereunto the Syriac interpreter seems to have had respect. 
 And the word ama, ‘once,’ may give countenance hereunto. Baptism 
 
 was once only to be celebrated, according to the constant faith of the © 
 
 churches in all ages. And they called baptism, ‘illumination,’ be- 
 cause it being one ordinance of the initiation of persons into a partici- 
 pation of all the mysteries of the church, they were thereby translated 
 - out of the kingdom of darkness, into that of grace and light. And it 
 seems to give further countenance hereunto, in that baptism really 
 was the beginning and foundation of a participation of all the other 
 spiritual privileges, that are mentioned afterwards. For it was usual 
 in those times, that upon the baptizing of persons, the Holy Ghost 
 came upon them, and endowed them with extraordinary gifts peculiar 
 to the days of the gospel, as we have shown in our consideration of 
 the order between baptism and imposition of hands. And this opi- 
 nion hath so much of probability in it, having nothing therewithal un- 
 suited to the analogy of faith, or design of the place, that I should em- 
 brace it, if the word itself, as here used, did not require another 
 interpretation. For it was a good while after the writing of this 
 Epistle, and all other parts of the New Testament, at least an age or 
 
 two, if not more, before this word was used mystically to express bap-. 
 
 tism. In the whole Scripture it hath another sense, denoting an 
 inward operation of the Spirit, and not the outward administration of 
 an ordinance. And it is too much boldness to take a word in a pecu- 
 liar sense in one single place, diverse from its proper signification and 
 constant use, if there be no circumstances in the text forcing us there- 
 unto, as here arenot. And for the word ἁπαξ, ‘ once, it is not to be 
 restrained unto this particular but refers equally unto all the instances 
 ‘ that follow, signifying no more but that those mentioned were really 
 and truly partakers of them. ς 
 Ῥ 
 
a 
 
 212 AN EXPOSITION OF THE : ‘TCH. δι 
 
 Φωτιζωμαι, is to give light or knowledge by teaching; the same 
 with >, which therefore is so translated ofttimes by the Greeks; as 
 by Aquila, Exod. iv. 12; Ps. cxix. 33; Prov. iv. 4; Isa. xxvil. 11, as 
 Drustus observes. And it is so by the LXX. Judges xii. 8; 2 Kings 
 xii, 2, xvil. 27. Our apostle useth it to ‘make manifest,’ that is, 
 ‘bring to light, 1 Cor. iv. 5; 2 Tim. i. 10; and the meaning of it,” 
 John i. 9, where we render it ‘ lighteth,’ is‘ to teach.’ And φωτισμος 
 is knowledge upon instruction, 2 Cor. iv. 4, εἰς τὸ μη avyacat avroic 
 
 “Tov φωτισμον Tov evayyeduov, ‘ that the light of the gospel should not 
 
 shine into them ;’ that is, the knowledge of it ; so, ver. 6, προς φωτισμον 
 της yvwoewe, ‘the light of the knowledge.’ Wherefore, ‘to be enlight- 
 ened,’ in this place, is to be instructed in the doctrine of the gospel, so 
 as to have a spiritual apprehension thereof. And this is so termed on | 
 a double account. : 
 
 1. Of the object, or the things known and apprehended. For life 
 and immortality are brought to light by the gospel, 2 Tim.1. 10. 
 Hence it is called ‘ light’—< the inheritance of the saints in light.’ And 
 the state which men are hereby brought into, is so called in opposition 
 to the darkness that is in the world without it, 1 Pet. 1. 9. The world, 
 without the gospel, is the kingdom of Satan, 6 κοσμος ὅλος εν τῳ 
 Tovnow κειται, 1 John v. 19. The whole of the world and all that 
 belongs to it, in distinction and opposition to the new creation, is under 
 the power of the wicked one, the prince of the power of darkness, and 
 so is full of darkness, it is τοπὸς avyunooc, 2 Pet. 1. 19, a dark place,’ 
 wherein ignorance, folly, error, and superstition do dwell and reign, 
 By the power and efficacy of this darkness are men kept at a distance 
 from God, and know not whither they go. ‘This is called ‘ walking in 
 darkness,’ 1 John 1. 6, whereunto walking in the light, that is, the 
 knowledge of Christ in God by the gospel, is opposed, ver. 7. On 
 this account our instruction in the knowledge of the gospel is called 
 illumination, because itself is light. | 
 
 2. On the account of the subject, or the mind itself, whereby the 
 gospel is apprehended. For the knowledge which 15 received thereby, 
 expels that darkness, ignorance, and confusion, which the mind before 
 was filled and possessed withal. The knowledge, I say, of the doctrine of 
 the gospel, concerning the person of Christ ; of God’s being in him 
 reconciling the world to himself; of his offices, work, and mediation, 
 and the like heads of divine revelation; doth set up a spiritual light 
 in the minds of men, enabling them to discern what before was utterly . 
 hid from them, whilst alienated from the life of God through their 
 ignorance. Of this light and knowledge there are several degrees, 
 according to the means of instruction which they do enjoy, the capacity 
 which they have tc receive it, and the diligence they use to that 
 purpose. But a competent measure of the knowledge of the funda- 
 mental and most material principles or doctrines of the gospel, is 
 required to all that may thence be said to be illuminated ; that is, 
 freed from the darkness and ignorance they once lived in, 2 Pet. i. 
 18—20. This is the first property whereby the persons intended are 
 described ; they are such as were illuminated by the instruction they 
 had received in the doctrine of the gospel, and the impression made 
 
VER. 4—6.] EPISTLE TO THE HEBREWS. 213 
 
 thereby on their minds by the Holy Ghost, for this is a common work 
 oe and is here so reckoned. And the apostle would have us know, 
 that, 
 
 Obs. I. It is a great mercy, a great privilege, to be enlightened _. 
 with the doctrine of the gospel by the effectual working of the Holy ἡ“ 
 fsngst.). Buty vt ate tebe 
 
 Obs. II. It is such a privilege as may be lost, and end in the aggra- 
 _ vation of the sin, and condemnation of those who were made partakers 
 
 of it. And, 
 
 Obs. III. Where there is a total neglect of the due improvement of 
 this privilege and mercy, the condition of such persons is hazardous, as 
 inclining towards apostasy. 
 
 Thus much lies open and manifest in the text. But that we may 
 more particularly discover the nature of this first part of the character 
 of apostates, for their sakes who may look after their own concern 
 there, we may yet a little more distinctly express the nature of that 
 illumination and knowledge which is ascribed to them ; and how it is 
 lost in apostasy will afterwards appear. And, 
 
 1. There isa knowledge of spiritual things, that is purely natural 
 and disciplinary, attainable and attained without any especial aid or 
 assistance of the Holy Ghost. As this is evident in common expe- 
 rience, so especially among such, as casting themselves on the study of 
 spiritual things, are yet utter strangers to all spiritual gifts. Some 
 knowledge of the Scripture, and the things contained in it, is attaina- 
 ble at the same rate of pains and study with that of any other art or 
 science. 
 
 2. The illumination intended, being a gift of the Holy Ghost, differs 
 from, and is exalted above this knowledge that is purely natural. For 
 it makes nearer approaches to the light of spiritual things in their own 
 nature, than the other doth. Notwithstanding the utmost improve- 
 ments of scientifical notions that are purely natural, the things of the 
 gospel in their own nature, are not only unsuited to the wills and 
 affections of persons endued with them, but are really foolishness to 
 their minds. And as to that goodness and excellency which gives desira- 
 bleness to spiritual things, this knowledge discovers so little of them, 
 that most men hate the things which they profess to believe. But this 
 spiritual illumination gives the mind some satisfaction, with delight 
 and joy, in the things that are known. By that. beam whereby it 
 shines into darkness, although it be not fully comprehended, yet it 
 represents the way of the gospel as a way of righteousness, 2 Pet. ii. 
 21, which reflects a peculiar regard of it on the mind. 
 
 Moreover, the knowledge that is merely natural hath little or no 
 power on the soul, either to keep it from sin, or to constrain it to 
 obedience. There is not a more secure and profligate generation of 
 sinners in the world, than those who are under the sole conduct of it. 
 But the illumination here intended, is attended with eflicacy, doth 
 effectually press in the conscience and whole soul, to an abstinence 
 _ from sin, and the performance of all known duties. Hence persons 
 under the power of it and its convictions, do ofttimes walk blamelessly 
 and uprightly in the world, so as not with the other to contribute to 
 the contempt of Christianity. Besides, there is such an alliance 
 
214 AN EXPOSITION OF THE {cH.: vr. 
 
 between:spiritual gifts, that where any one of them doth reside, it hath 
 assuredly other accompanying of it, or one way or other belonging to 
 its train, as is manifested in this place. Even a single talent is made 
 up of many pounds. But the light and knowledge which is of a merely 
 natural acquirement, is solitary, destitute of the society and continuance 
 of any spiritual gift whatever. And these things are exemplified to 
 common observation every day. 
 
 3. There is a saving, sanctifying light and knowledge, which this 
 spiritual illumination riseth not up to. For though it transiently affect 
 the mind with some glances of the beauty, glory, and excellency of 
 spiritual things, yet it doth not give that direct, steady intuitive insight 
 into them, which is obtained by grace. See 2 Cor. i. 18, iv. 4, 6. 
 Neither doth it renew, change, or transform the soul into a conformity 
 to the things known, by planting them in the will and affections, as a 
 gracious saving light doth, 2 Cor. iii. 18; Rom. vi. 17, xu. 1. These 
 things I judge necessary to be added, to clear the nature of the first 
 character of apostates. 
 
 The second thing asserted in the description of them is, that they 
 have tasted of the heavenly gift; yevoauevove τε της δωρεας τῆς 
 ἐπουρανιοῦ : the doubling of the article gives emphasis to the expression. 
 And we must inquire, 1. What is meant by ‘the heavenly gift.’ 
 And 2. What by “ tasting of it.’ 
 
 First. The ‘ gift of God,’ dwoea, is either δοσις, donatio, or δωρημα; 
 donum. Sometimes it is taken for the grant or giving itself, and 
 - sometimes for the thing given. In the first sense it is used, 2 Cor. ix. 
 15, ‘Thanks be to God, emi ry ανεκδιηγητῳ αὐτου δὼώρεᾳ, for his gift 
 that cannot be declared,’ that is, fully or sufficiently. Now this gift 
 was his grant of a free, charitable, and bountiful spirit to the Corinthians, 
 in ministering to the -poor saints. The grant hereof is called ‘ God’s 
 gift.” So is the gift of Christ used also, Eph. iv. 7, according to the 
 measure of the gift of Christ,’ that is, according as he is’ pleased to 
 give and grant of the fruits of the Spirit to men; see Rom. v. 15, 17; 
 Eph. ii. 7. Sometimes it is taken for the thing given; properly 
 Swoov or δωρημα, as James 1. 17 ; so it is used, John iv. 10, ‘If thou 
 knewest the gift of God,’ την δωρεαν του Θεου, ‘ the gift of God,’ that 
 is, the thing given by-him, or to be given by him. It 15, as many 
 judge, the person of Christ himself in that place, which is intended. 
 But the context makes it plain, that it is the Holy Ghost, for he is the 
 living water which the Lord Jesus promiseth in that place to bestow. 
 And so far as I can observe, δωρεα, ‘ the gift,’ with respect to God as 
 - denoting the thing given, is nowhere used but only to signify the 
 
 Holy Ghost. And if it be so, the sense of this place is determined, 
 Acts 11. 38, ‘Ye shall receive την δωρεαν του ἁγιου Πνευματος, the gift 
 of the Holy Ghost,’ not that which he gives, but that which he is. 
 Ch, vii. 20, ‘Thou hast thought δωρεαν του Θεου, that the gift of God 
 may be purchased with money,’ that is, the powers of the Holy Ghost 
 in miraculous operations. So expressly, ch. x. 45, xi. 17. Elsewhere, 
 Swoea, 80 far as I can observe, when respecting God, doth not signify 
 the thing given, but the grant itself. The Holy Spirit is signally the 
 gift of God under the New Testament. | 
 
 And he is said to be ἐπουρανιος; ‘ heavenly,’ or from heaven. This 
 
 ae ee a ee 
 
VER, 4---Θ.] EPISTLE TO THE HEBREWS. 215 
 
 may have respect to his work and effect, they are heavenly as opposed 
 to carnal and earthly. But principally it regards his mission by Christ 
 after his ascension into heaven, Acts 11. 33, ‘ Being exalted, and having 
 received the promise of the Father, he sent the Spirit.” The promise 
 of him was, that he should be sent from heaven, or from above, as God 
 is said to be above, which is the same with heavenly, Deut. iv. 99 ; 
 2 Chron. vi. 21; Job xxxi. 2, 28; Isa. ii. 2, and xlv. 8. When he 
 came upon the Lord Christ to anoint him for his work, the heavens 
 were opened, and he came from above, Matt. 11. 16, as Acts 11. 2. 
 At his first coming on the apostles, there came a sound from heaven. 
 Hence he is said to be επισταλθεὶις am’ ovpavov, that is, to be ἡ δωρεα 
 του Θεον, ἣ exouvpavioc, ‘ sent from heaven,’ 1 Pet. i, 12. Wherefore, 
 although he may be said to be heavenly on other accounts also, which 
 therefore are not absolutely to be excluded, yet his being sent from 
 heaven by Christ, after his ascension thither, and exaltation there, is 
 principally here regarded. He therefore is this ἡ δωρεα ἡ επουρανιος, 
 the heavenly gift here intended, though not absolutely, but with respect 
 to an especial work. 
 
 That which riseth up against this interpretation, is, that the Holy 
 Ghost is expressly mentioned in the next clause, ‘and were made par- 
 takers of the Holy Ghost.’ It is not therefore probable that he should 
 be here also intended. 
 
 Answ. 1. It is ordinary to have the same thing twice expressed in 
 various words, to quicken the sense of them; and it is necessary it 
 should be so, when there are divers respects to the same thing, as there 
 are in this place. 
 
 2. The following clause may be exegetical of this, declaring more 
 fully and plainly what is here intended, which is usual also in the 
 Scriptures ; so that nothing is cogent from this consideration, to dis- 
 prove an interpretation so suited to the sense of the place, and which 
 the constant use of the word makes necessary to be embraced. But, 
 
 3. The Holy Ghost is here mentioned as the great gift of the gospel 
 times, as coming down from heaven, not absolutely, not as to his 
 person, but with respect to an especial work, namely, the change of 
 the whole state of religious worship in the church of God, whereas we 
 shall see in the next words, he is spoken of only with respect to 
 external actual operations. But he was the great, the promised 
 heavenly gift, to be bestowed under the New Testament, by whom 
 God will institute and ordain a new way, and new rites of worship, on 
 the revelation of himself and will in Christ. To him was committed 
 the reformation of all things in the church, whose time was now come, 
 Heb. ix. 10. The Lord Christ when he ascended into heaven, left all 
 things standing and continuing in religious worship, as they had done 
 from the days of Moses, though he had virtually put an end to it. And 
 he commanded his disciples that they should attempt no alteration 
 therein, until ‘the Holy Ghost were sent from heaven’ to enable them 
 thereunto, Acts i. 4, 5. But when he came as the great gift of God, 
 promised under the New Testament, he removes all the carnal worship 
 and ordinances of Moses, and that by the full revelation of the accom- 
 plishment of all that was signified by them, and appoints the new, 
 
216 ΑΝ EXPOSITION OF THE [CH. VI. 
 
 holy, spiritual worship of the gospel, that was to succeed in their room. 
 _|The Spirit of God therefore, as bestowed for the introduction of the 
 | New gospel state, in truth and worship, is the heavenly gift here in- 
 tended. Thus our apostle warneth these Hebrews, that they ‘turn not 
 away from him who speaketh from heaven,’ ch. xu. 25, that is, Jesus 
 Christ speaking in the dispensation of the gospel by the Holy Ghost 
 sent from heaven. And there is an antithesis included herein, between 
 the law and the gospel, the former being given on earth, the latter 
 being immediately from heaven. God in the giving of the law made 
 
 use of the ministry of angels, and that on the earth ; Lut he gave the | 
 
 gospel church-state, by that Spirit, which although he worketh on men 
 m earth, and is said in every act or work to be sent from heaven, yet 
 is he still in heaven, and always speaking from hence; as our Saviour 
 said of himself with respect to his divine nature, John i. 13. 
 Secondly. We may inquire what is it to ‘taste’ of this heavenly 
 gift. The expression of tasting is metaphorical, and signifies no more 
 but to make a trial or experiment, for so we do by tasting, naturally 
 and properly of that which is tendered to us to eat. We taste such 
 things by the sense given us naturally to discern our food, and then 
 either receive or refuse them as we find occasion. It doth not there- 
 fore include eating, much less digestion and turning into nourish- 
 ment of what is so tasted. For its nature being only thereby dis- 
 cerned, it may be refused, yea, though we like its relish and savour on 
 some other consideration. Some have observed that to taste is as much 
 as to eat, as 2 Sam. iii. 35, ‘ I will not taste bread or ought else.” But 
 the meaning is, [ will not so much as taste it, whence it was impossi- 
 ble he should eat it. And when Jonathan says he only tasted a little 
 of the honey, 1 Sam. xiv. 29, it was an excuse and extenuation of 
 what he had done. But it is unquestionably used for some kind of 
 experience of the nature of things, Prov. xxx. 18, ‘She tasteth that 
 her merchandize is good,’ or hath experience of it from its increase. 
 Ps. xxxiv. 8, ‘O taste and see that the Lord is good,’ which Peter 
 respects, 1 Pet. i. 3, ‘If so be that ye have tasted that the Lord is 
 gracious, or found it so by experience. It is therefore properly to 
 make an experiment or trial of anything, whether it be received or 
 refused ; and is sometimes opposed to eating and digestion, as 
 Matt. xxvil. 34. That therefore which is ascribed to these persons, is, 
 that they had an experience of the power of the Holy Ghost, that gift 
 of God in the dispensation of the gospel, the revelation of the truth, 
 and institution of the spiritual worship of it; of this state and of the 
 excellency of it, they had made some trial, and had some experience, 
 a privilege which all men were not made partakers of. And by this 
 teste they were convinced, that it was far more excellent than what 
 they had been before accustomed to, although now they had a mind to 
 leave the finest wheat for their old acorns. Wherefore, although 
 tasting contain a diminution in it, if compared with that spiritual 
 eating and drinking, with that digestion of gospel truths, turning them 
 into nourishment, which are in true believers ; yet absolutely considered, 
 it denotes that apprehension and experience of the excellency of the 
 
 gospel, as administered by the Spirit, which is a great privilege and - 
 
ver. 4—6.] EPISTLE TO THE HEBREWS. , 217 
 
 spiritual advantage, the contempt whereof will prove an unspeakable 
 aggravation of the sin, and the remediless ruin of apostates. The 
 meaning then of this character given concerning these apostates is, 
 that they had some experience of the power and efficacy of the Holy 
 Spirit from heaven, in gospel administrations and worship. For what 
 some say of faith it hath here no place; and what others affirm of 
 Christ, and his being the gift of God, comes in the issue to what we 
 have proposed. And we may observe farther, to clear the design of 
 the apostle in this commination, ἢ 
 
 Obs. [V. That all the gifts of God under the gospel are peculiarly 
 heavenly, John iii. 12; Eph. i. 3,—and that in opposition, 1. To 
 earthly things, Col. in. 12. 2. To carnal ordinances, Heb. ix. 23. Let 
 them beware by whom they are despised. 
 
 Obs. V. The Holy Ghost, for the revelation of the mysteries of the 
 gospel, and the institution of the ordinances of spiritual worship, is 
 the great gift of God under the New Testament. 
 
 Obs. VI. There is a goodness and excellency in this heavenly gift, 
 which may be tasted or experienced in some measure by such as never 
 receive him, in their life, power, and efficacy—They may taste, 1. Of 
 the word in its truth, not its power. 2. Of the worship of the church 
 in its outward order, not its inward beauty. 3. Of the gifts of the 
 church, not its graces. 
 
 Obs. VII. A rejection of the gospel, its truth and worship, after 
 some experience had of their worth and excellency, is a high aggrava- 
 tion of sin, and a certain presage of destruction. 
 
 The third property whereby these persons are described is added in 
 those words καὶ μετόχους γενηθεντας Πνευματος ἁγιου, ‘aud were made 
 partakers of the Holy Ghost.’ This is placed in the middle or centre 
 of the privileges enumerated, two preceding it, and two following after, 
 as that which is the root and animating principle of them all. They 
 all are effects of the Holy Ghost, in his gifts or his graces, and so do 
 depend on the participation of him. Now men do so partake of the 
 Holy Ghost, as they do receive him. And he may be received either 
 as to personal inhabitation, or as to spiritual operations. In the first 
 way the world cannot receive him, John xiv. 17, where the world is op- 
 posed to true believers, and therefore these here intended were not in 
 that sense partakers of him. His operations respect his gifts. So to 
 partake of him is to have a share, part, or portion in what he dis- 
 tributes by way of spiritual gifts; in answer to that expression, ‘all 
 these worketh that one and self-same Spirit, dividing unto every 
 one severally as he will,” 1 Cor. xii. 1]. So Peter told Simon the 
 magician, that he had no part in spiritual gifts, he was not par- 
 taker of the Holy Ghost, Acts vii. 21. Wherefore to be partaker of 
 the Holy Ghost, is to have a share in and benefit of his spiritual ope- 
 rations. , | 
 
 But whereas the other things mentioned are also gifts or operations 
 of the Holy Ghost, on what ground, or for what reason, is this men- 
 tioned here in particular, that they were made partakers of him, which 
 if his operations only be intended, seems to be expressed in the other 
 
 instances ? 
 ΩΣ 
 
218 AN EXPOSITION OF THE | fen. vi. 
 
 Answ. 1. It is, as we observed before, no unusual thing in the 
 Scripture, to express the same thing under various notions, the more 
 effectually to impress a consideration and sense of it in our mind; 
 especially where an expression hath a singular emphasis in it, as this 
 hath here used. For it is an exceeding aggravation of the sins of 
 these apostates, that in these things they were partakers of the Holy 
 Ghost. 
 
 2. As was before intimated also, this participation of the Holy Ghost, 
 is placed it may be in the midst of the several parts of this descrip- 
 tion, as that whereon they do all depend, and they are all but instances 
 of it. They were partakers of the Holy Ghost, in that they were 
 once enlightened, and so of the rest. 
 
 3. It expresseth their own personal interest in these things. They 
 had an interest in the things mentioned, not only objectively, as they 
 were proposed and presented to them in the church, but subjectively, 
 they themselves in their own persons were made partakers of them. 
 It is one thing for a man to have a share in, and benefit by the gifts 
 of the church, another to be personally himself endowed with them. 
 
 4. To remind them in an especial manner of the privileges they en- 
 joyed under the gospel, above what they had in their Judaism. For, 
 whereas then they had not so much as heard that there was a Holy 
 Ghost, that is a blessed dispensation of him in spiritual gifts, Acts xix. 
 2, now they themselves in their own persons were made partakers of 
 him, than which there could be no greater aggravation of their apos- 
 tasy. And we may observe in our way, that, 
 
 Obs. VIII. The Holy Ghost is present with many as to powerful 
 operations, with whom he is not present as to gracious inhabitation.— 
 
 _ Or, many are made partakers of him in his spiritual gifts, who are 
 _ never made partakers of him in his saving graces, Matt. vii. 22, 23. 
 
 Fourthly. It is added in the description, that they had tasted καλον 
 Θεου ῥημα, ‘ the good word of God.’ And we must inquire, 1. What 
 is meant by ‘ the word of God.’ 2. How itis said to be ‘ good.’ And 
 9. In what sense they ‘taste’ of it. 7 
 
 ‘1. Pyua, is properly, verbum dictum, ‘a word spoken;’ and although 
 it be sometimes used in another sense by our apostle, and by him | 
 alone, ch. 1.3, xi. 3, where it denotes the effectual active power of 
 God; yet both the signification of the word, and its principal use 
 elsewhere, denotes words spoken, and when applied to God, his word 
 as preached and declared. See Rom. x. 17; John vi. 68. ‘The word 
 of God,’ that is, the word of the gospel as preached, is that which 
 they thus tasted of. But it may be said, that they enjoyed the word 
 of God in their state of Judaism. ‘They did so, as to the written word; 
 for to them were committed the oracles of God, Rom. iii. 2. But it is 
 the word of God as preached in the dispensation of the gospel that 
 is eminently thus called, and concerning which, such excellent things 
 are spoken, Rom. i. 16; Acts xx. 32; Jam. i. 21. 
 
 2. The word is said to be καλον, ‘ good, desirable, amiable, as the. 
 word here used signifieth. Wherein it is so, we shall see immediately. 
 But whereas the word of God preached under the dispensation of the 
 gospel may be considered two ways, 1. In general, as to the whole 
 
vER. 4—6.] EPISTLE TO THE HEBREWS. 219 
 
 system of truths contained therein ; and 2. In especial for the decla- 
 ration made of the accomplishment of the promise, in sending Jesus 
 Christ for the redemption of the church; it is here especially intended 
 in this latter sense. This is emphatically called pnua Kuprov, 1 Pet. i. 
 25. So the promise of God in particular is called his good word, Jer. 
 xxix. 10, ‘ After seventy years I will visit you and perform my good 
 word towards you,’ as he calls it, the good thing that he had promised, 
 ch. xxxiii. 14, The gospel is the good tidings of peace and salvation 
 by Jesus Christ, Isa. li. 7. 
 
 3. Hereof they are said ‘to taste,” as they were before of the 
 heavenly gift. The apostle as it were studiously keeps himself to this 
 expression, on purpose to manifest that he intendeth not those, who 
 by faith do readily receive food, and live on Jesus Christ, as tendered 
 in the word of the gospel, John vi. 35, 49, 50, 51, 54, 55. It is, as 
 if he had said, I speak not of those who have received and digested 
 the spiritual food of their souls, and turned it to spiritual nourishment, 
 but of such as have so far tasted of it, as that they ought to have de- 
 sired it as sincere milk, to have grown thereby; but they had received 
 such an experiment of its divine truth and power, as that it shad 
 various effects on them. And for the further explication of these 
 words and therein of the description of the state of these supposed 
 apostates, we may consider the ensuing observations, which declare the 
 sense of the words, or what is contained in them. 
 
 Obs. IX. There is a goodness and excellency in the word of God, 
 
 able to attract and affect the minds of men, who yet never arrive ‘at 
 sincere obedience to it. 
 
 Obs. X. There is an especial goodness in the word of the promise 
 concerning Jesus Christ, and the declaration of its accomplishment. 
 
 Lastly. It is added, δυναμεις τε μελλοντος αἰωνος, ‘and the powers 
 of the world to come.’ Avvapere are n>, the mighty, great, miracu- 
 lous operations and works of the Holy Ghost. What they were, and 
 how they were wrought among these Hebrews, hath been declared in 
 
 our Exposition of ch. 11. 4, whither I refer the reader: and they are | 
 
 known from the Acts of the apostles, where sundry instances of them 
 are recorded. I have also proved on that chapter, that by ‘the world 
 to come,’ our apostle in this Epistle intends the days of the Messiah, 
 that being the usual name of it in the church at that time, as the new 
 world which God had promised to create. Wherefore these powers of 
 the world to come, were the gifts whereby those signs, wonders, and 
 mighty works were then wrought by the Holy Ghost, according as it 
 was foretold by the prophets, that they should be so. See Joel 1]. 
 compared with Acts ii. These the persons spoken of, are supposed 
 to have tasted, for the particle re refers to γευσαμενοὺς foregoing. 
 Hither they had been wrought in and by themselves, or by others in 
 their sight, whereby they had an experience of the glorious and power- 
 ful working of the Holy Ghost, in the confirmation of the gospel. 
 Yea, I do judge, that they in their own persons were partakers of 
 these powers in the gifts of tongues, and other miraculous operations, 
 which was the highest aggravation possible of their apostasy, and that 
 which peculiarly rendered their recovery impossible. For there is not 
 
yf 
 ? 
 
 220 AN EXPOSITION uF THE [CH. VI. 
 
 in the Scripture an impossibility put on the recovery of any, but such 
 as peculiarly sin against the Holy Ghost; and although that guilt 
 may be contracted in other ways, yet in none so signally, as in this of 
 rejecting that truth which was confirmed by his mighty operations in 
 them that rejected it, which could not be done without an ascription 
 of his divine power to the devil. Yet would I not fix on those extra- 
 ordinary gifts exclusively to those that are ordinary. They also are of 
 the powers of the world to come. So is every thing that belongs to 
 the erection or preservation of the new world, or the kingdom of Christ. 
 To the first setting up of a kingdom, great and mighty power is re- 
 quired ; but being set up, the ordinary dispensation of power will pre- 
 serve it; soisitin this matter. The extraordinary miraculous gifts 
 of the Spirit were used in the erection of Christ’s kingdom, but it is 
 continued by ordinary gifts, which therefore also belong to the 
 powers of the world to come. | 
 
 From the consideration of this description, in all the parts of it, we 
 may understand what sort of persons it is, that is intended here by 
 the apostle. And it appears, yea is evident, 
 
 1. That the persons here intended, are not true and sincere believers 
 in the strict and proper sense of that name, at least they are not de- 
 scribed here as such; so that from hence nothing can be concluded 
 concerning them that are so, as to the possibility of their total and 
 final apostasy. For, 1. There is in their full and large descrfption no 
 mention of faith or believing, either expressly or in terms equivalent. 
 And in no other place in the Seripture are such intended, but they 
 are mentioned by what belongs essentially to their state. And, 2. 
 
 There is not any thing ascribed to these persons, that is peculiar ἰὸς 
 
 them as such, or discriminative of them, as taken either from their 
 
 especial relation to God in Christ, or any such property of their own, - 
 
 as is not communicable to others. For instance, they are not said to 
 be called according to God’s purpose; to be born again, not of the 
 will of man, nor of the will of flesh, but of God ; not to be justified, 
 or sanctified, or united to Christ, or to be the sons of God by adoption ; 
 nor have they any other characteristical note of true believers ascribed 
 to them. 3. They are in the following verses compared to the ground, 
 on which the rain often falls, and beareth nothing but thorns and briars. 
 But this is not so with true believers. For faith itself is a herb pe- 
 culiar to the inclosed garden of Christ, and meet for him by whom we 
 
 are dressed. 4. The apostle afterwards discoursing of true believers, ἢ 
 
 doth in many particulars distinguish them from such as may be apos- 
 tates, which is supposed of the persons here intended, as was before 
 declared. For, 1. He ascribeth to them in general better things, and 
 such as accompany salvation, ver. 9, 2. He ascribes a work and labour 
 of love, as it is true faith alone which worketh by love, ver. 10, where- 
 of he speaks not one word concerning these. 3. He asserts their pre- 
 servation, 1. On the account of the righteousness and faithfulness of 
 God, ver. 11. 2. Of the immutability of his counsel concerning them, 
 ver. 17, 18. In all these, and sundry other instances, doth he put 
 a difference between these apostates and true believers. And whereas 
 
 the apostle intends to declare the aggravation of their sin, in falling — 
 
 & 
 
vER. 4—6.] EPISTLE TO THE HEBREWS. 221 
 
 away, by the principal privileges whereof they were made partakers, 
 here is not one word in name or thing of those which he expressly 
 assigns to be the chief privileges of true believers, Rom. viii. 27—30. 
 
 2. Gur next inquiry is more particularly, whom he doth intend? 
 And, 1. They were such who not long before were converted from 
 Judaism unto Christianity, upon the evidence of the truth of its doc- 
 trine, and the miraculous operations wherewith its dispensation was 
 accompanied. 2. He intends not the common sort of them, but such 
 as had obtained especial privileges among them. For they had re- 
 ceived extraordinary gifts of the Holy Ghost, as speaking with tongues 
 or working miracles. And, 3. They had found in themselves and 
 others, convincing evidences, that the kingdom of God and the Mes- 
 siah, which they called the world to come, was come unto them, and 
 had satisfaction in the glories of it. 4. Such persons as these, as they 
 have a work of light on their minds, so, according to the efficacy of 
 their convictions, may have such a change wrought upon their affec- 
 tions and in their conversation, as that they may be of great esteem 
 among professors; and such these here intended might be. Now, it 
 must needs be some horrible frame of spirit, some malicious enmity 
 against the truth and holiness of Christ and the gospel, some 
 violent love of sin and the world, that could turn off such persons 
 as these from the faith, and blot out all that light and conviction 
 of truth which they had received. But the least grace is a better 
 security for heaven than the greatest gifts and privileges what- 
 ever. 
 
 These are the persons concerning whom our apostle discourseth, and of 
 whom it is supposed by him, that they may fall away, καὶ παραπεσοντας. 
 The especial nature of the sin here intended, is afterwards declared 
 in two instances, or aggravating circumstances. This word expresseth 
 the respect it had to the state and condition of the sinners themselves : 
 they ‘ fall away,’ do that whereby they do so. I think we have well 
 expressed the word, if they ‘shall fall away.? Our old translations 
 render it only, ‘if they shall fall,’ which expressed not the sense of the 
 word, and was liable to a sense not at all intended. For he doth not 
 say, if they shall fall into sin, thisg or that, or any sin whatever that 
 can be named, suppose the greatest sin imaginable, namely, the denial 
 of Christ in the time of danger or persecution. This was that sin, as 
 we intimated before, about which so many contests were raised of old, 
 and so many canons were multiplied about the ordering of them who 
 had contracted the guilt thereof. But one example, well considered, 
 had been a better guide for them, than all their own arbitrary rules and 
 imaginations: when Peter fell into this sin, and yet was renewed 
 again to repentance, and that speedily. Wherefore we may lay down 
 this, in the first place, as to the sense of the words: There is no par- 
 ticular sin that any man may fall into occasionally, through the power 
 of temptation, that can cast the sinner under this commination, so 
 that it should be impossible to renew him to repentance. It must 
 therefore, secondly, be a course of sin, or sinning, that is intended. 
 But there are various degrees herein also, yea there are divers kinds of 
 such courses in sin. A man may so fall into a way of sin, as still to 
 
 “ὦ a, ee 
 
222 , AN EXPOSITION OF THE [cH.. VI. 
 
 retain in his mind such a principle of light and conviction, that may 
 be suitable to his recovery. Τὸ exclude such from all hopes of repent- 
 ance, is expressly contrary to Ezek. xviii. 21 ; Isa. lv. 7, yea, and the 
 whole sense of the Scripture. Wherefore men, after some conviction 
 and reformation of life, may fall into corrupt and wicked courses, and 
 make a long abode or continuance in them. Examples hereof we have 
 every day amongst us, although, it may be, none to parallel that of 
 Manasseh. Consider the nature of his education under his father 
 Hezekiah, the greatness of his sins, the length of his continuance in 
 them, with his following recovery, and he is a great instance in this 
 case. Whilst there is in such persons any seed of light, or conviction 
 of truth, which is capable of an excitation or revival, so as to put forth 
 its power and efficacy in their souls, they cannot be looked on to be in 
 the condition intended, though their case be dangerous. 
 
 3. Our apostle makes a distinction between wraw and πίπτω, Rom. 
 xi. 11, between stumbling and falling, and would not allow that the 
 unbelieving Jews of those days were come so far as πίπτειν, that is, 
 ‘to fall absolutely.’ λέγω ovv* μη ἐπταισαν iva πεσωσι; μὴ γενοιτο:---- 
 ‘I say then, have they stumbled, that they should fall? God forbid ;’ 
 that is, absolutely and irrecoverably. So, therefore, doth that word” 
 signify in this place. And παραπίπτω increaseth the signification, 
 either as to perverseness in the manner of the fall, or as to violence in 
 the fall itself. 
 
 From what hath been discoursed, it will appear what falling away 
 it is that the apostle here intendeth. And, 
 
 1. It is not a falling into this or that actual sin, beit of what nature 
 it will, which may be, and yet not be, a falling away. | 
 
 2. It is not a falling upon’ temptation or surprisal, for concerning 
 such fallings we have rules of another kind given us in sundry places, 
 and those exemplified in especial instances; but it is that which is 
 premeditated,—of deliberation and choice. 
 
 3. It is not a falling by a relinquishment or renunciation of some, 
 though very material principles of Christian religion, by error or 56- 
 duction, as the Corinthians fell, in denying the resurrection of the 
 dead, and the Galatians by denying justification by faith in Christ 
 alone. Wherefore, 
 
 4, It must consist in a total renunciation of all the constituent 
 principles and doctrines of Christianity, whence it is denominated. 
 Such was the sin of them who relinquished the gospel to return unto 
 Judaism, as it-was then stated, in opposition unto it, and hatred of it. 
 This it was, and not any kind of actual sins, that the apostle mani- 
 festly discourseth concerning. 
 
 5. For the completing of this falling away, according to the inten- 
 tion of the apostle, it is required that this renunciation be avowed and | 
 professed ; as, when a man forsaketh the profession of the gospel, and | 
 falls into Judaism, or Mahometanism, or Gentilism, in persuasion and 
 practice. For the apostle discourseth concerning faith and obedience 
 as professed, and so, therefore, also of their contraries. And this 
 avowal of a relinquishment of the gospel, hath many provoking aggra- 
 vations attending it. And yet, whereas some men may in their hearts 
 
vER. 4—6. | EPISTLE TO THE HEBREWS. 223 
 
 and minds utterly renounce the gospel, but upon some outward secular 
 considerations, either dare not or will not profess that inward renunci- 
 ation, their falling away is complete and total in the sight of God ; 
 and all they do to cover their apostasy in an external compliance with 
 Christian religion, is in the sight of God but a mocking of him, and 
 the highest aggravation of their sin. 
 
 This is the falling away intended by the apostle; a voluntary re- 
 solved relinquishment of, and apostasy from the gospel,—the faith, 
 rule, and obedience thereof; which cannot be, without casting the 
 highest reproach and contumely imaginable, upon the person of Christ 
 himself, as is afterwards expressed. 
 
 Concerning these persons, and their thus falling away, two things 
 are to be considered in the text. 1. What is affirmed of them. 2. 
 The reason of that affirmation. 
 
 The first is, that it is impossible to renew them again to repentance. 
 The thing intended is negative ;—to renew them again to repentance, 
 this is denied of them: but the modification of that negation, turns 
 the proposition into an affirmation,—‘ It is impossible so to do.’ 
 
 Αδυνατον yao. The import of the word is dubious; some think an 
 absolute, and others a moral impossibility is intended thereby. This 
 latter most fix upon, so that is a matter rare, difficult, and seldom to 
 be expected, that is intended, and not that which is absolutely impos- 
 sible. Considerable reasons and instances are produced for either 
 interpretation. But we must look farther into the meaning of it. 
 
 First. All future events depend on God, who alone doth necessarily 
 exist. Other things may be, or may not be, as they respect him or 
 his will. . And so things that are future, may be said to be impossible, 
 or be'so, either with respect unto the nature of God, or his decrees, or 
 his moral rule, order, and law. Things are impossible with respect 
 unto the nature of God, either absolutely, as being inconsistent with 
 
 his being and essential properties ; so it is impossible that God should 
 lie; or, on some supposition, so it is impossible that God should for- 
 give sin without satisfaction, on the supposition of his law, and the 
 sanction of it. In this sense, the repentance of these apostates, it may 
 be, is not impossible. I say, ἐξ may be. It may be, there is nothing 
 in it contrary to any essential properties of the nature of God, either 
 directly or reductively.. But I will not be positive herein. For the 
 things ascribed unto these apostates are such, namely, ‘their crucify- 
 ing the Son of God afresh, and putting him unto open shame,’ as that 
 I know not but that it may be contrary to the holiness, and righteous- 
 ness, and glory of God, as the supreme Ruler of the world, to have 
 any more mercy on them than on the devils themselves, or those that 
 are in hell. But I will not assert this to be the meaning of the place. 
 Secondly. Things possible in themselves, and with respect to the 
 nature of God, are rendered impossible by God’s decree and purpose ; 
 he hath absolutely determined that they shall never be. So it was 
 impossible that Saul and his posterity should be preserved in the 
 kingdom of Israel. It was not contrary to the nature of God, but 
 God had decreed that so it should not be, 1 Sam. xv. 28,29. But 
 the decrees of God, respecting persons in particular, and not qualifica- 
 
224 AN EXPOSITION OF THE PCa at. 
 
 tions in the first place, cannot be here intended ; because they are free 
 acts of his will, not revealed either in particular, or by virtue of any 
 general rule, as they are sovereign, making differences between per- 
 sons in the same condition, Rom. ix. 11,12, What is possible or im- 
 
 ον possible with respect unto the nature of God, we may know in some 
 
 good measure, from the certain knowledge we may have of his being 
 and essential properties. But what is so one way or other, with res- 
 pect unto his decrees or purposes, which are sovereign free acts of his 
 will, knoweth no man, not the angels in heaven, Isa. xl. 13, 14; 
 
 Rom. xi. 34. 3 3 
 
 Thirdly. Things are possible or impossible, with respect to the rule 
 and order of all things that God hath appointed. In things of duty, 
 when God hath neither expressly commanded them, nor appointed 
 means for the performance of them, then are we to look upon them as 
 impossible, and then with respect to us they are so absolutely, and so 
 to be esteemed. And this is the impossibility here principally in- 
 tended. It is a thing that God hath neither commanded us to endea- 
 vour, nor appointed means tc’ attain it, nor promised to assist us in it. 
 It is, therefore, that which we have no reason to look after, attempt, 
 or expect, as being not possible by any law, rule, or constitution of 
 God. 
 
 The apostle instructs us no farther in the nature of future events, 
 but as our own duty is concerned in them. It is not for us either to 
 _ look, or hope, or pray for, or endeavour the renewal of such persons 
 unto repentance. God gives law unto us in these things, not unto— 
 himself. It may be possible with God, for aught we know, if there be 
 not a contradiction in it to any of the holy properties of his nature ; 
 only he will not have us to expect any such things from him, nor hath — 
 he appointed any means for us to endeavour it. What he shall do, we 
 ought thankfully to accept; but our own duty towards such persons, 
 is absolutely at an end. And, indeed, they put themselves wholly ont — 
 of our reach. ᾿ Ἢ 
 
 That which is said to be thus impossible with respect to these per- — 
 sons, is, παλιν ανακαινίζειν εἰς μετανοιαν, ‘to renew them again to re- 
 pentance.’ Meravola, in the New Testament, with respect unto God, 
 signifies a gracious change of mind on gospel principles and promises, — 
 leading the whole soul into conversion unto God.- This is the beginning — 
 and entrance of our turning unto God, without which, neither the will 
 nor the affections will be engaged unto him, nor is it possible for sin- — 
 ners to find acceptance with them. 
 
 It is impossible, ανακαινιζειν, ‘to renew.’ The construction of the 
 word is defective, and must be supplied ; ce may be added, ‘to renew 
 themselves.’ It is not possible they should do so ; or τινας; that some 
 should, that any should renew them, and this I judge to be intended. 
 For the impossibility mentioned respects the duty and endeavours of 
 others. In vain shall any attempt their recovery by the use of any 
 means whatever. And we must inquire what it is to be renewed, and 
 what it is to be renewed again. 
 
 Now, our avaxaiviopoe, is the renovation of the image of God in our 
 natures, whereby we are dedicated, παλιν, ‘again,’ unto him. For as 
 
 ee eee 
 
vER. 4—6.] EPISTLE TO THE HEBREWS. 225 
 
 we had lost the image of God by sin, and were separated from him as 
 things profane, this ανακαινίσμος respects both the restoration of our 
 nature, and the dedication of our persons to God. And it is twofold. 
 
 First. Real and internal in regeneration and effectual sanctification. 
 ‘ The washing of regeneration, and the renewing of the Holy Ghost,’ 
 Tit. i. 5; 1 Thess. v. 23. But this is not that which is here intended. 
 For this these apostates never had, and so cannot be said to be re- 
 newed again unto it. Forno man can be renewed again unto that 
 _ which he never had. 
 
 Secondly. It is outward in the profession and pledge of it. Where- 
 fore, renovation in this sense consists in the solemn confession of faith 
 and repentance by Jesus Christ, with the seal of baptism received 
 thereon. For thus it was with all those who were converted unto the 
 gospel. Upon their profession of repentance towards God, and faith 
 in our Lord Jesus Christ, they received the baptismal pledge of an in- 
 ward renovation, though really they were not partakers thereof. But 
 this estate was their ανακαινίσμος, ‘ their renovation.’ From this state 
 they fell totally, renouncing him who is the author of it, his grace 
 which is the cause of it, and the ordinance which is the pledge 
 thereof. 
 
 Hence it appears what it is, παλιν ανακαινιζειν, ‘to renew them 
 again.’ It is to bring them again into this state of profession by a 
 second renovation, and a second baptism as a pledge thereof. This is 
 determined to be impossible, and so unwarrantable for any to attempt. 
 And for the most part such persons do openly fall into such blasphe- 
 mies against, and engage, if they have power, into such persecution of 
 the truth, as that they themselves give sufficient direction how others 
 should behave themselves towards them. So the ancient church was 
 satisfied in the case of Julian. This is the sum concerning what is 
 affirmed of these apostates, namely, that it is impossible to renew 
 them unto repentance, that is, so to act towards them as to bring 
 them to that repentance whereby they may be instated in their former 
 condition. 
 
 Hence sundry things may be observed for the clearing the apostle’s 
 design in this discourse. As, 
 
 1. Here is nothing said concerning the acceptance or refusal of any 
 upon repentance, or the profession thereof after any sin, to be made by 
 the church, whose judgment is to be determined by other rules and 
 circumstances, And this perfectly excludes the pretence of the Nova- 
 tians from any countenance in these words. For whereas they would 
 have drawn their warrant from hence, for the utter exclusion from 
 church communion of all those who had denied the faith in times of 
 persecution, although they expressed a repentance, whose sincerity 
 they could not evince; those only are intended, who neither do, nor 
 can come to repentance itself, nor make a profession of it, with whom 
 the church had no more to do. [{ is not said that men whoever thus 
 fell away, shall not upon their repentance be admitted into their for- 
 mer state [ἢ the church ; but that such is the severity of God against 
 them, that he will not again give them repentance unto life. 
 
 2. Here is nothing that may be brought in bar against such as ha- 
 
 VOL. 111, Q 
 
296 AN EXPOSITION OF THE Leen) way 
 
 ving fallen into any great sin, or any course in sinning, and that after 
 light, convictions, and gifts received and exercised, who desire to re- 
 pent of their sins, and endeavour after sincerity therem. Yea, such 
 a desire and endeavour exempts any one from the judgment here 
 threatened. 
 
 There is, therefore, in it that which tends greatly to the encourage- 
 ment of such sinners. For, whereas it is here declared concerning 
 those who are thus rejected of God, that it is impossible to renew 
 them, or to do any thing towards that which shall have a tendency to 
 repentance ; those who are not satisfied that they do yet savingly 
 repent, but only are sincerely exercised how they may attain there- 
 unto, have no concern in this commination, but evidently have the 
 door of mercy still opened unto them. For it is shut against those 
 who shall never endeavour to turn by repentance. And although per- 
 sons so rejected of God, may fall under convictions of their sin at- 
 tended with despair, which is unto them a foresight of their future 
 condition, yet as unto the least attempt after repentance on the terms 
 of the gospel, they do never rise up unto it. Wherefore, the impossi- 
 bility intended, of what sort soever it be, respects the severity of God, 
 not in refusing or rejecting the greatest sinners, which seek after and 
 would be renewed unto repentance, which is contrary unto innumera- 
 ble of his promises ; but in the giving up such sinners as these here 
 mentioned are, unto that obdurateness and obstinacy in sinning, that 
 blindness of mind, and hardness of heart, as that they neither can, nor 
 shall ever sincerely seek after repentance, nor may any means accord- 
 ing to the mind of God be used to bring them thereunto. And the 
 righteousness of the exercise of this severity is taken from the nature 
 of this sin, or what is contained in it, which the apostle declares in the 
 ensuing instances. 
 
 Ver. 7, 8.—What the apostle had doctrinally instructed the He- 
 brews in before, in these verses he layeth before them under an appo- 
 site similitude. For his design herein is to represent the condition of 
 all sorts of persons who profess the gospel, and live under the dispen- 
 sation of its truths, with the various events that do befal them. He 
 had before treated directly only of unfruitful and apostatizing profes- 
 sors, whom here he represents by unprofitable ground, and God’s 
 dealing with them as men do with such ground, when they have tilled 
 it vain. For the church is a vine or vineyard, and God is the hus- 
 bandman, John xv. 1; Isa. v. 1—3. But here, moreover, for the 
 greater illustration of what he affirms concerning such persons, he— 
 compriseth in his similitude, the contrary state of sound believers and 
 fruitful professors, with the acceptance they have with, and blessing 
 they receive from God. And contraries thus compared, do illustrate 
 one another, as also the design of him ‘who treateth concerning them. 
 We need not, therefore, engage im a particular inquiry, what it is 
 which the word for, whereby these verses are annexed and continued 
 unto the preceding, doth peculiarly and immediately respect; con- - 
 cerning which, there is some difference among expositors. Some sup- 
 pose it is the dealing of God with apostates before laid down, which 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS, 927 - 
 
 the apostle regards, and in these verses gives an account of the reason 
 of it, or whence it is they come unto such a woeful end. Others, ob- 
 serving that in his whole ensuing discourse he insists principally, if 
 not only, on the state of sound believers and their acceptance with 
 God, suppose he hath immediate respect unto what he hath declared 
 in the beginning of the chapter, ver. 1, 3, concerning his design to 
 carry them on unto perfection. But there is no need that we should 
 restrain his purpose to either of these intentions, exclusively of the 
 other; yea, it is contrary to the plain scope of his discourse so to do. 
 For he compriseth both sorts of professors, and gives a lively represen- 
 tation of their condition, of God’s dealing with them, and the event 
 thereof. The reason, therefore, that he gives is not to be confined to 
 either sort exclusively, but extends itself equally to the whole subject 
 treated of. 
 
 Ver. 7, 8.—I'n yap ἡ πιουσα τον en’ avtn¢e πολλακις εἐρχομενον 
 veTov" καὶ τικτουσα βοτανην evBerov εκειίνοις Ov οὗς καὶ γεωρ- 
 γειται, μεταλαμξανει εὐλογίας απο του Θεον. Exdepovoa oc 
 axavOac και τριξολους; αδοκιμος καὶ καταρας εγγυς: ἧς TO τελος 
 εἰς καυσιν. 
 
 There is not any thing material to be observed concerning these words 
 im any translations, ancient or modern; they all agree unless one or 
 two that openly depart from the text, and which, therefore, are of no 
 consideration. Only δι’ ove is by the Syriac rendered pron dum, 
 propter quos, ‘for whom:’ all others read per quos, or a quibus, ‘ by 
 whom ;’ only ours mark ‘for whom’ in the margin, which indeed 15 the 
 more usual signification of δια with an accusative case. But that is 
 not unfrequently put for the genitive. And although this be not usual 
 in other authors, yet unquestionable instances of it may be gi- 
 ven, and amongst them, that of Demost. Olint. 1, is eminent. Ka 
 Sewoet τὸν τροπον δι’ ὃν peyac yeyovey αἀσϑενης ὧν ToKarapyac 
 Φιλιππος, ‘ And seeth the way whereby (by which) Philip, who at first 
 was weak, became so great.’ But into the proper sense of this ex- 
 pression in this place, we must inquire afterwards. 
 
 Ver. 7, 8.—For the earth which drinketh in the rain that cometh oft 
 upon it,and bringeth forth herbs meet for them by whom it is 
 dressed, receiveth blessing from God. But that which beareth 
 thorns and briers is rejected, and is nigh unto cursing, whose 
 end ts to be burned. 
 
 Some things must be observed concerning this similitude in general 
 before we inquire into the particular parts of it. I. The αποδοσις, or 
 application of it, is left included in the προτασις, or proposition of the 
 similitude itself, and is not expressed. A description is given of the 
 earth, by its culture, and by its fruit or barrenness; but nothing is 
 especially added of the things signified hereby, although those are 
 principally intended. And the way of reasoning herein, as it 1s com- 
 pendious, so it is plain and instructive, because the analogy bes 
 
 Q 
 
228 AN EXPOSITION OF THE [CH, VI. 
 
 the things produced in the similitude, and the things signified, is 
 plain and evident, both in itself and from the whole discourse of the 
 apostle. 
 
 2. There is a common subject of the whole similitude branched out 
 into distinct parts, with very different events ascribed unto them. We 
 must, therefore, consider both what is that common subject, as also, 
 wherein the distinct parts whereinto it is branched, do agree on the one 
 hand, and differ onthe other. 1. The common subject is the earth, of 
 the nature whereof, both branches are equally participant. Originally 
 and naturally, they differ not, they are both the earth. 2. On this 
 common subject, in both branches of it, the rain equally falls ; not upon 
 one more, and the other less, not upon one sooner and the other later. 
 3. It is equally dressed, tilled, or manured, by or for the use of some. 
 One part doth not lie neglected, whilst the other is cared for. 
 
 In these things there is an agreement, and all is equal in both 
 branches of the common subject. But hereon a partition is made, ora 
 distribution of this common subject into two parts or sorts, with a 
 double difference between them; and that 1. On their own part, 2. 
 Of God’s dealing with them. For, 1. The one part brings forth herbs 
 which are described by their usefulness, they are ‘meet for them by 
 whom they are dressed.’ The other bare thorns and briers, things not 
 only of no use or advantage, but moreover noxious and hurtful. 2. 
 They differ in the consequent, on the part of God, for the first sort 
 receiveth blessing from God, the other, in opposition unto this blessing 
 from God, (whence we may also learn what is contained therein) is 
 first rejected, then cursed, then burned. 
 
 Before I proceed to the particular ‘explication of the words, inquiry 
 must be made into the especial design of the apostle in them, with 
 respect unto these Hebrews. For here is not only a threatening of 
 what might come to pass, but a particular prediction of what would 
 come to pass, and a declaration of what was already in part accom- 
 plished. For, by the earth, he understands in an especial manner, the 
 church and nation of the Jews. This was God’s vineyard, Isa. v. 7. 
 8. Hereunto he sent all his ministers, ‘ and last of all, his Son,’ Matt. 
 xxi. 85—37; Jer. ii. 21. And to them he calls, ‘ O earth, earth, earth, 
 hear the word of the Lord,’ Jer. xxi. 29. Uponthis earth, the rain 
 often fell, in the ministerial dispensation of the word unto that church 
 and people. With respect hereunto, Christ says unto them, ποσακις; 
 ‘ How often would I have gathered thy children,’ Matt. xxi. 37, as 
 here the rain is said to fall πολλακις, * often’ upon it. 
 
 This was the earth, wherein were the plants of God’s especial plan- 
 ting. And these were all now distributed into two parts. 1. Those, 
 who believing and obeying the gospel, brought forth the fruits of re- 
 pentance, faith, and new obedience. These being effectually wrought 
 upon by the power of God in the new creation, our apostle com- 
 pares to the earth in the old creation, when it was first made by God 
 and blessed of him. ‘Then, in the first place, it brought forth sw, 
 that is, Soravnv, as the LX X. render the word, ‘ herb,’ meet for him 
 that made and blessed it, Gen. i. 11. And these were still to be con- 
 tinued the vineyard of God, a field which he cared for. This was that 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 290 
 
 gospel church gathered from among the Hebrews, which brought forth 
 fruit to the glory of God, and was blessed of him. This was the 
 ‘remnant among them, according to the election of grace,’ which ob- 
 tained mercy when the rest were blinded, Rom. xi. 5, 7. 
 
 For, 2. The remainder of this people, the residue of this earth, it 
 was made up of two sorts, which are both of them here cast under the 
 same lot and condition. ‘There were obstinate unbelievers on the one 
 hand, who pertinaciously rejected Christ and the gospel, with hypo- 
 critical apostates on the other, who, having fora season embraced its 
 profession fell off again unto their Judaism. All these, the apostle com- 
 pares unto the earth, when the covenant of God with the creation, was 
 broken by the sin of man, and it was put under the curse. Hereof it is 
 said, maxsn ὙΤΥΤῚ pp, Gen. ut. 18, ἀκανθας και τριξολοὺυς avarede, as the 
 LXX. renders it, the very words here used by the apostle, ‘ it beareth 
 thorns and briers.’ Such was this church and people, now they had 
 broken and rejected the covenant of God by their unbelief, earth that 
 brought forth thorns and briers. ‘The best of them was as a brier, 
 and the most upright of them, as a thorn hedge ;’ then was the day 
 of their prophets nigh, the day of their visitation foretold by the pro- 
 phets their watchmen, Micah vii. 4. So God threatened, that when 
 he rejected his vineyard, it should bring forth ‘ briers and thorns,’ Isa. 
 v. 6, 
 
 And of these unbelieving and apostate Hebrews of this barren earth 
 the apostle affirmeth three things. : | 
 
 1. That it was αδοκιμος; ‘ rejected,’ or not approved, that is of God. 
 Hereof they boasted, and herein they continued yet to pride themselves 
 that God owned them, that they were his people, and preferred them 
 above all others. But although God was pleased yet to exercise pa- 
 tience towards them, yet he had pronounced concerning them in gene- 
 ral, that they were not his people, that he owned them not. Thorns 
 ᾿ and briers were come upon their altars, so that both their persons and 
 and worship were rejected of God. 
 
 2. It was nigh unto cursing. And this curse which it was now very 
 nigh unto, had in it, 1. Barrenness ; and 2. An unalterable and irre- 
 vocable destination unto destruction. 1. It had in it, barrenness. 
 Por this church of the Jews, made up now of infidels and apostates, 
 was represented by the fig-tree cursed by our Saviour, Matt. xxi. 19, 
 ‘He said unto it, Let no fruit grow on thee, henceforward for ever, and 
 presently the fig-tree withered away.’ After this time, the gospel ha- 
 ving been sufficiently tendered unto them, and rejected by them, there 
 was no more of saving faith, repentance, or obedience, nothing that 
 was acceptable unto God, in holiness or worship, ever found amongst 
 them tothisday. Many Jews were after this converted, but the church 
 of the Jews never bare any more fruits unto God. And 2. They were 
 devoted unto destruction. The close of the Old Testament, and 
 therein of the immediate solemn revelation of God unto that church, 
 was, that if they received not the Lord Christ, after the coming and 
 ministry of Elijah, that is, of John the baptist, that God would come 
 and ‘smite the whole earth with a curse,’ Mal. iv. 6. He would 
 make it a thing anathematized, or sacredly devoted unto destruction 
 εν bes bay Γ . 
 
90 ΄.. "AN EXPOSITION OF JHE [CH. VI. 
 
 When God first brought them into his land, which was to be the seat 
 of his ordinances and solemn worship, the first town that they came 
 unto was Jericho. This, therefore, God anathematized, or devoted to 
 perpetual destruction, with a curse upon him that should attempt its 
 re-edification, Josh. vi. 17. The whole land thereby was alienated from 
 its former possessors, and devoted unto another use, and the place itself 
 utterly destroyed. Jerusalem, and consequently the whole church, 
 was now to be made as Jericho; and the curse denounced was now 
 speedily to be put in execution, wherein the land was to be alienated 
 from their right unto it, and be devoted to desolation. 
 
 3. The end of all this was, that this earth should be burned. An 
 universal desolation, according to the prediction of our Saviour, by fire 
 and sword, representing the eternal vengeance to which they were 
 liable, and which was to come upon them. This was now approaching ; 
 namely, the end of their church and state, in the destruction of the city, 
 temple, and nation. 
 
 This was the especial design of the apostle with respect unto these 
 Hebrews ; and he adds this scheme or delineation of the present and 
 approaching condition of that apostatized church, to give terror unto 
 the commination that he gave unto unprofitable professors. But whereas 
 all things unto the very last, happened unto them in types, and the 
 condition of the churches of thegospel, is represented in their sin and 
 punishment ; and whereas the things reflected on, are such as it is the 
 common and constant concern of all professors heedfully to consider, 
 I shall open the words in the whole latitude of their signification, as 
 they are peculiarly instructive unto us. 
 
 1. The subject of the proposition in the similitude, is the earth, 
 ἡ yn; and that which is represented thereby, is the hearts and minds 
 of all those to whom the gospel is preached. So it is explained in 
 that parable of our Saviour, wherein he expressed the word of the 
 gospel as preached, by seed, and compares the hearers of it unto se- 
 veral sorts of ground whereinto that seed is cast. And the allusion is 
 wonderfully apposite and instructive. 
 
 For, 1. Seed is the principle of all things living; of all things that, 
 having any kind of natural life, are capable of natural increase, 
 growth, and fruit. And whatever they arrive unto, it is but the actu- 
 ating of the vital seed from whence they do proceed. So is the word 
 of the gospel unto all spiritual life, 1 Pet. i. 23. And believers, be- 
 cause of their growth, increase, and fruit, from this vital principle or 
 ae of the word, are called vines, plants of God’s planting, and the 
 
 ike, 
 
 2. The earth is the only fit and proper subject for seed to be put 
 into, and alone is capable of the culture or husbandry that is to be 
 used about it. God hath made no other matter or subject to receive 
 the seeds of things that may bring forth fruit; no man casts seed into 
 the air or water. It was of the earth alone that God said, ‘ Let it 
 bring forth grass, the herb yielding seed, and the fruit-tree yielding 
 fruit after its kind, whose seed is in itself upon the earth,’ Gen. i. 11, 
 12. The earth alone hath a passive power to be made fruitful, it hath 
 that matter in it, which being cultivated, disposed, excited, sowed, 
 planted, blessed, may bring forth fruit. So it is with the souls of 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 931° 
 
 men with respect unto the seed of the Word. Their minds, and they 
 alone, are a subject capable of receiving of it, and improving it. 
 They are the only meet object of divine care and culture. The facul- 
 ties of our souls, our minds, wills, and affections are meet to enter- 
 tain the gospel, and to bring forth the fruits of it, whereof nothing is 
 found in any other creatures on the earth, Hence we are Ocov yewp- 
 ywov, 1 Cor. iil. 9, “ God’s husbandry,’ the ground or field that he 
 tilleth. As Christ mystical, comprising all professors, is the vine, and 
 his ‘ Father is the husbandman,’ John xv. 1, by whom it is dressed 
 and pruned. 
 
 3. The earth, by and of itself, in the state wherein it is, brings 
 forth nothing that is good er useful. Upon its first creation, it was 
 inlaid and impregnated by the blessing of God with all seeds of useful 
 herbs and fruits. But after the entrance of sin, its womb was cursed 
 with barrenness as to its first usefulness, and brings forth nothing of 
 itself but thorns, briers, and noxious weeds, at least those in such 
 abundance as to choke and corrupt all the remainders of useful seeds 
 and plants init. It is, like the field of the slothful, grown over with 
 thorns, and nettles cover the face thereof. Especially, it is con- 
 demned to utter barrenness, if the rain fall not on it; whereof after- 
 wards. And such are the hearts and minds of men by nature They 
 are dark, barren, unprofitable, and, without divine culture, will bring 
 forth no fruits of righteousness that are acceptable unto God. All 
 that of themselves they can bring forth, are noxious weeds. Among 
 the weeds of unmanured earth, some are painted with alluring colours, 
 but they are but weeds still; and among the fruits of unsanctified 
 minds, some may carry a more specious appearance than others; but 
 they are all, spiritually considered, sins and vices still. So then the 
 common subject of the similitude is plain and instructive. And we 
 may in our passage observe, that 
 
 Obs. I. The minds of all men by nature are universally and equally 
 barren, with respect to fruits of righteousness and holiness, meet for 
 and acceptable unto God.—They are all as the earth under the curse. 
 There is a natural difference among men as unto their intellectual 
 abilities. Some are of a far more piercing and sagacious understand- 
 ing, and of a sounder judgement than others. Some have a natural 
 temper and inclination disposing them unto gentleness, sobriéty, and 
 modesty ; when others, from their constitution, are morose, passion- 
 ate, and perverse. And hereon some make a good progress in morality, 
 and usefulness in the world, whilst others lie immersed in all vicious 
 abominations. There are, therefore, on these and the like accounts, 
 great differences among men, wherein some are incomparably to be 
 preferred above others. But as to the fruits of spiritual holiness and 
 righteousness, all men by nature are equal and alike. For our nature, 
 as unto a principle of living unto God, is equally corrupted in all. 
 There are no more sparks or relics of grace in one than another. All 
 ᾿ spiritual differences between men, are from the power and grace of 
 God in the dispensation of the word. But we must proceed. 
 
 Of this earth it is said, ἡ πίουσα τον ex autne πολλακις E0YomEevov 
 verov, that it ‘drinks in the rain that comes often upon it.’ Some- 
 
232 AN EXPOSITION OF THE (7 Lee 
 
 thing is wanting, something must be done to this barren earth, to 
 make it fruitful. And this is done by rain. And that is described by 
 1. Its communication or application unto the earth—it falls upon it. 
 2. An especial adjunct thereof in its frequency—it falls often on it. 
 3. By that reception which the earth is naturally fitted and suited to 
 give unto it—it drinketh it in. 
 
 1. The thing itself is rain. This is that whereby alone the earth, 
 otherwise dry and barren, is impregnated and made fruitful. For a 
 communication of moisture is absolutely requisite to apply the nou- 
 rishing virtue of the earth unto the radical principles of all fruits 
 whatever ; and therefore, before any rain did fall, God caused a vapour 
 to arise, which supplied the use of it, and watered the earth, Gen. 11. 
 6. So the Poet expresseth it: 
 
 Tum Pater omnipotens foecundis imbribus ether, 
 Conjugis in gremium late descendit et omnese 
 
 Magnus alit, magno commistus corpore, foetus. GEorG. 2. 
 
 And ὕετος is ‘a wetting shower,’ not a storm, not a violence of rain 
 causing an inundation, which tends to barrenness and sterility, nor 
 such as is unseasonable, and spoils the fruits of the earth, but a plen- 
 tiful shower is intended ; for teroc exceeds ouEpoc, as Aristotle ob- 
 
 . Serves. 
 
 2. This rain falls on the ground. And, 3. It is said to fall often or 
 frequently, iteratis vicibus. The land of Canaan is commended that 
 it was not like the land of Egypt, where the seed was sown and wa- 
 tered with the foot; but that it was a land of ‘ hills and valleys, and 
 did drink water of the rain of heaven,’ Deut. xi. 10, 11. And they 
 had commonly two seasons of it, the former whereof they called rm, 
 Joreh, and the latter, wpb, Malcosh, Deut. xi. 14. The former fell 
 about October, in the beginning of their year, when their seed was 
 cast into the ground, and the earth as it were taught thereby, as the 
 word signifies, to apply itself unto the seed, and to become fruitful. 
 The other fell about March, when their corn was grown up, filling the 
 straw and ear for the harvest, as the word probably signifies. Hence 
 it is said that Jordan overfloweth all his banks at the time of harvest, 
 Josh. 11. 15; 1 Chron. xii. 15, which was occasioned by the falling of 
 Malcosh, or this latter rain. And that this was in the first month, or 
 March, which was the entrance of their harvest, it is evident from 
 hence, in that immediately after they had passed over Jordan, during 
 the swelling of its waters, they kept the passover at Gilgal on the 
 fourteenth of that first month, ch. v. 10. Whilst they had these rains 
 in their proper seasons, the land was fruitful; and it was by withhold- 
 -ing of them, that God punished them with the barrenness of the 
 earth, and famine thereon ensuing. Besides these, in good seasons 
 they had many other occasional showers; as mention is made of the — 
 showers on the mown grass. Hence it is here supposed that the rain 
 falls, woAAaxkie, often on this earth. 
 
 3. Again. The earth is said to drink in the rain. The expression is 
 metaphorical, but common: ἡ yn weAawa wwe. And the allusion is 
 taken from living creatures, who by drinking take m water into their 
 
vER. 7, 8.]. EPISTLE TO THE HEBREWS. 233 
 
 inward parts and bowels. To do thus is peculiar unto the earth. If 
 the rain falls upon rocks or stones, it runs off from them, it hath no 
 admission into them. But into the earth it soaks more or less, accord- 
 ing as the condition of the-ground is more or less receptive of it. And 
 it is the nature of the earth to suck in, as it were, these moistening 
 rains that fall upon it, until it be even inebriated, Ps. Ixv. 10, ‘ Thou 
 visitest the earth, and waterest it: thou waterest the ridges thereof 
 abundantly, thou settlest the furrows thereof.’ my rvabn, ‘thou in- 
 ebriatest or makest drunk the furrows thereof.’ 
 
 This is the προτασις or proposition of the similitude. The azodoare 
 is included in it, that is, the application of it unto the matter in hand. 
 1. That by the earth, the minds and consciences of men are intended, 
 was before declared, and it is as evident what is meant by the rain. 
 Yet some suppose that the gifts of the Holy Ghost before treated of, 
 may be designed by the apostle. For in the communication of them, 
 the Holy Spirit is frequently said to be poured out, that is, as water 
 orrain. But this rain is said to fall often on the earth, yea upon that 
 earth which continueth utterly barren, in one shower after another. 
 And this can be no way accommodated to the dispensation of the gifts 
 of the Spirit. For they being once communicated, if they be not ex- 
 ercised and improved, God gives no more showers on them. It is, 
 therefore, the administration of the word that is intended. And in 
 other places, the doctrine of the Scripture is-frequently compared un- 
 to rain and watering, Deut. xxx. 2, ‘ My doctrine shall drop as the 
 rain, my speech shall distil as the dew, as the small rain upon -the 
 tender herb, as the showers upon the grass.’ And where God denies 
 his word unto any people, he says, ‘ upon them there shall be no rain,’ 
 Zech. xiv. 17. And hence, yu, ‘ to drop,’ as the rain doth, is an ex- 
 pression for prophesying or preaching, Ezek. xxi. 2; Amos vu. 16, 
 the showers whereof are sometimes more soft and gentle, sometimes 
 more earnest and pressing. And those words, mya muy mana pa, Ps. | 
 Ixxxiv. 7, because of the ambiguity of the words, and the proportion 
 that is between the things, are fendered by some, ‘ the rain also filleth . 
 the pools,’ and by others, ‘the teachers shall be filled with blessings.’ 
 This is that whereby God watereth and refresheth the barren souls of 
 men, that whereby he communicates unto them all things that may 
 enable them to be fruitful; in brief, not to enlarge on the allegory, 
 the word of the gospel is every way unto the souls of men, as the 
 rain to the barren earth. 
 
 2. This rain is said to fall often on the earth. And this may be 
 considered either with respect to the especial cpncern of these He- 
 brews, which was laid open before, or unto the ordinary dispensation 
 of the gospel. In the first way, it regards and expresseth the fre- 
 quent addresses made unto the people of the Jews, in the ministry of 
 the word, for their healing and recovery from those ways of ruin 
 wherein they were engaged. And so it may include the ministry of 
 the prophets, with the close put unto it by that of Christ himself; 
 concerning which, see our exposition of ch.1. 1. And concerning this 
 whole ministry it is, that our Saviour so expostulates with them, 
 Matt. xxii. 87, ‘How often would I have gathered your children!’ 
 
294 AN EXPOSITION OF THE 2 {cu. VI. 
 
 And this also he at large represents in the parable of the householder 
 and his vineyard, with the servants that he sent unto it, from time to 
 time, to seek for fruit, and last of all his Son, Matt. xxi. 33—36, 
 Take it in the latter way for the dispensation of the word in general, 
 and the manner of it, with frequency and urgency, is included in this 
 expression. Where the Lord Christ sends the gospel to be preached, 
 it is his will that it should be so, instantly, in season and out of sea- 
 son, that it may come as abundant showers of rain on the earth. 
 
 3. This rain is said to be drunk in—the earth drinketh in the rain. 
 There is no more intended in this expression, but the outward hearing 
 of the word, a naked assent to it. For it is ascribed unto them who 
 continue utterly barren and unhealed, who are therefore left unto fire 
 
 and destruction. But as it is the natural property of the earth to re-. 
 
 ceive in the water that is poured on it; so men do in some sense drink 
 in the doctrine of the gospel, when the natural faculties of their souls 
 do apprehend it, and assent unto it, though it works not upon them, 
 though it produce no effects in them, There are indeed in the earth, 
 rocks and stones on which the rain makes no impression, but they are 
 considered in common with the rest of the earth, and there needs no 
 particular exception on their account. Some there are who, when the 
 word is preached unto them, do obstinately refuse and reject it; but 
 the hearers in common are said to drink it in, and the other sort shail 
 not escape the judgment which is appointed for them. And thus far 
 things are spoken in general, what 1s common unto both those sorts 
 of hearers which he afterwards distinctly insists upon. The word of 
 the gospel, in the preaching of it, being compared unto rain, we may 
 observe that, 
 
 Obs. II. The dispensation of the word of the gospel unto men, Is 
 
 an effect of the sovereign power and pleasure of God, as is the giving | 
 
 of rain unto the earth.—There is nothing in nature that God assumeth 
 more into his prerogative than this of giving rain. The first mention 
 of it in the world, is in these words, ‘The Lord God hath not caused 
 it to rain upon the earth,’ Gen. 11. 5. *All rain is from the Lord God, 
 who causeth it to rain, or not to rain, at his pleasure. And the giving 
 of it he pleads as a great pledge of his providence and goodness: ‘ He 
 left not himself of old without witness, in that he did good, and gave 
 rain from heaven, Acts xiv. 17. Our Saviour also makes it an argu- 
 ment of his goodness, that he ‘causeth his rain to fall,’ Matt. v. 46. 
 And whatever thoughts we have of the commonness of it, and what- 
 ever acquaintance men suppose they have with its causes, yet God 
 distinguisheth himself as to his almighty power, from all the idols of 
 the world, that none of them can give rain. He calls his people to 
 say in their hearts, ‘ Let us fear the Lord who giveth rain,’ Jer. v. 24. 
 ‘ Are there any among the vanities of the Gentiles that can cause rain, 
 or can the heavens give showers?’ Jer. xiv. 22. And he exerciseth 
 _his sovereignty in the giving of it, Amos iv. 7, 8, ‘I caused it to rain 
 upon one city, and not to rain upon another: one piece was rained 
 upon, and the piece whereupon it rained not withered ; so two or three 
 cities wandered unto one city to drink water.’, And thus is it abso- 
 lutely unto the dispensation of the gospel to nations, cities, places, 
 
VER, 7, 8.] EPISTLE TO THE HEBREWS, 235 
 
 persons: it is God’s disposal alone, and he useth a distinguishing ~ 
 sovereignty therein. He sendeth his word unto one people and not to 
 another, to one city and not to another, at one time and not at an- 
 other, and these are those matters of his whereof he giveth no account. 
 Only some things we may consider, which give us a prospect into the 
 glory of his wisdom and grace herein; and this I shall do in two in- 
 stances: first, in the principle of his dispensation; secondly, in the 
 outward means of it. As, ' 
 
 _ 1. The principal end which he designeth in his disposal of the dis- 
 pensation of the gospel in that great variety wherein we do behold it, 
 is the conversion, edification, and salvation of his elect. This is that 
 which he aimeth to accomplish thereby, and therefore his will and 
 purpose herein, is that which gives rule and measure unto the actings 
 of his providence concerning it. Wherever there are any of his elect 
 to be called, or in what time soever, there and then will he cause the 
 gospel to be preached ; for the purpose of God, which is according to 
 election, must stand, whatever difficulties lie in the way, Rom. ix. 11, 
 and the election must obtain, ch. xi. 5, 6. So the Lord Christ prayed 
 that his Father would take care of all those that he had given unto 
 him, (who were his own by election, ‘Thine they were, and thou 
 gavest them unto me,’) and sanctify them by his word, John xvu. 17. 
 In pursuit of his own purpose, and in answer unto that prayer of our 
 Lord Jesus, he wili send his word to find them out wherever they are, 
 that so not one grain of his chosen Israel shall be lost or fall to the 
 ground. So he appointed our apostle to stay and preach at Corinth, 
 notwithstanding the difficulties and oppositions he met withal, because 
 he had much people in that city, Acts xvii. 9,10. They were his 
 people by eternal designation, antecedently unto their effectual voca- 
 tion, and therefore he will have the word preached unto them. And 
 in the hard work of his ministry, the same apostle, who knew the 
 end of it, affirms that he endured all things for the elect’s sake, 2 
 Tim. 1. 10. That they might be called and saved, was the work he 
 was sent upon. For ‘whom hedoth predestinate, them he also call- 
 eth,’ Rom. viii. 30. Predestination is the rule of effectual vocation: 
 all, and only they, are so called by the word, who are predestinated. 
 So speaks our Saviour also, ‘ I have other sheep which are not of this 
 fold: them also I must bring, and they shall hear my voice,’ John x. 
 16, He had some sheep in that fold of the church of the Jews; to 
 them therefore he preached the word, that they might be gathered 
 unto him. But he had other sheep also, even all his elect among the 
 Gentiles; and, saith he, ‘them must I gather also.’ There is a ne- 
 cessity of it upon the account of the purpose of God concerning them, 
 and they are to be gathered by hearmg of his voice, or the preaching 
 of the word. In that sovereignty, therefore, which God useth in the 
 disposal thereof, causing the rain of the doctrine of his word to fall 
 upon one place, and not upon another, at one time and not. at another, 
 he hath still this certain end before him, and the actings of his pro- 
 vidence are regulated by the purposes of his grace. In what place or 
 nation soever, in what time or age soever, he hath any of his elect to 
 be brought forth in the world, he will provide that the gospel of peace 
 
- 
 
 236 AN EXPOSITION OF ΤῊ [cH. VI. 
 
 be preached unto them. I will not say that in every individual place 
 where the gospel is preached, there are always some of the elect to 
 be saved. For the enjoyments of one place may be occasioned by the 
 work that is to be done in another, wherewith it is in some kind of 
 conjunction; or the word may be preached in a place for the sake of 
 some that are there only accidentally. As when Paul first preached 
 at Philippi, Lydia only was converted, who was a stranger in those 
 parts, belonging to the city of Thyatira in Asia, Acts xvi. 14, 15, 
 And a whole country may fare the better for one city, and a whole 
 city for some part of it, as Micah v. 7. God concealeth this secret 
 design under promiscuous outward dispensations. For he obligeth 
 those by whom the word is preached, to declare his mind therein unto 
 all men indefinitely, leaving the effectual work of his grace in the 
 pursuit of his purpose unto himself; ‘whence they believe who are 
 ordained to eternal life, and those are added to the church that are to 
 be saved,’ Acts ii. 47; Acts xii. 48. Besides God hath other ends 
 also in the sending of his word, though this be the principal. For by 
 it he puts a restraint unto sin in the world, gives a visible control to 
 the kingdom of Satan, and relieves mankind by sending light into 
 those dark places of the earth, which are filled with habitations of 
 cruelty. And by the convictions that he brings thereby on the minds 
 and consciences of men, he makes way for the manifestation of the 
 elory of his justice in their condemnation. Coming and speaking to 
 them, he leaves them without pretence or excuse, John xv. 22. Yet 
 will I not say that God sends the word for any continuance for these 
 ends and designs only. Fora short time he may do so, as our Sa- 
 viour, sending forth his disciples to preach, supposeth that in some 
 place their message may be totally rejected; and thereon appointeth 
 them to shake off the dust of their feet as a testimony against them, 
 or their being left without excuse. But these are but secondary and 
 accidental ends of the word, where it is constantly preached. Where- 
 fore God doth not so send it for their sakes alone. But on the other 
 side, I dare say, that where God doth not by any means, nor in any 
 degree, send his word, there are none of his elect to be saved; for 
 without the word, they can neither be called nor sanctified. And if 
 any of them are in any such place, to which he will not grant his 
 word, he will by one providence or other snatch them like brands out 
 of the fire, and convey them under the showers of it. And this we 
 find verified by experience every day. ‘The gospel therefore doth not 
 pass up and down the world by chance, as we know in how great 
 variety it hath visited and left nations and people, ages and times ; nor 
 is the disposal of it regulated by the wisdom and contrivance of men, 
 whatever their work and duty may be in the dispensation of it; but 
 all this, like the falling of the rain, is regulated by the sovereign wis- 
 dom and pleasure of God, wherein he hath respect only unto the pur- 
 pose of his own eternal grace. a 
 
 2. He doth, according to his sovereign pleasure, call and .send 
 persons to the preaching of it, to those to whom he will grant the 
 privilege thereof. Every man may not upon his own head, nor 
 
 can any man upon his own abilities, undertake and discharge that — 
 
 et i Νω ας, 
 
 es 
 
 4 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 237 
 
 work. This is the eternal rule and law of the gospel: “ Whosoever 
 shall call on the name of the Lord shall be saved. But how shall 
 men call on him in whom they have not believed? And how shall 
 they believe in him, of whom they have not heard? And how shall 
 they hear without a preacher? And how shall they preach, except 
 they be sent δ᾽ Rom. x. 13—15, that is, by God himself ; for neither 
 doth the apostle discourse, nor hath he any occasion in that place to 
 discourse, concerning the ordinary call of persons unto an office in the 
 church, whereunto the ministry of the church itself is required. But 
 he treats of preaching the gospel in general unto all or any parts of 
 the world, and of the love and care of God in sending of men to that 
 purpose, whereby others coming to hear of him, may believe in him, 
 call upon his name, and be saved. Hence he compares the work of 
 God herein to that of his sending forth light and natural instructions 
 unto all the world, by the luminaries of heaven, wherein the ministry 
 of men hath no place, Rom. x. 18. Wherefore the preaching of the 
 gospel depends absolutely on the sovereign pleasure of God in send- 
 ing men unto that work ; for how should they preach except they be 
 sent? And he doth send them, 
 
 First. By endowing them with spiritual gifts, enabling them unto 
 that work and duty. The gospel is the ministration of the Spirit ; nor 
 is it to be administered but by virtue of the gifts of the Spirit. These 
 God gives unto them whom he sends by Jesus Christ, Eph. iv. 7, 8, 
 &c., and these gifts are a sort of especial, peculiar, yea supernatural 
 abilities, whereby men are fitted to, and enabled for the dispensation 
 of the gospel. It is sad to consider what -woeful work they make 
 who undertake this duty, and yet unfurnished with these abilities, 
 that is, such who are sent of men, but are not sent of God. They 
 harness themselves with external order, ecclesiastical mission, accord- 
 ing tosome rules agreed upon among themselves, with some other 
 implements and ornamental accoutrements, whereon they undertake 
 to be preachers of the gospel, as it were, whether God will or not. 
 But these vanities of the Gentiles cannot give rain; the preaching of 
 the gospel, as unto its proper ends, depends only on God’s sending. 
 hen they betake themselves to their work, they find themselves at 
 a loss for God’s mission, at least they do so unto whom they pretend 
 to be sent. Ispeak it not, as though outward order, and a due call, 
 were not necessary in a church unto the office of a teacher; but only 
 to show that all order without a concurrence of the divine vocation, is 
 pf no validity or efficacy. Now the dispensation of these spiritual 
 gifts, without which the rain of the doctrine of the gospel falleth not, 
 depends solely on the sovereignty of God. ‘ The Spirit divideth unto 
 pvery one as he pleaseth,’ 1 Cor. xii. 11. And it is evident that he 
 foth not herein follow the rule of any human preparation. For 
 whereas it is most certain, that the improvement of men’s intellectual 
 abilities in wisdom, learning, oratory, and the like, are exceedingly 
 subservient to the use and exercise of these spiritual gifts, yet it is 
 pvident that God doth not always and regularly communicate them 
 unto those who are so prepared ; no, though they were acquired in a 
 jational way, in order unto the work of the ministry. For how many 
 
238 AN EXPOSITION OF THE [cr. ΥἹ. 
 
 may we see so qualified, and yet destitute of all relish of spiritual 
 gifts, God preferring before them persons, it may be, behind and_be- 
 neath them in those qualifications. As it was whilst all these affairs 
 were transacted in an extraordinary manner at the first planting of 
 _the gospel. He did not choose out eminently.the philosophers, the 
 wise, the learned, the scribes, the disputers of this world, to communi- 
 cate spiritual gifts unto, but generally fixed on persons of another 
 condition and more ordinary capacity. Some of the wise and learned 
 were chosen, that none might think themselves excluded because of 
 their wisdom and learning, things excellent in themselves; but many 
 of this sort, as our apostle informs us, were not called and chosen 
 unto this work. So something in proportion hereunto may yet be 
 observed in the distribution of the ordinary gifts of the Spirit. At 
 least it is evident, that herein God obligeth himself to no rules of such 
 preparations or qualifications on our part. Nay, which is yet farther, 
 he walks not herein in the steps of his own sanctifying and saving 
 grace. But as he worketh that grace in the hearts of many, on whom 
 he bestows not those gifts which are needful to enable men unto the 
 dispensation of the gospel, so he bestows those gifts on many, unto 
 whom he will not vouchsafe his sanctifying grace. And these things 
 make evident that sovereignty, which God is pleased to exercise in 
 his sending of persons unto the work of preaching the gospel, mani- 
 festing that the whole of it depends, like the giving of rain, abso- 
 lutely on his pleasure. And when men exclusively unto this part of 
 God’s call will keep up a ministry, and so make a preaching of the 
 gospel, itis but a lifeless image of the true dispensation of it. 
 Secondly. This communication of gifts unto men, is ordinarily ac- 
 companied with a powerful and effectual inclination of the minds of 
 men, to undertake the work and engage in it, against those objections, 
 discouragements, oppositions, and difficulties, which present them- 
 selves unto them in their undertaking. There is so, I say, ordinarily, 
 for there are more instances than one, of those who, having the word of 
 prophecy committed unto them, instead of going to Nineveh, do con- 
 sult their own reputation, ease, and advantage, and so tack about to 
 Tarshish. And there are not a few, who hide and napkin up their 
 talents, which are given them to trade withal, though represented 
 unto us under one instance only. But these must one day answer 
 for their disobedience unto the heavenly call. But ordinarily that in- 
 clination and disposition unto this work, which accompanies the 
 communication of spiritual gifts, is prevalent and effectual, so that 
 the minds of men are fortified by it against the lions that are in the 
 way, or whatever may rise up to deter them from. it. So our apostle 
 affirms, that upon the revelation of Christ unto him, and his call 
 thereby to preach the gospel, immediately he conferred not with flesh © 
 and blood, but went into Arabia about his work, Gal. 1. 16,17. He 
 would not so much as attend or hearken unto cavils and exceptions 
 against the work, whereunto he was inclined and disposed, which is 
 the way of a well-grounded firm resolution. And something in pro- 
 portion hereunto is wrought in the minds of them, who undertake 
 this work upon an ordinary call of God. And where this is not, 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 239 
 
 much success is not to be expected in the work of any, nor any great 
 blessing of God upon it. When men go out hereunto in their own 
 strength, without a supply of spiritual gifts, and engage im their work 
 merely upon external considerations, without this divine inclination of 
 their hearts and minds, they may seem to cast out water as out of an 
 engine by violent compression, they will never be like clouds to pour 
 forth showers of rain. This therefore also is from the Lord. Again, 
 
 Obs. III. God so ordereth things in his sovereign unsearchable 
 providence, that the gospel shall be sent unto, and in the administra- 
 tion of it shall find admittance into what places, and at what times, 
 seems good unto himself, even as he orders the rain to fall on one 
 place and not on another.—We have not wisdom to search into the 
 causes, reasons, and ends of God’s providential works in the world ; 
 and individual persons seldom live to see the issue of those which are 
 on the wheel in their own days. But we have ground enough in the 
 Scripture to conclude, that the principal works of divine providence 
 in the world, and among the nations of the earth, do respect the dis- 
 pensation of the gospel, either in the granting of it, or the taking of it 
 away. It were an easy matter to evince by evident instances, that 
 the principal national revolutions which have been in the earth, have 
 been all of them subservient unto the counsel and purpose of God in 
 this matter. And there are also examples, manifesting how small 
 occasions he hath turned into great and signal use herein. But what 
 hath been spoken may suffice to evince who is the Father and Author 
 of thisrain. And how this consideration may be improved unto the 
 exercise of faith, prayer, and thankfulness, is manifest. 
 
 This rain is said to fall often upon the earth, which respects the 
 actual dispensation of the word, by them to whom it is committed. 
 And we may hence observe, 
 
 Obs. IV. That it is the duty of those unto whom the dispensation 
 of the word is committed of God, to be diligent, watehful, instant in 
 their work, that their doctrine may, as it were, continually drop and 
 distil upon their hearers, that the rain may fall often on the earth.— 
 So hath God provided, that ‘the ridges of it may be watered abun- 
 dantly, to make it soft (or dissolve it) with showers, and so he blesseth 
 the springing thereof,’ Ps.lxv. 10. In a hot, parching, and dry sea- 
 son, one or two showers do but increase the vehemence of the heat 
 and drought, giving matter of new exhalations which are accompa- 
 nied with some of the remaining moisture of the earth. Of no other 
 use is that dead and lazy kind of preaching, wherewith some satisfy 
 themselves, and would force others to be contented. 
 
 The apostles, when this work was committed unto them, would not 
 be diverted from a constant attendance unto it by any other duty, 
 much less any other occasion of life, Acts. vi. 4. See what a charge 
 our apostle ‘gives unto Timothy to this purpose, 2 Tim. iv. 1, 2,3. 
 And a great example hereof we have in the account he gives concern- 
 ing his own ministry in Asia, Acts xx. 1. He declares when he began 
 his work and ministry, the first day he came into Asia, ver. 18, that 
 is, on the first opportunity, he omitted no season that he could possi- 
 bly lay hold upon, but engaged into his work, as his manner was in 
 every place that he came unto. And, 2. In what manner did he 
 
240 AN EXPOSITION OF THE APC HM. 
 
 teach? He did it, 1. Publicly, in all assemblies of the church, and 
 others also, where he might have a quiet opportunity of speaking. 
 And, 2. Privately from house to house, ver. 20. ΑἹ] places were alike 
 to him, and all assemblies small or great, so he might have advantage 
 of communicating unto them the knowledge of God in Christ. And, 
 3. What did he so declare unto them, or instruct them in? It was 
 the whole counsel of God, ver. 27, the gospel of the grace of God, 
 ver. 24, all things that were profitable unto them, ver. 20, in sum, 
 repentance towards God, and faith towards our Lord Jesus Christ, 
 ver. 21. And, 4. How did he dispense the word unto them? It was 
 by a declaration of the will of God, ver. 27, by testifying the neces- 
 sity of gospel duties, ver. 21, by constant warnings and admonitions 
 to stir men up unto diligence in obedience, and to caution them of 
 their dangers, ver. 31. And, 5. When, or at what season did he thus 
 lay out himself in the discharge of this duty? He did it night and 
 day, ver. 31, that is, continually upon all occasions and advantages. 
 He was one by whom God watered his vineyard every moment. And, 
 6. In what outward condition was he, and with what frame of spirit 
 did he attend his work? He was in many temptations which befel 
 him by the laying in wait of the Jews, ver. 19, or in continual danger 
 of his life by the persecutions they stirred up against him. And as to 
 himself, and the frame of his heart in this work, he carried it on with 
 all humility of mind, and with many tears, ver. 19—-31. He was not 
 lifted up with conceits of the glory, greatness, and power of his 
 office, of the authority over all the churches committed unto him by 
 Christ, but with lowliness of mind, and meekness, was as the servant 
 of them all, with that love, tenderness, compassion and fervency, as - 
 he could not but testify by many tears. Here is the great example 
 for dispensers of the gospel. We have not his grace, we have 
 not his gifts, we have not his ability or assistance, and ἂρ are 
 not able to come up unto him; but yet certainly it is our duty 
 to follow him, though haud passibus quis, and to conform ourselves 
 unto him according to our opportunity and ability. J confess I cannot 
 but admire to think, what some men conceive concerning him or them- 
 selves. Can they say, that from the first day of their coming into 
 their dioceses, or dignities, or parishes, or places, they have thus be- 
 haved themselves? Have they so taught, so preached, so warned, 
 and that with tears night and day, all sorts of persons, whom they 
 supposed themselves to relate unto? Have they made it their work 
 to declare the mysteries of the gospel, and the whole counsel of God, 
 and this both publicly and privately, night and day, according to their 
 opportunities? It will be said indeed, that these things belonged to 
 the duty and office of the apostles, but those that succeed them as 
 ordinary overseers of the church, may live in another manner, and have 
 other work to do. If they should carry it with that humility of mind 
 as he did, and use entreaties with tears as he did, and preach con- 
 tinally as he did, they should have little joy of their office, and besides | 
 they should be even despised of the people. These things therefore © 
 they suppose not to belong unto them. Yea, but our apostle gives — 
 this whole account concerning himself unto the ordinary bishops οὗ 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 241 
 
 the house of Ephesus, ver. 17, 28. And in the close of it tells them, 
 
 that he hath shown them all things how they ought to do, ver. 35. 
 
 And what he apprehended to be the duty of all to whom the dispensa- 
 
 tion of the word is committed, he manifests in his last solemn charge 
 
 that he left with his son Timothy, a little before his death, 2 Tim. iv. 
 
 1, 2, ‘I charge thee therefore before God, and the Lord Jesus Christ, 
 
 who shall judge the quick and the dead at his appearing and his 
 
 kingdom, preach the word, be instant in season, out of season, re- 
 
 prove, rebuke, exhort, with all long-suffering and doctrine ; so ver. 5. 
 
 He did no more himself, than what he requires in Timothy, according 
 
 to the proportion of his abilities. And the discharge of this work is 
 
 not to be measured by particular instances of the frequency of preach- 
 ing, but by that purpose, design, and frame of heart, which ought to be 
 
 in ministers, of laying out themselves to the utmost in the work of 
 the ministry on all occasions, resolving to spend and to be spent therein. 
 
 I could easily show on how many accounts frequency and urgency in 
 
 preaching of the word, is indispensably required of those unto whom. 
 the work is committed, that therein the rain may fall oft upon the 
 
 earth. But I must not too far digress. The command of God; the 
 love and care of Christ towards his church ; the ends of God’s patience 
 and long-suffering ; the future manifestation of his glory in the salva- 
 tion of believers, and the condemnation of those that are disobedient ; 
 the necessities of the souls of men; the nature and kind of the way 
 whereby God gives spiritual supplies by the ministry of the word; the 
 weakness of our natural faculties of the mind in receiving, Heb. iv. 11 ; 
 Isa. xxviii. 9,10, and of the memory in retaining spiritual things, 
 Heb. ii. 1, xii. 5; the weakness of grace, Rev. iil. 2, requiring con- 
 tinual refreshments, Isa. xxvii. 3; the frequency and variety of 
 temptations, interrupting our peace with God, not otherwise to be re- 
 pelled, 2 Cor. xii. #9: the design of Christ to bring us gradually 
 unto perfection, might all be pleaded in this case. But the law of this 
 duty is in some measure written in the hearts of all faithful ministers, 
 and those who are otherwise shall bear their own burdens. 
 
 Again. It is common to the whole earth often to drink in the rain 
 that falls upon it, though but some parts only of it prove fruitful, as it 
 will appear in the following distribution of them. Whence we may 
 observe, that, | 
 
 Obs. V. Attendance unto the word preached, hearing of it with 
 some diligence, and giving of it some kind of reception, make no great 
 difference among men; for this is common unto them who never 
 become fruitful.—This is so plainly exemplified by our Saviour, in 
 the parable of the several sorts:of ground that receive the seed of the 
 word, yet on various occasions lose the power of it, and never come to 
 fruit-bearing, that it needs no farther consideration. And I intend not 
 those only who merely hear the word and no more. Such persons are 
 like stones, which, when the rain falleth on them, it makes no im- 
 pression into them, they drink it not in at all. It is no otherwise, 1 
 say, with many hearers, who seem not to have the least sense of what 
 customarily they attend to. But those are intended in the text and 
 proposition, who in some measure receive it, and drink it in. They 
 
 VOL, III. R 
 
212 AN EXPOSITION OF THE [CH. vI. 
 
 give it an entrance into their understandings, where they become doc- 
 trinally acquainted with the truth of the gospel. And they give it 
 some entrance into their affections, whence they are said to receive 
 the word with joy. And moreover they allow it some influence on 
 their conversations, as even Herod did, who heard the preachings of 
 John Baptist gladly, and did many things thereon. All these things 
 men may do, and yet at length prove to be that part of the earth, 
 which drinks in the rain, and yet is absolutely barren, and brings 
 forth thorns and briers. There is yet wanting the receiving of it in a 
 good and honest heart: what this includes, will afterwards appear. 
 And again, we may observe, that, [ 
 
 Obs. VI. God is pleased to exercise much patience towards those 
 to whom he once grants the mercy and the privilege of his word.— 
 He doth not presently proceed ‘against them for and on account of 
 their barrenness, but stays until the rain hath often fallen on the 
 ground. But there is an appointed season and period of time, beyond 
 which we will not wait for them any more, as we shall see. 
 
 The distribution of this earth into several parts, with the different 
 lots and events of them, is next to be considered. The first sort the 
 apostle describes two ways. 1. By its fruitfulness. 2. By its accept- 
 ance with God. And this fruitfulness he farther manifests, 1. From 
 the fruit itself which it bears, it is herb, or herbs. 2. From the nature 
 and use of that fruit, it is meet for them by whom it is dressed. 3. 
 The manner of it, it brings it forth. These things we must a little 
 open in their order, as they be in the text. 
 
 1. Τίκτει, “τὸ bringeth forth.” Τικτουσα βοότανην. This word pro- 
 
 perly signifies the bringing forth of a woman that hath conceived with 
 child, συλληψῃ ev γαστρι και τεξῃ viov, Luke i, 81. And so it is con- 
 stantly used in the New Testament, and not otherwise but only in this 
 place, and James 1. 15, ἡ εἐπιϑυμια συλλαξουσα τἧδτει ἁμαρτιαν, in an 
 elegant similitude he compareth the work of lust in temptation, to an 
 adulterous conception in the womb of the adulteress, when at length 
 actual sin is brought forth. The seeds of it are cast into the mind 
 and will by temptation, where after they are warmed, fomented, and 
 cherished, sin, that ugly monster, comes forth in the world. So is 
 this earth said to bring forth, as a womb that is naturally and kindly 
 impregnated, in its appointed season. And, therefore, when the 
 apostle speaks of the other sort, he changeth his expression for such a 
 word as may suit a deformed and monstrous production. But the 
 native power of the earth being cherished by the rain that falls on it, 
 brings forth as from a teemine womb, the fruits of those seeds it is 
 possessed withal,. 
 2. It brings forth βοότανην, generans herbam; the Rhemists render 
 it ‘ grass,’ causelessly and amiss. The word signifies such green 
 herbs as are usually produced by careful culture, tilling, or dressing ; 
 such as are for the proper and immediate use of men, and not of their 
 cattle. The same with swi, Gen. i. 11. All sorts of useful green 
 herbs, whether medicinal or for food, or beauty and ornament. 
 
 3. The nature of this herbal fruit is, that # is εὐθετος. Some ren- 
 der it by opportuna, and some by accommoda ; ‘ meet’ answers both. 
 
vER. 7, 8.] EPISTLE TO THE HEBREWS. 243 
 
 Those that use the former word, seem to respect the season wherein it -. 
 brings forth the fruit. And this is the commendation of it, that it 
 makes no delays, but brings forth in its proper time and season, when 
 its owners and tillers have just ground and reason to expect and look 
 for it. And it is an especial commendation of any thing that beareth 
 fruit; and what is out of season is despised, Ps. i. 3. The latter word 
 intends the usefulness and profitableness of the fruit brought forth in 
 what season soever it be. We may comprise both senses, and justly 
 suppose both of them to be intended. The Syriac expresseth it by a 
 general word, myn, ‘ which is or may be of use.’ And the fruits of 
 the earth are not profitable unless they are seasonable. So James 
 calls it τίμιον καρπὸν τῆς yne, “ the precious fruit of the earth,’ which 
 the husbandman waiteth for, until the earth hath received the former 
 and latter rain, James i. 7. . 
 Lastly. These herbs thus brought forth are ‘ meet, ἐκείνοις δι᾿ ovd¢ 
 
 καὶ γεωργειται; to them by whom it is tilled,’ or even by whom; or by 
 whom it is also tilled. The particle καὶ, is not superfluous or insig- 
 nificant. It declares an addition of culture to the rain. For besides 
 the falling of rain on the earth, there is likewise need of further cul- 
 ture that it may be made fruitful, or bring forth herbs seasonably, 
 which shall be profitable to men. For if only the rain fall on it, it 
 will bring forth many things indeed, but if it be not tilled withal, for 
 one useful herb, it will bring forth many weeds. - As Virgil speaks in 
 the case of husbandry, 
 
 Quod nisi et assiduis terram insectabere rastris, 
 Et sonitu terrebis aves, et ruris opaci 
 
 Falce premes umbras, votisque vocaveris imbrem, 
 Heu magnum alterius frustra spectabis acervum. 
 
 The earth must be tilled from its nature and the law of its creation. 
 And therefore Adam was to have tilled and wrought the ground in 
 the garden even before the fall, Gen. 11. 16. And this is the principal 
 concernment of him that intends to live on the field. The falling of 
 rain on the earth is common to the whole. That which gives a field 
 a peculiar relation to any, is, that he dresseth, and fenceth, and tilleth 
 it. To these dressers the herbs that are brought forth are said to be 
 meet ; they belong to them, and are useful for them. Av’ οὗς may be 
 rendered “ for whom,’ or ‘by whom.’ In the first way, the chief 
 owner of the ground, the lord of the field or vineyard, is signified. 
 The ground is tilled or manured for his use, and he eats of the fruits 
 of it. In the latter sense, those who immediately work about the 
 ground in the tilling of it are intended. But there is no need to dis- 
 tinguish in this place between owner and dresser. For God, as he is 
 the great Husbandman, is both. He is the Lord of the vineyard, it 18 
 his, and he dresseth and pruneth the vines, that they may bring forth 
 fruit, John xv. 
 
 Thirdly. The ground thus made fruitful, μεταλαμξανει evAoyiac απὸ 
 του Θεου, ‘ receiveth blessing of God.’ And the blessing of God with 
 respect to a fruitful field is twofold. 1. Antecedent, in the communt- _ 
 cation of goodness, or fruit, causing virtue to it. ‘ The oan of my 
 
 R 
 
244 AN EXPOSITION OF THE .. [cH. VI. 
 
 son, is as the smell of a field which the Lord hath blessed,’ Gen- 
 xxvii. 27. A field that abounds with blossoms, flowers, and fruits, 
 yielding a sweet savour, being so made fruitful by the singular bles- 
 sing of God. But this is not the blessing here intended. For it is 
 supposed that this field is already made fruitful, so as to bring forth 
 useful herbs, and therefore must be antecedently interested in this 
 kind of blessing, without which nothing can thrive or prosper. 
 Wherefore, 2. God’s benediction is taken for a consequent accepta- 
 tion, or approbation, with care and watchfulness for a further improve- 
 ment. The blessing of God is at large described, Isa. xxvii. 2, 3. 
 And there are three things included in this blessing of a fruitful field. 
 1. The owning, acceptation, or approbation of it. Such a field God 
 owns, and is not ashamed that it should be looked on as his. And 
 this is opposed to the rejection of the barren ground afterwards men- 
 tioned ; ‘ is rejected.’ 3. The care, watchfulness, and diligence, that 
 is used about it. God watcheth over such a field or vineyard to 
 ‘keep it night and day, that none should hurt it, watering it every 
 moment, and purging the branches of its vines, to make them yet 
 more fruitful ; opposed to ‘ being nigh unto cursing,’ that is wholly 
 neglected or left to salt and barrenness. 3. A final preservation from 
 all evil, opposed to the burning up of the barren earth with the thorns 
 and briers that grow on it. 
 
 These things being spoken only of the ground whence the compari- 
 son is taken, the application of them, though not expressed, to the 
 spiritual things intended, is plain and easy. For, 
 
 1. The ground thus dressed, thus bearing fruit and blessed of God, 
 are true and sound believers. So our Saviour declares it to be in the 
 interpretation of his own parable to this purpose, Matt. xin. They 
 are such as receive the word of God in good and honest hearts, and 
 bring forth fruits of it in several degrees. Such as having been 
 ministerially planted and watered, have an increase wrought in them . 
 by the grace of God, 1 Cor. in. 6, 7. 
 
 2. There is included herein the manner how they bring forth the 
 fruits intended. And that is, that they bring forth in their lives, what 
 was before conceived and cherished in their hearts. They have the 
 root in themselves of what they bring forth. So doth the word here 
 used signify, namely, to bring forth the fruit of an inward conception. 
 The doctrine of the gospel as cast into their hearts, is not only rain but 
 seed also. This is cherished by grace, as precious seed, and as from a 
 natural root or principle in the heart, brings forth precious fruit. And 
 herein consists the difference between the fruit-bearing of true believers, 
 and the works of hypocrites or false professors. These latter bring 
 forth fruits like mushrooms, they come up suddenly, have ofttimes a 
 great bulk and geodly appearance, but they are only a forced ex- 
 crescency, they have no natural seed or root in the earth. They do 
 not proceed from a living principle of them in their hearts. The other 
 sort do first conceive, cherish, and foment them in their hearts and 
 minds, whence they bring them forth as from a genuine and natural 
 
 principle. This is on either side fully declared by our Saviour himself, 
 Luke vi. 43-——45. 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 245 
 
 3. There are the herbs or fruits intended. These are they which 
 elsewhere in the Scripture are called the fruits of the Spirit, the fruits 
 of righteousness, of holiness, and the like. All that we do in com- 
 pliance with the will of God, in the course of our profession and 
 obedience, is of this kind. All effects of faith and love, of mortifica- 
 tion and sanctification, that are holy in themselves, and useful to 
 others, whereby we express the truth and power of that doctrine of the 
 gospel which we do profess, are the fruits and herbs intended. When 
 our hearts are made holy, and our lives useful by the gospel, then are 
 we fruitful. 
 
 4. These herbs are said to be meet for them by whom or for whom 
 
 the earth is dressed. As it is neither useful nor safe to press similitudes 
 beyond their principal scope and intention, and to bring in every 
 minute circumstance into the comparison; so we must not neglect 
 what is fairly instructive in them, especially if the application of things 
 one to another, have countenance and guidance given it in other places 
 of the Scripture, as it is in this case. Wherefore to clear the applica- 
 tion of this part of the similitude, we may observe, 
 ' |. That God himself is the great Husbandman, John xv. 1. And all 
 believers are God’s husbandry, 1 Cor. 11.9. He is so the husband- 
 man as to be the sovereign Lord and Owner of this field or vineyard, 
 and he puts workmen into it to dressit. This our Saviour sets out at 
 large in his parable, Matt. xxi. 03, &c. Hence he calls his people his 
 ‘ portion,’ and ‘ the lot of his inheritance,’ Deut. xxxu.9. He speaks 
 as though he had given up all the world besides into the possession of 
 others, and kept his people only to himself. And so he hath as to the 
 especial blessed relation which he intendeth. 
 
 2. It is God himself who taketh care for the watering and dressing 
 of this field. He dealeth with it asa man doth with a field that is his 
 own ; this he expresseth, Isa. v. 2; Matt. xxi. 33, 34. The dispensation 
 of the word, and the communication of the Spirit to‘the church, with all 
 other means of light, grace, and growth depend all on his care, and are 
 . all supremely from him, as was shown before. ‘To this end he employeth 
 his servants to work and dress it under him, who are labourers together 
 with God, 1 Cor. iii. 9, because they are employed by him to do his 
 work, and have the same end with him. 
 
 3. This tilling or dressing of the earth, which is superadded to the 
 rain, or the mere preaching of the gospel denoted thereby, may be -. 
 referred to three heads. 1. The ministerial application of the word to 
 the souls and consciences of men, in the dispensation of all the ordi- 
 nances of the gospel. This is the second great end of the ministry, as 
 the dispensation of the word in general, as the rain, is the first. 
 2. The administration of the censures and discipline of the church. 
 This belongs to the dressing and purging of God’s vineyard, and of 
 singular use it is to that end, where it is rightly and duly attended to. 
 And those who, under pretence hereof, instead of purging the vineyard, 
 endeavour to dig up the vines, will have little thanks from him for 
 their diligence and pains. 3. Afflictions and trials. By these he 
 purgeth his vine that it may bring forth yet more fruit; that is, he 
 trieth, exerciseth, and thereby improveth the faith and graces of 
 believers, 1 Pet. i. 7; Rom. v. 3—5; Jam.1. 2—4. 
 
240 AN EXPOSITION OF THE [CH. VI. 
 
 4. God expecteth fruit from this field, which is s0 his own, and 
 which he so careth for. ‘I looked for grapes,’ Isa. v. 2. He sends his 
 servants to receive the fruits of it, Matt. xxi. 34. Though he stand in 
 no need of us or our goodness, it extends not to him, we cannot profit 
 him, as a man may profit his neighbour, nor will we grow rich with 
 our substance, yet he is graciously pleased to esteem of the fruits of 
 gospel obedience, the fruits of faith and love, of righteousnes and holi- 
 ness, and by them will he be glorified, ‘ Herein is my Father glorified 
 that ye bear much fruit,’ John xv. 8; Matt. v. 16. 
 
 5. These fruits, when they are brought forth, God approveth of, 
 accepteth, and farther blesseth them that bear them, which is the last 
 thing in the words. Some think there is no use of these fruits unless 
 they are meritorious of grace and glory. But God’s acceptation of 
 them here, is called his benediction, his blessing of them that bring 
 them forth. Now a blessing cannot be merited ; it is an act of bounty 
 and authority, and hath the nature of a free gift that cannot be 
 deserved. What doth a field merit of him by whom it is watered and 
 tilled, when it bringeth forth herbs meet for his use ; they are all but 
 the fruits of his own labour, cost, and pains. The field is only the 
 subject that he hath wrought on, and it is his own. All the fruits of 
 our obedience are but the effects of his grace in us. We are a subject 
 that he is graciously pleased to work on. Only he is pleased 
 in a way of infinite condescension, to own in us what is his own, | 
 and to pardon what is ours. Wherefore the blessing of God on 
 fruit-bearing believers, consists in three things. 1. His approbation 
 and gracious acceptance of them. So it is said that he had respect 
 to Abel and his offering, Gen. iv. 4. He graciously accepted both of 
 his person and of his sacrifice, owning and approving of him, when 
 Cain and his were rejected. So he ‘smelt a savour of rest,’ from the 
 sacrifice of Noah, Gen. viii. 21. And to testify his being well pleased 
 therewith, he thence took occasion to renew and establish his cove- 
 nant with him and his seed. 2. It is by increasing their fruitfulness ; 
 every branch in the vine that beareth fruit, ‘he purgeth that it may 
 bring forth more fruit,’ John xv. ὦ. He multiplies the seed that is 
 sown, and ‘increaseth the fruits of their righteousness,’ 2 Cor. ix. 10. 
 This is the constant way of God in his covenant dealings, with thriving 
 fruitful Christians ; he so blesseth them as that their graces and fruits 
 shall more and more abound, so as that they shall be flourishing even 
 in age, and bringing forth more fruit tothe end. 3. He blesseth them 
 in the preparation he hath made for to give them an everlasting re- 
 ward. A reward it is indeed of grace and bounty, but it is still a 
 reward,—a recompense of reward. For, although it be no Way merit= 
 ed or deserved, and although there be no proportion between our 
 works, duties, or fruits, and it; yet, because they shall be owned in it, 
 shall not be lost nor forgotten, and God therein testifies his acceptance 
 of them, it is their reward. 
 
 Obs. VII. Where God grants means, there he expects fruit. Few 
 men consider what is the state of things with them, whilst the gospel 
 is preached to them. Some utterly disregard it any farther than as it 
 is suited to their carnal interests and advantages. For the gospel is 
 
VER. 7, 8.] EPISTLE TO THE HEBREWS. 247 
 
 at present so stated in the world, at least many parts of it, that great 
 multitudes make more benefit by a pretence of it or what belongs to 
 it, and have greater secular advancements and advantages thereby, 
 than they could possibly by the utmost of their diligence and ability 
 in any other way, honest or dishonest, attain to. These esteem it ac- 
 cording to their worldly interests, and for the most part no otherwise ; 
 they are merchants of souls, Rev. xviii. LI—13; 2 Pet. i. 3. Some 
 look on it as that wherein they are really concerned, and they will both 
 take on themselves the profession of it, and make use of it in their 
 consciences as occasion doth require. But few there are who do seri- 
 ously consider what is the errand that it comes on, and what the work 
 is, God hath in hand thereby. In brief, he is by it watering, manu- 
 ring, cultivating the souls of men, that they may bring forth fruit to 
 his praise and glory. His business by it is to make men holy, humble, 
 self-denying, righteous, useful, upright, pure in heart and life, to 
 abound in good works, or to be like himself in all things. To eftect 
 these ends, is this holy means suited, and therefore God is justly said 
 to expect these fruits where he grants this means. And if these be 
 not found in us, all the ends of God’s husbandry are lost towards us, 
 which what a doleful issue it will have the next verse declares. ' This, 
 therefore, ought to be always in our minds while God is treating with 
 us by the dispensation of the gospel. It is fruit he aims at, it is fruit 
 he looks for, and if we fail herein, the advantage of the whole, both as 
 to our good and his glory, is utterly lost, which we must unavoidably 
 account for. For this fruit God both expecteth, and will require. 
 This is the work and effect of the gospel, Col. 1.6. And the fruit of 
 it is threefold. 1. Of persons in their conversion to God, Rom. xv. 
 16. 2. Of real internal holiness in them, or the fruits of the Spirit, 
 Gal. v. 22, 23. 3. The outward fruits of righteousness and charity, 
 2 Cor. ix. 10; Phil. i. 11. These God looketh to, Isa. v.4; Luke 
 xiii. 7. And he will not always bear with a frustration. A good hus- 
 bandman will suffer thorns and other barren trees to grow in the field ; 
 but if a vine or fig-tree be barren in his garden, he will cut it down, 
 and cast it into the fire. However, God will not always continue this 
 husbandry, Isa. xxviii; Amos vi. 12. 4 
 
 Obs. VIII. Duties of gospel obedience are fruits meet for God, 
 things that have a proper and especial tendency unto his glory. As 
 the precious fruits of the earth which the husbandman waiteth for, are 
 meet for his use; that is, such as supply his wants, satisfy his occa- 
 sions, answer his labour and charge, nourish and enrich him; so do 
 these duties of gospel obedience, answer all the ends of God's glory, 
 which he hath designed unto it in the world. ‘ Hereby,’ saith our 
 Saviour, ‘is my Father glorified, if ye bring forth much fruit.’ 
 
 And we must inquire how these fruits are meet for God. For, 1. 
 They are not so, as though he stood in any need of them unto his 
 glory. Our ‘ goodness extendeth not unto him,’ Ps, xvi. 2. It doth 
 not so, as though he had need of it, or put any value on it for its own 
 sake. Hence, he rejecteth all those multiplied outward services which 
 men trusted unto, as if they obliged him by them, because without 
 them or their services, he is the sovereign possessor of all created be- 
 
248 AN EXPOSITION OF THE [ cer.) ΥἹ. 
 
 ings and their effects, Ps. 1.7--12. All thoughts hereof are to be 
 rejected: see Job xxii. 2, 3, xxxv. 6—8. 2. They are not meet for 
 God, as if they perfectly answered his law. For, with respect there- 
 unto, all our ‘ righteousnesses are as filthy rags,’ most unmeet to he 
 presented unto him, Isa. Ixiv. 6. And if he should mark what is amiss 
 in us or them, ‘who should stand?’ Ps. cxxx. 5. Much less, 3. Are 
 they so meet for him, as that by them we should merit any thing at 
 his hand. This foolish presumption is contrary to the very nature of 
 God and man, with that relation between them, which necessarily en- 
 sues on their very beings. For what can a poor worm of the earth, 
 who is nothing, who hath nothing, who doth nothing that is good, but 
 what it receives wholly from divine grace, favour, and bounty, merit 
 of him, who from his being and nature, can be under no obligation 
 thereunto, but what is merely from his own sovereign pleasure and 
 goodness ? at 
 
 They are, therefore, no otherwise meet for God, but in and through 
 Christ, according to the infinite condescension which he is pleased to 
 exercise in the covenant of grace. Therein doth the Lord Christ, 1. 
 Make our persons accepted, as was that of Abel, through faith in him, 
 which was the foundation of the acceptation of his offering, Gen. iv. 
 4; Heb. xi. 4. And this is of grace also; it is to the praise of his 
 glorious grace, wherein he makes us ‘ accepted in the beloved,’ Eph. 1. 
 6. And 2. He bears and takes away the iniquity that cleaves unto 
 them as they proceed from us, which renders them unmeet for God. 
 This was typified by the plate of gold, wherein was inscribed, ‘ Holi- 
 ness to the Lord,’ that was on the forehead of the high priest. It was 
 that he might ‘bear the iniquity of the holy things of the people, 
 Exod. xxvii. 836—38. He bare it in the expiation he made of all sin, 
 - and takes it away in the sight of God. And 3. He adds of the in- 
 cense of his own mediation unto them, that they may have a sweet 
 savour in their offering to God, Rev. vill. 3. On this foundation it is 
 that God hath graciously designed them unto sundry ends of his 
 glory, and accepts them accordingly. 
 
 For, 1. The will of his command is fulfilled thereby ; and this tends 
 to the glory of his rule and government, Matt. vii. 21. We are to 
 pray that the ‘ will of God may be done on earth as it is in heaven.’ 
 The glory that God hath in heaven from the ministry of all his holy 
 angels, consists in this, that they always, with all readiness and cheer- 
 fulness, do ‘ observe his commands and do his will,’ esteeming their 
 doing so, to be their honour and blessedness. For, hereby 15 the rule 
 and authority of God owned, avouched, exalted; a neglect whereof 
 was the sin and ruin of the apostate angels. In like manner, our 
 fruits of obedience are the only acknowledgments that we do, or can 
 make to the supreme authority and rule of God over us, as the one 
 lawgiver, who hath power to kill and keep alive. The glory of an 
 earthly king consists principally in the willing obedience which his 
 subjects give unto his laws. For, hereby they expressly acknowledge 
 that they esteem his laws wise, just, equal, useful to mankind, and 
 also reverence his authority. And itis the glory of God, when the 
 subjects of his kingdom do testify unto all, their willing, cheerful sub- 
 
vER. 7, 8.] EPISTLE TO THE HEBREWS, 249 
 
 jection unto all his laws, as holy, righteous, and good, by the fruits of 
 their obedience ; as also, that it is their principal honour and happi- 
 ness to be engaged in his service, John xv. 14. Hereby is our hea- 
 venly Father glorified, as he is our great king and lawgiver. 2. There 
 is in the fruits of obedience, an expression of the nature, power, and 
 efficacy of the grace of God, whereby also he is glorified, for ‘he doth 
 all things to the praise of the glory of his grace,’ Eph. i. 6. In all the 
 actings of lust and sin, in the drought and dust of barrenness, we re- 
 present an enmity against him, and contrariety unto him, acting over 
 the principle of the first rebellion and apostasy from him. These 
 things, in their own nature, tend greatly to his dishonour, Ezek. xxxvi. 
 20. But these fruits of obedience are all effects of his grace, wherein 
 he ‘worketh in us to will and to do of his own good pleasure.’ And 
 hereby are both the power and nature of that grace manifested and 
 glorified. The power of it in making fruitful the barren soils of our 
 hearts, which, as under the curse, would of themselves bring forth 
 nothing but thorns and briers. Wherefore, to cause our hearts to 
 abound in the fruits of faith, love, meekness, and all holy evangelical 
 obedience, is that wherein the power of God’s grace is both manifested 
 and magnified, Isa. xi.5—8. And they also declare the nature of 
 God. For they are all of them things good, benign, beautiful, useful 
 to mankind, such as give peace, quietness, and blessedness unto the 
 souls of them in whom they are ; as they tend to the restoration of all 
 things to their proper order, and unto the relief of the universe labour- 
 ing under its confusion and vanity, Phil. iv. 8. Such, I say, are all 
 the fruits of holy obedience in believers ; such is their nature and ten- 
 dency, whereby they declare what that grace is, from which they do 
 _ proceed, and whose effects they are, Tit. i. 11, 12. And hereby is 
 God greatly glorified in the world. 8. They are meet for God, and 
 tend unto his glory, in that they express and manifest the efficacy of 
 - the mediation of the Lord Christ in the obedience of his life, and the 
 sacrifice of his death. These he aimed at in them, Tit. ii. 14; Eph. 
 v. 25—27. It is in Jesus Christ that God will be glorified. And this 
 is manifested in the effects of his wisdom and love in his mediation 
 
 For hereby do we declare and show forth τὰς aperac, the ‘ virtues of 
 him who hath called us,’ 1 Pet. 11, 9, or the efficacious power of the 
 mediation of Christ, which these fruits are the effects and products of. 
 We do not only declare the excellency and holiness of his doctrine, 
 which teacheth these things, but also the power and efficacy of his 
 blood and intercession, which procure them for us and work them in 
 us. God is glorified hereby, in that some return is made unto his 
 goodness and love. ‘That a creature should make any return unto 
 God, answerable or proportionable unto the effects of his goodness, 
 love, and bounty towards it, is utterly impossible. And yet this men 
 ought to take care about and satisfy, before they talk of a farther me- 
 tit. For what can we properly merit at his hands, whose precedent 
 bounty we come infinitely short of answering or satisfying, in all that 
 we cando? But this of fruitfulness in obedience, is the way which 
 God hath appointed, whereby we may testify our sense of divine love 
 and goodness, and express our gratitude. And hereby do our fruits of 
 
250 AN EXPOSITION OF THE [cH. vy. 
 
 righteousness redound unto the glory of God. 4. God in and by 
 them, doth extend his care, goodness, and love unto others. [{ is his 
 will and pleasure, that many who belong unto himself in an especial 
 way, and others also among the community of mankind, should some- 
 times be cast into, and it may be, always bein a condition of wants 
 and straits in this world. To take care of them, to provide for them, 
 to relieve them, so as they also may have an especial sense of his 
 goodness, and he instrumental in setting forth his praise, is incumbent 
 on him who is the great provider for all. Now, one signal way where- 
 by he will do this, is by the fruits of obedience, brought forth in 
 others. -‘Their charity, their compassion, their love, their bounty shall 
 help and relieve them that are in wants, straits, sorrows, poverty, im- 
 prisonment, exile, or the like. And so it is in all other cases; their 
 meekness, their patience, their forbearance, which are of these fruits, 
 shall be useful unto others under their weaknesses and temptations. 
 _ Their zeal, their labour of love in teaching and instructing, or preach- 
 ing the word, shall be the means of the conviction and conversion of 
 others. So doth it please God, by these fruits of obedience in some, 
 to communicate of his own goodness and love, unto the help, relief, 
 succour, and redress of others. For those so relieved do, or at least, 
 ought to look on all, as coming directly from God. For it is he who, 
 not only commands those who are the means of their conveyance unto 
 them, to do what they do, but he directly works it m them by his 
 
 grace, without which it would not be. And all this redoundeth unto. 
 
 the glory of God. This, our apostle expresseth at large, 2 Cor. ix. 12 
 —15. ‘For the administration of this service,’ that is, the charitable 
 and bountiful contribution of the Corimthians unto the poor of the 
 church at Jerusalem, ‘not only supplieth the wants of the saints’ 
 themselves, the thought whereof might give great satisfaction to the 
 minds of men, benign and compassionate, namely, that they have been 
 able to relieve others, ‘ but it is abundant also by many thanksgivings 
 unto God.’ It hath this effect upon the minds of all that are con- 
 cerned in it, or do know of it, to cause them to abound in thanks and 
 praise unto God. And he showeth both the grounds whereon, and 
 the way whereby this praise is so returned unto God. For, 1. They 
 consider not merely what is done, but the principle from whence it 
 doth proceed. ‘ Whilst, by the experience of this ministration, they 
 glorify God for your professed subjection unto-the gospel.’ This, in 
 the first place, affects them greatly, that whereas, before they had only 
 heard it may be a report, that you, or some of you were converted 
 unto the faith of the gospel, they had now, by this ministration, that 
 is, the relief of bounty communicated unto them, such an evidence 
 and assurance, that with one consent they gave praise and glory to 
 God for the work of his grace towards them. And indeed, this usually 
 is the first thing which affects the minds of any of the saints of God, 
 in any relief that God is pleased to hand out unto them, by the means 
 of others. They admire and bless God in and for his grace towards 
 them, by whose kindness and compassion they are relieved. So is 
 
 God glorified by these fruits. And the second ground of their praises © 
 
 was, the liberal distribution unto themselves, as they found by experi- 
 
 5 “““᾿᾿ὡὉ 
 
 Pawns 
 
_ VER. 7, 8.] EPISTLE TO THE HEBREWS. 25] 
 
 ence, and unto all men, as they were informed and believed. The mi- 
 nistration itself, testified their faith and obedience unto the gospel, but 
 the nature of it, that it was liberal and bountiful, evidenced the since- 
 rity and fruitfulness of their faith, or the exceeding grace of God in 
 them, ver. 14. They saw hereby, that there was not an ordinary or 
 common work only of grace on these Corinthians, engaging them into 
 a common profession, and the duties of it, which yet was a matter of 
 great thankfulness unto God; but that indeed the grace of God ex- 
 ceedingly abounded in them, which produced these fruits of it in so 
 plentiful a manner. And with respect hereunto also, was praise pecu- 
 liarly rendered unto God. Hereunto, also, the apostle adds a double 
 way whereby God was glorified, distinct from the direct attribution of 
 praises unto him. And by ‘their prayer for you, which long after 
 you, for the exceeding grace of God in you;’ that is, by both these 
 ways they glorify God, both in their prayers for a supply of divine 
 grace and bounty to them by whom they were relieved, and in their 
 inflamed love towards them, and longing after them, which was occa- 
 sioned only by their relief; but the real cause, motive, and object, of 
 it, was the exceeding grace of God in them, which was evidenced 
 thereby. And by both these duties God is greatly glorified. Hence, 
 the apostle concludes the whole with that ἐπινίκιον of triumphant 
 praises to God, ‘Thanks be to God for his unspeakable gift.’ This, 
 saith he, is a gift that cannot be sufficiently declared amongst men, 
 and, therefore, God is more to be admired in it. And the apostle 
 presseth the occasion of their joint thankfulness, in a word that may 
 include both the grace of God given unto the Corinthians, enabling 
 them to their duty, and the fruit of that grace in the bounty conferred 
 on the poor saints; both of them were the gift of God, and in both of 
 them was he glorified. And in this regard especially, are the fruits of 
 our obedience unto the gospel, meet for him by whom we are dressed ; 
 that is, have an especial tendency unto the glory of God. Hence is 
 that caution of the apostle, Heb. xiii. 16, ‘ But to do good and com- 
 municate, forget not, for with such sacrifices God is well pleased.’ 
 Our prayers and praises too, as he declares in the verse foregoing, are 
 sacrifices unto God, and accepted with him, ver. 15. Our whole obe- 
 dience is our reasonable sacrifice, is a sacrifice acceptable unto God, 
 Rom. xii. 1; yea, but in these fruits of benignity, bounty, charity, do- 
 ing good, and communicating largely and liberally, God is in a pecu- 
 liar manner well pleased and satisfied, as smelling a savour of rest 
 through Christ in such sacrifices. 
 
 And I might here justly take occasion at large to press men unto 
 an abundant fruitfulness in this especial kind of fruit-bearing, but that 
 the nature of our discourse will not admit it. 
 
 5. They are meet for God, because they are as the first-fruits unto 
 him from the creation. When God took and rescued the land of Ca- 
 naan, which he made his own in a peculiar manner, out of the hands 
 of his adversaries, and gave it unto his own people to possess and in- 
 herit, he required of them, that on their first entrance thereunto, they 
 should come and present him with the first of all the fruits of the 
 earth, as an acknowledgment of his right to the land, and his bounty 
 
252 AN EXPOSITION OF THE [cH..-VI- 
 
 unto them, Deut. xxvi. 1—8, &c. The whole creation did by sin, as 
 it were, go out of the possession of God, not of his right and power, 
 but of his love and favour: Satan became the God of this world, and 
 the whole of it lay under the power of evil. By Jesus Christ he res- 
 cueth it again from its slavery and bondage unto Satan. But this he 
 will not do all at once, only he will have some first-fruits offered unto 
 him as an acknowledgment of his right, and as a pledge of his enter- 
 ing on the possession of the whole. And God is greatly glorified in 
 the presenting of these first-fruits, at the recovery of the creation unto 
 himself, which is a certain pledge of vindicating the whole from its 
 present bondage ; and it is believers that are these fruits unto God, 
 James i. 18, ‘Of his own will begat he us with the word of truth, that 
 we should be a kind of first-fruits of his creatures. But we are not 
 so, but, in our fruitfulness. Thereby it is, that there is a revenue of 
 glory and praise returned unto God from this lower part of the crea- 
 tion, without which, it bears nothing but thorns and briers in his sight. 
 In these, therefore, and the like things, consist the meetness of our 
 fruits of obedience unto Ged or his glory. Again, 
 
 Obs. IX. Wherever there are any sincere fruits of faith and obe- 
 dience, found in the hearts and lives of professors, God graciously ac- 
 cepts and blesseth them. Nothing is so small, but that if it be sin- 
 cere, he will accept; and nothing so great, but he hath an overflowing 
 reward for it. Nothing shall be lost that is done for God,—a cup of 
 cold water,—the least refreshment given unto any for his sake, shall 
 be had in remembrance. All we have and are, is antecedently due to 
 him, so as that there can be no merit in any thing we do. But we 
 must take heed, lest while we deny the pride of merit, we lose not the 
 comfort of faith, as to acceptance of our duties. It is a fruit of the 
 mediation of Jesus Christ, that we may ‘serve God without fear, in 
 righteousness and holiness all our days.’ But if we are always anxious 
 
 and solicitous about what we do, whether it be accepted with God or | 
 
 not, how do we serve him without fear? This is the worst kind of 
 fear we are obnoxious unto, most dishonourable unto God, and discou- 
 raging unto our own souls, 1 John iv. 18. For how can we dishonour 
 God more, than by judging, that when we do our utmost in sincerity 
 in the way of his service, yet he is not well pleased with us, nor doth 
 accept of our obedience? Is not this to suppose him severe, angry, 
 always displeased, ready to take advantage, one whom nothing will 
 satisfy? Such thoughts are the marks of the wicked servant in the 
 parable, Luke xix. 20—22. Where, then, is that infinite goodness, 
 grace, condescension, love, compassion, which are so essential to his 
 nature, and which he hath declared himself so to abound in? And if 
 it be so, what use is there of the mediation and intercession of Jesus 
 Christ? what benefit in the promises of the covenant? And what is 
 there remaining that can encourage us in and unto duties of obedi- 
 ence? Merely to perform them because we cannot, we dare not do 
 otherwise, a servile compliance with our conviction, is neither accepta- 
 ble unto God, nor any ways comfortable unto our own souls. Who 
 would willingly lead such a life in this world, to be always labouring 
 and endeavouring, without the least satisfaction that what he does, 
 
 ᾿ς 
 «Αἱ 
 
 ὅσας 
 
ver. 7, 8.] EPISTLE TC THE HEBREWS. 253 
 
 will either please them by whom he is set on to work, or any way turn 
 to his own account? Yet, such a life do men lead, who are not per- 
 suaded that God graciously accepts of what they sincerely perform. 
 A suspicion to the contrary, riseth up in opposition unto the funda- 
 mental principle of all religion, ‘He that cometh unto God must be- 
 lieve that he is, and that he is the rewarder of all them that diligently 
 seek him,’ Heb. xi. 6. 
 
 This is the first principle and foundation of all religious worship, 
 which, if it be not well and firmly laid in our hearts, all our supplica- 
 tion will be in vain. Now, unless we do believe, that he doth accept 
 and bless our duties, we cannot believe that he is such a rewarder, or 
 or as he expressed it in the covenant with Abraham, an ‘ exceeding 
 great reward.’ But he hath descended to the lowest instances of a 
 little goats’ hair to the tabernacle, a mite into the treasury, a cup of 
 water to a disciple, to assure us that he despiseth not the meanest of 
 our sincere services. But this must be spoken unto again, on ver. 9, 
 and therefore, I shall not here farther confirm it. 
 
 Some, perhaps, will say, that their best fruits are so corrupted, their 
 best duties so defiled, that they cannot see how they can find accept- 
 ance with so holy a God. Every thing that proceeds from them is so 
 weak and infirm, that they fear they shall suffer loss in all. And this 
 very apprehension deprives them of all that consolation in the Lord, 
 which they might take in a course of holy obedience. I answer, 1. 
 This consideration of the defilements of sin, that adhere to the best of 
 our works or duties, excludes all nierit whatever, and it is right it 
 should do so. For indeed that cursed notion of the merits of good 
 works, hath been the most pernicious engine for the ruin of men’s 
 souls, that ever Satan made use of; for, on the one hand, many have 
 been so swollen and puffed up with it, as that they would not deign 
 in any thing to be beholden to the grace of God, but have thought 
 heaven and glory as due to them for their works, as hell is to other 
 men for their sin; or the wages of a hireling to him for his labour, 
 which cries to heaven against the injustice of them that detain it. 
 Hence a total neglect. of Christ hath ensued. Others convinced of the 
 pride and folly of this presumption, and notwithstanding the encou- 
 ragement unto fruitful obedience which lies in God’s gracious accepta- 
 tion and rewarding of our duties, have been discouraged in their at- 
 tendance unto them. It is well, therefore, where this notion is utterly 
 discarded by the consideration of the sinful imperfection of our best 
 duties: so it is done by the church, Isa. lxiv.6; Rom. vii. 21. 2. 
 This consideration excludes all hopes or expectation of acceptance 
 with God upon the ground of strict justice. If we consider God only 
 as a judge pronouncing sentence concerning us and our duties accord- 
 ing to the law, neither we, nor any thing we do, can either be accepted 
 with him, or approved by him. For, as the Psalmist says concerning 
 our persons, ‘If thou, Lord, mark what is done amiss, Ὁ Lord, who 
 can stand !’ and prays, ‘ Enter not into judgment with thy servant, Ὁ 
 Lord, for in thy sight shall no flesh living be justified.’ So it is with 
 respect unto all our works and duties of obedience; not any one of 
 them can endure the trial of God, as judging by the law, but would 
 
254 AN EXPOSITION OF THE [cH. ΥἹ. 
 
 appear as a filthy thing. Whilst, therefore, persons are only under 
 the power of their convictions, and are not able, by faith, to take an- 
 other view of God and his dealings with them, but by the law, it is 
 irapossible that they should have any comfortable expectation of the 
 approbation of their obedience. 
 
 Wherefore, that we may be persuaded of the gracious acceptation 
 of all our duties, even the least and meanest that we do in sincerity, 
 and with a single eye to the glory of God, and that our labour in the 
 Lord should not be lost, we are always to have two things in the eye 
 and view of our faith. 1. The tenour of the covenant wherein we 
 walk with God ; God hath abolished and taken away the covenant of 
 works, by substituting a new one in the room thereof, and the reason 
 
 why he did so, was because of a double insufficiency in the law of that 
 covenant, unto his great end of glorifying himself in the salvation of 
 sinners. For, 1. It could not expiate and take away sin, which must 
 be done indispensably, or that end could not be obtained :—this our 
 apostle asserts as one reason of it, Rom. viii. 3, and proves at large in 
 this Epistle afterwards. 2. Because it neither did nor could approve 
 of such an obedience, as poor sanctified sinners were able to yield unto 
 God; for it required perfection, when the best which they can attain 
 unto inthis life, is but sincerity. What then! do ‘ we make void the 
 law by faith 7’ doth not God require perfect righteousness of us,—the 
 righteousness which the law originally prescribed? Yes, he doth do, 
 and without it, the curse of the law will come upon all men whatever. 
 But this, also, being that which in ourselves we can never attain unto, 
 is provided for in the new covenant, by the imputation of the righte- 
 ousness of Christ unto them that do believe. So the apostle expressly 
 states the matter, Rom. x. 3—6. On this supposition, God in this 
 covenant hath provided for the acceptance of sincere, though imperfect 
 obedience, which the law had no respect unto. The sum is, that his 
 acceptance now, shall be suited unto the operation of his grace. He 
 will crown and reward all the actings of bis own grace in us; what- 
 ever duty, therefore, is principled by grace, and done in sincerity, is 
 accepted with God, according to the tenour of this covenant. ‘This, 
 therefore, we are always to eye and consider as the bottom of the ac- 
 ceptance of our imperfect, weak, unworthy services. 2. Unto the same 
 end is the mediation of Christ to be considered in an especial manner. 
 Without respect unto him, neither we, nor any thing we do, is appro- 
 ved of God, and a double regard is in this matter, always to be had 
 unto him and his mediation. 1. That by one sacrifice he takes away 
 all that is evil or sinful in our duties ; whatever is of real defilement, 
 disorder, self in them, whereby any guilt might be contracted or is so, 
 he hath borne it and taken it all away, as unto its legal guilt. What- 
 ever, therefore, of guilt doth unavoidably adhere unto, or accompanieth 
 our duties, we may, by faith, look upon it as so removed out of the 
 
 way, by the sacrifice and mediation of Christ, as that it shall be no — 
 hinderance or obstruction to the gracious acceptation of them. 2. — 
 
 Whereas all that we do, when we have used our utmost endeavours by 
 the assistance of grace, and setting aside the consideration of what is 
 
 evil and sinful, from the principle of corrupted nature remaining in us, — 
 
 Nae 
 
ver. 8.] EPISTLE TO THE HEBREWS. 255 
 
 is yet so weak and imperfect, and will be so whilst we are but dust 
 and ashes, dwelling in tabernacles of clay, as that we cannot appre- 
 hend how the goodness which is in our obedience, should extend itself 
 to God, reach unto the throne of his holiness, or be regarded by him, 
 the merit of our Lord Jesus Christ doth so make way for them, put 
 such a value on them in the sight of God, as that they receive appro- 
 bation and blessing from him ; for in Jesus Christ we are complete, 
 and God makes both us and our duties accepted ‘in the beloved. 
 The consideration hereof, added to the former, may firmly assure the 
 mind and conscience of every true believer, concerning the gracious 
 acceptation of the least of their holy duties that are performed in sin- 
 cerity. And this they have in such a way as, 1. To exclude merit 
 and boasting. 2. To keep them in a holy admiration of God’s grace 
 and condescension. 3. To make them continually thankful for Christ 
 and his mediation. 4. To yield unto themselves comfort in their du- 
 ties, and encouragement unto them. 
 
 Ver. 8.—But that which beareth thorns and briers is rejected, and 
 is nigh unto cursing, whose end is to be burned. 
 
 In the foregoing verse, the apostle showed how it would be and fall 
 out with that part of the Judaical church which embraced the gospel, 
 and brought forth the fruits of faith and obedience. God would ac- 
 cept of them, own them, preserve and bless them; and this blessing 
 
 of God consisted in four things. 1. In his gracious acceptance of 
 
 them in Christ, and the approbation of their obedience, ver.9. 2. In 
 delivering them from that dreadful curse and judgment which not 
 long after consumed the whole remainder of that people. 3. In mak- 
 ing use of multitudes of them, to be the means of communicating the 
 
 _ knowledge @nd grace of the gospel unto other persons and nations; a 
 
 greater blessing and honour than which, they could not in this world 
 be made partakers of. 4. In their eternal salvation. This being laid 
 down, he proceeds in his parable, to declare the state and condition of 
 the othersort ofthem ; namely, of unbelievers, apostates from, and oppo- 
 
 _sers of the gospel: and this he dcth, in compliance with the symbolical 
 action of our Saviour in cursing the barren fig-tree, whereby the same 
 
 ἰὴ 
 
 _ thing was represented, Matt. xxi. 19. For it was the apostate, perse- 
 
 - cuting, unbelieving church of the Jews, whose estate, and what would 
 
 become of them, which our Saviour intended to expose in that fig-tree. 
 He had now almost finished his ministry among them, and seeing 
 they brought no fruit thereon, he intimates that the curse was coming 
 on them, whose principal effect would be perpetual barrenness. They 
 
 ‘would not bear any fruit, and they shall not hereafter, being hardened 
 
 by the just judgment of God unto their everlasting ruin. So was ful- 
 filled what was long before foretold, Isa. vi. 9, 10, as our apostle de- 
 clares, Acts xxviii. 26,27. In answer hereunto, our apostle in this 
 verse gives this account {of their barrenness, and description of their 
 end through God’s cursing and destroying of them. And herein also, 
 the estate and condition of all apostates, unfruitful professors, hypo- 
 crites, and unbelievers, to whom the gospel hath been dispensed, is 
 declared and expressed. 
 
260 AN EXPOSITION OF THE [cH. VI. 
 
 And, as it was necessary unto his design, the apostle pursues his 
 former similitude, makiug an application of it unto this sort of men. 
 And, 1. He supposeth them to be ‘ earth,’ as the other sort are: εκ- 
 φερουσα, that is, ἡ yn ἡ expepovoa, ‘that earth, —that part of the 
 earth. So it is and no more; it is neither better nor worse than that 
 which proves fruitful and is blessed. All men to whom the gospel is 
 
 reached, are every way by nature in the same state and condition; 
 all the difference between them is made by the gospel itself. None of 
 them have any reason to boast, nor do they in any thing make them- 
 selves differ from others. 2. It is supposed that the rain falls often on 
 this ground also. Those who live unprofitably under the means of 
 erace, have ofttimes the preaching of the word as plentifully and as 
 long continued unto them, as they that are most thriving and _ fruitful 
 in obedience. And herein lies no small evidence that these things will 
 be called over again another day, to the glory of God’s grace and 
 righteousness. On these suppositions two things are considerable in 
 what is ascribed unto this earth: 1. What it brings forth: 2. How. 
 
 First. It bringeth forth, ἀκανθας καὶ τριξολους, ‘thorns and briers :’ 
 see the opening of the words before. In general, | doubt not but all 
 sorts of sins are hereby intended,—all § unfruitful works of righteous- 
 ness,’ Rom. vi. 21; Eph. v. 11. And the principal reason why they 
 are here compared unto thorns and briers, is with respect unto the 
 curse that came on the earth by sin. ‘Cursed be the ground, thorns 
 and thistles shall it bring forth unto thee,’ Gen. 11. 17, 18, whereunto 
 barrenness or unaptness for better fruits is added, Gen. iv. 12. From 
 this curse, the earth of itself and untilled, would bring forth nothing 
 but thorns and briers, at least, they would be absolutely prevalent in 
 and over all the products of it; so the heart of man by nature, is 
 wholly overrun with evil sinful imaginations, and his life with vicious 
 sinful actions, Gen. vi. 5; Rom. iii. 10—13. 2. Wherefore, the 
 bringing forth of thorns and briers, is abounding in such actings and 
 works as proceed from the principle of corrupted nature under the 
 curse. In opposition hereunto, all good actions, all acts of faith and 
 obedience, are called herbs and fruits, because they are the fruits of 
 the Spirit. Such sinful works are compared to, and called thorns and 
 briers, from a community of properties with them. For, 1. They are 
 in their kind unprofitable, things of no use, but meet to be cast out, 
 that room may be made for better. When a man hath a field over- 
 grown with thorns and briers, he finds he hath no benefit by them ; 
 wherefore, he resolves to dig them up or burn them. » Of such, and no 
 other use, are the sins of men in the world. All the ‘ works of dark- 
 ness are unfruitful,’ Eph. v. 11. The world is no way benefited by 
 them, never was any man the better for his own or another man’s sin. 
 2. Because they are hurtful and noxious, choking and hindering good | 
 fruits, that otherwise would thrive in the field. So are thorns and 
 briers represented in the Scripture as grieving, piercing, and hurtful, 
 and things that are so called by their name, Ezek. xxvii. 24; Mic. iv. | 
 4; Isa. vii. 25. Such are all the sins of men. All the confusion, 
 disorders, devastations that are in the world, are from them alone. [π΄ 
 general, therefore, it is all sorts of sins, works of darkness, works of 
 
 Ἑὰ 
 
VER. 8.] EPISTLE TO THE HEBREWS. 257 
 
 the flesh, that are intended by these thorns and briers. But yet, I 
 presume that the apostle hath regard unto the sins which the obstinate 
 Jews were then in an éspecial manner guilty of, and which would be 
 the cause of their sudden destruction. Now, those, as it appeareth 
 from this whole Epistle and matter of fact in the story, were unbelief, 
 impenitency, and apostasy. The thorns and briers which were the 
 fuel wherein was kindled the fire of God’s indignation unto their con- 
 sumption, were their sins against the gospel. Kither they would not 
 give their assent unto its truth, or would not amend their lives accord- 
 ing to its doctrine, or would not abide with constancy in its profession. 
 These are the especial sins which cast those Hebrews, and will cast 
 all that are like unto them, into the condition of danger and perdition 
 here described. . 
 
 Secondly. The manner of bringing forth these thorns and briers, is 
 expressed by expepovca. Chrysostome puts a great remark upon the 
 difference of the words used by the apostle ; that which he applieth to 
 the production of good fruit, is τίκτουσα, which denotes a natural con- 
 ception and production of any thing in due order, time, and season. 
 But this ἐεκφερουσα, applied to the barren cursed ground, denotes a 
 casting of them out in abundance, not only without the use of means, 
 but against it. The heart of man needs not to be impregnated with 
 any adventitious seed, to make it thrust forth all sorts of sins, or to 
 make it fruitful in unbelief and impenitency ; the womb of sin will of 
 its own accord be continually teeming with these things. Matters 
 being thus stated with this ground, the apostle affirms three things 
 concerning it. 
 
 First. It is ἀδόκιμος. That is said to be αδοκιμον, whereof trial hath 
 been made, whether by the application of suitable means unto it, 
 it will be made useful unto any certain end: δοκιμαζω is ‘to try,’ to 
 make an experiment what any thing is, and of what use; especially it 
 is applied to the trial that is made of gold and silver by fire. To χρυ- 
 σιον ev πυρι δοκιμαζομεν, Isocrat. ‘We try gold in the fire; that is, 
 whether it be true and pure. Fre is the great trier and discoverer of 
 metals, of what sort they are, 1 Cor. ii. 13—15. And hence the 
 Lord Christ, in the trial of his church, is compared to a refiner with 
 fire, Matt. ii. 12; so faith is tried, 1 Pet.i.'7. And it is the word 
 which our apostle useth, when he enjoins us to try and search ourselves 
 as unto our sincerity in faith and obedience, 2 Cor. xii. 5; Gal. vi. 4, 
 as also to make a due inquiry into the true nature of spiritual things, 
 Rom. xii. 2; Eph. v. 10, not contenting ourselves with a bare notion 
 of them, but endeavouring after an experience of their power in our 
 own hearts. Aoxiun is often used by our apostle for an experience 
 upon trial, Rom. v. 4; 2 Cor. ii. 9; Phil. 11. 22, as δοκίμιον by Peter, 
 1 Pet.i. 7. Hence is δοκιμος, one that upon trial is approved, found 
 sound, and therefore is accepted, 1 Cor. xi. 19; 2 Cor. x. 18; 2 Tim. 
 i. 15; James i. 12, ευὐαρεστος τῳ Sew, καὶ δοκιμος Toe ανθρωποις, 
 Rom. xiv. 18, ‘ Accepted with God, and approved with men.’ Hence 
 adoximoc is one ejected, disapproved upon trial, reprobate, 1 Cor. ix. 27; 
 2 Cor. xiii. 5, 6; Tit.1. 16. The whole is expressed, Jer. vi. 29, 30, 
 ‘The bellows are burnt, the lead is consumed of the fire, the founder 
 
 VOL. ILI. 5 
 
Ὁ AN EXPOSITION OF ΤῊΣ [icH. VI. 
 
 melteth in vain; reprobate silver shall men call them, because the 
 Lord hath rejected them. All means were used to try to the utmost 
 whether there were any true sincere metal in them. After all, they 
 were found ἀργυρίον ἀδόκιμον», ‘ refuse silver, mere dross, which was 
 therefore rejected as of no use. This ground, therefore, is supposed 
 to have had a trial made of it, and all proper means to have been used 
 for to make it fruitful; but whereas nothing succeeded, it is to be 
 ἀδόκιμος, ‘ rejected, disapproved,’ laid aside as to any further endea- 
 vours to make it successful. Such a piece of ground the husbandman 
 leaves caring for; he will lay out no more charge about it, nor take 
 any more pains with it, for he finds on trial that it is incurable. 
 
 Secondly. It is said to be καταρας eyyve, ‘nigh unto a curse.’ The 
 husbandman doth not presently destroy such a piece of ground, but 
 neglecting of it, lets it lie, further to discover its own barrenness and 
 unprofitableness. But this he doth so as to declare his resolution to 
 lay it waste, and so to cast it out of the bounds of his possession ; and 
 he doth it three ways: 1. By gathering out of it all the good plants 
 and herbs that yet remain in it, by transplanting them into a better 
 soil. 2. By casting down its fences, and laying it waste, that all the 
 beasts of the fields shall lodge in it, and prey upon it. 3. By with- 
 holding all means of doing it good, by watering or manuring of it. 
 And hereby it becomes-like to the barren wilderness, as 10 lies under 
 the curse, which no man careth for. It is nigh to that condition wherein 
 it shall not be known that it was ever owned by him, or did ever 
 belong to his possession. So is it nigh unto cursing. For as blessing 
 of any thing is an addition of good, so cursing implies the taking off 
 all kindness, and all effects thereof, and therewithal the devoting of 
 it to destruction. ᾿ 
 
 Lastly. It is added, ἧς ro τελος εἰς καυσιν, “ whose end is unto burn- 
 ing,’ or to be burned. Fire makes a total and dreadful destruction of 
 all combustible things whereunto it is applied. Thence such desola- 
 tions are said to be firing or burning, by what means soever they are 
 effected. Things are consumed, as if they were burned up witb fire. 
 There isa burning of ground which is used to make it fruitful, as the 
 poet expresseth it in his Georgics, 
 
 Szepe etiam steriles incendere profuit agros, 
 Atque levem stipulam crepitantibus urere flammis. 
 
 But it is a burning of another kind that is here intended, and this is 
 an act of positive indignation. He will not only show his dissatis- 
 faction with such barren ground by a neglect of it, but his vengeance 
 in its destruction. And it is thus expressed, to intimate both the 
 temporal destruction of the obstinate Jews, and the eternal destruction 
 of all unbelievers, both by fire of several kinds. Thus therefore the 
 apostle declares, that God the great husbandman and owner of the 
 vineyard, would deal with the impenitent and incredulous Hebrews. 
 
 First. He tried them, and that for a loag season, by the preaching 
 of the gospel. The rain fell oft upon them, and that for the space now ° 
 of thirty-six years or thereabouts. God did, a it were, essay by out- 
 
 ward means, to make them fruitful, to. bring them to faith, repentance, 
 
VER. 8.] EPISTLE TO THE HEBREWS. 259 
 
 and obedience; bui after this long trial, it appeared that they multi- 
 plied, as it were under his hand, the thorns and briers of their un- 
 belief, and al]] sorts of provoking sins. Wherefore God rejects them, 
 declares that his soul had no pleasure in them, that be would be at no 
 further cost about them. And twice did our apostle remind his country- 
 men in other places, that God would speedily so deal with them, Acts 
 xi. 40, 41, 46, xxvii. 25—28, as our Saviour had often threatened 
 them, that the kingdom of God should be taken from them, they 
 should no longer enjoy the meaus ef saving knowledge or repentance, 
 God laid them aside as a field no longer fit to be tilled. And this he 
 did about the writing of this Epistle : for immediately hereon he began 
 utterly to forsake them who were obstinate in their Judaism, and all 
 those who apostatized thereunto from Christianity. And thus also in 
 proportion he deals with all other unprofitable hearers and apostates. 
 There is a time after which he casts them out of his care, will feed 
 them no more, provide no more that they be rained on or dressed ; and 
 if they do any more enjoy the word, it is by accident, for the sake of 
 some who are approved, but they shall receive no advantage by it, 
 seeing they are no longer God’s husbandry. 
 
 Secondly. On this rejection of them, they were nigh unto cursing ; 
 that is, they were so ordered and disposed of, as that the destroying 
 curse of God might come upon them. God had now anathematized 
 them, or devoted them to destruction ; and hereupon he gave them up 
 unto all those ways and means whereby it might be hastened and in- 
 fallibly overtake them. For, 1. He gathered all the good plants from 
 amongst them; he called out and separated from them all true be- 
 lievers, and planted them in the Christian church; so he deals with 
 all apostate churches before their utter destruction, Rev. xvili. 4. 
 2. He took away their fences, casting them out of his protection, in- 
 somuch that when they were destroyed, the general of the Roman 
 army acknowledged that God had infatuated them, that their im- 
 pregnable holds and forts were of no use to them. 3. He granted 
 them no more use of means for their conversion. Thenceforwards they 
 fell into all manner of sins, confusions, disorders, tumults, which occa- 
 sioned their rnin. After the same manner will God deal with any 
 other people whom he rejects for their rejection of the gospel. And 
 the world hath no small reason to tremble at the apprehension of 
 such a condition at this day. 
 
 Thirdly. In the end, this whole barren earth was burned up. In 
 the first place, this respects the destruction of Jerusalem, which ensued 
 not long after, when temple and city, and people and country, were all 
 devoured by fire and sword, Matt. xxiv. 1,2. But yet this, like the 
 destruction of Sodom, was but an emblem of the future judgment. 
 Hypocrites, unbelievers, apostates, are to have another end, than what 
 they fall into in this world. An end they shall have, wherein their 
 eternal condition shall beimmutably stated. And this end that they 
 must have, is, to the fire, the fire prepared for the devil and his angels ; 
 they shall be gathered together, and burned with a fire that shall 
 never be quenched, John xv. 6. And this final destruction of all un- 
 
 profitable hearers, unbelievers, and apostates, is that which is princi- 
 s 2 
 
260. AN EXPOSITION OF THE [cH. VI. 
 
 pally intended in the words. And we must not let this wholesome 
 admonition pass without some observations from it. 
 
 Obs. I. Whilst the gospel is preached unto men, they are under 
 their great trial for eternity.—The application that is made unto them, 
 is for an experiment how they will prove. If they acquit themselves, 
 in faith and obedience, they receive the blessing of eternal life from 
 God. Ifthey prove barren and unprofitable, they are rejected of God, 
 and cursed by him. Nor shall they ever have any other trial, nor shalt 
 ever any other experiment be made of them, Heb.ix. 30, 91, 98, 
 Their season of the enjoyment of the gospel is their day. When that 
 is past, the night comes on them, wherein they cannot work. When 
 these bellows are burnt, and the lead is consumed, the founder found- 
 ing in vain, men are rejected as reprobate silver, never to be tried any 
 more. Men do but deceive themselves in their reserve of a purgatory, 
 when they are gone out of this world. If they are cast under their 
 trial here, so they must abide to eternity. And we may do well to 
 consider these things distinctly, because our concern in them is very 
 great. To this purpose observe, 
 
 1. That we are all made for an eternal state and condition in 
 blessedness or woe. Men may live like beasts, and therefore wish 
 that they might die like them also; but we are all made with another 
 design, and must all of us stand in our eternal lot at the end of the 
 days, Dan. xu. 13. 
 
 2. That the unchangeable determination of our eternal state de- 
 pends on what we do in this life. There is neither wisdom, nor 
 knowledge, duty nor obedience, in the grave, whither we are going. 
 ‘ As the tree falls, so it must lie.” ‘ It is appointed for all men once 
 to die, and after that is the judgment.’ Nothing interposeth to alter 
 our state and condition between death and judgment. The con- 
 trivance of purgatory when we are gone hence, was an invention of 
 Satan to delude the souls of men with hopes of relief, when all means 
 and ways of it were past and irrecoverable. 
 
 3. ‘The trial of our future state is made by the preaching of the 
 gospel unto us, and our compliance with it, or rejection of it. This is 
 that which the text declares on the one hand and the other: the 
 barren ground is rejected on this trial. 
 
 4, It was a fruit of infinite grace, condescension, and mercy, to 
 grant a new trial unto sinners, under the curse we had all cast our- 
 selves into. There God might have left us. So he dealt with the 
 sinning angels, whom he spared not. And had he dealt so with all 
 mankind, who could say unto him, What dost thou? And it is that 
 which we must all answer for, namely, that when we were lost and 
 fallen under the sentence of the holy and righteous law, God would 
 propose any terms of peace and reconciliation unto us, and give usa 
 second trial thereon. 
 
 5. That the especial way of this trial, doth most eminently set out 
 this grace and mercy. A way it is full of infinite wisdom, goodness, 
 love, mercy, and grace. Such as wherein all the divine perfections 
 will be eternally giorified, whether it be accepted or refused. 
 
 6. When the gospel is preached unto any, God telleth sinners, that 
 
ver. 8.] EPISTLE TO THE HEBREWS. 261 
 
 although they have destroyed themselves, and are ready every moment 
 to sink into eternal misery, yet he will, out of infinite grace and com- 
 passion, try them once more, and that by the holy terms of the gospel. 
 And in the preaching of the word he doth it accordingly. And al- 
 though the season of this trial be determined with God, yet it is unto 
 us uncertain onmany accounts; for, 1. The continuance of our lives 
 during which alone we are capable of enjoying it, is so. 2. We see 
 that the preaching of the gospel is so also. The Lord Christ doth 
 ofttimes remove the candlesticks, whilst they continue alive in the 
 world among whom it was once fixed. And, 3. There is a time when 
 a pericd is put unto the efficacy of the word for the conversion of 
 some, although the outward dispensation be continued unto them, 
 Isa. vii. 9—1]. Wherefore, it is our duty to consider and improve the 
 present season and present enjoyment of the gospel; for what is the 
 work that therein God hath in hand towards us? Is it not to give us 
 our trial in the use of means, as to what shall be our future condition ? 
 He hath therein taken us as his vineyard, as his husbandry, and 
 causeth the rain to fall upon us, and hath done so often and long. 
 And who almost doth consider aright how great his concern is herein ? 
 Would men be so careless, negligent, formal, slothful, as they are for 
 the most part, under the hearing of the word, if they duly remem- 
 bered that it is their trial for eternity? and they know not how soon 
 it may be over. If we lose this season, we are gone for ever. It is 
 therefore our wisdom to know whether our fruitfulness in faith, re- 
 pentance, and obedience, do answer the rain and dressing we have had 
 by the dispensation of the word. The axe is laid at the root of the 
 tree: if we bring not forth good fruit, we shall ere long be hewn 
 down and cast into the fire. It is true, there is none of us do answer 
 as we ought the love and care of God towards us herein, nor can we 
 so do. When we have done our utmost, we are but unprofitable 
 servants. But there is a wide difference between a defect in degrees 
 of obedience, and the neglect of the whole. Where the first is, we 
 ought to walk humbly in the sense of it, and labour after more per- 
 fection. And if this defect be great and notable, such as is occasioned 
 by our lusts indulged, or by sloth and negligence, as we can have no 
 evidence of our being approved of God, so it is high time to recover 
 ourselves by new ‘diligence and holy endeavours, or we may be cast in 
 our trial. But where the latter is, where men bring no fruit meet for 
 repentance, what can they expect but to be finally and totally rejected 
 of God. Whereas therefore we have been long most of us under this 
 trial, it is assuredly high time that we call ourselves unto a strict 
 account with respect unto it. And if upon inquiry we find ourselves 
 at a loss which sort of ground we do belong unto, because of our 
 barrenness and leanness, unless we are hardened by the deceitfulness 
 of sin, we will give ourselves no rest until we have better evidences of 
 our fruit-bearing. We may do well to remember, that though the 
 earth on which the rain falls, is here distributed by the apostle into 
 two sorts, like Jeremiah’s figs, very good, and very bad, to one of 
 _ which every one at last must be joined; yet, as to present effects and 
 appearances, the ground whereinto the seed of the gospel is cast, 15 
 distributed by our Saviour into four sorts, whereof one only brings 
 
262 AN EXPOSITION OF THE ΠΡ vr. 
 
 forth fruit meet for him by whom it is dressed, Matt. xii. There are 
 several ways whereby we may miscarry under our trial, one only 
 whereby we may be accepted, namely, fruitfulness of heart and life. 
 
 Obs. II. Barrenness under the dispensation of the gospel, is always 
 accompanied with an increase of sin.—The ground which brings not 
 forth herbs meet for them by whom it is dressed, thrusts forth thorns 
 and briers. Let it be observed that spiritual barrenness never goes 
 alone. Abounding in sin will accompany it, and doth so. It may be 
 it doth not so openly and visibly for a season, but all things will tend 
 thereunto, and at last it will discover itself. Yea, there are no sinners 
 like them, nor sin like theirs, by whom the means of grace are re- 
 jected, or not improved. The first generation of great provoking 
 sinners, were those of the old world before the flood. Unto these, 
 Noah had been a preacher of righteousness, 2 Pet. 11. 5. In his 
 ministry did the Spirit of Christ strive with them, until God affirmed 
 it should do so no more, Gen. vi. 3, but they were disobedient and 
 barren, 1 Pet. iii. 19, 20. And this issued in those provoking sins, 
 which God could not bear withal, but brought the flood upon the 
 world of ungodly. The next was these Hebrews, unto whom the 
 gospel had been preached; and they proved a generation no less 
 wicked than that before the flood, insomuch as their own historian 
 affirms, that he verily believed that if the Romans had not come and 
 destroyed them, God would have poured fire and brimstone on them 
 from heaven, as he did upon Sodom. And the third generation of the 
 same kind, are the apostate Christian churches, whose condition and 
 state is described in the Revelation. This is the issue of barrenness 
 under God’s culture and watering, and it will be so; for, 
 
 1. When men have rejected the last means of their spiritual heal- 
 ing and restraint of sin, what can be expected from them, but an 
 outrage in sinning? There are three ways whereby God puts a re- 
 straint upon sin. The first is by the hight of a natural conscience. 
 This is born with men in the principle of it, and grows into exercise 
 in the improvement of reason. And where the natural workings of it 
 are not prevented and suffocated by the horrible example of parents 
 and relations living in cursing, lying, and all manner of profaneness, 
 it is very useful in youth to restrain persons from sundry sins __ It is 
 so, I say, until corruptions getting strength, and temptations abound- 
 ing, custom in sinning takes away the edge of it, and weakens it in 
 its operation. 
 
 Wherefore, 2. When this restraint is broken through, God sets up 
 the hedge of the law before the minds of men, to deter them from sin. 
 And this also hath a great efficacy with many unto this end, at least 
 for a season. But neither will mere conviction from the law, always 
 give bounds unto the lusts of men. 
 
 Wherefore, 3. The gospel comes with a different design from them 
 both. The utmost of their aim and work is but to restrain sin, but 
 the gospel comes to convert the sinner. Their work is to set a dam 
 before the streams of sin, that of the gospel is to dry up the spring. 
 
 But if this also, as it 1s in this case, be rejected and despised, what . 
 
 remains to set any bounds unto the lusts of men? 
 Virst. They will find themselves at liberty to act their own inclina- 
 
 — Sas 
 
VER. 8. | EPISTLE TO THE HEBREWS. 263 
 
 tions to the utmost, as having cast off all regard to God in all 
 the ways whereby he hath revealed himself Hence you may find more 
 honesty and uprightness, a more conscientious abstinence from sin, 
 wrongs, and injuries, more effects of moral virtue among heathens and 
 Mahometans, than among professed Christians, or persons who being 
 unprofitable under the gospel, do thereby tacitly reject it. No fields 
 in the world are fuller of thorns and briers, than those of people, na- 
 tions, churches, who profess themselves to be Christians, and are not. 
 Suppose two fields equally barren, let one of them be tilled and dressed, 
 and the other be let alone, left unto its own state and condition: 
 When the field-that hath been tilled shall be forsaken forits barrenness, 
 trash of all sorts, incomparably above that which was never tilled, will 
 rise up in it. This is that which at this day is such a scandal to 
 Christianity, which hath broken up the flood-gates of atheism, and 
 let in a deluxe of profaneness on the world. No sinners like unto 
 barren Christians. Heathens would blush, and infidels stand astonished 
 at the things they practise in the light of the sun. There was sleeping 
 in the bed of uncleanness and drunkenness among the heathens. But 
 our apostle, who well enough knew their course, affirms of them, that 
 ‘they who sleep, sleep in the night, and they who are drunken, are 
 drunken in the night,’ 1 Thess. v. 7. They did their shameful things 
 in darkness and in secret, Eph. v. 11,12. But, alas! among Chris- 
 tians who have directly and wilfully despised the healing power and 
 virtue of the gospel; these are works of the day, proclaimed as in 
 Sodom, and the perpetration of them, is the business of men’s lives. 
 If you would see the greatest representation of hell upon the earth, 
 go into an apostate church or to persons that have had the word 
 preached to them, or have heard of it sufficiently for their conviction, 
 but are not healed. The face of all things in Christianity at this day 
 is on this account dreadful and terrible, and bespeaks desolation to lie 
 at the door: the ground whereunto the waters of the sanctuary do 
 come, and it is not healed, is left unto salt and barrenness for ever. 
 Secondly. It is a righteous thing with God, judicially to give up 
 such persons to all manner of filthy sins and wickedness, that it 
 may be an aggravation of their condemnation at the last day. It 15 
 the way of God to do so, even when inferior manifestations of himself, 
 his word and will, are rejected or not improved. So he dealt with the 
 Gentiles for their abuse of the light of nature, with the revelation 
 made of him by the works of creation and providence, Rom. i. 24, 26, 
 28. And shall not we think that he will, that he doth so deal with 
 persons upon their unprofitableness under, and rejection of the highest 
 and most glorious revelation of himself, that ever he did make, or ever 
 will make, in this world unto any of the sons of men? It may be 
 asked, How doth God thus judicially give up persons despising the 
 gospel, unto their own hearts’ lusts, to do the things that are not con- 
 venient ἢ Lanswer, he doth it, 1. By leaving them wholly to themselves, 
 taking off all effectual restraint from them. So spake our blessed Sa- 
 viour of the Pharisees: ‘ Let them alone,’ saith he, ‘they are blind 
 leaders of the blind,’ Matt. xv. 14. Reprove them not, help them not, 
 hinder them not, let them alone to take their own course. So saith 
 
204 AN EXPOSITION OF THE ΓΗ ΩΣ: 
 
 God of Israel, now given up to sin and ruin, ‘ Ephraim is joined to 
 idols, let him alone,’ Hos. iv. 17; Ezek. iii. 27. And it is the same 
 judgment which he denounceth against unprofitable hearers of the 
 gospel, Rev. xxii. 11,‘ He which is unjust, let him be unjust still ; 
 - and he which is filthy, let him be filthy still :’ go on now in your sins 
 and filthiness without restraint. Now when men are thus left to them- 
 selves, as there is a time when God will so leave gospel despisers, that 
 he will lay no more restraint upon them, but withhold the influence of 
 all consideration that should give them any effectual check or control; 
 it were not to be conceived what an outrage and excess of sin, the 
 cursed corrupted nature of man will run out into, but that the world is 
 filled with the fruits and tokens of it. And God doth righteously thus 
 withdraw himself more absolutely from gospel-despisers, than he doth 
 from pagans and infidels, whom by various actings of his providence 
 he keeps within bounds of sinning subservient unto his holy ends. 2, 
 God pours out upon such persons a spirit of slumber, or gives them up 
 ᾿ to profound security, so as that they take notice of nothing in the works 
 or word of God, that should stir them upto amendment, or restrain them 
 from sin. So he dealt with these unbelieving Jews, Rom xi. 8,‘ God 
 
 hath given them a spirit of slumber, eves that they should not see.’ 
 
 Although it be so come to pass, that many there are whom God’s soul 
 loatheth, and they abhor him also, as he speaks, Zech. xi. 8, so that he 
 will have no more to do with them, yet he deth and will continue his 
 word in the world, and the works of his providence in the government 
 thereof. Now, as in the word there are several warnings, and dreadful 
 threatenings against sinners, so in the works of God there are judg- 
 ments full of evidences of God’s displeasure against sin, Rom. 1. 18. 
 Both these in their own nature, are suited to awaken men, to bring 
 them to a due consideration of themselves, and so to restrain them from 
 sin. But as to this sort of persons, God sends a ‘spirit of slumber 
 upon them, that nothing shall rouse them up, or awaken them from their 
 sins. Though it thunder over their heads, and the tempest of judg- 
 ment falls so near them, as if they were personally concerned, yet do 
 they cry, Peace, peace. When the word is preached to them, or they 
 hear by any means the curse of the law, yet they bless themselves as 
 those who are altogether unconcerned in it, God gives them up to all 
 ways and means whereby they may be fortified in their security. Love 
 of sin, contempt, and scorn of them by whom the word of God is de- 
 clared, or the judgments of God are dreaded, carnal confidence car- 
 rying towards atheism, the society of other presumptuous sinners, 
 strengthening their hands in their abominations; a present supply, 
 for their lusts in the pleasant things of this world, I mean things 
 which are so to the flesh, shall all of them contribute to their security. 
 3. God absolutely and irrecoverably gives them up to extreme obstinacy, 
 to final hardness and impenitence, Isa, vi. 8—10. This is no place to 
 treat of the nature of divine induration. It is enough to observe at 
 present, that where provoking sinners do fall under it, they are totally 
 blinded and hardened in sin to their eternal ruin. Now, when God 
 doth thus deal with men who will not, and because they will not be 
 healed and reformed by the preaching of the gospel, can any thing 
 
 eee... 
 
 6 a Pgs 
 
VER. 8.] EPISTLE TO THE HEBREWS. 265 
 
 else ensue, but that they will give up themselves unto all wickedness 
 and filthiness with delight and greediness? And this wrath seems to 
 be come upon multitudes in the world unto the utmost. So the apostle 
 describes this condition in the Jews when they were under it, 1, Thess. 
 il. 15,16, ‘ Who both killed the Lord Jesus, and their own prophets, and 
 have persecuted us, and they please not God, and are contrary to all 
 men, forbidding us to speak unto the Gentiles that they might be saved, 
 to fill up their sins alway, for the wrath is come upon them to the utter- 
 most.’ And they are even blind themselves, who see not this to be the 
 condition of many in the world at this day. 
 
 Thirdly. There are especial sins that are peculiar to this sort of 
 barren persons, and so also aggravations of sins that others contract 
 not the guilt of. Now, this state and condition, at least the utmost 
 and highest danger of it, is so written on the foreheads of most that 
 are called Christians in the world, that there is no need of making any 
 application of it unto them. And although it be not for us to know 
 times and seasons, or to set bounds and limits to the patience of Christ, 
 yet have we just reason to dread tne speedy breaking forth of bis 
 severity in judgment, spiritual or temporal, upon most nations and 
 churches that are called by hisname. But the duty it is of those who 
 make profession of the gospel, in a peculiar manner to inquire dili- 
 gently, whether there be not growing in their own hearts and ways, 
 any such sins as are usually consequent unto barrenness under the 
 word. If it prove so upon search, they may justly fear that God is 
 beginning to revenge upon them the neglect of the gospel, and un- 
 profitableness under it. There are degrees of this sin, and _ its conse- 
 quents, as we shall show afterwards, that the evidences and effects of 
 God’s displeasure against it, are progressive and gradual also. From 
 some of these, the sinner is recoverable by grace, from some of them 
 he is not, at least ordinarily, but is mevitably bound over to the judg- 
 ment of the great day. But the last degree is such as men ought to 
 tremble at, who have the least care for, or love to, their immortal souls. 
 For whatever issue of things God may have provided in the purpose 
 of his grace, the danger unto us is inexpressible. And there neither 
 is, nor can be, unto any, the least evidence, token, or hope, that God 
 designs them any relief, whilst themselves are careless and negligent 
 in the use of means for their own deliverance. It may therefore be 
 inquired by what sort of sins this condition may be known in more 
 strict professors than the common sort of Christians in the world, and 
 how their barrenness under the gospel may be discovered thereby, as 
 the cause, by its effects and inseparable consequents. I shall therefore 
 name some of those sins and ways, with respect whereunto such persons 
 ought to be exceedingly jealous over themselves, As, 1. An indulgence 
 unto some secret, pleasant, or profitable lust or sin, with an al- 
 lowance of themselves therein. That this may befal such persons, 
 we have too open evidence in the frequent eruptions and discoveries of 
 such evils in sundry of them. Some, through a long continuance in a 
 
 -course of the practice of private sins, are either surprised into such 
 acts and works of it as are made public, whether they will or not; or 
 being hardened in them, do turn off to their avowed practice. Some 
 
 τὶ 
 
BRR τον μο μ γον AN EXPOSITION OF THE [cH. vI. 
 
 under terrors of mind from God, fierce reflections of conscience, espe- 
 cially in great afflictions and probabilities of death, do voluntarily ac- 
 knowledge the secret evils of their hearts and lives. And some, by 
 strange and unexpected providences, God brings to light, discovering 
 the hidden works of darkness wherein men have taken delight. Such 
 things, therefore, there may be amongst them who make a more than 
 ordinary profession’ in the world. For there are or may be, hypocrites 
 among them, ‘vessels in the house of God of wood and stone.’ And 
 some who are sincere and upright, may yet be long captivated under 
 the power of their corruptions and temptations. And for the sake of 
 such, it is principally that this warning is designed. ‘Take heed lest 
 there be in any of you, a growing secret lust or sin wherein you indulge 
 yourselves, or which you approve. If there be so, it may be, there is 
 more in it than you are aware of; nor will your delivery from it, be so 
 easy as you may imagine. God seldom gives up men unto sucha way 
 but it is an effect of his displeasure against their barrenness. He de- 
 clares therein, that he doth not approve of their profession. Take 
 heed lest it prove an entrance into the dreadful judgment ensuing. 
 Whatever, therefore, it be, let it not seem small in your eyes. There 
 15 more evil in the least allowed sin of a professor, | mean that is wil- 
 lingly continued in, than in the ‘loud and great provocations of open 
 sinners. For, besides other aggravations, it includes a mocking of 
 God. And this very caution I now insist upon, 15 frequently 
 pressed on all professors by our apostle in this very Lipistle, ch. 11. 10, 
 12, xu. 15, 16. 
 
 2. Constant neglect of private secret duties. This also may be 
 justly feared lest it be an effect of the same cause. Now by this 
 neglect | mean not that which is universal. For it is surely hard to 
 meet with any one who hath so much light and conviction as to make 
 profession of religion in any way, but that he will and doth pray, and 
 perform other secret duties at one time or another. Even the worst 
 of men will do so in afflictions, fears, dangers, with surprisals and the 
 like. Nordo [intend interruptions of duties on unjustifiable occasions, 
 which though a sin which men ought greatly to be humbled for, and 
 which discovers a superfluity of naughtiness yet remaining in them, 
 yet it is not of so destructive a nature as that which we treat about. 
 I intend therefore such an omission of duties as is general ; where men 
 do seldom or never perform them but when they are excited and 
 pressed by outward accidents or occasions. That this may befal pro- 
 fessors the prophet declares, Isa. xlin. 22,23. And it argues much 
 hypocrisy in them ; the principal character of an hypocrite being, that 
 he will not pray always. Nor can there be any greater evidenes| of a 
 personal barrenness than this neglect. A man may have a ministerial 
 fruitfulness, and a personal barrenness, so he may have a family use- 
 fulness and a personal thriftlessness. And hereof negligence in private 
 duties is the greatest evidence. Men also may know when those sins 
 are consequences of their barrenness, and to be reckoned among the 
 thorns and briers intended in the text. They may doit, I say, by the 
 difficulty they will meet withal in their recovery, if it be so. Have 
 their failings and negligence been occasional, merely from the impres- 
 
VER. 8.] EPISTLE TO THE HEBREWS. 267 
 
 sion of present temptations, a thorough watering of their minds and 
 consciences from the word, will enable them to cast off their snares 
 and to recover themselves to a due performance of their duties. But 
 if these things proceed from God’s dereliction of them because of 
 their barrenness, whatever they may think and resolve, their recovery 
 will not be so facile. God will make them sensible how foolish and 
 evil a thing it is, to forsake him under the means of fruitful obedience. 
 They may think like Samson, to go forth and do as at other times. 
 But they will quickly find their locks cut, and their spiritual strength 
 so decayed, as that they have no power for what they thought would 
 prove so easy to them at any time. They will find their wills and 
 affections so entangled and engaged, that without a fresh supply of 
 grace, scarce less than that administered in their first conversion, they 
 cannot be delivered. So is it with all lusts, sins, and negli- 
 gences, that are the consequences of a provoking barrenness under 
 the gospel. | 
 
 5. A total want of some graces, both in their principle and exercise 
 is a great evidence of such a condition. Where there is any true sav- 
 ing grace, there is the root and principle of all. Some graces may be 
 more tried and exercised than others, and so be made more evident 
 and conspicuous ; for the occasions of their exercise may much more 
 frequently occur. But yet where there is any true grace, at least 
 where it is kept unrusty, vigorous, and active, as it ought to be in all 
 profiting hearers of the word; there every grace of the Spirit is so far 
 kept alive as to be in some readiness for exercise when occasiun and 
 opportunity do occur. But if in any there are some graces that 
 are totally wanting, that no occasion doth excite or call forth 
 to exercise, they have just reason to fear, that either those graces 
 which they seem to have are not genuine and saving, but mere 
 common effects of illumination; or that ifthey are true they are under 
 a dangerous declension, on the account of their unanswerableness to 
 the dispensation of the gospel. For instance, suppose a man to 
 satisfy himself that he hath the graces of faith and prayer, and the 
 like, but yet cannot find that he hath any grain of true zeal for the 
 glory of God, nor any readiness for works of charity with an eye to 
 God’s glory, and love to his commands; he hath great reason to fear 
 lest his other graces are false and perishing, or at least that he is 
 signally fallen under the sin of barrenness. For in common grace, 
 one single grace may appear very evident, and win great honour to the 
 profession of them in whom it is, whilst there is a total want of all or 
 many others; but in saving grace it is not so, for though different 
 graces may exceedingly differ in their excercise, yet all of them are 
 equal in their root and principle. By these and the like considera- 
 tions, may professors try their own concernment In this commi- 
 nation. 
 
 Obs. III. Ordinarily God proceeds to the rejection and destruction 
 of barren professors by degrees ; although they are seldom sensible of 
 it until they fall irrecoverably into ruin.—This ground here is first 
 disapproved or rejected, then it is nigh to cursing, the curse ensues ; 
 after which it is burned. And God doth thus proceed with them, 
 
4 
 
 268 AN EXPOSITION OF THE [CH. VI. 
 
 1. In compliance with his own patience, goodness, and long suffer- 
 ing, whereby they ought to be led to repentance. This is the natural . 
 tendency of the goodness and patience of God towards sinners, though 
 it be often abused, Rom. ii. 4,5. Let men and their sin be what they 
 will, God will not deal otherwise with them, than as becomes his own 
 goodness and patience. And this is that property of God, without a 
 
 due conception whereof, we can never understand aright his righteous- 
 
 ness in the government of the world. Ignorance of the nature of it, 
 and how essential it is to the divine Being, is the occasion of security 
 in sinning and atheism to ungodly men, Eccl. vii, 11—13; 2 Pet. 111. 
 3,4. And a great temptation it is ofttimes to them that are godly, 
 Hab. i. 12,13; Jer. xii. 1, 2; Ps. lxxin, 11—16, 21, 22. Wherefore, 
 to direct our minds to a due posture, herein we may consider, 1. That 
 the patience of God never came to ἃ general issue with mankind but 
 once since the creation, and that was in the flood, 1 Pet. in. 20. And 
 this one example God will have to be a sufficient warning to all un- 
 godly sinners, of the certainty and severity of his future judgment, so 
 that men have no just reason to be secure in their sin, 2 Pet. i. 5—7. 
 And therefore he hath engaged himself by promise, that he will no 
 more deal so with mankind, be their sins what they will, till the con- 
 summation of all things shall come, Gen. vii. 21, 22. While the 
 earth remaineth there shall be no more such a curse. But there isa 
 limited time contained therein. The earth itself shall at length cease, 
 and then he will execute his judgments fully on the world of ungodly 
 sinners. Blessed be God for that public record of his purpose and 
 patience, without which, his continuance of mankind in the world, 
 would be matter of astonishment. 2. The patience of God shall not 
 come to an issue with any apostate church or nation, till he himself 
 declares and determines that all due means have been used for their 
 recovery, 2 Chron. xxxvi. 15—17. And the judgment hereof, he will 
 not leave to the best of men; he would not do so to Elijah himself, 1 
 Kings xix. 3. It is a difficult, glorious, and great-fruit or effect of 
 faith, not to repine at, but to glorify God in his patience towards a 
 wicked, provoking generation of sinners. Even the souls of the 
 saints in heaven seem to express a little too much haste in this 
 matter, Rev. vi. 9—11. The thing which they desired was suited to 
 the holiness, righteousness, and faithfulness of God, and wherein he 
 had designed to glorify himself in his appointed season, Rev. xix. 
 1—3, but the time of it seemed long to them; wherefore to glorify 
 God herein is a fruit of faith, Rev. xii. 10. The faith and patience of 
 the saints is most eminent in waiting quietly till the time of the 
 destruction of the enemies of the church be fully come. And it is so, 
 1, Because it is accompanied with self-denial, as to all our interest in 
 this world, and all the desires of nature. 2. Because the apprehen- 
 sion is most true and infallible, that the righteousness, holiness, and 
 faithfulness of God will be exceedingly glorified in the destruction of 
 apostate, provoking, and ungodly sinners; and this will be in particu- 
 lar in the ruin of Babylon and_its whole interest in the world. And 
 this may make our desires inordinate, if not regulated by faith. It is 
 therefore an eminent act of faith to give glory to God in the exercise 
 
ver. 8.] EPISTLE TO THE HEBREWS. 269 
 
 of his patience towards apostate, barren professors, and that which 
 alone can in these latter days of the world give rest and peace to our 
 own souls, 
 
 2. God will do so to evince the righteousness of his judgments 
 both in the hearts and consciences of them who shall be finally 
 destroyed, whose end is to be burned; as also of all others who shall 
 wisely consider of his ways. God endureth all things from the world 
 that he may be justified in his sayings, and may overcome when he is 
 judged, Rom. in. 4, that is, not only all that he doth shall be righteous 
 and holy, which is necessary from his own essential righteousness, 
 whence he will not, whence he cannot do evil; but his works shall be 
 so wrought, so accomplished, as that the righteousness of them shall 
 be eminent and pleadable by his people against all sayings and reflec- 
 tions of ungodly men. Especially every thing shall be plain and visi- 
 bly righteous that he doth in this way towards barren unprofitable 
 churches, which he hath formerly owned and blessed. In his dealing 
 with them, he will leave no colour of calling his goodness and faith- 
 fulness into question, but will as it were refer the righteousness of his 
 proceedings to all, even to themselves. So he doth as to his dealing 
 with the church of the Jews when it was grown utterly barren, Isa. v. 
 1—7. So did our Lord Jesus Christ in his parable compel the 
 wicked Jews to subscribe to the righteousness of God in that misera- 
 ble destruction which was coming on themselves, Matt. xxi. 33—40. 
 And this God doth principally by his gradual procedure with them. 
 His precedent warnings and first degrees of judgments, spiritual or 
 temporal, shall bear witness to the righteousness of their total ruin. 
 Men at present, through their blindness, hardness of heart, love of sin, 
 do not, it may be, take notice of God’s dealing with them, and are 
 therefore apt to complain when they are surprised with the fatal evil. 
 But the day will come, when their consciences shall be awakened to a 
 dreadful remembrance of all the warnings God gave them, and how 
 slowly he proceeded in his judgments; when their mouths shall be 
 stopped, and their faces filled with confusion. 
 
 3. God’s dealings with barren apostates being principally in 
 spiritual judgments, the issue whereof is the total removal of the gospel 
 from them, he will not do it at once, because others may be yet 
 _ mixed among them to whom he will have the means of grace con- 
 tinued. This Abraham laid down in temporal judgments as an un- 
 _ questionable maxim of divine right, that God would not destroy the 
 _ righteous with the wicked, Gen. xviii. 23, 25, which rule yet, by the 
 Way, is confined to that kind of destruction which was to be a stand- 
 ing token, and pledge of the last final judgment and the damnation 
 of all ungodly men. For in other cases, it will admit of some extra- 
 ordinary exception, but this is the general way of God’s procedure in 
 all judgments, spiritual and temporal. Now, when men openly mani- 
 fest their barrenness, and daily bring forth thorns and briers, if God 
 should immediately remove the word, whilst there are among them a 
 people also that are really fruitful unto his glory, it cannot be, but 
 that in an ordinary course of his providence, they must suffer with the 
 rest, and that before God hath fulfilled the whole works of his grace 
 
270 /AN EXPOSITION OF THE [CHw Vr. 
 
 towards them. This was that wherewith he satisfied and quieted the 
 mind of Elijah, when in a transport of zeal, he complains of the 
 horrible apostasy of the church of Israel, making as the apostle speaks, 
 ‘intercession against them ;’ and applieth it unto all other seasons of 
 the church, Rom. xi. 2—5. And we are taught in that example, that 
 when the patience of God towards a highly provoking people, seems 
 to interfere with his threatening and the ordinary course of his provi- 
 dence, to believe that there are yet among them, many whose hearts 
 are sincere, for God, though for many reasons they are unknown to 
 us. And this should stir us up unto continual prayers for the whole 
 world. When the long-suffering of God is abused by the most, and 
 turned into an increase of their security, yet he hath a blessed end in 
 it, towards his own among them, 2 Pet. i. 3, 4, 9. And this was the 
 state of God’s present dispensation towards those Hebrews. The 
 most of them were obstinate unbelievers, and many of them, barren 
 apostates. But yet, God continued for awhile, to exercise patience 
 towards them, and to tender the gospel unto them. And this he did, 
 because there was a remnant amongst them, according to the election 
 of grace, which were, to obtain whilst the rest where hardened, as our 
 apostle declares, Rom. xi. And this patience of God, the hardened 
 wretches despised and scoffed at. But yet, still God went on in his 
 way and method, because of those amongst them, whom, through 
 that patience and long-suffering, he intended to bring to repentance, 
 and to the acknowledgment of the truth. 
 
 Further, to clear up this whole matter, it may be inquired, what 
 are those degrees in spiritual judgments, whereby God doth ordinarily 
 proceed against barren professors, which are here intimated in general. 
 And 1. Insuch cases, God doth usually restrain the influence of men’s 
 light upon their own consciences and affections. Their light and 
 knowledge which they have attained, may in their notions remain 
 with them, but they are not at all affected with what they know, or 
 guided by it as unto their practice. There is a time, when light and 
 knowledge not. improved, do lose all their efficacy. God suffers such 
 an interposition to be made between it and their consciences, by the 
 acting and pride of their lusts, that it is of no use unto them. 
 Whereas formerly, under their convictions, every thing they knew of 
 the mind of God or the gospel, pressed on them to endeavour after 
 some conformity unto it, now it hath no power upon them, but only 
 floats in their fancies and memories. And this we see accomplished 
 every day. Men, under a barren apostatizing state, do yet retain 
 some of their light and notions of truth, which they are sensible of no 
 power from, nor have any use of, unless it be, to enable them to be 
 the greater scoffers and deriders of others. Now, although this comes 
 to pass, through their own sin and lusts as the immediate cause of it, 
 yet it is a spiritual judgment of God also upon them for their sins. 
 For he withholdeth all the working of his Spirit, in and by that light. 
 which alone renders it effectual. His Spirit shall not strive any more 
 therein, and then it is easy for them to rebel against the light they 
 have, as he speaks, Job xxiv. 15. And let men hence take heed, 
 when they begin to find, that their hght and convictions from the 
 
vER. 8.]} ᾿ EPISTLE TO THE HEBREWS. 971 
 word, have not the same power with them, and efficacy upon them, 
 as formerly they have had. For it is greatly to be feared, lest it be a 
 beginning of God’s displeasure upon them : see Hos. ix. 12. 
 
 2. God deprives them of all the gifts which formerly they received. 
 Gifts are an ability for the due exercise of gospel light and knowledge, 
 in the duties of a public concern, These they may be made partakers 
 of, who yet prove barren and apostates. But God will not suffer 
 them to be long retained under a course of backsliding. As men 
 neglect the exercise of their gifts, so God deprives them of these, and 
 makes that very neglect a means of executing this judgment on them. 
 The talent that was but laid up in a napkin was taken away. And 
 this we see exemplified both in whole churches and in particular 
 persons. They lose, or are deprived of the gifts which they had, or 
 which were among them, and are commonly filled with enmity unto, 
 and scorn of, them by whom they are reclaimed. And in these two 
 things, consists the first act of God’s judgment, in the rejection of 
 the barren ground. Hereby he evidenceth that it is αδοκιμος, and 
 such as he will regard no more. 
 
 The next is, that they make approaches towards the curse, and this 
 is done two ways. First. God having evidenced his rejection of them, 
 he gives them up unto the temptation of the world, and the society of 
 ungodly men, whereunto they are engaged by their pleasures or profit. 
 ‘ Men gather them,’ saith our Saviour, John xv. 6. Their lusts being 
 let loose from under the power of their light and convictions, 
 especially their love unto the world, they cast themselves into the 
 society of profane and wicked men. Among them they wax worse 
 and worse every day, and learn, in an especial manner, to hate, 
 despise, and blaspheme, the good ways of God, which before they had 
 known, owned, and professed. And God will so order things in his 
 providence, as that temptations, suited unto their most prevalent lusts, 
 shall, on all occasions, be presented unto them, whereby they shall be 
 
 further ensnared. Secondly. God casts them out of the hearts and 
 _ prayers of his people. This, of all other things, they least value, yea, 
 
 they most despise. But it is one of the greatest effects of God’s 
 severity towards them. So he commanded his prophets not to pray 
 for the people when his heart would not be towards them, Jer. vil. 16, 
 
 ΣΙ. 14, xiv. 11. And in like cases, though not by express command, 
 
 yet by his secret providence, he takes off the hearts of his people from 
 them whom he hath designed to ruin for their sins. And we may 
 
 observe, that our apostle himself, who a long time laboured with 
 
 unspeakable zeal and most fervent supplications to God for the 
 incredulous Hebrews, as he expresseth himself, Rom. ix. 2, 3, x. 1, 
 at length speaks of them as those whom he no more regarded, but 
 looked on as enemies of Christ only, 1 Thess. ii. 14—16. And this 
 sets them forward in their way towards the fatal curse. Thirdly. The 
 curse itself ensues, which consists in three things. For, 1. God takes 
 off their natural restraints from sin. The rebukes of a natural con- 
 science, fear, shame, and the like afflictive affections, shall have no 
 more power on them. So he dealt with them that sinned against the 
 light of nature, Rom. i. 26, 27, and they became like those described, 
 
272 AN EXPOSITION OF THE [CH. v1. 
 
 Eph. iv. 18, 19. No men are so visibly under God’s curse, as those 
 who, having broken through the bonds of nature, modesty, fear, and 
 shame, do give up themselves to open sinning in the face of the sun. 
 2. God judicially hardens them; which contains the life and power of 
 the curse here intended; for hereby are men secured unto their final 
 destruction and burning. 3. Ofttimes God signifies this- curse in the 
 world, by wholly casting out such persons from any interest in the 
 dispensation of the word. He doth either utterly take away the 
 preaching of the gospel from them, or give them up unto the conduct 
 of those, who, under a pretence thereof, shall cause them to err with 
 lies and delusions, which further seals them up unto their future ruin, 
 2 Thess. ii. 11, 12. And these are some of the ways whereby God 
 dealeth with barren ground, with fruitless and provoking professors, 
 even whilst they are in this world. It is true, these judgments being 
 spiritual, and they being now become wholly carnal, they are for the 
 most part little sensible of them. God, indeed, doth sometimes cause 
 the dread and terror of his wrath so to fall upon the consciences of 
 some of them, as that in this world, they are made a spectacle of 
 divine vengeance. But for the most part, being filled with their lusts, 
 and sins, and pleasures, they carry it out bravingly to the end. 
 _ Howbeit, few of them escape such reflections on themselves, as make 
 them sometimes to shrink and groan. But suppose they should be 
 able to carry it out stoutly in this world, so that themselves should 
 neither much feel, nor others much observe, the curse of God upon 
 them here, yet the day is hastening, wherein actual burning, and that 
 for ever, will be their portion. 
 
 Ver. 9—12.—ExposirTors generally agree in giving these verses 
 as an instance of the great wisdom and prudence used by the apostle 
 in his dealing with these Hebrews. Chrysostome in especial insists 
 upon it, making observations unto that purpose on all the consider- 
 able passages in the context. What is really of that nature will occur 
 unto us, and shall be observed in our progress. His design in general 
 is two-fold. First. To mollify the severity of the preceding commina- 
 tion and prediction contained therein, that it might not have an effect 
 on their minds beyond his intention. He knew that, all circum- 
 stances considered, it was necessary for him to make use of it. But 
 withal, he was careful that none of them who were sincere, should be 
 terrified or discouraged. For if men are disanimated in the way 
 wherein they are engaged, by those on whose guidance they depend, 
 and to whose judgment they are to submit, it makes them despond 
 and give over thoughts of a cheerful progress. Wherefore, in all 
 cases our apostle was exceedingly careful, not in any thing to make 
 heavy or sorrowful, the hearts of his disciples, unless it were in case of 
 extreme necessity. Hence is his apology or.excuse, as it were, to the 
 Corinthians, for having put them to sorrow by some severe reproofs in — 
 his former letter to them, 2 Cor. 11. 1, 2, ‘ But I determined this with | 
 myself, that I would not come again unto you in heaviness. For if 1 
 make you sorry, who is he then that maketh me glad, but the same 
 which is made scrry by me.’ He lets them know, that whatever sor- 
 
VER. 9.] EPISTLE TO THE HEBREWS. 273 
 
 row he had put them to, it was so unto himself, no less than unto 
 them, seeing they were the chief causes of his joy and gladness. And 
 thus dealeth he in this place with the Hebrews. Lest they should be 
 amazed with the terror of the preceding commination, and the predic- 
 tion therein contained, of the inevitable and dreadful ruin of slothful 
 apostates and hypocrites, he lets them know that he did no way 
 therein determine or pass a judgment on them, their state and con- 
 dition. But having far other thoughts and hopes concerning them, 
 and the end of their profession, he yet judged it necessary to excite 
 them unto that diligence which some among them had neglected to 
 use, by declaring the miserable end of those who always abide 
 unfruitful under, or do apostatize from, the profession of the gospel. 
 Herein doth he steer a direct and equal course between the extremes 
 in admonition. For he neither useth so much lenity as to enervate 
 his reproof and warning, nor so much severity as to discourage or pro- 
 voke those who are warned by him. In a word, he layeth weight on 
 things, and spareth persons, the contrary whereunto is the bane of all 
 spiritual admonition. Secondly. He maketh use of this discourse for 
 a transition unto the second part of his design. And this was to pro- 
 pose unto them who were true believers, such encouragements and 
 grounds of consolation, as might confirm and establish them in their 
 faith and obedience, which are the subjects of the remaining part of 
 this chapter. Wherefore, as to make way for the severe threatenings 
 which he hath used, it was necessary for him to describe the persons 
 unto whom they did in an especial manner belong, so it was no less 
 requisite that he should describe those also unto whom the ensuing 
 promises and consolations do pertain, which he doth in these verses. 
 
 Ver. 9,---Πεπεισμεθα δὲ περι buwy ἀγαπητοι; Ta κρείττονα καὶ EXOMEVA 
 σωτηριας, εἰ Kat οὕτω λαλουμεν. 
 
 Πεπεισμεθα, persuasi sumus, confidimus ; Bez. persuasimus nobis, 
 ‘ we are persuaded.’ Αγαπητοι, Syr. mx, ‘ my brethren,’ Vul. dilec- 
 tissimi. Rhem. ‘ we confidently trust of you my best beloved.’ Ta 
 κρείττονα; meliora, Syr. Pr|WT PN, ea quee sunt bona, pulchra, ‘ the 
 things that are good or comely; καὶ ἐχόμενα σωτηρίας, Syr. Jaqp. 
 sem, “and such as draw near to life, that is, eternal. Vulg. et 
 viciniora saluti; Rhem. ‘ and nearer to salvation:’ others generally, 
 et cum salute conjuncta: ours, ‘ and such as accompany salvation ;’ 
 
 very properly. 
 
 Ver. 9.—But we are persuaded of you, beloved, better things, and 
 such as accompany salvation, although we thus speak. 
 
 3 
 
 The especial design of the apostle, in this and the following verses, 
 is to declare his good-will towards the Hebrews, his judgment of their 
 state and condition, the reasons and grounds of that judgment, with 
 the proper use and end of the commination before laid down, that 
 neither that might be neglected, nor themselves discouraged. Thus 
 verse contains, 1. An expression of his love and good-will towards 
 
 VOL, 11. εἰ 
 
274 AN EXEOSITION OF THE [CH. VI. 
 
 them. 2. His judgment of them. 3. The reasons of his present 
 declaration of both these, with respect unto what he had spoken 
 before unto them, namely, that although he had spoken it unto them, 
 
 he did not speak it of them. | 
 
 1. His love and good-will he testifies in his compellation, ayamnror, 
 ‘beloved.’ It is am expression of most entire affection, and is never 
 used in the gospel but to express the love of God the Father unto his 
 Sen.Jesus, Christ, Matt. ui. 17, χες 18, xvn. 5, Mark 1.241, 152% 
 xii. 6; Luke iii. 22, ix. 35, xx. 19, By the apostles in their Epistles, 
 it is frequently applied unto believers, especially by Paul, in all those 
 written by him. We might therefore pass it over, as that word by 
 which it was usual with him to express his sincere affections towards 
 all saints. But there seems to be a twofold reason of its especial 
 introduction in this place, both of them respected in the wisdom of 
 our apostle. 1. Perhaps these Hebrews were ready enough to enter- 
 tain jealousies concerning him, that he had not that affection for them 
 which he had for others. For he had now spent a long time with 
 and among the Gentiles, for their conversion and edification. Among 
 them he had planted very many churches, and that in one point con- 
 trary to the judgment of most of these Hebrews, namely, in a liberty. 
 from the law and the ceremonies of Moses. In this long converse 
 and work, they might suspect that he had lost his natural love to his 
 countrymen, as is usual in such cases, and as he was much accused to 
 have done. ‘To root this evil surmise out of their minds, as he useth 
 frequently other affectionate compellations in this Epistle, so he here 
 calls them Ins beloved, than which he had used no expression of 
 ereater endearment towards any of his Gentile converts. And not- 
 withstanding all the provocations and injuries he had received from 
 them, he gave, on all occasions, the highest demonstration of the most 
 intense affection towards them ; never opposing them, nor reflecting 
 on them with any severity, but only then and wherein they opposed 
 the gospel, and the liberty thereof. This affection was such for them 
 as his countrymen and kinsmen in the flesh, as that he could willingly 
 have died that they might be saved, Rom. ix. 2,3. And for this he 
 prayed continually, ch. x. 1. And the addition of love that was made 
 in him upon their conversion cannot be expressed. 2. He hath 
 respect unto his preceding severe expressions, as is plain from the 
 close of this verse, ‘ though we thus speak.’ As if he had said, ‘ Not- 
 withstanding this severe admonition which [ have, upon the consider- 
 ation of all circumstances, been forced to use, yet my heart stands no 
 otherwise affected towards you, but as towards my countrymen, 
 brethren, and saints of God.’ And thus, 
 
 Obs. 15 It is the duty of the dispensers of the gospel, to satisfy 
 their hearers in and of their love in Jesus Christ to their, souls and 
 persons. 
 
 2. The apostle expresseth his judgment concerning these Hebrews, 
 ‘We are persuaded better things of you, and such as accompany sal- 
 vation ;> wherein we have, 1. The act of his mind in this matter: 
 Πεπεισμεθα. ‘ we are persuaded.’ Chrysostome insists much on the 
 force of this word. The apostle, as he observes, doth not say we 
 
VER. 9.] EPISTLE TO THE HEBREWS. 275 
 
 think or we hope, but he was fully persuaded. He lets them know 
 that he was fully satisfied in this matter. And he useth not this word 
 any where in his epistles, as he useth it often, but he intends a full 
 and prevalent persuasion. Now this a man may have in spiritual 
 things on three grounds. 1. By especial revelation; so he was cer- 
 tain of the truth of the gospel that was revealed unto him, which he 
 discourseth of, Gal. i. 7,8. 2. By the evidence of faith, when any 
 thing is believed on grounds infallible, namely, the revelation of the 
 mind of God in the Scripture, or the promises of the gospel. So he 
 useth this word, Rom. vill. 34, πεπεισμεθα yao, ‘for 1am persuaded 
 that neither death nor life,’ &c. This he believed, and had an infal- 
 lible certainty thereof, because God hath so promised. So also, 2 
 Tim. 1. 12, oa yap ᾧ πεπίστευκα, καὶ πεπεισμαι ὃτι Suvatoe εστι τὴν 
 παραθήκην μου φυλαξαι, “1 know whom I have believed, and am _per- 
 suaded that he is able to keep that which I have committed to him.’ 
 He useth the same expression in matter of faith, Rom. xiv. 14. 3. 
 There is a certain persuasion of mind, that is founded on moral argu- 
 ments, such as may bring a man to a full satisfaction in his mind, but © 
 yet so, as it is possible he may be deceived. Of this nature is that 
 persuasion, that trust or confidence which we have of the good con- 
 dition of other men. So our apostle speaks of Timothy and his faith, 
 ὦ Tim. i. 5, the ‘faith that dwelt in thy mother Eunice, rereoua δὲ 
 ὅτι καὶ ev σοι, and Iam persuaded in thee also.’ He was not per- 
 suaded of any sincere faith in Timothy by especial revelation, nor was 
 it the object of his faith from any express word of Scripture, but he 
 was satisfied in it upon such unquestionable grounds and motives, as 
 left no room for doubt about it. Some urge to the same purpose, 
 Phil. 1. 6, πεποιϑως αὐτὸ τοῦτο, ‘being confident of this very thing, 
 persuaded of it, that he who hath begun a good work in you, will 
 perform it to the day of Christ.’ But this persuasion being built on 
 a supposition that a good work was begun in them was an act 
 of faith infallible, built on the promises of God, and the unchange- 
 ableness of his covenant. His persuasion here concerning the He- 
 brews was of this latter kind, even that which he had satisfactory 
 reasons and grounds for, which prevailed against all contrary objec- 
 tions. In like manner, he speaks of the Romans, ch. xv. 14, πεπεισ- 
 μαι δὲ, αδελφοι μου, Kal αὑτὸς ey, ὅτι καὶ AUTOL μέστοι EOTE αγαθωσυνης, 
 ‘And I myself am persuaded of you, my brethren, that ye are full of 
 goodness.” The grounds of this persuasion, with respect unto the 
 Hebrews, he expresseth in the next verse, where we shall consider 
 them. 
 
 Obs. II. It is our duty to come unto the best satisfaction we may, 
 in the spiritual condition of them with whom we are to have spiritual 
 communion.—There is not any thing of our mutual duties, that the 
 gospel more presseth, or more supposeth. And it is necessary both 
 unto ministers and private Christians. For the former, they are con- 
 cerned in the advice of the wise man, Prov. xxvii. 28, ‘ Be thou dili- 
 gent to know the state of thy flock.’ They are not only to provide 
 good pasture, and feeding for them, but they must know their state 
 
 and condition, that what they provide for them may be bit Ὁ: and 
 T 
 
276 AN EXPOSITION OF THE [δ sai. 
 
 seasonable. And unto this end there were at first some in the church, 
 who had the immediate inspection of the state and walking of the 
 members of it, and were thereby enabled, as Moses said to his father- 
 in law, Num. x. 851, to be instead of eyes unto the teachers, to look 
 into the condition of all sorts of persons. Nor can they, without it, 
 
 - discharge any one duty of their office in a due manner. For ministers 
 
 to walk towards their people at peradventure, and to fight uncertainly 
 as men beating the air, without an acquaintance with their state, and 
 especial consideration of their condition, and what therein is suited 
 unto their edification, as is the manner of many, will leave them at a 
 great uncertainty how to give up their account; see Heb. xin. 17. 
 Unless a man have some good satisfaction, concerning the spiritual 
 condition of those that are committed unto his charge, he can never 
 approve himself among them, ‘a workman that needeth not to be 
 ashamed, rightly dividing the word of truth,’ to give unto all their 
 proportion. And the work of the ministry, is not by any means more 
 evacuated and rendered ineffectual, than when men have not a certain 
 design to deal with their hearers, according to what they are persuaded 
 that their spiritual state doth require. How shall they instruct, how 
 shall they warn, how shall they comfort any, but on a supposition οὐ 
 an acquaintance with the state and condition wherein they are? A 
 general preaching at random, without a special scope directed by the 
 persuasion mentioned, turns the whole work for the most part, both 
 in preachers and hearers, into an useless formality. In brief, this 
 persuasion principally regulates the whole work of the ministry. He 
 that is a physician unto the bodies of men, must acquaint himself 
 with the especial state and condition of his patients, as also of their 
 distempers, wherein his skill and judgment is especially to be exer- 
 cised. Without that, let him be furnished with the greatest store of 
 good medicines, if he gives them out promiscuously unto all comers, 
 all that he doth will be of little use. It may be his medicines being 
 safe, they will do no harm; and it is probable they will do as little 
 good. Nor willit be otherwise with the physicians of souls in the 
 like case. 
 
 Four things are required to make the dispensation of the word pro- 
 per and profitable—a good spring, a safe rule, a distinct design, and 
 enlivening affections. 1. The first is, the dispenser’s own light and 
 experience. He is to see in his work with his own eyes, and not those 
 of other men, And when he is by his own light as a scribe unto the 
 kingdom of God, it is out of the good treasure of his own heart that 
 he is to bring forth good things, new and old. 2. His safe rule is the 
 infallible word of truth. This must be the touchstone of his light and 
 experience. And it is suited unto his whole work, unto all the duties 
 of it, 2 Tim. 11. 16, 17. In nothing but what is regulated hereby are 
 any to be attended unto, Isa. viii. 20. 3. His distinct design lies in 
 the due consideration of the spiritual state and condition of them unto 
 whom the word is to be dispensed. And herein consists the greatest 
 part of the ministerial skill. This is that which secretly differenceth 
 the constant ministerial dispensation of the word, from the occasional 
 exercise of the gifts of any. And this doth God make use of, to con- 
 
VER. 9.] EPISTLE TO THE HEBREWS. 277 
 
 vey unexpected relief or repose unto the souls of men wherewith they 
 are surprised and affected. If we have not this scope continually be- 
 fore us, we may run apace, but never know whether we are in or out 
 of the way. 4. The enlivening affections that ought to accompany 
 the dispensation of the word, are zeal for the glory of God, and com- 
 passion for the souls of men. But these things must not here be insisted 
 on. And for private Christians among themselves, their mutual du- 
 ties are referred unto love, and the fruits of it. That special love 
 which ought to be among the disciples of Christ, as such, takes up, 
 in the description, injunctions, and directions of it, a great part of the 
 writings of the New Testament. Nothing doth the Lord Christ him- 
 self, nor his apostles, so urge upon them, as this of mutual love. 
 Upon the right discharge of this duty, he frequently declares that his 
 honour in them and by them in this world doth principally depend. 
 And whatever we have besides this, our apostle declares that it is no- 
 thing, or of no use in the church of God, 1 Cor. xiii. And the great- 
 est evidence of the degeneracy of Christianity in the world, consists 
 in the open loss of this love amongst those who make profession 
 thereof. . 
 
 1. Now this love is founded in our persuasion concerning the spi- 
 ritual state and condition of each other. I mean, that especial mutual 
 love is so, which ought to be among the disciples of Christ as such. 
 For although we are on other grounds obliged unto a love towards all 
 mankind, whether friends or enemies, yet that peculiar love which the 
 gospel so chargeth on the disciples of Christ is an effect of, and built 
 upon their common and mutual interest in Christ. They are to love 
 one another as members of the same mystical body, and united to the 
 same spiritual Head. Whatever love there may be on other accounts 
 among any of them, which doth not arise from this spring and foun- 
 tain, it is not that gospel love which ought to be among believers. 
 And how can this be in us, unless we have a good persuasion concern- 
 ing our mutual interest and in-being in Christ? God forbid that any 
 should press that peculiar intense love, that ought to be among the 
 members of the body of Christ, to take off, or derogate from that 
 general love and usefulness, which not only the law of our creation, 
 but the gospel requireth of us, in an especial manner towards all men. 
 Yea, he who professeth love unto the saints, that peculiar love which 
 is required towards them, and doth not exercise love in general to- 
 wards all men, much more if he make the pretence of brotherly love, 
 the ground of alienating his affection from the residue of mankind, 
 can have no assurance that the love he so professeth is sincere, incor- 
 rupt, genuine, and without dissimulation. But this special love is the 
 special duty of us all, if we believe the gospel, and without which 
 foundation well laid, we can rightly discharge no other mutual duty 
 whatever. Now this, as is evident, we cannot have, unless we have 
 a persuasion of the only ground of this love, which is our mutual re- 
 lation unto Jesus Christ. And to act this love aright as to its object, 
 as grounded on this persuasion, take heed of ‘ evil surmises ’ these 
 are the bane of evangelical love, though some seem to make them 
 their duties. Those concerning whom we hear that they make pro- 
 
213 AN EXPOSITION OF THE [cH. v1. 
 
 fession of faith and obedience towards our Lord Jesus Christ, and 
 know not that they any way contradict their profession by wicked 
 works, we are obliged to bear the same love towards, as if we knew 
 them sincere; for charity hopeth all things, namely, that are good, 
 if we have no certain evidence to the contrary. And thus in gene- 
 ral, we may have this persuasion concerning all that in every place 
 call upon the name of our Lord Jesus Christ, their Lord and ours. 
 We have no obligation indeed hereunto, towards such as visibly and 
 evidently walk unworthy of that high calling whereby we are called. 
 For concerning such our apostle assures us, that whatever they pro- 
 fess, they are ‘ enemies of the cross of Christ, whose end is destruc- 
 tion, whose God is their belly, and whose glory is their shame, who 
 mind earthly things,’ Phil. 11. 18, 19. It is ἃ dishonour, a reproach 
 to Christ and the gospel, that we should persuade ourselves that they 
 are his disciples, and members of his mystical body, whom we see to 
 walk after the manner of the world, and to have their conversation in 
 the lusts of the flesh. These we are still to love as those who once 
 had, and are yet capable of the renovation of, the image of God upon 
 them. But they proclaim themselves destitute of all those qualifica- 
 tions which are the formal object and reason of this peculiar love. ~ 
 
 2. The Lord Christ hath, by his institution, secured us as to a cer- 
 tain rule of this persuasion and love, by the disposal of his disciples 
 into church societies, upon such grounds as are a sufficient warrant 
 for it. Thus our apostle, in all his epistles unto the churches, salutes, 
 esteems, judgeth them all to be saints and called in Christ Jesus. For 
 although some of them might not be so really, and in the sight of God, 
 yet his persuasion, and his love being directed according to the rule, 
 were acceptable unto Christ. And whereas our Lord Jesus hath com- 
 manded that all his disciples should join themselves unto, and walk 
 in such societies, were there not great confusion brought into the 
 world in and about gospel institutions, we should not be at a loss 
 about this persuasion and love; for we should be obliged to them to- 
 wards all that are called Christians, until they had openly declared 
 themselves to be enemies of the cross of Christ. But we are yet suf- 
 fering under the confusion of a fatal apostasy, which God in his good 
 time will deliver his churches from. 
 
 3. As we cannot direct our love aright without this persuasion, no 
 more can we exercise any of the duties or fruits of it in a due manner. 
 The fruits of mutual love among Christians are either in things spi- 
 ritual which concern edification, or in things temporal which concern 
 outward relief. Of the first sort, are admonition, exhortation, in- 
 structions, and consolations, mutually administered. Now, how can 
 any man order or make use of these in a right manner, unless he have 
 some directive persuasion of the spiritual condition of them to whom 
 he doth administer? It is true he may sometimes be therein mis- 
 taken, yet it is far better so to be, than never to consider what is meet 
 and requisite with respect thereunto. And as for the fruits of the 
 same love in outward things, although they ought to be brought forth 
 in the temporal supplies of all according to our opportunities and 
 abilities, yet without this persuasion they will want the quickening 
 
VER. 9.] EPISTLE TO THE HEBREWS. 279 
 
 form and soul of them, which is a design to place our love in them 
 ultimately on Jesus Christ. 
 
 Obs. III. We may, as occasions require, publicly testify that good 
 persuasion which we have concerning the spiritual condition of others, 
 and that unto themselves.—Our apostle here acquaints these Hebrews 
 with his good persuasion concerning them; and likewise in all his 
 epistles he still declares his hopes and confidence of their blessed in- 
 terest in Christ, to whom he wrote; and spares not to give them all 
 the titles which really belong only to elect believers, Now, as this is 
 not to be done lightly, not in a way of flattering compliance, but upon 
 just and firm grounds from Scripture, least of all to give countenance 
 unto any to continue in an evil way or practice ; yet in three cases it 
 is warrantable and requisite. 1. When it is done for their due en- 
 couragement. Gracious persons through their temptations, fears, and 
 sense of sin, yea whole churches. upon occasion of trials, distresses, 
 and backslidings among them, may so be cast down and despond, as 
 to be discouraged in their duties and progress. In this case, it is not 
 only lawful; but expedient, yea necessary, that we should testify to 
 them that good persuasion which we have concerning their state and 
 condition, with the grounds thereof, as the apostle doth in this place. 
 So in like case testified our Saviour himself concerning, and unto the 
 church of Smyrna: ‘I know thy poverty,’ what thou complainest of, 
 and art ready to sink under, ‘but thou art rich,’ Rev. τ. 9. 2. It 
 may and ought to be done for their just vindication. The disciples 
 and churches of Christ may be falsely accused and charged, and yet 
 it may be, with so much probability, or at least appearance of evil, 
 as that they may greatly suffer in their just reputation, whereby the 
 holy name of the Lord Christ is also dishonoured. He who falsely 
 accuseth all the brethren before God continually, wants not instru- 
 ments to fix calumnies upon them among men here below. In sucha 
 case, it is our indispensable duty to testify our good persuasion con- 
 cerning them, be they persons or churches who are so traduced. And 
 if we do it not, we have a copartnership in the guilt of their enemies’ 
 false accusations. 3. When we have any necessary duty to discharge 
 towards them, which this testification of our persuasion concerning 
 them may render more effectual, or prevent it having another end than 
 what we aim at, or remove any prejudice out of its way. This was 
 the very case wherein the apostle testifieth his persuasion concerning 
 them unto these Hebrews. His design was to admonish them of 
 some faults, sins, and miscarriages, that had already been among 
 them; and moreover to charge them with a care about apostasy 
 from the gospel, which the way wherein some of them were, seemed 
 to have a tendency to. But lest this his dealing with them, which 
 had an appearance of much severity, should have begotten prejudices 
 in their minds against his person and ministry on the one hand, or too 
 much dejected and cast them down on the other, he secures his pro- 
 cedure on both sides with this testification of his confidence concerning 
 their spiritual condition, thereby at once assuring them of his love, and 
 evidencing the necessity of his admonition. And herein hath he, in 
 the example of the wisdom bestowed on him for this end, given us an 
 inviolable rule of our proceeding in like cases, 
 
ite 
 
 Obs. IV. The best persuasion we can arrive unto concerning the 
 spiritual condition of any, leaves yet room, yea makes way for the gos- 
 pel threatenings, warnings, exhortations, and encouragements.—There 
 is nothing more common than to charge the ways of some, than that 
 by persuading men of their regeneration and saintship, they render 
 them secure, and the threatenings of the gospel in an especial manner 
 unuseful unto them. Neither is there any question but that this, as 
 all other ways of God and his grace, may be abused. But those who 
 manage the charge in general, may do well to fix it in the first place 
 on the apostles. For there is not any of them, but testify the same 
 persuasion concerning all them to whom they wrote, and there is no 
 doubt but that their way of preaching and writing was the same. But 
 yet this hindered them not from the use of all sorts of evangelical 
 comminations, exhortations, and encouragements, from whence we are 
 to take our example and warrant for the same practice. This therefore 
 lies evident in their procedure, which is our instruction and rule, 
 namely, that looking on men as believers, or being persuaded of their 
 good spiritual condition, we yet ought to apply unto them all the 
 means appointed by Christ for the begetting, increase, and continuance 
 of graceinthem. And the reasons hereof are evident; for, 1. Although. 
 that persuasion which men have of their spiritual condition, or which 
 others may have or declare concerning them, may strengthen their 
 peace, yet it neither doth nor ought to incline them unto security. 
 ‘Thou standest by faith,’ saith the apostle, ‘be not high minded, but 
 fear,’ Rom. xi. 20. Take the peace and comfort of thy faith, but be 
 neither proud nor secure. Where there is any such effect hereof to- 
 wards a Laodicean security, there is a just ground to suspect, that the 
 persuasion itself is a pernicious mistake. And it is the duty of all 
 professors, to give heed diligently, lest any such root of bitterness 
 spring up amongst them and defile them. If once a persuasion of this 
 good condition begins to influence towards security, and a neglect of 
 duty, then ought they to be in the highest jealousy concerning their 
 condition itself. 2. Whatever men’s state and condition be under the 
 gospel, they are still obliged unto the means appointed for their edifi- 
 cation and preservation. Amongst all the vain imaginations about re- 
 ligious things, vented in these latter days, there 1s none savours more 
 rankly of Satanical pride and human folly, than that of such a state 
 of perfection attainable in this life, wherein, as it is phrased, men 
 should be above ordinances, that is, should be vainly puffed up in their 
 fleshly minds, above the authority, and wisdom, and truth of God. 
 Whilst we are in the way under the conduct of the gospel, we need all 
 the advantages it affords in our progress. Of this sort are all the 
 threatenings, promises, exhortations, encouragements contained in it. 
 And the proper use cf gospel threatenings, in particular, such as 
 that here insisted on by our apostle, I have declared at large on the 
 first and second verses of the fourth chapter, and shall not here again 
 insist thereon. 
 
 It followeth hence, 1. That whatever be the state and condition of 
 them unto whom we dispense the word, or whatever we may conceive 
 it to be, that we are not with respect thereunto, to baulk or wave the 
 delivery and pressing of any evangelical warning, or the severest 
 
 AN EXPOSITION OF THE [CH. VI. 
 
VER. 9.1 EPISTLE TO THE HEBREWS. 281 
 
 threatening contained in the gospel, much less, encouragements and 
 motives unto faith and obedience, though we are persuaded they both 
 believe and obey. For, as it is not impossible but that both they and 
 we may be mistaken in their condition, and that the severest menaces 
 may be their proper portion in the world ; so, be their condition what 
 it will, all these things have not only their proper use towards them, 
 but are necessary for them in their several kinds. For although they, 
 every one of them as singly laid down, are of the same signification in 
 themselves, yet in their application unto men, they have a sense suited 
 unto their condition: for instance the same threatening as applied unto 
 unbelievers, tends to beget dread, terror, and fear of wrath in them, 
 to fill them with evidences of God’s displeasure. As applied unto wn- 
 believers, it tends only to fill them with reverential fear of God, care 
 to avoid the sin threatened, and to excite diligence in the use of means 
 for its avoidance. All of them are good for all. As therefore, if we 
 should always in the dispensation of the word, insist on the threaten- 
 ings of the law and gospel, whose denunciation, multitudes do certainly 
 stand in need of, we might weaken and discourage those whom God 
 would not have to be discouraged : so, on the other hand, if out of 
 an apprehension that our people or congregations are made up of be- 
 lievers, we should continually insist on the promises of the gospel, with 
 the like springs of consolation, seldom or never pressing on them the 
 threatenings and severe menaces thereof, we should certainly defraud 
 them of a blessed means which God hath ordained for their edifica- 
 tion and preservation in faith. The holy intermixture of all these 
 things in the Scripture itself, is to be our rule, and not any imagina- 
 tion of our own. 
 
 2. That others should not think themselves severely dealt with, 
 when they are pressed on and urged with the severest threatenings of 
 the gospel. Let them not say or think in their hearts, this preacher 
 looks upon us as persons unregenerate, or hypocrites, perhaps out of 
 ill-will unto us. It is certain that on such occasions, men are apt to 
 give place to such surmises. For an apprehension thereof is the 
 reason why the apostle maketh, as it were, this apology for the use of 
 the severe foregoing commination. As if he had said, ‘Do not you 
 entertain any hard thoughts or evil surmises concerning me or my 
 dealing with you in this matter. There are other reasons of my thus 
 dealing with you; for as unto your personal interest in the grace of 
 Christ, I have as yet a good persuasion, although I thus speak.’ And 
 let others take heed lest they fall into any such apprehension, which 
 will certainly defeat them of the wholesome fruit of the word. Sharp 
 frosts are needful to make the ground fruitful, as well as the clearest 
 sunshine. And ᾿ξ ἃ tree be not sometimes pressed on by the wind, it 
 will never well firm its roots in the ground. Sharp reproofs, and 
 earnestness in pressing gospel comminations, are sometimes as needful 
 for the best of us, as the administration of the richest and most 
 precious promises, Hos. x. 11. 
 
 Having considered in géneral the good persuasion of the apostle 
 concerning those Hebrews, we may consider in especial, his expression 
 
 of the things which he was so persuaded to be in them. And this is 
 
282 : AN EXPOSITION OF THE fice. m1. 
 
 double, 1. Ta κρείττονα, “ better things.’ 2. Eyoueva σωτηρίας, “ such 
 as accompany salvation.’ 
 
 1, He was persuaded concerning them, τὰ xpe:rrova, ‘ better things.’ 
 There seems to be a comparison included in this expression, and not 
 only an opposition unto what was spoken. If so, then there is a sup- 
 position of some good things granted unto those treated of. This 
 therefore cannot refer unto the verses immediately before, which ex- 
 press only their barrenness and destruction, but it must relate unto 
 ver. 4, 5, 6, where the spiritual gifts collated on them are enumerated. 
 They are good things in themselves, but yet such good things as may 
 perish, and they also on whom they are bestowed. Those who enjoy 
 them may yet be barren ground, and so cursed and burned. But the 
 apostle is persuaded better things of those to whom he speaks, 
 namely, such things as accompany salvation, such as whosoever is 
 made partaker of shall never perish eternally. Or ca kpettova may 
 be put for ra yonora, “ good things,’ as Chrysostome supposeth. But 
 yet neither is there any need of supposing an impropriety in the ex- 
 pression. For it is usual to express excellent things in words of the 
 comparative degree, although no comparison be included ; especially 
 when they are made mention of with respect unto others who have no 
 interest in them. 
 
 However here is certainly an opposition unto what was before 
 affirmed concerning others ; and that may be reduced unto two heads. 
 1. That they were barren and destitute of all saving grace and fruits. 
 2. That they should in the end be destroyed. These better things 
 must be opposed to the one or other of these, or untothem both. If 
 they are opposed unto the first, then especial saving grace and fruit- 
 bearing, such as are peculiar unto God’s elect proceeding from the 
 real sanctification of the Spirit, such as no perishing gifted hypocrites 
 can be partakers of, are intended. If unto this latter, then those 
 better things respect not their qualification but their condition; that 
 is- freedom from the curse and wrath of God, and from perishing 
 under them. Iam persuaded it will go better with you, than with 
 such apostates. It may be both are included ; but the first is cer- 
 tainly intended, namely, that these Hebrews were not barren, but 
 such as brought forth the saving fruits of the Spirit of grace. For of 
 these things it is added, καὶ exoueva owrnpiac, ‘such as accompany 
 salvation ;’ literally, ‘such as have salvation,’ that is, such as have 
 saving grace in them, and eternal salvation infallibly annexed unto 
 them. Things that are not bestowed on any, such as are not wrought 
 in any but those that shall be saved ; that is, in brief, true faith and 
 sincere obedience. For in whomsoever these are found, they shall be 
 saved by virtue of the faithfulness of God in the covenant of grace. 
 And we may observe hence, 
 
 Obs. V. That among professors of the gospel, some are partakers 
 of better things than others.—They were all professors concerning 
 whom the apostle discourseth in this and the preceding verses. And 
 yet, notwithstanding any good things that some might have had, or 
 might be supposed to have had, others of them had better things 
 than they. And this difference may be observed, first, in the degrees, 
 and secondly, in the kinds of the things intended. 
 
VER. 9.] EPISTLE TO THE HEBREWS. : 283 
 
 First. Spiritual gifts are of one kind. For although there are seve- 
 ral sorts of them, yet they have all the same general nature, they are 
 all gifts andno more. The difference therefore that is amongst them 
 being not to be taken from their own especial nature, but their use 
 and tendency unto the common end of them all, 1 take it only to be 
 gradual. For instance, to speak with tongues and to prophesy, are 
 two gifts of different sorts; but whereas they are both gifts of the 
 Spirit, and are designed unto the furtherance of the gospel and edifi- 
 cation of the church, the true difference between them is to be taken 
 from their usefulness unto this end. Those therefore who have only 
 gifts in the church, as they have different gifts, so they have some of 
 them better gifts than others, some as to the especial kinds of gifts, 
 but mostly as to the degrees of their usefulness unto their proper end. 
 Hence our apostle, having reckoned up the various and manifold gifts 
 of the Spirit, adds this advice to the Corinthians upon the considera- 
 tion of them, ζηλουτε δὲ τα χαρίσματα ta κρείττονα, 1 Cor. xii. 31, 
 ς Covet earnestly the best gifts,’ those that tend most to the edification 
 of the church, Thus ever it was, and ever it will be, in the church of 
 God, some have had, and some have better gifts than others. And as 
 the whole church is hence to learn to acquiesce in, and submit to the 
 sovereignty of the Spirit of God, who divideth unto every man 
 severally as he will; so those who have received these better and 
 differing gifts, either in their especial nature or degrees of usefulness, 
 have some duties singularly incumbent on them, and whose discharge 
 will be required at their hands. As, 
 
 1. To walk humbly, with a constant care that a sense of their gifts 
 and abilities do not in their minds puff them up, fill them with conceits 
 of themselves as though they were somewhat, and so make them exalt 
 themselves above their brethren. In the apostolical and primitive 
 church, when there was nothing of that secular grandeur and promo- 
 tion, of those perferments and dignities amongst the ministers of the 
 church, as now-a-days fill the world with pride and domination, all the 
 danger of a hurtful elation of mind in one above another, was from the 
 eminence of gifts which some had received above others. And it can- 
 not be denied, but that the abuse hereof laid the foundation of all that 
 swelling secular pride, and cursed domination or lordly rule, which 
 afterwards pestered the church. The two things which the apostle 
 Peter in one place cautions and chargeth the elders and guides of the 
 church against, became their ruin, namely, filthy lucre, and love of 
 domination over the Lord’s heritage, 1 Pet. v. 2,3. And indeed it is 
 a very hard and difficult matter, for men totally to suppress those 
 insinuations of a good conceit of themselves, and preferring themselves 
 before others, which gifts singular in their use and kind will suggest. 
 Neither will it be effected without a constant exercise of grace. For 
 this cause the apostle would not have a novice called to the ministry, 
 or public exercise of spiritual gifts, namely, lest he be puffed up with 
 pride, and fall into the condemnation of the devil, 1 Tim. iii. 6. Afflic- 
 tions and temptations, for the most part, are a needful balance for 
 eminent gifts. This therefore the Scripture hath provided against, both 
 warning us that knowledge, which is the matter of all spiritual gifts, 
 
. 
 284 AN EXPOSITION OF THE [CH. VI. 
 
 will puff up, and forbidding us to boast in them, because they are 
 things which are freely bestowed on us, without respect unto anything 
 of good or worth in ourselves, 1 Cor. iv. 7. And if we reckon aright 
 those of us whose gifts are inferior unto those of other men, provided 
 we use and improve what we have received unto the best advantage we 
 are able, have no reason to envy them whose gifts outshine ours. For 
 if they are gracious, they have work enough cut out for them to keep 
 them watchful over themselves unto humility, where yet it is to be 
 feared that things do not always so well succeed, but that by sinful 
 surprisals of self-elating imaginations, there is work made for repent- 
 ance and trouble. Yea, he who is eminently gifted, if he be not emi- 
 nently humble, hath but an unquiet life within doors. And if such a 
 person be not truly gracious, he is in the ready way to fall into the 
 
 - condemnation of the devil. Such a person is a prey to every tempta- 
 
 tion, and will also seduce himself into all evil. 
 
 2. It is required of such persons, as to be humble, so in an especial 
 manner to be thankful. The things whereof they are partakers are 
 eifts; and not to be thankful for gifts, is the most proper ingratitude. 
 
 3. A fruitfulness proportionable unto the excellence of their gifts. 
 He who had received five talents, was not only obliged to trade with 
 
 them, but to get five talents more. ‘The increase of one or two talents 
 
 would not have served his turn. To whom much is given, of him not 
 somewhat, but much is required. The hiding of many talents is a sin 
 whereof there is no instance in the Scripture: it is a sin that hath a 
 greatness in it not to be supposed ; and those who may be concerned | 
 in it, ought to tremble with the apprehensions of it. Our Lord is 
 coming, and, alas! there is none of us who have traded with his 
 talents as we ought to have done. We hope that in his infinite mercy 
 and compassion he will spare and pardon, and accept of that little 
 which we have endeavoured after in sincerity; but in the meantime we 
 ought always to consider that labour and fruitfulness ought to be pro- 
 portioned unto what we have received. But yet these are not the 
 better things here directly intended. For from them, or anything that 
 is in the best of them, no such conclusions can be made as that here 
 by our apostle, seeing he had shown before that they might all perish 
 and be lost. 
 
 Secondly. There are spiritual things which differ in their whole kind 
 and nature from other things, and are better than they as to their 
 essence and being. Such 1s all saving grace, with all the fruits of it. 
 I shall not stay to prove, that true saving grace differs specifically from 
 all common grace, however advanced in its exercise by the company 
 and help of spiritual gifts, much less to wrangle about what doth 
 formally constitute a specifical difference between things. But this 1 
 say plainly, which [ can prove assuredly, that’ true gospel faith and 
 sincere obedience are better things, than the most glorious hypocrite 
 or most reformed unregenerate person was ever made partaker of. In 
 the visible professing church, all things outwardly seem to; be equal. 
 There are the same ordinances administered unto all, the same pro- 
 fession of faith is made by all, the same outward duties are attended 
 unto, and scandalous offences are by all avoided. But yet things are 
 
VER. 9.] EPISTLE TO THE HEBREWS. 285 
 
 not internally equal. ‘ Many are called, but few are chosen.’ In ἃ 
 great house, there are vessels of wood and stone, as well as of gold 
 and silver. All that eat outwardly in ordinances of the bread of life, 
 do not feed on the hidden manna. All that have their names enrolled 
 in the church’s book, may not yet have them written in the Lamb’s 
 book. There are yet better things than gifts, profession, participation 
 of ordinances, and whatever is of the like nature. And the use hereof 
 in one word is to warn all sorts of persons, that they rest not in, that 
 they take not up with an interest in, or participation of the privileges 
 of the church, with a common profession, which may give them a name 
 to live ; seeing they may be dead or in a perishing condition in the 
 meantime. 
 
 Obs. VI. There are according to the tenor of the covenant of grace, 
 such things bestowed on some persons, as salvation doth infallibly 
 accompany and ensue upon—better things, and such as have salvation 
 accompanying of them. This assertion is founded on the nature of the 
 covenant of grace: in the first covenant it was not so. The best things 
 bestowed. by virtue of it might perish, and did so. Many excellent 
 things were bestowed on us when we were created in the image of 
 God. But they were all such things as we might lose, and did lose, 
 and thereby came short of that glory of God, which we were created 
 for. But in the covenant of grace, there is such a disposal and con- 
 catenation of spiritual things, that a real participation of some of them, 
 doth infallibly conclude unto an indefeasible interest in them all. Of 
 this did the apostle assure us in an express enumeration of them, 
 Rom, vit. 29, 30. For instance, there is a saving faith of this nature. 
 For, 1. It is an effect of God’s immutable purpose of election. If that 
 therefore cannot be changed, this cannot utterly fail and be lost. Whom 
 he predestinates them he calls ; that is, to saving faith by Jesus Christ. 
 Faith is of God’s elect, and they only believe truly, who are ordained 
 to eternal life. 2. The Lord Christ intercedeth that this faith may 
 never fail, or be utterly lost, John xvu. 8, 11, 15, Xe. 3. The power 
 of God is engaged in the preservation of it, 2 Pet. i.3; 1 Pet. i. 5; 
 Eph. i. 19, 20. 4. The promises of the covenant are expressly multi- 
 plied unto this purpose, Jer. xxxi. 32, 99, xxxil. 3883—40. And the like 
 may be said of all other saving graces. And on this ground doth the: 
 apostle call those better things that these Hebrews were made partakers 
 of, ‘such as accompany salvation.’ 
 
 Obs. VII. It is the duty of all professors strictly to examine them- 
 selves, concerning their participation of those better things, which 
 accompany salvation.—Their condition is deplorable, who under an 
 outward profession do satisfy themselves with those common gifts, 
 graces, and duties, which are separable from salvation. Yet that it is 
 so with many in the world, who thereon cry, Peace, peace, whilst 
 sudden destruction is coming. upon them, is openly manifest. See the 
 advice of the apostle express to this purpose, 2 Cor. xii. 5. 
 
 We may yet farther observe how variously the apostle treats these 
 Hebrews. Sometimes he styles them holy brethren, affirming them 
 to be partakers of the heavenly calling ; so also that they had those 
 better things in them which accompany salvation. Sometime he tells 
 
286 AN EXPOSITION OF THE. fens Ὲ. 
 
 them that they were dull and slothful, and had need to be taught 
 again what are the principles of the oracles of God; and sets before 
 them the final destruction of apostates to ingenerate a fear and appre- 
 hension of the terror of the Lord in them. Now this variety in the 
 apostle’s treating of them proceeds not from present commotions, not 
 from any rhetorical artifice, but from a regular and steady judgment 
 concerning the condition of the whole church. For, 1. There were 
 indeed several sorts of professors.among them, answering the several 
 descriptions he gives of them. He spake therefore to the whole com- 
 munity indefinitely, leaving the especial application of what he speaks 
 unto themselves in particular, according as the different conditions did 
 require. And this is the only safe and prudent way for ministers to 
 deal with their flocks. For when any conceive themselves by other 
 circumstances to be singled out for reproof and threatening, they com- 
 monly draw forth disadvantage to themselves thereby. 2. The best 
 of the hearers of the gospel may have much to be blamed in them, 
 although their sincerity in general ought to be highly approved. 
 3. Severe threatenings in the dispensation of the gospel, are usually 
 proposed unto them, who yet are not absolutely liable to the penalty 
 threatened. ‘They do not predict what will come to pass, but warn 
 what is to be avoided. 
 
 Ver. 10.—Ov γαρ αδικος ὁ Θεος; ἐπιλαϑεσδαι του epyou ὑμων; καὶ TOU 
 κοπου της ayaTne ἧς ενεδειξασϑε εἰς TO ονομα αὐτου, διακονησαντες 
 τοις ἁγιοῖς, και διακονουντες. 
 
 The Syriac renders αδικος by 5ry, perversus, iniquus: it omitteth 
 κοπου also, as doth the vulgar Latin, but expresseth τῆς ayamne 
 emphatically, ὙΠ pos, ‘and that your love.’ Other material differ- 
 ence among translators there is not. ; 
 
 Ver. 10.—For God is not unrighteous to forget your work, and ‘the 
 labour of that love which you have (evidently) shown towards his 
 name, in that you have ministered to the saints, and do minister. 
 
 The expositors of the Roman church do greatly perplex themselves 
 and others in their comments on this text. They generally agree in 
 an endeavour from hence to prove the merit of works against Pro- 
 testants, because the council of Trent applies this text to that purpose. 
 And none are more confident herein than our Rhemists, who after their 
 usual reproaches of Protestants, affirm, That good works are meritorious 
 and the very cause of salvation, so that God should be unjust if he 
 rendered not heaven for the same. But they are greatly divided 
 amone themselves, about the state of the persons and kind of the 
 works here intended. Some contend that the apostle speaks to, and of 
 such as were fallen out of a state of justification into a state of deadly 
 sin. And the works which it is said that God will not forget, are 
 - those which were wrought in that estate from whence they were now 
 supposed to be fallen. For on the account of those former works, 
 God will spare them and not destroy them. And although there be 
 no present merit in these works, whilst those who wrought them are 
 
vin. 10.] EPISTLE TO THE HEBREWS. 287 
 
 in a state of deadly sin, yet when they shall be recovered by penance, 
 these works which were before mortified by their falling from grace, 
 and so became of no use as to present merit, shall recover their former 
 meritorious virtue, as if they had never been forfeited by deadly sin. 
 his therefore is the sense which these persons would affix unto these 
 words. Where any have been in a state of justification, and have 
 wrought good works therein, meritorious of eternal life, if they fall into 
 deadly sin, they immediately lose all the merit and benefit of those. works. 
 But notwithstanding God in his righteousness keeps the remembrance 
 of these works, so that when such sinners return again by penance 
 into their first estate, these works shall revive into a condition of 
 merit. This sense is opposed by others. For they think those men- 
 tioned are justified persons, and the apostle expresseth the merit of 
 their present works, with respect unto the righteousness of God. The 
 reader who desires to see such chaff tossed up and down, may find 
 these things debated in Aquinas, Adamus, Estius, A Lapide, Ribera, 
 Maldonat, de Tena, and others of them on the place. 
 
 1. How foreign these discourses are to the text and context, is evident 
 to every impartial considerer of it. They are only chimeras hatched 
 out of the proud imaginations of the merit of their works, that these 
 men’s minds are prepossessed withal. For, 1. Our apostle treats of 
 those whom he supposeth and judgeth to be in a present good spiritual 
 condition. For with respect thereunto he ascribeth unto them things 
 that accompany salvation, and prescribeth no other duty unto them 
 for the actual enjoyment of it, but only*those of faith and love and 
 ministration unto the saints, which at present he commendeth in them. 
 What they did formerly, that he affirms them to continue in the per- 
 formance of. ‘You have ministered, and you do minister. 2. The 
 apostle expressly distinguisheth them concerning whom he now speaks, 
 from those who were now fallen off from the profession of the gospel, or 
 that state of justification which the Romanists suppose. 8. He doth 
 not direct these persons to seek after a recovery out of the condition 
 wherein they were, but encourageth them unto a continuance therein, 
 and to show the same diligence unto that purpose, as formerly, to the 
 end, ver. 12, Nothing therefore is more fond than to suppose that 
 anything is here taught concerning the mortification of good works as 
 to their merit by deadly sin, and their recovery hereof by penance, a 
 fiction which these men dream of to no purpose. 
 
 2dly. Neither is countenance given unto the other imagination in 
 general, concerning the merit of works in these words. For, 1. The 
 design of the apostle is only to let them know that their labour in the 
 work of the Lord, that their obedience unto the gospel, should not be 
 lost or be in vain. And hereof he gives them assurance from the nature 
 of God with whom they had to do, with respect unto that covenant 
 whereinto he takes them that do believe. They had been sedulous in 
 the discharge of the great duty of ministering unfo the saints, in par- 
 ticular upon the account of the name of Jesus Christ that was upon 
 them. These duties had been attended with trouble, danger, and 
 charge. And it was needful to confirm them ina persuasion that they 
 should not be lost. This they might be two ways. 1. If themselves 
 
288 AN EXPOSITION OF THE [cH. VI. 
 
 should fall away and not persist in their course unto the end. 2. If 
 God should overlook, or forget as it were all that they had done. 
 Against both these apprehensions the apostle secures them. From 
 the first, in that the works mentioned having been truly gracious 
 works, proceeding from faith and love, they evidence their persons to be 
 in that state of grace, wherein they should be effectually preserved 
 unto the end, by virtue of God’s faithfulness in covenant, which he 
 further pursues towards the end of the chapter. Nor, secondly, had 
 they the least reason to doubt of their future reward. For who was 
 it that called them to these duties, and on what account? Is it not 
 God, and that according unto the tenour of the covenant of grace? and 
 hath he not herein promised to accept their persons and their duties 
 by Jesus Christ? If now he should not do so, would he not be un- 
 righteous, must he not deny himself, and not remember his promise ? 
 Wherefore the righteousness of God here intended, is his faithfulness 
 in the promises of the covenant. And he is not said to be righteous in 
 rewarding or not rewarding, but in not forgetting. He is not un- 
 righteous to forget. Now to forget anything doth not reflect imme- 
 diately on distributive justice, but upon fidelity in making good of some 
 engagement. But not to engage into disputations in this place, let 
 men acknowledge that the new covenant is a covenant of grace ; that 
 the constitution of a reward unto the obedience required therein is of 
 grace ; that this obedience is not accepted on its own account, but on ac- 
 count of the mediation of Christ; that all men’s good works will not make 
 a compensation for one sin ; that we are to place our trust and confidence 
 in Christ alone for life and salvation, because he is ‘ the end of the law 
 for righteousness unto them that do believe ; and let them please 
 themselves for a while, in the fancy of the merit of their works, at least 
 of the high and necessary place which they hold in their justification 
 before God; after all their wrangling disputes, it will be Christ and 
 erace alone which they will betake themselves unto, or their case will 
 be deplorable. These things I have premised that we may have no 
 cause to divert unto them, in the ensuing exposition of the words. 
 
 The apostle in this verse gives an account of the grounds of his 
 persuasion concerning the Hebrews, expressed in the verse foregoing. 
 And these he declares unto them, partly for encouragement, and partly 
 that they might be satisfied in his sincerity, and that he did not give 
 them fair words to entice or allure them by. And the reasons he gives 
 to this purpose may be reduced unto two heads. 
 
 1. The observation which he had made concerning their faith and 
 love, with the fruits of them. 
 
 2. The faithfulness of God in covenant, whereon the final preserva- 
 tion of all true believers doth depend. 
 
 These are the grounds of that persuasion concerning their state and 
 condition, which he expresseth in the foregoing words. Hence that 
 persuasion of his was of a mixed nature, and had something in it of a 
 divine faith, and somewhat only of a moral certainty. As he drew his 
 conclusion from, or built his persuasion on God’s faithfulness or 
 righteousness, so there was in it an infallible assurance of faith that 
 could not deceive him. For what we believe concerning God as μοῦ 
 
ver. 10.] EPISTLE TO THE HEBREWS. 980 
 
 hath revealed himself, is infallible. But as his persuasion had respect 
 unto the faith, love, and obedience which he had observed in them, so 
 it was only a moral assurance, and such as in its own nature might 
 fail. For God only is καρδιογνωστης ; and we who judge by the out- 
 ward evidences of invisible things may be deceived. The _pro- 
 position from God’s faithfulness is of infallible truth ; the application of 
 it unto these Hebrews of moral evidence only. Such a persuasion we 
 may have in this case, which is prevalent against all objections, a cer- 
 tain rule for the performance of all duties on our parts towards others ; 
 and such had the apostle concerning these Hebrews. 
 
 That which in the first place he confirms his persuasion with is τὸ 
 coyov, ‘their work.’ ‘ God is not unrighteous, ἐπιλαθεσθαι του εργου 
 ὕμων, to forget your work.’ It is not any singular work, but a course 
 in working which he intends. And what that work is, is declared in 
 that parallel place of the same apostle, 1 Thess. i. 3, Munuovevovrec 
 ὕὑμων TOU ἐργου TNC πίστεως, καὶ TOV κοπου THC ayamnc; the same 
 expressions with those in this place, which may be reckoned unto the 
 multitude of other instances of coincidences of expressions in this and 
 other epistles of the same writer, all peculiar unto himself, arguing him 
 to be the author of this also. ‘ Remembering your work of faith and 
 labour of love.’ The work here intended is the work of faith ; the whole 
 work of obedience to God, whereof faith is the principle, and that which 
 moves us thereunto. Hence it is called the obedience of faith, Rom. i. δ. 
 
 And this obedience of faith, according to the gospel, is called there, 
 to εργον, ‘ their work.’ 1. Because it was their chief employment, 
 their calling lay in it. They did not attend unto it occasionally, 
 or when they had nothing else to do, as is the manner of some. Reli- 
 gion was their business, and gospel obedience their daily work. This 
 was their whole, even to fear God and keep his commandments, as it 
 is expressed under the Old Testament. 2. Because there is work and 
 labour in it, or great pains to be taken about it. For hereunto our 
 apostle in the next verse requires their diligence, ver. 11, as Peter doth 
 all diligence, 2 Pet. i. 10. And we may observe in our way, 
 
 Obs. I. That faith, if it be a living faith, will be a working faith. 
 It is the work of faith which the apostle here commends. This case 
 is so stated by James that it needs no farther confirmation, ch. ii. 20. 
 Wilt thou know, or knowest thou not, O vain man, ‘ that faith without 
 works is dead?’ He is a most vain man who thinks otherwise, who 
 hopes for any benefit by that faith which doth not work by love. Satan 
 hath no greater design in the world than to abuse gospel truths. When 
 the doctrine of free justification by faith, through the imputation of 
 the righteousness of Christ, was first fully revealed and declared, his 
 great design then was to persuade men that there was no need of obe- 
 dience: that if they could attain any manner of persuasion of the 
 truth of the gospel, or make profession thereof, they might live in sin 
 as they pleased, and neglect all good works and duties of obedience. 
 And although this be now condemned by all, yet indeed is it no more 
 but what upon the matter most do practise according unto. For they 
 suppose, that by being of this or that religion, Papists or Protestants, 
 or the like, they shall be saved, whatever their ways and works are. 
 
 VOL. πὶ. υ 
 
290 AN EXPOSITION OF THE [cH. vI. 
 
 So Papists, for instance, are indeed the greatest Solifidians in the world. 
 For to own the faith of the church, is enough with them to secure the 
 salvation of any. This abomination having been early started, was 
 seasonably suppressed by the writings of James and John. For the 
 former directly and plainly lays open the vanity of this pretence, de- 
 claring, that that faith which they professed and boasted of was not 
 the faith whereby any should be justified before God, nor of the same 
 kind with it. For this faith is living, operative, and fruitful, and 
 evidenceth itself unto all, by its works and fruits. Whereas that 
 faith, whereof vain men living in their sins did boast, was so far from 
 being a grace of the Spirit of God, that it was no other but 
 what was in the devils themselves, and which they could not rid them- 
 selves of if they would. The latter, without expressing the occasion 
 of it, spends his epistle in declaring the necessity of love and obedience, 
 or keeping the commandments of Christ. Wherefore, the enemy of 
 our salvation being defeated in this attempt, he betook himself unto 
 the other extreme ; contending that the works of faith had the same 
 place in our justification, with faith itself. And why should they not ? 
 are not faith, and they, equally acts of obedience in us? are not faith, 
 and they, equally required by the gospel? why may they not be sup- 
 posed to have an equal influence into our justification ? at least in the 
 same kind, though faith on some considerations may have the pre- 
 eminence? I say, these things are speciously pleaded; but in short, 
 
 the design is not to advance works into-an equality with faith, but to 
 advance them into the room of Christ and his righteousness. For, 
 when we say, we are justified by faith only, we do not say that faith is 
 our righteousness, but as it apprehends the righteousness of Christ, as 
 he is the end of the law for righteousness unto them that do believe. 
 And this isthe use that God hath designed faith unto, and which in 
 its own nature itis suited for. But, bring in the works of obedience 
 into the same place, and they are of no use but to be imputed unto us 
 for righteousness, and so to possess the place of Christ and his righ- 
 teousness in our justification, unto their exclusion. Butall this trouble 
 might have been spared, if men had not been too ready and prone to 
 receive impressions from the crafty actings of Satan, against the purity 
 and simplicity of the gospel. For nothing is more evidently expressed 
 and taught therein, than are these two things. 1. That we are justified 
 freely by faith, through the redemption that is in the blood of Christ, 
 and so the imputation of hisrighteousness unto us. 2. That the faith 
 which hath this effect, which is of this use, is living, operative, fruitful, 
 and will evidence itself by works, in obedience unto the commands of 
 God. And this is that which here we contend for, namely, that a li- 
 ving faith will be a working faith. And he is a vain man that deceives 
 himself with any thing else in the room thereof. And yet, this is the 
 course of multitudes. But yet, men do not deceive themselves herein 
 noticnally, but practically. I never yet in my life, met with any man 
 who professed it as his judgment, that so he believed aright, he might 
 live as he pleased, follow his lusts, and neglect all good works, or holy 
 duties of obedience. For this implies a contradiction. So to believe, 
 is so far from believing aright, as that it contains in it, a total rejection 
 
- ver. 10.] «EPISTLE TO THE HEBREWS. 291 
 
 of the gospel. But practically we see that the generality of men con- 
 tent themselves with that knowledge which they have of religion, and 
 hat faith which they suppose they have in Christ, without once en- 
 deavouring after amendment of life, or fruitfulness in good works. 
 Now, this is not from any conclusions that they draw from any doc- 
 trines which they profess to believe, but from the power of darkness, 
 and the deceitfulness of sin that ruleth in them. And it is no other- 
 wise among them who are taught to believe that they are justified by 
 their works. For there is not a race of greater and more flagitious 
 sinners, than, for the most part, are the men of that persuasion. Only 
 for their relief, their leaders have provided them with a commutation 
 of some other things, instead of their good works, which shall do the 
 deed for them, as penances, pardons, purgatory, confessions, pilgrimages, 
 and the like. But be men’s persuasion what it will, right or wrong, 
 where sin is predominant, they will be wicked, and whatever be 
 the object of their faith, if it be not living in the subject, it cannot 
 work nor be fruitful. 
 
 Obs. II. We ought to look on obedience as our work ; which will 
 admit neither of sloth nor negligence. Here lies the occasion of the 
 ruin of the souls of men who profess the gospel. The duties of pro- 
 fession are a thing of course unto them, and that which lies without 
 the compass of their principal work and business in the world. This 
 makes their profession serve to no other end, but to make them secure 
 in a perishing condition. Now that our obedience may indeed be our 
 work, it is required, 
 
 First. That the carrying of it on, the attendance unto it, and fur- 
 therance of it in order unto the glory of God, be our principal design 
 in the world. That is a man’s ἰδιον epyov, his ‘ proper work,’ which 
 is so. God severely threateneth those which walk with him at 
 peradventures, Lev. xxvi. 21, 4p ‘ay 12d oN, ‘if you should walk 
 with me fortuito, at hap-hazard,’ that is, without making it your prin- 
 cipal design, and using your utmost diligence and care to proceed in it 
 in a right manner ; “Mpa poy ὋΝ ὋΣ snD5m, ver. 24, ‘then will even I 
 myself walk with you at all adventures ; though I continue with your 
 as one walking with you in my outward ordinances and institutions ; 
 yet will I have no regard unto you, as to do you any good, yea I will 
 sorely punish you notwithstanding the appearance of our walking to- 
 gether, as it follows in the place. Yet this is the course of many who 
 please themselves in their condition. They walk with God in outward 
 appearance, by the performance of duties in their times, course, and 
 order ; but they walk at all adventures, as unto any especial design of 
 their minds about it. Barnabas exhorted the disciples at Antioch, 
 that with purpose of heart they would cleave unto the Lord, Acts xi. 
 23, ry προθεσει της καρδιας, that is, with a firm resolution to abide in, 
 and. pursue the obedience they were called unto. So Paul tells 'Ti- 
 mothy, that he knew his doctrine, manner of life, and purpose, 2 Tim. 
 iii. 10, namely, how his principal aim, design, and resolution, was to 
 abide in and carry on his course of faith and obedience. And then, is 
 any thing the object of our purpose and principal design, 1. When 
 we subordinate all other things and occasions unto it, that - may 
 
 U 
 
292 AN EXPOSITION OF THE [cH. vI. 
 
 not justle nor interfere, nor stand in competition with it, when to us to 
 live is Christ, or he is the chief end of our life. When men do usually 
 and ordinarily suffer other things to divert them from duties of obe- 
 dience in their season, obedience is not their principal design. 
 2. When it possesseth the chiefest place in our valuation and 
 esteem. And this it doth absolutely where we attain that frame, 
 that whilst the work of faith and obedience thrives in our 
 hearts and lives, we are not much moved with whatever else befals 
 us in this world. This was the frame of our apostle, Acts xxi. 13 ; 
 Phil. iii. '7, 8. But because of the weakness, and engagement of our 
 natural affections unto the lawful comforts of this life, some are not 
 able to rise unto that height of the undervaluation and contempt of 
 these things, whilst the work of our obedience goes on, which we 
 ought all to aim at ; yet we must say, that if there be any sincerity 
 in making our obedience the principal design of our lives, there will be 
 a constant preference of it unto all other things. As whena man hath 
 many particular losses, he may be allowed to be sensible of them, yet 
 if he have that still remaining, wherein his main stock and wealth doth 
 consist, he will not only be relieved or refreshed, but satisfied there- 
 with. But if a man who pretends much unto a great stock and trade 
 in another country, gives up all for lost upon some damages he re- 
 ceiveth at home in his house or shop, it is plain he hath no great con- 
 fidence in the other treasure that he pretended unto. No more have 
 men any especial interest in the work of obedience, which, whilst they 
 suppose it to be safe, do yet lose all their comforts in the loss of other 
 things 3. When any thing is the object of our chief design, the 
 princi «1 contrivances of our minds will be concerning it. And this 
 makes the great difference in profession and duties. Men may multi 
 
 ply duties in a course of them, and yet their spirits not be engaged in 
 and al out them as their business. Consider how most men are con- 
 versant abou ttheir secular affairs. They do not only do the things 
 that are to be done, but they beat, as we say, their heads and minds 
 about them. And it is observed, that however industrious in their 
 way many men may be, yet if they have not a good contrivance and 
 projection about their affairs, they seldom prosper in them. It is so 
 also in things spiritual. The fear cf the Lord is our wisdom ; it is our 
 wisdom to keep his commandments and walk in his ways. Now the 
 principal work of wisdom, is, 1. In contriving and disposing the ways 
 and methods whereby any end we aim at, may be obtained. And where 
 this is not exercised, there obedience is not our work. How tempta- 
 tions may be avoided, how corruptions may be subdued, how graces 
 may be increased and strengthened, how opportunities may be improved 
 how duties may be performed to the glory of God, how spiritual life 
 may be strengthened, peace with God maintained, and acquaintance 
 with Jesus Christ increased, are the daily thoughts and contrivances 
 of him who makes obedience his work. 2. Actual diligence and watch- 
 fulness is required in our obedience, if we do make it our work. And 
 3. A due consideration of what doth and will rise up in opposition unto 
 it, or unto usin it; which things, being commonly spoken unto, I shall 
 not here enlarge upon them. 
 
‘ veER. 10.] EPISTLE TO THE HEBREWS. 293 
 
 _ The second thing whereon the apostle grounds his confidence con- 
 cerning these Hebrews, is their labour of love, καὶ του κοπου τῆς ayarne. 
 For the words express a distinct grace and its exercise, and are not 
 exegetical of the preceding expressions. [tis not your work, that is, 
 your labour of love. But this labour of Jove is distinguished from 
 their work in general, as an eminent part or instance of it. This the 
 copulative conjunction after juwy evinceth. Tou epyou ὑμων, καὶ Tov 
 κοπου τῆς ayamne ; of ‘your work,’ that is, of obedience in general, 
 the work of faith and of your labour of love, namely, in particular and 
 eminently. Kozo, as we observed, is passed by in some translations, 
 but without cause ; the original copies are uniform in it, and the pa- 
 rallel place doth expressly require it, 1 Thess. 1. 3. 
 
 There is, in the remaining part of this verse, which depends on these 
 words, 
 
 1. What the apostle ascribes unto these Hebrews, whichis the ‘la- 
 bour of love.’ 
 
 2. The way whereby they evidenced this labour of love ; they 
 ‘ showed it.’ 
 
 3. The object of it, and that is ‘ the saints.’ aire 
 
 4. The formal reason and principal motive unto it, which is the 
 name of God ; ‘ for his name’s sake.’ 
 
 5. The way of its exercise; it was by ministration, both past and 
 present ; in that you have ‘ ministered and do minister.’ 
 
 In the first of these, the apostle observes the grace itself, and its 
 exercise, their love and its labour. ae 
 
 This grace or duty being excellent and rare, and its exercise in 
 labour being highly necessary and greatly neglected, and both in 
 conjunction being a principal evidence of a good spiritual condition, 
 of an interest in those better things which accompany salvation, | 
 shall a little divert unto the especial consideration of them. seer 
 
 Ayarn, love, is the second great duty of the life of God, which is 
 brought to light by the gospel. It is faith that gives glory to God on 
 high, and love that brings peace on the earth, wherein the angels 
 comprised the substance of our deliverance by Jesus Christ, Luke il. 
 14. Neither is there any thing of it in the whole world, but what is 
 derived from the gospel. 
 
 All things were at first made in a state of love. That rectitude, — 
 order, peace, and harmony which was in the whole creation, was an 
 impression from and an expression of the love of God. And our love 
 towards him was the bond of that perfection, and the stability of that 
 state and condition. The whole beauty of the creation below, con- 
 sisted in this; namely, in man’s loving God above all, and all other 
 things in him and fer him, according as they did participate of and 
 express his glory and properties. This represented that love which 
 was in God towards all his creatures, which he testified by declaring 
 them to be all very good. 
 
 When man by sin had broken the first link of this chain of love, 
 when thereby we lost the love of God to us, and renounced our own 
 love to him, all things fell into disorder and confusion in the whole 
 creation ; all things were filled with mutual enmity and hatred. The 
 
294 AN EXPOSITION OF JHE [ὙΠ 
 
 first instance of mutual love among the creatures, was that between 
 angels and men, as those which were in the nearest alliance, and made 
 for the same end of the glory of God. For as the angels rejoiced in 
 the whole creation of God, when those ‘ morning stars sang together, 
 and all the sons of God shouted for joy,’ Job xxxvili. 7, so man, being 
 the most capable object of their love, was their especial delight. And 
 man being made to love God above all, and all other things in him 
 and for him, his principal love must be fixed on those who had most 
 of the image, and made the most glorious representation of God. But 
 the bond of love being dissolved, mutual enmity succeeded in the 
 room thereof. And the first act of angelic obedience we read of, was 
 their keeping man from a return into Eden, and eating of the tree of 
 life, Gen. iii. 24, and man could look on them only as flaming swords, 
 ready to execute the wrath of God and the curse upon him. And this 
 state would have continued unto eternity, had not ‘God gathered all 
 things again into one, both which are in heaven and which are in 
 earth, even in Christ Jesus,’ Eph.i. 10. There could never more have 
 been any love, nor any duties of love, between angels and men, had 
 not God restored all things by Jesus Christ. This is the only foun- 
 dation of the whole ministry of angels in love, Heb. 1.14. For men 
 themselves, mutual enmity and hatred possessed them. And he who 
 first acted in that frame and spirit which came upon them, was a 
 murderer, and slew his brother. And this the apostle proposeth as the 
 instance and example of that hatred and enmity, which is among men 
 under the curse, 1 John i. 11, 12. And there is no greater evidence. 
 of any person’s being uninterested in the restoration of all things by 
 Christ, than the want of that love which was again introduced thereby. 
 So the apostle, describing the condition of men in their unregenerate 
 condition, affirms that they ‘live in malice and envy, hateful, and 
 hating one another,’ Tit. in. ὃ, There ensued also an enmity between 
 man and all the creation here below. The sin of man had brought 
 all things into a condition of vanity and bondage, which they groan 
 to be delivered from, Rom. vii. 20—22. And the earth, the common 
 mother of them all, as if it were to revenge itself on men, brings forth 
 nothing but thorns and thistles, Gen. ii. 18, and yields not her 
 strength to his labour, Gen. iv. 12. Hence is all that vanity, vexation, 
 and sore travail with which the life of man is filled. After the en- 
 trance of this disorder and confusion, there was nothing of true original 
 love in the world, nor was it by any means attainable. For it all 
 arose from the love of God, and was animated by our love unto him. 
 But now all things were filled with tokens and evidences of the anger, 
 displeasure, and curse of God for sin. And men were wholly alienated 
 from the life of God. No new spring or life can be given unto love, 
 but by a new discovery, that God was love, and had a love for us. 
 For so the apostle tells us, ‘ Herein is love, not that we loved God, 
 but that he loved us, and sent his Son to be the propitiation of our 
 sins, 1 John iv. 10. . ‘ But if God so loved us, we ought also to love 
 one another,’ ver. 11. No love could there be until a fresh revelation 
 was made that ‘ God is love;’ for the first which he had made in the 
 creation, was utterly lost. And this was done by Jesus Christ. 
 
ver, 10.] EPISTLE TO THE HEBREWS, 295 
 
 There was some step made unto that confusion which ensued on 
 the loss of this universal love by the first promise ; without which, the 
 whole lower creation would have been a hell, and nothing else. This 
 was the spring of all that love which was in the Old Testament, be- 
 cause it was a new discovery that there was yet love in God towards 
 fallen mankind. And whatever in the world may pretend thereunto, 
 yet if it proceed not from the new revelation and discovery, that God 
 is love, it is nothing of that divine love which is required of us. And 
 this is only in Christ; in him alone, the χρηστότης and φιλανθρωπία, 
 the ‘benignity and love of God unto mankind appeared,’ Tit. i. 4. 
 And here is a foundation laid, and a spring opened, of a love far more 
 excellent than that which our nature was furnished and adorned 
 withal in the first creation. For the love of God being the cause and 
 fountain of ours, which is a compliance with the manifestation of it, 
 the more eminently the love of God is manifested, the more eminent 
 is that love which is the fruit thereof. And God’s love is far more 
 gloriously displayed in Christ, than it was in all the works of his 
 hands. In him alone we know not only that God hath love, but that 
 he is love; that he hath love for sinners, and that such a love, as in 
 the spring, means, and effects of it, is every way ineffable and incom- 
 prehensible. 
 
 The whole of what I intend, is expressed by. the apostle John, 
 1 John iv, 7—12, ‘ Beloved, let us love one another, for love is of 
 God, and every one that loveth is born of God, and knoweth God ; he 
 that loveth not, knoweth not God, for God is love. In this was mani- 
 fested the love-of God towards us, because that God sent his only 
 begotten Son into the world, that we might live through him. Herein 
 is love, not that we loved God, but that he loved us, and sent his Son 
 to be the propitiation for our sins. Beloved, if God so loved us, we 
 ought also to love one another. No man hath seen God at any time. 
 If we love one another, God dwelleth in us, and his love is perfected 
 in us.” All that we have before affirmed, and much more, is here de- 
 clared by the apostle. It is God’s being love himself, which is the 
 eternal spring of all love in us. Neither could we have any thing of 
 it, or interest in it, without some glorious effect and manifestation of 
 the love of God, which he also gave in sending ‘his Son to be a 
 propitiation for our sins.’ And the love which proceeds from hence, 
 hath all the glorious properties here ascribed unto it. Wherefore, 
 there is no such way and means whereby we may express the distin- 
 guishing light, grace, and power of the gospel, no such evidence of the 
 reality of our interest in God, as love; or in the love of God by Christ, 
 as by and in our own love to him and his. 
 
 The mystical body of Christ, is the second great mystery of the 
 gospel. ‘The first is his person, that great mystery of godliness, God 
 manifest in the flesh. In this mystical body, we have communion 
 with the Head, and with all the members; with the Head by faith, 
 and with the members by love. Neither will the first complete our 
 interest in that body, without the latter. Hence are they frequently 
 conjoined by our apostle, not only as those which are necessary unto, 
 but as those which essentially constitute the union of the whole mystical 
 
298 AN EXPOSITION OF THE [eu. vi 
 
 body .and communion therein, Gal. v. 6; Eph. vi. 23; 1 Thess. i. 3; 
 1 Tim. 1. 14, vi. 11;2 Tim. i. 13, ii. 22. Wherefore, without love, 
 we do no more belong to the body of Christ, than without faith itself. 
 And in one place, he so transposeth them in his expression, to mani- 
 fest their inseparable connection and use unto the union and commu- 
 nion of the whole body, as that it requires some care in their distribu- 
 tion unto their peculiar objeets, Philem. 5. ‘ Hearing of thy love and 
 faith which thou hast towards the Lord Jesus, and towards all saints.’ 
 Both these graces are spoken of, as if they were exercised in the same 
 manner towards both their objects, Christ and the saints. But al- 
 though Christ be the object of our love also, and not of our faith 
 only, yet are not the saints so the object of our love, as to be the 
 object of our faith also. We believe a communion with them, but 
 place not our trust in them. ‘There is, therefore, a variation in the 
 prepositions prefixed unto the respective objects of these graces. Προς 
 τον Κυριον ἴησουν, and εἰς παντας ayiove. And this directs us unto 
 a distribution of these graces, in their operations unto their distinct 
 objects, faith towards the Lord Jesus, and love to the saints. But 
 they are so mixed here, to declare the infallible connection that is 
 between them, in the constitution of the mystical body of Christ. 
 This, therefore, is the form, life and soul of all mutual duties between 
 the members of Christ’s mystical body. Whatever passeth between 
 them in outward works, wherein they may be useful and beneficial 
 unto one another, if it spring not from this principle of love, if it be 
 not quickened and animated thereby, there 1s nothing of evangelical 
 communion in it. 
 
 Whereas, therefore, this grace and duty is the peculiar effect and 
 glory of the gospel, the form and life of the mystical body of Christ, 
 the pledge and evidence of our interest in those better things which 
 accompany salvation, I shall briefly declare the nature of it, and show 
 the reason of the necessity of its diligent exercise. 
 
 Mutual love among believers, is a fruit of the Spirit of holiness, and 
 effect of faith, whereby being knit together in the bond of entire spiri- 
 tual affection on the account of their joint interest in Christ, 
 and participation of the same new, divine, spiritual nature from God, 
 they do value, delight and rejoice in one another, and are mutually 
 helpful in a constant discharge of all those duties, whereby their eternal, 
 spiritual and temporal good may be promoted. 
 
 1. It is a fruit of the Spirit of holiness, of the Spirit of Christ, Gal. 
 v. 22. It is no more of ourselves than faith is, it is the gift of God. 
 Natural affections are inlaid in the constitution of our beings. Carnal 
 affections are grown inseparable from our nature as corrupted. Both, 
 excited by various objects, relations, occasions, and intere’ts, do exert 
 themselves in many outward effects of love. But this love hath no 
 root in ourselves, until it be planted in us by the Holy Ghost. And 
 as it Is so, it is the principal part of the renovation of our natures to 
 the image of God who is love. ‘ This love is of God; and every one 
 that loveth, is born of God,’ 1 Johniv. 7. You are taught of God to 
 love another. 
 
 2. It is an effect of faith. ‘ Faith worketh by love, Gal. v. 6. 
 
ver. 10.] EPISTLE TO THE HEBREWS. 297 
 
 Hence, as we observed before, love to the saints is so frequently added 
 unto faith in our Lord Jesus Christ, as the effect and pledge of it. 
 And although it proceeds in general from faith as it respects the com- 
 mands and promises of God, yet it derives immediately from faith as 
 acted on the Lord Jesus Christ. For he, being the Head of the whole 
 mystical body, it is faith in him that acts itself by love towards all the 
 members. Holding him the Head by faith, the whole body edifies 
 itself in love, Eph. iv. 15,18. And the more sincere, active, and 
 firm our faith in Christ is, the more abundant will our love be towards 
 all his saints. For faith in Christ doth first excite love unto him, 
 from whom, as it were, it descends unto all that it finds of him in any 
 others. And our love of the saints, is but the love of Christ repre- 
 sented and exhibited unto us in them. The Papists tell us that love 
 or charity is the form of life or faith, without which it is dead. It is 
 so far true, that according to the apostle James, where it is not, there 
 faith is dead. Not that it is the life of faith, but that faith, wherever 
 it is living, will work by love. Faith, therefore, is the life, the quicken- 
 ing, animating principle of love, and not on the contrary. And that 
 love which proceedeth not from, which is not the effect of, which is 
 not enlivened by faith, is not that which the gospel requireth. 
 
 3. Believers are knit together in an entire affection. This is that 
 cement whereby the whole mystical body of Christ is fitly joined 
 together and compacted, Eph. iv. 16. This mutual adherence is by 
 the uniting, cementing efflux of love. It is but an image of the body, 
 or a dead carcase that men set up, where they would make a bond for 
 professors of Christianity, consisting of outward order, rules, and 
 methods of duties. A church without it, is a heap of dead stones, and 
 not living stones, fitly compacted and built up, a temple unto God. 
 Break this bond of perfection, and all spiritual church order ceaseth ; 
 for what remains, is carnal and worldly. There may be churches con- 
 stituted in an outward human order, on supposed prudential principles 
 of union, and external duties of communion, which may continue in 
 their order, such as it is, where there is no spiritual evangelical love in 
 exercise among the members of them. But where churches have no 
 other order nor bond of communion, but what is appointed by Christ, 
 wherever this love faileth, their whole order will dissolve. 
 
 4, This mutual love among believers, springs from, and is animated 
 by their mutual interest in Christ, with their participation of the same 
 divine nature thereby. It is from their union in Christ the Head. 
 that all the members of the body, do mutually contribute what they 
 derive from him unto the edification of the whole, in the exercise of 
 love. Hereby are they all brought into the nearest relation to one 
 another, which is the most effectual motive and powerful attractive 
 unto love. For, as the Lord Christ saith of every one that doeth the 
 will of God, ‘the same is my brother, and sister, and mother,’ Matt. 
 xi. 50, he is dearly beloved by him, as standing in the nearest relation 
 unto him; so are all believers, by virtue of their common interest in 
 Christ their Head, as brothers, sisters, and mothers to each other; as 
 members of the same body, which is yet nearer, whence the most 
 intense affection must arise. And they have thereby the same new, 
 
298 AN EXPOSITION OF THE [CH. VI. 
 
 spiritual nature in them all. In love natural, he that doth most love 
 and prize himself, commonly doth least love and prize others. And 
 the reason is, because he loves not himself for any thing which is 
 common unto him with others, but his self-love is the ordering and 
 centering of all things unto his own satisfaction. But with this 
 spiritual love, he that loves himself most, that is, doth most prize and 
 value the image of God in himself, doth most love others in whom it 
 is. And we may know whether we cherish and improve grace in our 
 own hearts, by that love which we have unto them in whom it doth 
 manifest itself, 1 John v. 1. 
 
 5. This love, in the first place, acts itself by valuation, esteem and 
 delight. So the Psalmist affirms, that all his delight was in the saints, 
 and in the excellent in the earth, Ps. xvi. 3. The apostle carries 
 this unto the height in that instance, wherein we ought to ‘lay down 
 our lives for the brethren,’ 1 John 1.16. For where life is compre- 
 hensive of all that is dear or useful unto us in this world, what we 
 ought, if called thereunto, to part with our hves for, we value and 
 esteem above them all. It is true, the cases wherein this is actually 
 required in us, do not frequently occur; and they are such alone, 
 wherein the glory and interest of Christ, are in an especial manner 
 concerned. But such a love as will always dispose, and when we are 
 called, enable us unto this duty, is required to be in us, if we 
 are the disciples of Christ. So are we to prize and value them, 
 as at least to be ready to share with them in all their conditions. 
 For, 
 
 6. This love acts itself by all means, in all ways and duties whereby 
 the eternal, spiritual, and temporal good of others may be promoted. 
 And it would require a long discourse to go over but the principal 
 heads, of those ways and duties which are required unto this end. 
 Something will be spoken afterwards to that purpose. At present 1 
 have aimed only at such a description of this love, as may distinguish 
 it from that cold, formal pretence of it in some outward duties, which 
 the most satisfy themselves withal. 
 
 This is that love, which the gospel so earnestly commendeth unto, 
 and so indispensably requireth, in all the disciples of Christ. This, © 
 with its exercise and ettects, its labour and fruits, is the glory, life, 
 and honour of our profession, without which, no other duties are 
 accepted with God. 
 
 And the reason is manifest from what hath been spoken, why the 
 apostle giveth this as a ground of his good persuasion concerning 
 these Hebrews, as that they had an especial interest in those better 
 things from which salvation is inseparable. For if this love in general 
 be so a grace of the gospel, if it so spring and arise from the love of 
 God in Christ, as that there neither ever was, nor can be the least of 
 it in the world, which is not an emanation from that love; and if in 
 its especial nature it so particularly relates to the Spirit of Christ, and 
 our union with him, it must needs be among the principal evidences 
 of a good spiritual condition. And the same will yet farther appear 
 if we consider the grounds whereon it is enforced in the gospel, which 
 are principally these that follow : 
 
ver. 10.] EPISTLE TO THE HEBREWS. 299 
 
 1. As the head of all other considerations, the Lord Christ express- 
 eth it as that which was to be the great evidence unto the world of 
 the truth and power of the gospel, as also of his own being sent of 
 God: John xvii. 21, “ That they all may be one, as thou, Father, art 
 in me, and 1 in thee, that they also may be one in us, that the world 
 may believe that thou hast sent me.’ It is true there is another ’ 
 especial principle of the union of believers, as they are one in God 
 and Christ. This is that one Spirit whereby they all are united unto 
 him as their mystical head. But this alone is not here intended, as 
 being that which the world can no way discern, nor consequently be 
 convinced by. He intends therefore their unity among themselves, 
 the life, and spirit, and bond whereof is this love, as hath been 
 declared. There is no other kind of unity which may be among 
 Christians, that carrieth the least conviction with it, of the divine 
 mission, truth, and power of Christ. For they may be all carnal, - 
 from carnal principles, and for carnal ends, wherein the world can see 
 nothing extraordinary, as having many such unities of its own. 
 Herein, therefore, doth the testimony consist, which we give to the 
 world, that Jesus Christ was sent of God. And if we fail herein, we 
 do what we can to harden the world in its impenitency and unbelief. 
 To see believers live in love, according to the nature, and acting the 
 duties of it before-mentioned, was, in ancient times, a great means of 
 the conviction of the world, concerning the truth and power of the 
 gospel, and will be so again, when God shall afresh pour down abun- 
 dantly that Spirit of light and love which we pray for. And, in some 
 measure, it doth so at present. For whosoever shall consider the true 
 church of Christ aright, will find the evidences of a divine power in 
 this matter. For it doth, and ever did consist, of all sorts of persons, 
 in all nations and languages whatever. High and low, rich and poor, 
 Jews, Greeks, barbarians, Scythians, men of all interests, humours, 
 oppositions, dividing circumstances, at distances as far as the east 
 from the west, do constitute this body, this society. Yet is there 
 among all these, known to each other or unknown, an ineffable love, 
 ready to work and exercise itself on all occasions, in all the ways 
 before insisted on. And this can be from no other principle but the 
 Spirit and divine power of God, giving testimony thereby unto the 
 Lord Christ, whose disciples they are. 
 
 2. Our right unto, our privilege in, and evidence of our being the 
 disciples of Christ, depends on our mutual love, John xiii. 34, 35, ‘A 
 new commandment I give unto you, that you love one another; as I 
 have loved you, that ye also love one another. By this shall all men 
 know that you are my disciples, if you have love one to another.’ 
 This especial commandment of Christ concerning mutual love among 
 his disciples, is here and elsewhere called a new commandment. 
 When mankind by sin fell off from the love of God, and out of it, 
 from loving him and being loved of him, they fell into all manner of 
 discord and enmity among themselves, living in malice and envy, 
 hateful, and hating one another, Tit. iii. 3. And from the same root 
 still springs all contention. ‘ From whence come wars and fightings ? 
 come they not hence, even from your lusts?’ James iv. 1. In the 
 
900 AN EXPOSITION OF THE [cH. VI. 
 
 former revelations of the will of God, as in the law, there was mutual 
 love commanded, envy, hatred, and revenge, being furbidden. But 
 yet there was a great defect and weakness in this matter, partly in the 
 obscurity of the law, partly out of some forbearances which God was 
 pleased to exercise towards that carnal people, by reason of the hard- 
 ness of their hearts; and partly out of their darkness that they did 
 not understand the spirituality and holiness of the commands. But 
 the principal imperfection of the law in this matter was, that it gave 
 no example of that love, which is necessary to restore us into that 
 condition of the love of God and one another, from which we fell. 
 This was reserved for Christ, that in all things he might have the pre- 
 eminence. Until he set us the example of it in his inexpressible love 
 to us, which is so frequently proposed unto our imitation, we could 
 not know what kind of love it was wherewith we ought to love one 
 another. ‘So saith he here, ‘ that you love one another as I have 
 loved you ;’ see John xii. 34. Hence the commandment of love be- 
 comes a new commandment; not only because it was newly revived 
 by Christ in an especial manner, when the doctrine of the duties of it 
 was cast under Pharisaical corruptions, Matt. v. and the practice of it | 
 in the wickedness of the world ; nor only because it was more plainly 
 and clearly given by him than it had been under the law; nor only 
 because he had revealed the love of God unto us; but principally be- 
 cause it was now founded, established, and animated, by the example 
 of the love of Christ himself, which gave it a new life and nature, 
 making it a new commandment. And the first observance of it is the 
 first evidence of the renovation of all things by Jesus Christ. He 
 came to restore and renew all things; but the work whereby he doth 
 it, is for the most part secret and invisible in the souls of men. What 
 evidence and token of this great work is there given to the world? It 
 is principally this, the bringing forth of the practice of that love, 
 which is in a manner the fulfilling of that original law of our creation, 
 which we broké, and from which we fell. For so he adds, ‘ By this 
 shall all men know that you are my disciples, if you have love one for 
 another.” The great example which I have set you, being that of 
 love ; the new commandment which I have given you, being that of 
 love ; the design I have to accomplish in and by you being the reno-. 
 vation of love ; how shall or can men otherwise know you to be my 
 disciples but by your mutual love? Without this, therefore, we can 
 no way evidence ourselves to be the disciples of Christ. And this, one 
 consideration is of more weight with me, than a thousand wrangling 
 disputes, that would furiously drive men into such outward forms and 
 compliances, which they call love. 
 
 3. This mutual love is that wherein the communion of saints doth 
 consist. How great a thing that communion is, appears from the 
 place which the acknowledgment of it hath always had in the ancient 
 creeds of the church. I do not say this communion doth consist solely 
 therem. There belongs unto it a common participation of the same 
 sanctifying Spirit; and a common interest in the same spiritual Head, 
 Christ Jesus, as to its principles; and common participation of the 
 same ordinances, as to its exercise. But herein doth this communion 
 
ver. 10.] EPISTLE TO THE HEBREWS. 301 
 
 among themselves principally consist. That it hath no concern in an 
 outward compliance with certain rites and ceremonies, that are in- 
 vented, not for the life of unity, but for a show of uniformity, I sup- 
 pose all men are well enough satisfied. But this is the order of the 
 communion of saints. The foundation of it is laid in a joint partici- 
 pation of the same quickening Spirit, and union with Christ thereby. 
 It is acted and exercised by love arising from this spring ; and it is 
 expressed in our joint participation of the same ordinances of worship. 
 Hence it is apparent that where this love is not, there is no com- 
 munion of saints, nor any thing belonging thereto. For our partici- 
 pation together in the same ordinances is no part thereof, unless the 
 influences of our original communion in the participation of the same 
 Spirit, be conveyed thereunto by love, by which alone it is acted. 
 This the apostle fully expresseth, Eph. iv. 15, 16, ‘ But speaking the 
 truth in love, we may grow up into him in all things which is the 
 Head, even Christ ; from whom the whole body fitly joined together, 
 and compacted by that which every joint supplieth, according to the 
 effectual working in the measure of every part, maketh increase of the 
 body unto the edifying of itself in love.’ There is not a more eminent 
 description of the communion of saints, especially as united in church 
 order, in the whole Scripture. And we see that it begins and ends in 
 Jove, and so is carried on from first unto last. The spring and foun- 
 tain of it lies in our relation unto, and union with Christ, the Head. 
 And we are said to grow up into him in all things, when we expressly 
 derive all from him, and direct all to him; when, in the increase of 
 every grace, our union with him is more express and confirmed, and 
 our likeness and nearness to him is enlarged. From him, as from the 
 Head, the whole body, and every member thereof, hath all those 
 spiritual supplies, whereby their union with him is expressed, and 
 their communion among themselves is acted and carried on. For the 
 union and communion of the church doth not consist in things of out- 
 ward order, and supposed decency, but in the fit joining and com- 
 pacting of all the members in the same body, by an effectual com- 
 munication of spiritual supplies from Christ the Head, which do 
 naturally cast every part of the body into that place and use which is 
 designed unto them. But what do the saints themselves as members 
 of this body? Why, every joint, every principal person on the 
 account of gifts, grace, or office, yea, every part, every member, con- 
 tributes to the edification of the whole, and the increase of grace in it, 
 which is the end of all this communion. But how is this done, how 
 is their part acted? Saith the apostle, It is done by love. The foun- 
 dation of it lies in their ‘ speaking the truth in love,’ αληϑευοντες ev 
 ayary, holding, believing, professing the truth, so as to exercise 
 mutual love thereby. In whatsoever we manage the truth, in all that 
 we have to do in the profession of it, in speaking, preaching, con- 
 ference, instruction, it is all to be managed in love to the whole body, 
 or we had as good let it alone. And the end of all is edification in 
 love ; that is, either by love, εν for δια, which is frequent ; or in love, 
 seeing, in the increase or enlargement thereof doth our edification 
 principally consist. For as love edifieth, 1 Cor. viii. 1, is the principal 
 
902 ΑΝ EXPOSITION OF THE [CH. VI. 
 
 means of the edification of the church, so it is itself im its increase a 
 principal part of edification. A church abounding in love, is a church 
 well built up in its faith. And this also farther evinceth the necessity 
 of this duty and grace. The communion of saints in any thing else 
 without this, is a deceitful figment. 
 
 4. Without this love, we are of no use in the church of God.. Some 
 men seem to be very useful by their gifts, and I wish that none do 
 pride themselves in them, or bear themselves high on them. For of 
 themselves they are apt to puff us up. But the very truth is, that 
 without this love, and the constant exercise of it, they are of little or 
 no use unto the true spiritual edification of the church. This our 
 apostle doth not only plainly affirm, but also so largely argue, as we 
 need not further insist on it, 1 Cor. xii. For he doth not only com- 
 pare the most excellent gifts of the Spirit with it, preferrmg it above 
 them all; but also declares that without it no man by virtue of those 
 gifts is of any better use in the church, than a little sounding brass, 
 or a tinkling cymbal, ver. 1—3. Wherefore we may consider, 
 
 5. That whatever grace any man may seem to have, whatever pro- 
 fession he may make, of whatever use he may appear to be, if he 
 have not this love, if he live not in the exercise of it, he hath indeed 
 no grace in truth, nor any real interest in the benefits of the gospel. 
 Faith, where it is sincere, worketh by love, Gal. v. 6, and that which 
 doth not so is vain, dead, and useless, James 11. 14—16. If we love 
 one another, we are born of God, and know God; if we do not, we 
 know not God, whatever we pretend, for God is love, 1 John iv. 7, δ. 
 And many other considerations of the like nature might be called over, 
 from whence it is manifest what ground the apostle had to lay so great 
 weight as he doth on that love which he had observed among the 
 Hebrews. 
 
 [I cannot pass by this subject wholly without a little farther pressing 
 the necessity of the obtaining and due exercise of this grace. I know 
 not how it comes to pass, but so it is, that men are harassed continu- 
 ally about want of love, with writings keen and invective, yet little 
 fruits do we see to come thereof. And the plain reason of it is, be- 
 cause the love which men so contend for, is confined to that practice 
 in and of ecclesiastical communion, whose measures they have fixed 
 to themselves. If you will do thus and thus, go in such or such ways 
 so or so far, leave off such ways of fellowship in the gospel as you 
 have embraced, and think according unto the mind of God, then you 
 have love, else you have none atall. How little either unity or love 
 hath been promoted by such principles and practices, is now evident. 
 yea how much divisions, animosities, and mutual alienations of minds 
 and affections, have been increased by them. For my part, I shoulc 
 be sorry that any man living should outgo me in earnest desires that 
 all the people of God were agreed and united, as in faith and love, s¢ 
 also im the same way of worship, in all things. However, I know 
 my desires unto that end are sincere. But that there can be no love 
 or no due exercise of it, until that be accomplished, I am not per 
 suaded, I do not believe; yea I judge that if ever it be, it will rather 
 be the effect and fruit of love, than the cause of it. Let us therefor 
 
veER. 10.] EPISTLE TO THE HEBREWS. 503 
 
 all lay hold on the present season, and not lose the exercise of love 
 whilst we contend about it. I know no way wherein I judge that 
 any who fear God in the world do walk at this day, that is in and of 
 itself inconsistent with gospel love, or a real obstruction to the exer- 
 cise of it. If any such there be, it is really to be abhorred. And 
 the more semblance there is of such an evil in any opinion, way, or 
 practice, the more it is to be suspected. But to charge this upon the 
 gathering of the professors of the gospel and obedience unto Christ, 
 into particular congregations, or especial societies for church adminis- 
 trations, hath an appearance at least of envy, ill-will, and ignorance. 
 For none of the institutions of Christ, such as this is, can either 
 directly, or by any just consequences, obstruct that love which he 
 requireth of his disciples, and which indeed they are all suited to 
 promote. And this of particular churches, is an effect of the wisdom 
 of Christ, providing a way for the constant and due exercise of that 
 love towards some, which is to be extended unto all as opportunities 
 are offered. And those who would persuade us to forsake these as- 
 semblies, and to break up these societies, that returning into the lar- 
 ger communion of the many, we may have and exercise love, do but 
 persuade us to cast away our food that we may be strong, and to throw 
 away our clothes that we may be warm. 
 
 Let us therefore not wait for other seasons, nor think any outward 
 thing previously necessary unto the due discharge of this great duty 
 of the gospel. We are in our way, let us go about our work. And 
 I shall only at present give a few cautions against the common hin- 
 derances of it, because it must yet be spoken to again immediately. 
 
 1. Take heed of ἃ froward natural temper. Wherever this is pre- 
 dominant, it either weakens love, or sullies the glory of its exercise. 
 Some good persons have naturally so much of the Nabal in them, that 
 a man scarce knows how to converse with them. They mingle all the 
 sweet fruits of love with so much harshness and sourness, as makes 
 them ungrateful to those who most need them. I think it is a mis- 
 take, that grace only subdues our sinful corruptions: it will, if cared 
 for and used as it ought, cure our natural dispositions, so far as any 
 evil, or occasion of evil, is as it were incorporated with them. If it 
 maketh not the froward meek, the angry patient, the peevish and 
 morose sweet and compliant, how doth it make the leopard lie down 
 with the kid, and the wolf dwell with the lamb? Isa. x1. 6. And it 
 is not enough considered how great a lustre is put upon the exercise 
 of love, when it is accompanied with a natural condescension, com- 
 pliance, and benignity. 
 
 2. Watch against the disadvantages of an outward condition. Those 
 of high degree are usually encompassed with so many circumstances 
 of distance, that they know not how to break through them, unto that 
 familiarity of love that ought to be among believers. But as the gos- 
 pel, on all civil or secular accounts, leaves unto men all their advan- 
 tages of birth, education, offices, power, manner of converse, free 
 and entire, so with respect unto things purely spiritual, it lays all level 
 among believers. In Jesus Christ, there is neither Jew nor Greek, 
 _ barbarian nor Scythian, bond nor free, but all are one in Christ, and 
 
904 AN EXPOSITION OF THE | [CH, vi. 
 
 it is the new creature alone that makes the difference. Hence in all 
 affairs of the church, we are forbidden to have any respect unto the 
 outward state and condition of men, James 11. 1—5. We all serve 
 the same common Lord and Master, who, when he was rich, for our 
 sakes became poor. And if we for his sake lay not aside the con- 
 sideration of all our riches, with that distance of mind and conversa- 
 tion from the poorest saints, we do not act as becometh his disciples. 
 I speak not now of the laying out of men’s wealth for the use of the 
 poor, but of lowliness of mind, in condescending unto a brotherly 
 communion in love with the meanest of them. Let therefore the 
 greatest know, that there is no duty of spiritual love that unbecomes 
 them. And if their state and condition keep them from that com- 
 munion of love which is required of all believers, it is their snare and 
 temptation. If they converse not familiarly with the lowest of them 
 ds they have occasion, if they visit them not when it is requisite, if 
 they bear them not in their hearts and minds as their especial church 
 relation requires, they sin against the law of this holy love. 
 
 3. Watch against provocations. Whilst we and others are encom- 
 passed with the body of our infirmities, we shall meet with what we 
 may be prone so to esteem. Where men are apt to turn every in- 
 firmity, every failing, every neglect, and it may be every mistake, 
 into a provocation, and to take offence thereat, never expect any thing 
 of love from such persons. For as their frame is a fruit of pride and 
 self conceit, so it is diametrically opposite unto all the principal act- 
 ings of love described by our apostle, 1 Cory xin. ἘΞ 
 
 4. Take heed of resting satisfied in the outward duties of love, 
 without the inward workings of it, as also in an apprehension of in- 
 ward affections, without outward fruits. Men may have a conviction, 
 that all the outward duties of love, in warning, admonishing, comfort- 
 ing, relieving with outward supplies, are to be attended unto, and 
 may accordingly be exercised in them, and yet exercise little real love 
 in them all. Hence our apostle supposeth that a man may give all 
 his goods to feed the poor, and yet have no charity, 1 Cor. xi. ὦ. All 
 fruit partakes of the nature of the root. If the good we doin these 
 kinds proceed only from conviction of duty, and not from fervent love, 
 they will prove but hay and stubble that will burn in their trial. 
 
 Secondly. With this love, as an eminent adjunct of it, the apostle 
 expresseth the labour of it, ‘the labour of love,’ κοπος tne αγαπης: 
 laboriosa charitas, ‘ laborious love,’ saith Beza. Laboris ex charitate 
 suscepti, Eras. ‘the labour undergone on the account of love,’ that 
 is, in the exercise of it. Kozoc is such a kind of labour as 15 at- 
 tended with much difficulty and trouble, a painful labour. A lazy 
 love, like that described by the apostle, James 11. 15, 16, and which 
 most men satisfy themselves withal, is no evidence of a saving faith. 
 But we are here taught that love, if it be true, is laborious and dili- 
 gent ; or great and difficult labour is required unto love in its due ex- 
 ercise. It is not unto love itself absolutely, but unto its exercise, that 
 this labour is required; yet this exercise is such as 15 inseparable from 
 the grace itself. And this is necessary upon the account of the dif- 
 ficulties that he in its way, and the opposition that it meets withal. 
 
ver. 10.] EPISTLE TO THE HEBREWS. 305 
 
 These make a work laborious and painful. Faith and love are gene- 
 rally looked on as easy and common things; but it is by them who 
 have them not. As they are the only springs of all obedience towards 
 God, and usefulness towards men, so they meet with the greatest op- 
 positions from within and from without. I shall name some few of 
 those which are most effectual, and least taken notice of. As, 
 
 1, Self-love. This is diametrically opposed unto it. Self-love is 
 the making a man’s self his own centre, the beginning and ending of 
 all that he doth. It makes men grudge every drop of good that falls 
 besides themselves; and whoever is under the power of it, will not 
 willingly and cheerfully do that for another, which he thinks he can 
 do for himself. This is the measure of self: whatever is added unto 
 it, it doth not satisfy, it would still have more; and whatever goeth” 
 from it, on one account or other, itis too much, it doth not please. 
 Unless this be in some good measure subdued, mortified, and cast out, 
 there can be no exercise of love. And hereunto labour is required. 
 For man being turned off from God, is wholly turned into himself. 
 And without a holy violence unto all our affections as naturally de- 
 praved, we can never be freed from an inclination to centre all in self. 
 And these things are directly contradictory. Self-love, and love of 
 the saints, are like two buckets; proportionably unto the rising of the 
 one, the other goeth down. Look unto what degree soever we arise 
 in self-love, whatever else we do, and whatever our works may be, to 
 the same proportion do we sink in Christian love. 
 
 2. Evil surmises rise up with no small efficacy against the exercise 
 of love. And they are apt on various accounts to insinuate themselves 
 into the minds of men, when they are called unto the discharge of 
 this duty. One thing or other from this depraved affection which our 
 nature is obnoxious to, shall be suggested to weaken our hearts and 
 hands in what we are about. And it requires no small spiritual labour 
 to cast out all such surmises, and to give up ourselves to the conduct 
 of that charity which ‘suffereth long and is kind, which beareth all 
 things, believeth all things, hopeth all things, endureth all things,’ 
 1 Cor. xu. 7. 
 
 3. Distrust of God’s promises as to supplies for ourselves. Men 
 are afraid that if they should enlarge themselves in a way of bounty 
 towards others, which is one duty of love, they may in time be brought 
 even to want themselves, at least, as unto that proportion of supplies 
 which they judge necessary. It were endless to recount the sacred 
 promises which give assurance of the contrary. Nor can any one in- 
 stance in the whole world be produced unto this purpose. But these 
 are looked upon as good word: by the most, but are not really be- 
 lieved. Yea men are apt to deceive their souls in supposing they be- 
 lieve the free promises of God concerning grace and mercy, whilst 
 they believe not those which are annexed unto duty. For he who be- 
 lieveth not any promises of the gospel, believeth none. Faith doth as 
 equally respect all God’s promises, as obedience doth all his com- 
 mands, And it was a good design ina reverend person, who wrote a 
 discourse to prove from the Scripture and experience, that largeness 
 in charity is the best and safest way of thriving in this world. 
 
 VOL, Ii. x 
 
900 AN EXPOSITION OF THE ὙΠ a se 
 
 4. Where the objects of this exercise of love are multiplied, wea- 
 riness is apt to befal us, and insensibly to take us off from the whole. 
 The wisdom and providence of God do multiply objects of love and 
 charity, to excite us to more acts of duty; and the corruption of our 
 hearts with self-love useth the consideration of them, to make us 
 weary of all. Men would be glad to see an end of the trouble and 
 charge of their love, when that only is true which is endless. Hence 
 our apostle in the next verse expresseth his desire, that these Hebrews 
 should not faint in their-work, but show the same diligence unto the 
 full assurance of hope unto the end; see Gal. vi. 9. And if we faint 
 in spiritual duties because of the increase of their occasions, it is a 
 sion that what we have done already, did not spring from the proper 
 ‘root of faith and love. What is done in the streneth of nature and 
 conviction, howsoever vigorous it may be for a season, in process of 
 time will decay and expire. And this is the reason why so many fail 
 in the course of their profession. All springs of obedience that lie in 
 convictions, and the improvement of natural abilities under them, will 
 at one time or other fade and dry up. And where we find ourselves 
 to faint or decay in any duties, our first inquiry should be after the 
 nature of their spring and principle. Only the Spirit of God is living 
 water that never fails. So the prophet tells us, ‘that even the youths 
 shall faint and be weary, and the young men shall utterly fail,’ Isa. ΧΙ. 
 30. They who seem to be the strongest and most vigorous in the 
 performance of any duties, yet if they have nothing but their own 
 strength, the ability of nature under convictions to trust unto, they 
 will and shall faint and utterly fail. For that such are intended is 
 manifest from the opposition in the next words; but ‘they that wait 
 upon the Lord shall renew their strength, they shall mount up with 
 wings as eagles, they shall run and not be weary, they shall walk and 
 not faint, ver. 91. If our strength and duties be derived by faith 
 from God, the more we engage in them, the more it will be increased. 
 ‘The way of the Lord is strength to the upright,’ Prov. x. 29. Where 
 we are upright in the way of God, the very way itself will supply us 
 with new strength continually; and we shall go from strength unto 
 strength, Ps. Ixxxiv. 7, from one strengthening duty unto another, 
 and not be.weary. But hereunto diligence and labour also is required. 
 From these and the like considerations it is, that the apostle here 
 mentioneth the industrious labour of love that was in the Hebrews, as 
 an evidence of their saving faith and sincerity. 
 
 The next thing expressed in these words, is the evidence they gave 
 of this labour of love, and the means whereby the apostle came to 
 know it. They showed it, evedeiEacSe, ‘ ye have shown or manifested 
 it.” The same word that James useth in the same case, δειξον μοι, 
 ch. ἢ. 18, ‘show me thy faith by thy works,’ declare it, make it mani- 
 fest. And a man may show a thing two ways: 1. By the doing of it. 
 2. By declaring what he hath done. He that works visibly in his 
 calling, shows his work by what he doth. And he who works in secret 
 may declare it as lie hath occasion. It is in the first sense that the 
 Hebrews showed their labour of love, and that James requires us to 
 show our faith and works. The things themselves are intended, which 
 
ver. 10.] EPISTLE TO THE HEBREWS. 307 
 
 cannot but be manifest in their due performance. To show the labour 
 of love, is to labour in the duties of it, as that it shall be evident. 
 Yet this self-evidencing power of the works of love, isa peculiar pro- 
 perty of those that are some way eminent. When we abound in 
 them, and when the duties of them are above the ordinary sort and 
 rate, then are we said to show them, that is, they become conspicuous 
 and eminent. To that purpose is the command of our Saviour, Matt. 
 v. 16, «Let your light so shine before men, that they may see your 
 good works, and glorify your Father which is in heaven.’ Not only 
 let it shine, but let it so shine, which respects the measure and de- 
 gree of our obedience; and herein are we required so to abound that 
 our works may be evident unto all. If they will take no notice of 
 them for their good, if they will revile us and reproach us for our 
 good works, as though they were evil works, which is the way of the 
 world towards most duties of gospel obedience, they themselves must 
 answer for their blindness: our duty it is so to abound in them, as 
 that they may be discerned and seen of all who do not either shut 
 their eyes out of prejudice against what we are, or turn their faces 
 from them out of dislike of what we do. Nothing is to be done by 
 us that it may be seen: but what may be seen is to be done that God 
 may be glorified. Wherefore these Hebrews showed the work of faith 
 and the labour of love, by a diligent attendance unto, and an abun- 
 dant performance of the one and the other. 
 
 3. The end, or reason, or cause of their performance of these duties, 
 which gives them spirit and life, rendering them truly Christian and 
 acceptable unto God, is added, εἰς ro ονομα αὐτου, ‘ towards his name.’ 
 Some would have εἰς ro ovoua, to be put for ev τῳ ονοματι; ‘in his 
 name ;’. which also may bear the sense here intended. But ‘towards 
 his name,’ is more emphatical. And we may observe, 1. That in this 
 place it respects not the whole work of these Hebrews, the work of 
 faith before mentioned, but it is peculiarly annexed unto the labour of 
 love, the labour of love towards his name. 2. That it was the saints 
 that were the immediate object of that love; as is declared in the 
 words ensuing, ‘in that you have ministered to the saints, and do 
 minister.’ Wherefore it is a love unto the saints on the account of the 
 name of God, that is intended. And this love unto the saints is to- 
 wards the name of God on three accounts. 1. Objectively, because 
 the name of God is upon them; they are the family that is called after 
 his name. Of him the whole family of them in heaven and earth is 
 named, Eph. iii. 15. They are the family of God, or household of 
 God, ch. ii. 19, the saints of the Most High, Dan. vi. 27. The name 
 of God is upon them, and therefore what is done unto them is done 
 towards the name of God, whether it be good or evil. 2. Formally, 
 because their relation unto God is the reason why they laboured in 
 love towards them. This is that which gives this love its especial na- 
 ture, when it is exercised towards any, merely on the account of their 
 relation unto God, because they are his, because his name 15 called on 
 them. 3. Efficiently. The name of God is his authority and will : 
 God requires this labour of love of us: it is his will and command ; 
 
 and, therefore, whatever we do in the discharge of it, we do it towards 
 x 
 
308 AN EXPOSITION OF THE [CH. VI. 
 
 his name, that is, with a reverence of, and regard unto his will and 
 authority. The whole, therefore, of this duty rightly performed, 
 begins and ends with the name of God. Hence, we may observe, 
 that, 
 
 Obs. III. It is a due regard unto the name of God that gives life, 
 spirituality, and acceptance unto all the duties of love which we per- 
 form towards others. _ Great things have been done in the world, with 
 a great appearance of love, which yet have been all lost as to the glory 
 of God, and the spiritual advantage of them by whom they have been 
 done. Some have been lost from a principle of superstition, some 
 from a design of merit, some from vain glory, or a desire of reputation, 
 by being seen of men. And many other ways there are whereby men 
 may lose the benefit of what they have wrought. Now, whereas this 
 labour of love is a duty which hath so many difficulties attending it, 
 as we have before declared, it is of the highest concernment unto us 
 to take care that what we do therein be not lost. Unless it be done 
 with respect unto the command of God, and so bea part of the obe- 
 dience of faith, unless it be influenced with a regard of their relation 
 unto God, and his peculiar concernment in them towards whom our 
 love is exercised, it will not endure the trial, when the fire of it shall _ 
 consume all hay and stubble. What we do in this kind, 1s so to be 
 done as that the Lord Christ may own it as done to himself in the first 
 place. 
 
 Again. There is the object of this love in its exercise, and they are 
 οἱ ἁγιοι, ‘ the saints.’ And they are considered either as to their gene- 
 ral condition and qualification, which is expressed, ‘ they are saints ;? 
 or as unto their particular state and circumstances, they are such as 
 stand in need to be ministered unto. | 
 
 1. They are saints. ‘There is nothing more evident than that all 
 true believers, and all those who upon their profession are presumed so 
 to be, are in the New Testament styled saints. For ἅγιοι are the sane 
 with κλητοι, Rom. 1. 7, ayraZouevor, Heb. 11. 11, ἡγιασμενοι ev Χριστῳ, 
 1 Cor. i. 2. Saints are the same with ‘called and sanctified in Jesus 
 Christ.’ Every believer is sanctified ; and every one who is not sanc- 
 tified, is no true believer; so that believers and saints are the same. 
 But the atheism of this age hath made it a reproach among many once 
 to use the name; and with some this appellation is restrained unto 
 such as are canonized or deified by themselves. Chrysostome is ex- 
 press to our purpose on this place. Tavra ἀκουοντες mapaxadw, διακο- 
 νωμεν Toe ἁγιοις. Πας yap πιστὸς ἁγιος, καθ᾽ ὃ πιστος ἐστι’ Kau 
 κοσμικος ῃ τις, ἅγιος ἐστιν. “ Hearing these things, I beseech you let 
 us minister unto the saints. For every believer, inasmuch as he is a 
 believer, is a saint. Although he be a secular person,’ (which he men- 
 tions in opposition to their imagination who confined saintship unto 
 monks,) ‘he is a saint ;’ which he proves by testimonies that they are 
 sanctified. These saints, therefore, were the disciples of Christ, pro- 
 fessors of the gospel, presumed in charity to be true believers, and 
 therefore rea] saints. 
 
 2. They are supposed to be in such an outward condition as to stand 
 in need of being administered unto; they were in some kind of wants 
 
Ver. 10.] EPISTLE TO THE HEBREWS. 309 
 
 or distresses. And such was in an especial manner the condition of 
 the saints at that time among the Hebrews. Their poverty was such 
 as that our apostle in many places, perhaps in all where the gospel had 
 success, made collections for them. And as he pressed the Gentile 
 believers to a contribution unto this purpose, with weighty arguments, 
 Rom. xv. 25—27, so he looked on his duty herein of so great impor- 
 tance, that he earnestly requests that his discharge of it might be ac- 
 cepted with God, and by the poor saints themselves, ver. 30, 31. And 
 where any churches had largely ministered in this kind, he rejoiceth 
 in it, as that which would tend to the unspeakable advancement of the 
 glory of God’s grace, 2 Cor. ix. 11—15. And this duty was the apos- 
 tle most careful in, as that wherein he gave a testimony to the change 
 of the church estate of the Old Testament. All the Jews before, all 
 the world over, did send their oblaticns in things dedicated—silver and 
 gold, unto the temple. And if they made any proselytes among the 
 Gentiles, the first thing they did was to cause them to acknowledge 
 their obedience, by sending gifts to the treasury of the temple; and 
 that this was done from all parts of the Roman empire, was known 
 and complained of. Wherefore, our apostle declares that the old charch 
 state was now changed, and that the believing saints were become the 
 only temple of God. And, therefore, from all those whom he made 
 proselytes of, or won to the faith of Christ, he calleth a benevolence 
 for that temple, or the poor saints in Judea. This, therefore, was an 
 eminent duty in that place and at that season. For this poverty and 
 these exigencies they were cast under on many accounts. For at that 
 time they were under great oppressions and devastations by the cove- 
 tousness and rapine of their rulers, the Roman governors. And the 
 whole nation was every day vexed by seditious persons, and prevailing 
 multitudes of robbers. And these things were common unto them 
 with others. But, moreover, they were exposed in particular for the 
 profession of the gospel unto great persecution, wherein in an especial 
 manner their goods were spoiled, and their persons brought under va- 
 rious distressing calamities, as our apostle declares, ch. x. 32—34. 
 Besides, generally those who gave up their names to Christ were of 
 the lower sort of the people,—the poor among them receiving the gos- 
 pel. All these things declare their wants to have been great, besides 
 other incidents of life that might befal them unto their distress. These 
 were they unto whom the Hebrews ministered, whose condition put 
 an eminence on that duty. . 
 
 But it may be said, that if this were their state, how could any of 
 them, or how could the church in general, thus labour in love, by 
 administering unto the wants of others, when they themselves were 
 even overwhelmed with their own? I answer, 1. We do not, I fear, 
 sufficiently understand what was the frame and spirit of those first 
 believers ; and out of how very little of their own they would admin- 
 ister unto the greater necessities of others, that there might be no lack 
 in the body. So the apostle tells us that in the church of Macedonia, 
 when they were under trials, afflictions, persecutions, their deep pov- 
 erty abounded with the riches of liberality, 2 Cor. vin. 2. In their 
 own great poverty, and under persecution, they contributed largely 
 
910 AN EXPOSITION OF THE [cH, vi, 
 
 unto the necessity of others. For us who are apt to think that there 
 are so many things necessary, that we may minister unto the poor 
 saints, as so much wealth at least, so much provision for our own fami- 
 lies, peace and some kind of quietness in what we enjoy, it is no won- 
 der if we cannot so easily understand what is affirmed of that labour 
 of love which was among the primitive believers. They gave freely 
 and liberally out of their poverty, and amidst their troubles ;—we can 
 scarce part with superfluities in peace. 2. It is not improbable but 
 that there might be some in the church, who, escaping the common 
 calamities of the most, were able to contribute bountifully to the ne- 
 cessity of others; and their discharge of duty is reckoned by the 
 apostle unto the whole church, whilst in the rest there was a willing 
 mind, whence they were judged and accepted according to what they 
 had, and not according to what they had not. And those who have 
 ability in any church, should do well to consider that the honour and 
 reputation of the whole church, in the sight of God and man, depends 
 much on their diligence and bounty in the discharge of this duty. 
 Hence is that peculiar direction of our apostle unto Timothy with re- 
 Spect unto this sort of persons: ‘ Charge them that are rich in this _ 
 world, that they be not high-minded, or trust in uncertain riches, but 
 
 in the living God, who giveth us richly all things to enjoy, that they 
 do good, that they be rich in good works, ready to distribute, willing 
 to communicate,’ 1 Tim. vi. 17, 18, 3. The contribution of outward 
 things is but one way of ministration unto the saints, but one part of 
 this duty. There are spiritual aids and assistances in visiting, ex- 
 horting, comforting that belong thereto. And herein all may be sedu- 
 lously conversant, though poor and low in the world. 4. It is very 
 probable that the whole church was very careful and diligent in look- 
 ing out for help and assistance where it was needed, beyond what they 
 had ability to supply. And hereby did they no less exercise their 
 love, than in what they did personally themselves. For it is an ordi- 
 nance of Christ, that where churches are, through persecution or pov- 
 erty, rendered unable to minister unto the necessities of the poor 
 among them, they should seek for relief from other persons or church- 
 es, walking in the same profession of the faith and order of the gospel 
 with themselves. Wherefore, 5. The intendment of this expression 
 is, that they industriously exercised love towards all the saints, every 
 one according to his ability and capacity, and more is not required. 
 
 Lastly. The especial manner of the exercise of this labour of love is 
 called ministration, and the especial object thereof is the saints, of 
 whom we have spoken already. And concerning this ministration, 
 the apostle ascribes it unto them with respect unto what was past, and 
 what they did at present, both which were necessary to found the 
 judgment on which he made concerning them: ‘ You have ministered, 
 and you do minister.’ 
 
 Atakovia, 15 a laborious and industrious ministry. And this in the 
 church is twofold. 1. Of especial office. 2. Of common love and 
 charity. The rise, occasion, and institution of an especial office or 
 ministry towards the poor, is at large declared, Acts vi, and mentioned 
 afterwards by our apostle as an abiding ordinance, Rom. xii.7; 1 Tim. 
 
ray 
 
 VER. 10.] EPISTLE TO THE HEBREWS. ol] 
 
 in. 8-13. And this ministration is comprised herein, though not 
 solely intended. For what is done by these deacons, being done in 
 the name, and by the appointment, and out of the charity of the 
 church, is to be esteemed the ministration of the church itself. And 
 . though there be a peculiar faithfulness and diligence required in the 
 persons called unto this ministration, yet the ministration itself will 
 abound or be straitened according as the whole church dischargeth its 
 duty. But the common ministration of brotherly love, what every one 
 doth or ought to do in his own person, is here intended. And therein 
 six things may be considered not here to be insisted on. As, 1. The 
 root, spring, and cause of it, which is love. 2. The manner of its per- 
 formance, which is with labour and diligence. 3. The object of it, or 
 the saints in wants, troubles, straits, or necessities. 4. The acts of it, 
 which are many and various; the chief whereof are, First. Visiting of 
 them. Secondly. Advice and counsel. Thirdly. Consolation. Fourth- 
 ly. Supplies of their wants by outward things. 5. Endeavoursin the 
 use of means for their full relief. Ist. With God, in continual prayers 
 and supplications. 2d. With men according unto our interests and 
 advantages, not being ashamed or afraid to own them in their poverty, 
 distresses, and sufferings. 6. The rule of this ministration is every 
 man’s (1.) opportunity, (2.) ability, (3.) especial call by objective 
 circumstances. But these things I must not here enlarge upon. 
 
 This is that on the observation whereof the apostle grounds his per- 
 snasion concerning these Hebrews expressed in the verse foregoing. 
 And herein he gives.us the true character of a church of sound be- 
 lievers. They are such a society, as being called into the fellowship 
 and order of the gospel, do walk in faith, expressing it in fruits of 
 obedience, carefully and diligently exercising love towards one another, 
 on the account of the name of God, especially with a continual regard 
 unto them who suffer or are in any distress. These are things indeed 
 which accompany salvation. And we may observe in our passage, 
 
 Obs. IV. That it is the will and pleasure of God, that many of his 
 saints be in a condition in this world, wherein they stand in need of 
 being ministered unto. Hereof, as to the distinction of persons, why 
 these shall be poor, afflicted, tempted, tried in the fire, and not others, 
 no direct reason can be given but the sovereignty of God, which is to 
 be submitted unto. And those whose especial lot it is to be thus ex- 
 ercised, may do well to consider always, 1. That this will and pleasure 
 of God is accompanied with infinite wisdom and holiness, so as that 
 there is no unrighteousness therein. 2. That they shall not be final 
 losers by their poor afflicted condition. God will make all up unto 
 them, both here and to eternity. And if there were no more in it but 
 this, that they are brought thereby to a clearer foresight of, and more 
 earnest longings after eternal rest and glory, they have a sufficient re- 
 compense in their hands for all their sufferings. 3. That God might 
 have put them with others into such pastures here, only to have been 
 fatted against the day of slaughter. Let them but consider how much 
 spiritual and eternal niercies, wherein they are interested, do exceed 
 things temporal, they will find they have no cause to complain, 4. 
 Whereas it is for the glory of God, and the benefit of the church, that 
 
912 AN EXPOSITION OF THE [cH. VI. 
 
 some should be peculiarly in an afflicted condition, they ought even to 
 rejoice that God hath chosen them to use them as he pleaseth unto 
 those ends. But for the ting itself, the reasons of it are revealed and 
 manifest. For, 1. God hereby gives testimony unto all, that the good 
 things, as they are esteemed, of this world, are no tokens or pledges 
 of his love, and that he hath better things in store for them whom he 
 careth for, He doth hereby cast contempt on the desirable things of 
 the world, and testifieth that there are better things to be received, _ 
 even in this life, than whatever is of the number of them. For had 
 not God better things to bestow on his saints in this world than any 
 the world can afford, he would not withhold these from them, so far at 
 least as that they should be straitened in their want. Wherefore, in 
 this dispensation of his providence, he doth testify unto all, that inter- 
 nal spiritual mercies, such as his saints enjoy, are incomparably to be 
 preferred above all things of that kind wherein he keeps them short, 
 2 Sam. xxii. 5. 2. He maketh way hereby for the vigorous fruitful 
 exercise of all the graces of his Spirit, namely, in the various con- 
 ditions whereinto the members of the church are cast. And let every 
 one look to it and know, that according unto his outward condition in 
 the world, whether it be of want or abundance, there is a peculiar ex- - 
 ercise of grace unto the glory of God required of him. It is expected 
 from all that are high or low, rich or poor, free or in distress, not only 
 that they live in the exercise of all grace in general, but also that they 
 diligently endeavour an abounding fruitfulness in those graces, whose 
 exercise their special condition calleth for. And, secondly, we are 
 here taught that, 
 
 Obs. V. The great trial of our love consists in our regard to the 
 saints that are in distress.—That is the foundation of the commenda- 
 tion of the love of these Hebrews—they ministered unto them. Either 
 love, or at least an appearance of love, will be easily preserved, where 
 we have little or no need of one another. But when the exercise of it 
 proves costly, when it puts us unto charge or trouble, or into danger, as 
 it doth more or less when it is exercised towards them that are in dis- 
 tress, then is it brought unto its trial. And in such a season we have 
 experience, that the love of many is so far from bringing forth more 
 fruit, as that the very leaves of it fall off, and they give over its pro- 
 fession. Wherefore, 
 
 Obs. VI. It is the glory and honour of a church, the principal 
 evidence of its spiritual life, when it is diligent and abounds in those 
 duties of faith and love, which are attended with the greatest difficul- 
 ties—From hence doth the apostle commend these Hebrews, and 
 firmly persuades himself that they were endued with those better things 
 which accompany salvation. For hereby, as we might show, 1. God 
 is singularly glorified; 2. The gospel is peculiarly promoted ; 3. An 
 especial lustre is put upon the graces of the Spirit, and 4. All the ends 
 of Satan and the world in their persecutions, are utterly frustrated. 
 
 All these things have we spoken concerning the first ground of the 
 apostle’s persuasion of the good spiritual estate at present of these 
 Hebrews, and their future eternal safety, namely, that work of faith 
 and labour of love which he had observed in them. Ὁ 
 
vER. 10.] EPISTLE TO THE HEBREWS. . 313 
 
 The other ground of his persuasion is taken from the righteousness 
 of God: “ God is not unrighteous to forget your work; ov yap 
 αδικος 6 Θεος. I intimated before that the word used by the apostle 
 to express the frame of his mind in this matter, wemeopuela, ‘ we are 
 persuaded,’ ver. 9, is applied sometimes to denote the infallible cer- 
 tainty of faith, and sometimes the moral certainty of charity. In this 
 place it hath respect to a double object or reason. 1. What was in the 
 professing Hebrews, their faith and love. Hereof he could have no 
 assurance or certainty beyond a moral persuasion, or the satisfaction 
 of a charitable judgment. But on this supposition, his persuasion 
 had another object, namely, the righteousness of God in the stability 
 of his promises, whence he had infallible assurance, or did conclude 
 infallibly unto what he was persuaded of. 
 
 The righteousness of God sometimes denotes the absolute rectitude, 
 and perfect goodness of his nature ; and hereunto all other acceptations 
 of the word as applied unto God are to be reduced. Sometimes the 
 equity of the holy dispensations of his justice, whereby he renders unto 
 every one what is their due, according unto the nature of things and 
 his holy appointments, is so called. And sometimes particularly his 
 vindictive justice, whereby he avengeth sin, and punisheth sinners, is 
 so expressed. Sometimes, yea frequently, the fidelity of God in keep- 
 ing and accomplishing his promises, is called his righteousness. For 
 it belongeth unto the absoiute rectitude of his nature so todo. So 
 saith the apostle, ‘ If we confess our sins, he is faithful and just to 
 forgive us our sins,’ 1 John i. 9. The forgiveness of sins is, on all 
 accounts, an act of mercy which is contradistinguished unto righteous- 
 ness in judgment strictly so called, James 11. 13. Wherefore that 
 righteousness which is exercised in the pardon of sin, is no other but 
 the faithfulness of God in the promises of the covenant ; he hath pro- 
 mised, that he who confesseth and forsaketh his sims shall find mercy. 
 Hence it is just with God to forgive their sins who do so. And this 
 is the righteousness that is here principally intended. For the 
 righteousness whereby God rewardeth the works that are wrought in 
 men by his own grace, is the same with that whereby he forgiveth 
 their sins, equally respecting the covenant and the promises thereof. 
 For without the consideration hereof, strict or exact righteousness, 
 could he neither pardon sin, nor reward our works, which being imper- 
 fect, do no way answer the rule which it doth or can proceed by. In 
 this sense is God here said, not to be unrighteous to forget their work, 
 that is, to be righteous so as not to forget it. He will have that respect 
 to it which he hath graciously promised in the covenant, because he is 
 righteous, that is, faithful in his promises. And that no other righteous- 
 ness can be here intended, is evident from hence, because no work of 
 ours doth answer the rule of any other righteousness in God. 
 
 Again. We must inquire what it is, not to forget their work, 
 ἐπιλαθεσϑαι του eoyov. And this may respect either the preserving of 
 it for the present, or the future rewarding of it. 
 
 1. It is not an unfrequent temptation unto believers, that God so 
 far disregards them as not to take care of graces or duties in them, to 
 cherish and preserve them. See the complaints of the church to this 
 
914 AN EXPOSITION OF THE fon. Wt: 
 
 purpose, Isa. xl. 27, 28, xlix. 14, ‘ God hath forgotten me.’ This is 
 here denied: God is not unrighteous to forget us or our work, so as not 
 to cherish and preserve it. So the apostle expresseth the same per- 
 suasion concerning the Philippians, as he doth here of the Hebrews, 
 Phil. i. 6, ‘ Being confident of this very thing, that he which hath 
 begun a good work in you, will preserve it until the day of Jesus 
 Christ.’ He is not unrighteous to forget it. God hath in the covenant 
 of grace promised to preserve the faith and love of his people, that 
 they should not perish nor be lost. Wherefore having beguna good 
 work, and your having made some good progress in compliance 
 with his grace, he is not unrighteous so as to forget his covenant 
 engagement, but will preserve you, and your graces in you, unto the . 
 end; which is the sum of that great prayer of the apostle for all 
 believers, 1 Pet. v. 10. , 
 
 2. Respect may be had herein to the future and final reward of the 
 faith, love, and works of believers. For this also belongs unto God’s 
 covenant. And it is so of grace, as that the righteousness of God 
 wherein it is due unto us, can be no other but that of his faithfulness 
 in his promises. For neither we nor our works are capable of an eternal 
 reward by the way of merit, ἢ, 6. that the reward should be reckoned- 
 unto us not of grace but of debt, Rom. iv. 4. And that which utterly 
 overthrows such an apprehension is, that God himself is our eternal 
 reward, Gen. xv. 1. And I leave it unto others to consider how they 
 can deserve that reward. Whether of these senses he will embrace, 
 the reader is left to determine for himself. The former seems to me 
 more suited to the design of the apostle, and scope of the place. For 
 he is satisfying these Hebrews that he made another judgment of them, 
 than of those apostates whose condition he had before described. And 
 this he doth on two grounds. First. That they were actually made 
 partakers of sincere saving grace, and therein things that accompany 
 salvation; and then that God in his faithfulness would preserve and 
 secure that grace in them, against all oppositions unto the end. Follow. 
 ing this sense of the words, we may learn that, 
 
 Obs. VII. Our perseverance in faith and obedience, though it re- 
 quire our duty and constancy therein, yet it depends not on them 
 absolutely, but on the righteousness of God in his promises.—Or if we 
 had rather embrace the other sense of the words, then are we suf- 
 ficiently instructed, that, 
 
 Obs. VIII. Nothing shall be lost that is done for God, or in obedi- 
 ence unto him.— He is not unjust to forget our labour of love. And, 
 
 Obs. [X. The certainty of our future reward depending on the 
 righteousness of God, is a great encouragement unto present obedience. 
 
 Ver. 11.—EmSupoupev Se ἕκαστον ὑμων την αὑτὴν evoeKkvucSar 
 σπουδὴν προς THY πληροφοριαν της ελπιδὸς αχρι τελους. 
 
 There is not much difficulty as to the signification of these words, 
 and therefore, both ancient and modern translations generally are 
 agreed in the interpretation of them. The Vulg. Lat. renders 
 ἐνδείκνυσθαι omovony, by ostentare sollicitudinem. But ostentare is 
 
ver. 11.]} EPISTLE TO THE HEBREWS, 315 
 
 most frequently used for ostendere gloriandi causa, as Festus saith, 
 though properly it seems to he a frequentative, to ‘ show often,’ and is 
 improper in this place. Nor doth sollicitudinem well answer σπουδὴν, 
 which the Syriac renders by nmwon, ‘ sedulity, diligence, industry.’ 
 Studium ostendere, say most, and most properly. Tv πληροφοριαν 
 της ελπιδος. Syr. νοῦ, ad complementum, to the completing or 
 perfection of hope. Vul. Lat. ad expletionem spei, which our Rhemists 
 render by, ‘the accomplishing of hope ;’ the fulfilling of hope. Bez. 
 ad certam spei persuasionem, whereunto answers our translation, ‘ to 
 the full assurance of hope.’ Others, ad plenam spei certitudinem, 
 most properly. 
 
 Ἐπιϑυμουμεν. Ἐπιθυμεω is, ‘earnestly to desire ;’ whence is ἐπιθυμία, 
 ‘concupiscence,’ libido, an ‘earnest,’ and mostly, an ‘impetuous 
 desire.” So the philosopher defined opyn, that it was ἐπιθυμία τιμωρίας, 
 which Cicero renders, ira, libido puniendi, both from the original 
 derivation of it; a ‘ desire that invades the mind,’ an ‘earnest vehement 
 desire.’ 
 
 Ae, we render and: ‘and we desire ;’ ‘ but yet,’ or ‘ moreover.’ The 
 same with what is more largely expressed, 2 Pet. 1. 5, καὶ αὑτὸ rouro 
 és, ‘and besides all this, besides what is past. 
 
 Ἐνδεικνυσϑαι, to ‘ manifest,’ that is, evince it unto all, by the same 
 performance of duties, that do not decay in faith or love might be 
 observed in them, or suspected of them. 
 
 oven is rendered ‘ study, diligence, endeavour.’ But it is sucha 
 diligence as hath an earnestness accompanying it: that is, as it were, 
 making haste in pressing towards the end and accomplishment of any- 
 thing or business. And it doth always denote great and earnest dili- 
 gence, with study and desire. It is used to this purpose, 2 Pet. 1. 5. 
 
 Προς την πληροφοριαν.. Πληροφορια, is, saith Hesychius, βεξαιίοτης, 
 firmitas, certitudo, ‘ stability.’ Itis plena fides, plena persuasio, certa 
 fides, ‘a sure, stable, firm, certain faith, or persuasion.’ The Vulgar 
 Latin constantly renders this word, as aiso the verb, tAnoopopew, by 
 some word denoting filling or completing, taking its signification from 
 the first part in the composition. But whatever be the native signifi- 
 cation of the single words whereof it is compounded, or with respect 
 unto what allusion soever the signification was first fixed, it is certain, 
 that in the best authors, as in the Scripture, it expresseth a full satis- 
 factory persuasion of mind, or the highest assurance in anything, which, 
 from the nature of it, we are capable of. 
 
 Ver. 11.—And we (earnestly) desire, that every one of you do manifest 
 the same diligence, unto the full assurance of hope unto the end. 
 
 Although the apostle, in these words and those ensuing, as is usual 
 with him, taketh a prospect towards his further progress, making way, 
 by them and in them, unto his discourse concerning Melchisedec, 
 which he hath intermitted, whence some would here begin the third 
 part of the chapter; yet he plainly pursues his former argument, and 
 gives an express account of his whole design therein. For first, he 
 manifests directly, what was his intention in proposing unto them, that 
 
916 AN EXPOSITION OF THE fcn. VI. 
 
 terrible commination and prediction concerning apostates, ver. 4—8, 
 Although for certain ends he spake those things unto them, yet he lets 
 them know, that he spake them not of them. He thought not that 
 they were such at present as he had described, nor that that would be 
 their future lot or portion, which he had threatened and foretold. As 
 he had freed them from any fears or.apprehensions of that nature in 
 the two verses foregoing, so in these he declareth what was his certain 
 purpose and intention in the use of that commination. Now, this was 
 solely thereby to excite and provoke them unto a diligent persevering 
 continuance in faith and love, with their fruits and effects, which is the 
 first and principal end whereunto the proposal of such threatenings is 
 designed and sanctified of God. All that I have said, is unto this 
 end. 
 
 Again. He had newly given an account of his real thoughts and 
 judgment, coneerning them and their spiritual condition. And upon 
 his satisfaction therein, as that which was attended with things which 
 accompany salvation, he had given them assurance of a blessed issue 
 of their faith and: profession, from the faithfulness of God, making 
 therein an application of the promises of the gospel unto them. Here-~ 
 on he lets them know, what by the appomtment of God, and the law 
 of our obedience, is required of them, that they might answer the 
 judgement which he had made concerning them, and bring them unto 
 the enjoyment of the promises proposed unto them. And this was 
 that diligent progress in faith and obedience unto the end, which he 
 describes in this and the next verse. 
 
 And herein the apostle, with great wisdom, acquaints these Hebrews 
 with the proper end and use of gospel threatenings and promises, 
 wherein men are apt to be mistaken, and so to abuse the one and the 
 other. For threatenings have been looked on as if they had no other 
 end or use, but to terrify the minds of men, and to cause them to de- 
 spond, as if the things threatened, must unavoidably come upon them. 
 Hence, some have fancied that they belong not unto the dispensation 
 of the gospel, as it is to be preached unto believers ; and few have 
 known how to make a due ayplication of them unto their consciences. 
 And it is to be feared, that the end and use of God’s promises hath 
 been so far mistaken, as some have suffered themselves to be imposed 
 on by the deceitfulness of sin, and to be influenced by the considera- 
 tion of them, into carelessness and security, as though, do what they 
 would, no evil could befal them. But our apostle here discovereth the 
 joint end of them, both towards believers or professors of the gospel, 
 which is to stir up and encourage them, unto their utmost constant 
 persevering diligence in all duties of obedience. And it is no small 
 part of the duty and wisdom of the ministers of the gospel, to instruct 
 their hearers in, and press upon them, the proper use and due improve- 
 ment of the promises and threatenings of God. 
 
 In this verse, or the words of it which are an exhortation to duty we 
 may observe. 1. The connexion of it with the former discourse. 2. 
 The duty exhorted unto, the same diligence.’ 3. The manner of its 
 performance ; that they would manifest or show it. 4. The end aimed 
 at in that duty, ‘the full assurance of hope.’ 5. The continuation of 
 
VER, ᾿.] EPISTLE TO THE HEBREWS. 317 
 
 it, “unto the end.’ 6, The manner of his exhortation unto it, ‘ we desire.’ 
 But though the words may be thus resolved, I shall open the parts of 
 them in that order wherein they lie in the text. 
 
 1. For the connexion of these words with the foregoing, and therein 
 the occasion of this discourse, in the particle δὲ, it hath been spoken 
 unto already. It is not here adversative, but rather illative, as we be- 
 fore declared. 
 
 2. The next thing occurring in the words, is the manner of the ex- 
 hortation, ἐπιθυμουμεν, ‘we desire.’ Chrysostome is large in this place, 
 in the consideration of this word, and the wisdom of the apostle in the 
 use of it. From him, QCcumenius observes a difference between 
 επιθυμουμεν and βουλομεθα. For they suppose that the word here used, 
 includeth both intense affections, and earnest, diligent, actual desire, 
 And that it doth intend an earnest desire, we showed in the considera- 
 tion of the word foregoing. And the word is never used in the New 
 Testament, but either in a bad sense, to express the impetuous acting 
 of lust, as Matt. v. 28; Gal. v. 17, or a most fervent desiring of any 
 tking that is good, Luke xv. 16, xvi. 21, xvii. 22, xvii. 15. And such 
 ought to be the desire of ministers towards the profiting of their people. 
 There will be a dead, cold, lifeless administration of the word, where 
 ministers have not ardent desires after the profiting and stability of the 
 hearers. How were it to be wished, that all who are called unto the 
 care and charge of the souls of men, would continually propose unto 
 themselves, the example of this apostle! Do we think that the care, 
 solicitude, watchfulness, tender love and affections, earnest and fervent 
 desires of their good, expressed in prayers, tears, travails, and dangers, 
 which he every-where testifieth towards all the churches under his care, 
 were duties prescribed unto him alone, or graces necessary for him 
 only? Do we not think that they are all of them required of us ac- 
 cording unto our measure, and the extent of our employment? The 
 Lord help men, and open their eyes before it be too late; for either 
 the gospel is not true, or there are few who in a due manner, discharge 
 that ministry which they take upon them. 
 
 I say, without this earnest and fervent desire after the profiting and 
 salvation of our people, we shall have a cold and ineffectual ministry 
 among them. Neither is it our sedulity or earnestness in preaching, 
 that will relieve us, if that be absent. And this desire proceeds from 
 three principles, and that which pretends thereto, and doth not so, is 
 but an image and counterfeit of it. And these are, 1. Zeal for the 
 glory of God in Christ. 2. Real compassion for the souls of men. 
 3. An especial conscientious regard unto our duty and office, with re- 
 _ spect unto its nature, trust, end, and reward. These are the principles 
 that both kindle and supply fuel unto those fervent desires for the 
 good of our people, which oil the wheels of all other duties, and speed 
 them in their course. According as these principles flourish or decay in 
 our minds, so will be the acceptable exercise of our ministry in the 
 sight of Christ, and the profitable discharge of it towards the church. 
 And we have as much need to labour for this frame in our hearts, as 
 for any thing in the outward discharge of our duty. We must, in the 
 first place, take heed unto ourselves, if we intend to take heed to the 
 
518 AN EXPOSITION OF THE [cH. V1. 
 
 flock as we ought, Acts xx. 28. And herein especially do we as we 
 are charged, take heed to the ministry we have received, that we do 
 fulfil it,’ Col. iv. 17. 
 
 3. The persons exhorted unto the duty following, are expressed by 
 ἕκαστος μων, ‘every one of you.’ He had soa care of the whole 
 flock, as to be solicitous for the good of every individual person among 
 them. As our Lord Jesus Christ gives an account unto his Father, 
 that of all those who were committed unto his personal ministry in this 
 world, he had not lost any one ; only the son of perdition, he who was 
 designed to destruction : so our apostle laboured, that if it were pos- 
 sible, not one of those whom he watched over, should miscarry. And 
 it is of great advantage when we can so manage our ministry, that no 
 one of those that are committed unto us, may have any just cause to 
 think themselves disregarded. And moreover, he shows hereby that 
 the argument here insisted on, concerned them all. For he doth not 
 suppose that any one of them were in such a condition of security and 
 perfection, as not to stand in need of the utmost diligence for their pre- 
 servation and progress; nor any to have so fallen under decays, but 
 that in the use of diligence, they might be recovered. So should the 
 love and care of ministers be extended unto all the individuals of their 
 flocks, with an especial regard unto their respective conditions, that 
 none on the one hand grow secure, nor any on the other hand despond 
 or be discouraged. : 
 
 4. The duty exhorted unto, wherewith we must take, 
 
 5. The manner of its performance, is that they should show the 
 same diligence. EvdekvuoSa, ostentare, Vulg. Lat. that 15, to ‘make 
 show of,’ ostendere, ‘to show forth,’ to manifest. Preestare, Eras. ‘to 
 act,’ to perform ; so the word is sometimes used, John x. 32, Πολλα καλα 
 goya εδειξα ὑμιν, ‘many good things have I shown you;’ that is 
 wrought and performed among you. 2 Tim. iv. 14, Αλεξανδρος ὁ 
 χαλκεὺς πολλα μοι kaka evedeEaro, ‘Alexander the copper-smith, showed 
 me many evils, did me much evil. It is so to do any thing, as that the 
 doing of it may be evident and manifest. And the apostle respects 
 not only the duty itself, but the evidence of its performance, whereon 
 his judgment and persuasion of them was grounded. Continue in the 
 performance of these duties, to give the same evidence of your state 
 and condition as formerly. 
 
 And the duty itself, he expresseth by ἐκείνην σπουδὴν; idem studium, 
 ‘the same diligent endeavour.’ Chrysostome much insists on the 
 apostle’s wisdom in this expression, the ‘same diligence :’ for by it, he 
 both insinuates his approbation of what they had done already, and 
 manifests that he required nothing of them to secure their future con- 
 dition, but what they had already experience of. You have used dili- 
 gence in this matter, continue so to do, which yet is not so to be inter- 
 preted, as though the apostle limited them unto their former measures. 
 But warning them to remit im nothing which before they had engaged 
 into, he encouraged them to proceed and grow therein. That indeed 
 which the apostle approves in them, and exhorts them unto a con- 
 tinuance in, is the work of faith and labour of love in ministering unto 
 the saints. But here he expresseth the manner wherein they had at- 
 
ver. 11.] EPISTLE TO THE HEBREWS. 319 
 
 tended unto those duties, and which they must continue in, unless they 
 intended to desert the duties themselves; namely with diligence and 
 alacrity of mind. For such were the oppositions and difficulties that 
 they would assuredly meet withal, as we have before declared, that 
 unless they used all diligence and watchfulness, they would more or 
 less faint in their duty. And we may observe, that, 
 
 Obs. I. Our profession will not be preserved, nor the work of faith 
 and love carried on, unto the glory of God and our own salvation, 
 without a constant studious diligence, in the preservation of the one, 
 and the exercise of the other. ‘The reasons hereof are manifest from 
 what hath been discoursed before, concerning the greatness and dif_i- 
 culty of this work, and the opposition that is made unto it. Our 
 apostle knew nothing of that lazy kind of profession which satisfies 
 the generality of Christians at this day. They can show all diligence 
 in their trades, in their callings, in their studies, it may be in their 
 pleasures, and sometimes, in the pursuit of their lusts: but for a 
 watchful diligence, an earnest, studious endeavour in and about the 
 duties of religion, the work of faith and love, they are strangers unto 
 it, yea, cannot be persuaded that any such thing is required of them, 
 or expected from them. For the duties of divine worship, they will 
 attend unto them out of custom or conviction. For some acts of 
 charity they may, perhaps, be sometimes drawn unto, or for their re- 
 putation they may do like others of their quality in the world. But, to 
 project and design in their minds, how they may glorify God in the du- 
 ties of faith and love, as the liberal man deviseth liberal things, to keep 
 up anearnest bent and warmth of spirit in them, to lay hold on, and rejoice 
 in all opportunities for them, all which are required unto this diligence, 
 they utterly reject all such thoughts. But what do we imagine? Is there 
 another way for us to go to heaven, than what was prescribed unto the 
 primitive believers ? Will God deal with us on more easy terms, or 
 such as have a farther compliance with carnal] ease and the flesh, than 
 those that were given to them of old? We shail but foolishly deceive 
 ourselves with such imaginations. But let no man mistake; these two 
 principles are as certain and as sacred as any thing in the gospel. 1. 
 Unless there be in us a work of faith in personal holiness, and a labour 
 of love towards others, there is nothing in us that accompanies salva- 
 tion, or will ever bring us thereunto. Let profane persons deride it 
 whilst they please, and worldlings neglect it, and careless professors 
 fancy to themselves an easier way unto a blessed eternity, this will be 
 found to be the rule whereby they must all stand or fall for ever. 2. 
 That this work of faith and labour of love will not be persisted in, 
 nor carried on, without studious diligence and earnest endeavours. 
 Now, unto this diligence is required; 1. The exercise of our minds 
 with respect unto the duties of faith and love. First. In studying the 
 rule of them, which is the word of God, wherein alone the matter of 
 them all, and the manner of their performance are declared. Secondly. 
 In studying and observing the occasions and opportunities for their 
 exercise. 2. Watchfulness against oppositions, difficulties, and temp- 
 tations, is also a part of this duty; for the reasons whereof, our obser- 
 vations on the preceding verse may be considered. 3. Readiness to 
 
920 : AN EXPOSITION OF THE [CH. Vi. 
 
 conflict with, and to go through the dangers and troubles which we 
 may meet withal in the discharge of these duties. And, as it is evi- 
 dent, all these argue a frame of mind continually intent upon a design 
 to glorify God, and to come unto the end of our course, m rest with 
 him. That nominal Christianity which despiseth these things, will 
 perish with the real author of it, which is the devil. 
 
 Again, the apostle exhorts them to show the same diligence which 
 they had done, and which they continued in the exercise of; whence it 
 appears that, 
 
 Obs. II. Ministerial exhortaticn unto duty, is needful even unto 
 them who are sincere in the practice of it, that they may abide and 
 continue therein. It is not easy to be apprehended, how Goc’s insti- 
 tutions are despised by some, neglected by others, and by how few, 
 duly improved ; all for want of taking right measures of them. Some 
 there are, who being profoundly ignorant, are yet ready to say, that 
 they know as much as the minister can teach them, and therefore, it is 
 to no purpose to attend unto preaching. ‘These are the thoughts, and 
 this is too often the language, of persons profane and profligate, who 
 know little, and practise nothing of Christianity. Some think that 
 
 exhortations unto duties, belong only unto them who are negligent and. 
 
 careless in their performance ; and unto them, indeed, they do belong, 
 but not unto them only, as the whole Scripture testifieth. And some, 
 it may be, like well to be exhorted unto what they do, and do find 
 satisfaction therein. But how few are there who look upon it as an 
 ordinance of God whereby they are enabled for, and kept up unto 
 their duty, wherein, indeed, their use and benefit doth consist. They 
 do not only direct unto duty, but through the appointment of God, 
 they are means of communicating grace unto us, for the due perform- 
 ance of duties. 
 
 4, The immediate end of the exercise of this diligence is, that we 
 may attain ee πληροφοριαν τὴς ελπιδος, to ‘ the full assurance of hope.’ 
 
 And three things we must consider to come into the mind of the apostle © 
 
 in these words. 1. What is that hope which he intends. 2. What is 
 the full assurance of this hope. 3. How it is attainable in the exer- 
 cise of this diligence. 
 
 1, The hope here intended, is a certain assured expectation of good 
 things promised, through the accomplishment of those promises, 
 accompanied with a love, desire, and valuation of them. Faith re- 
 spects the promise, hope the thing promised ; wherefore, it is a fruit 
 
 and effect of faith ; it being the proper acting of the soul towards — 
 
 things believed as good, absent, and certain. Wherefore, where our 
 faith begets no hope, it is to be feared it is not genuine ; and where our 
 hope exceeds the evidence or assurance of our faith, it is but presump- 
 tion. Now this hope concerns things absent and future, for, as our 
 apostle saith, Rom. viii. 24, ‘if we already enjoy any thing, why do we 
 
 hope for it.’ And this is the order of these things. God hath, in his — 
 promises, declared his goodness, purpose, and grace, in the great things - 
 
 he will do unto all eternity, for believers; namely, that they shall be 
 perfectly delivered from every thing that is grievous or evil, in sin or 
 
 trouble, and be brought into the full enjoyment of everlasting glory ἢ 
 
 ay 
 
ver. 11.]} EPISTLE TO THE HEBREWS. 92} 
 
 with himself. In these promises, faith resteth on the veracity and 
 power of God. Hereon the soul considereth those good things which 
 are so promised, and now secured by faith, as yet absent and unen- 
 joyed. And the actings of the soul towards them in desire, love, valu- 
 ation, and a certain expectation of them as believed, is this hope. 
 There may be a pretence of great hope where there is no faith, as it is 
 with the most. And there may be a profession of great faith, where 
 there is no true hope, as it is with many. But in themselves, these 
 things are inseparable and proportionable. It is impossible we should 
 believe the promises aright, but that we shall hope for the things pro- 
 mised. Nor can we hope for the things promised, unless we believe 
 the promises. And this discards most of that pretended hope that is 
 in the world. It doth not proceed from, it is not resolved into faith in 
 the promises, and therefore is presumption. Yea, none have greater 
 hopes for the most part, than such as have no faith at all. 
 
 The great use, benefit, and advantage which believers have by this 
 grace, is the supporting of their souls under the troubles and diffi- 
 culties which they meet withal upon the account of the profession of 
 what they do believe, Rom. v. 4, 5; 1 Cor. xv. 19; 1 Thess. i. 3. 
 Hence, in our Christian armour, it is called the ‘ helmet,’ Eph. vi. 17. 
 The helmet of salvation, that is, the hope of salvation, as it is ex- 
 pounded, 1 Thess. v. 8, ‘ And for an helmet, the hope of salvation.’ 
 And this is, because it bears off and keeps us from being wounded 
 with the sharpness and weight of those strokes, which do and will be- 
 fal us in troubles, persecutions, and afflictions. And hence it is mani- 
 fest, that a valuation and esteem of things hoped for, are of the 
 essence of hope. For whatever expectation we have of them, if we 
 do not so value them, as to find a satisfactory relief in them in all our 
 troubles, and that which may out-balance our present sufferings, hope 
 is not genuine and truly evangelical. And this was not the condition 
 of the Hebrews. They were exposed unto much tribulation. upon the 
 account of the profession of the gospel. And the apostle foresaw 
 that they were yet to be exercised with things more grievous and 
 terrible. That which they had to relieve themselves in this condition, 
 to lay in the balance against all the evils they suffered or had to conflict 
 withal, were the things that were promised by Christ unto them that 
 believe and obey him. Wherefore, an assured expectation of these 
 things, so infinitely above and beyond what they lost or underwent at 
 present, was absolutely necessary as to their support, so unto their en- 
 couragement unto a continuance in their profession. This alone was 
 able to preserve them from fainting and despondencies under a con- 
 fluence of evils, which also God himself directs unto, Isa. xxxv. 3, 4. 
 Wherefore, this duty our apostle frequently exhorts the Hebrews unto, 
 in this Epistle, as that which was peculiarly suited unto them, and 
 necessary for them in their present condition. And he lets them know, 
 that in its due exercise, it would not only relieve and support them, 
 but enable them, in the midst of all their troubles, to rejoice and glory ; 
 as hath been declared on ch. mi. 6. 
 
 2. There is the πληροφορια of this hope. The full assurance of it. 
 Hope hath its degrees as faith hath also. There is a weak, or a little 
 
 VOL, ΠῚ, Y 
 
9. Σ AN EXPOSITION OF THE [ση. νι. 
 
 faith, and a strong or great faith. Sothere is an imperfect and ἃ more 
 perfect bope. This full assurance is not of the nature or essence of it, 
 but an especial degree of it in its improvement. A weak imperfect 
 relief under trouble. But that which riseth up unto the full assurance, 
 will complete our relief. Wherefore, as hope itself is necessary, so is 
 this degree of it, especially where trials do abound. Yet, neither is 
 hope in this degree absolute, or absolutely perfect. Our minds in 
 this world, are not capable of such a degree of assurance in spiritual 
 things, as to free us from assaults to the contrary, and impressions of 
 fear, sometimes, from those assaults. But there is such a degree 
 attainable, as is always victorious, which will give the soul peace at all 
 times, and sometimes fill it with joy. This, therefore, is the assurance 
 of hope here intended. Such a fixed, constant, prevailing persuasion, 
 proceeding from faith in the promises, concerning the good things pro- 
 mised, our interest in them, and certain enjoyment of them, as will 
 support us, and carry us comfortably through all the difficulties and 
 troubles we have to conflict withal. And without this it is not possible 
 that we should carry on our profession to the glory of God and the 
 gospel, in the times of affliction and persecution. For although the 
 least degree of sincere hope will preserve from utter apostasy, yet, 
 unless it be confirmed and fortified, and so wrought up unto this full 
 assurance, it cannot be, but that great and sore trials, temptations, and 
 persecutions, will at one time or other, make such impressions on our 
 minds, as to cause a manifold failing in the duties of profession, either 
 as to matter or manner; as it hath fallen out with not a few sincere 
 believers i all ages. 
 
 3. It is to be inquired how the diligence before described, tends 
 unto this assurance of hope. And it doth so, three ways. 1. It hath 
 its efficacy unto this purpose, from God’s institution. God hath ap- 
 pointed this as the way and means whereby we shall come to this 
 assurance. So is his will declared, 2 Pet. 1. 10, 11, ‘Give diligence 
 to make your calling and election sure, for if you do these things, you 
 shall never fall; for so an entrance shall be administered unto you 
 abuadantly, into the everlasting kingdom of our Lord and Saviour, 
 Jesus Christ.’ It is the same diligence with that here in the text, 
 which is intended, as is evident by the verses foregoing. And this 
 hath God appointed as the means to secure unto ourselves, our calling 
 and election, which the good things we hope for do infallibly accom- 
 pany. And hereby we shall be carried through all difficulties, into 
 the kingdom of God and of glory. 2. It hath a proper and natural 
 tendency unto thisend. For by the use of this diligence, grace is 
 increased in us, whereby our evidences of an interest in the promises 
 of the gospel, are cleared and strengthened. And herein doth our 
 assurance of hope consist. 3. By our diligent attendance unto the 
 duties of faith and love, every sin will be prevented, whereby our hope 
 would be weakened or impaired. 
 
 5. The last thing expressed in the words is the continuance in this 
 duty, which is required of us: and that is axor τέλους, “ unto the 
 end.’ For these words belong not unto them that go immediately 
 before, namely, the assurance of hope, which some supposing, have 
 
vER. 12.] EPISTLE TO THE HEBREWS. 323 
 
 rendered them harshly and improperly, ‘unto its perfection” The 
 assurance of hope unto perfection, or until it be perfected. But the 
 words plainly belong unto the precept itself, ‘ showing the same dili- 
 gence unto the end.’ There is no time nor season wherein we may 
 be discharged from this duty ; no condition to be attained in this life, 
 wherein this diligence will not be necessary for us. We must, there- 
 fore, attend unto it, until we are absolutely discharged of this whole 
 warfare. And he who is discouraged because he cannot have a dis- 
 pensation from this duty in this world, he hath a heart that draweth 
 back, and his soul is not uprightin him. And we may observe, 
 
 Obs. III. Whereas there are degrees in spiritual, saving graces 
 and their operations, we ought continually to press towards the most 
 perfect of them. Not only are we to have hope, but we are to labour 
 for the assurance of hope. It is one of the best evidences, that any 
 grace is true and saving in its nature and kind, when we labour to 
 thrive and grow in it, or to have it do soin us. This, the nature of 
 the new creature, whereof it is a part, inclineth unto; this is the end 
 of all the ordinances and institutions of the gospel, Eph. iv. 13. 
 Hereby alone do we bring glory to God, adorn the gospel, grow 
 up into conformity with Christ, and secure our own eternal welfare. 
 
 Obs. IV. Hope, being improved by the due exercise of faith and 
 love, will grow up into such an assurance of rest, life, immortality, 
 and glory, as shall outweigh all the troubles and persecutions that in 
 this world may befal us, on the account of our profession or other- 
 wise. There is nothing in the world so vain, as that common hope 
 whereby men living in their sins do make a reserve of heaven, when 
 they can continue here no longer. The more it thrives in the minds 
 of any, the more desperate is their condition, it being only an endless 
 spring of encouragements unto sin. Its beginnings are usually, 
 indeed, but small and weak; but when it hath been so far che- 
 rished as to be able to defeat the power cf convictions, it quickly grows 
 up into presumption and security. But this hope, which is the 
 daughter, sister, and companion of faith, the more it grows up and is 
 strengthened, the more useful is it unto the soul,.as being a living 
 spring of encouragements unto stability in obedience. For it being 
 once fully confirmed, it will, on every occasion of trial or temptation, 
 give such a present existence in the mind unto future certain glories, 
 as shall deliver it from snares and fears, and confirm it in its duty. 
 But this also must be spoken unto afterwards. 
 
 Ver. 12.—Iva μη νωθροι yevnoSe, μιμηται de των δια πίστεως καὶ 
 μη νωθροι Ὑ μιμ 
 μακροθυμίας κληρονομουντων τας επαγγελιας. 
 
 Νωθροι, segnes, ‘slothful, dull;’ γενησϑε, sitis, efficiamini, ‘be,’ or 
 ‘become,’ or be made. Syr. syopnn xdn, ut non preecidatur, ut non 
 abscindatur, ‘ that it be not cut off;’ which interpreters refer unto the 
 diligence before mentioned. The translation in the Polyglott, renders 
 it, neque, torpescatis, as following the translation in the Jayan bibles, 
 without choice or alteration. Indeed yup is used sometimes in the 
 same sense with wip, to be ‘weary,’ to ‘loath,’ to be affectos with 
 
 Υ 
 
324 AN EXPOSITION OF THE [CHy YR. 
 
 trouble, Hab. ii. 3, whence sloth and neglect of diligence ensues. But 
 its proper and usual signification is, to ‘ cut off ;’ the same with the 
 Hebrew yt, that you be ‘not slothful.’? Μιμηται δὲ, imitatores; and 
 so the Rhemists render it ‘ imitators ;’ which being a word not much 
 in use among us, and when it is used commonly taken in an ill sense, . 
 ‘followers’ doth better, as yet, with us express what is intended. 
 ‘Who by faith,’ καὶ μακροθυμιας; Syr. xT nea, ‘in length of 
 spirit;’ longanimitatem, patientiam, patientem animum, lenitatem, 
 ‘longanimity, patience, a patient mind, forbearance τ᾿ it is plain that 
 the same grace is intended in all these various expressions, whose 
 nature we shall inquire into. Καληρονομουντων tac ἐπαγγελιας. Syr. 
 soodvat No yn, fuerunt heredes promissionis, ‘were heirs of‘ the 
 promise ;’ referring it to believers under the Old Testament. Vul. 
 Lat. hzereditabunt promissiones, ‘ who shall inherit the promises,’ 
 which must respect present, sincere, persevering believers. Beza, 
 ‘hereditario jure obtinent promissionem.’ Others, ‘ obtinent promis- 
 sam heereditatem, and hereditatem accipiunt promissionis,’ which 
 Schmidius chooseth as most exact, though without reason. That of 
 Beza is proper, for κληρονομεῖν is, jure hereditario obtinere; see our 
 exposition of ch.i. 4. We ‘inherit the promises.’ 
 
 Ver. 12.—That you be not slothful, but followers of them, (their 
 example) who through faith and patient long-suffering, inherit the 
 promises, 
 
 This verse puts a full close to the former exhortation, built on the 
 description given of unprofitable and apustate professors. And here 
 is, withal, an entrance made into a discourse of somewhat another 
 nature, but intended and applied unto the same endand purpose. We 
 may, therefore, consider it as a continuation of the former exhor- 
 tation, enforced with a new argument of great importance. For, 
 
 1. The apostle gives a caution against an evil or vice, directly oppo- 
 site unto the duty he had been pressing unto, and which, if admitted, 
 would obstruct its discharge, that ‘ you be not slothful.’ And therein 
 the series of that discourse hath its connection with the beginning of 
 ver. 11, ‘ We desire that you be diligent, and that you be not slothful ;’ 
 diligence and sloth being the opposite virtue and vice, which are the 
 matter of his exhortation. 
 
 2. He gives anew direction and encouragement unto them for the 
 performance of the duty exhorted unto, which also guides them in 
 the manner of its performance. And herein he coucheth an introdue- 
 tion to a discourse of another nature, which immediately ensues, as 
 was observed. ‘ But be ye followers.’ 
 
 3. This direction and encouragement consists in the proposal of an 
 example of others unto them, who performed the duty which he ex- 
 horts them unto. And as for their direction he declares unto them 
 how they did it, even by faith and patience; so for their encourage- 
 ment he minds them of what they who so do, obtained thereby ; they 
 inherited the promises of God. 
 
 First. The apostle cautions the Hebrews against that which would, 
 
ver. 12.] EPISTLE TO THE HEBREWS. 325 
 
 if admitted, frustrate his exhortation, and effectually keep them off 
 from the duty exhorted unto. ‘Iva un yevnoSe νωθροι, “ that you be 
 not segnes, molles, ignavi, heavy and slothful.’ He had _ before 
 charged them that they were νωθροι ταῖς axoate, ch. v. 11, “ dull or 
 slothful in hearing,’ not absolutely, but comparatively, they were not 
 so diligent or industrious therein, as they ought to have been; or the 
 reproof concerned some of them only. Here he warus them not to be 
 vo boot rote πραγμασι, ‘slothful in works’ or working in practical 
 duties. We are slothful in hearing, when we do not learn the truths 
 of he gospel with diligence and industry, when we do not take them 
 into our minds and understandings, by the diligent use of the means 
 appointed unto that end. And we are slothful in practice, when we 
 do not stir up ourselves unto the due exercise of those graces, and 
 discharge of those duties, which the truth wherein we are instructed, 
 directs unto and requires of us. And this sloth is opposed τῃ σπουδῃ, 
 ver. 11, to a ‘ diligent and sedulous endeavour in the performance of 
 our duty.’ Show diligence, and be not slothful. And this vice, our 
 holy apostle, according to his great wisdom and care, frequently warns 
 the apostle against in this Epistle. For he knew that the utmost in- 
 tention of our spirits, the utmost diligence of our minds, and endea- 
 vours of our whole souls, are required unto a useful continuance in 
 our profession and obedience. ‘This, God requireth of us; this, the 
 nature of the things themselves about which we are conversant, de- 
 serveth ; and necessary it is, unto the end which we aim at. If we 
 faint or grow negligent in our duty, if careless or slothful, we shall 
 never hold out unto the end; or if we do continue in such a formal 
 course as will consist with this sloth, we shall never come unto the 
 blessed end which we expect or look for. The oppositions and diffi- 
 culties which we shall assuredly meet withal, from within and with- 
 out, will not give way unto faint and languid endeavours. Nor will 
 the holy God prostitute eternal rewards unto those who have no more 
 regard unto them, but to give up themselves unto sloth in their pur- 
 suit. Our course of obedience is called running in a race, and fight- 
 ing as in a battle, and those who are νωθροι on such occasions, will 
 never be crowned with victory. Wherefore, upon a due compliance 
 with this caution, depends our present perseverance, and our future 
 salvation. For. 
 
 Obs. I. Spiritual sloth is ruinous of any profession, though other- 
 wise never so hopeful. The apostle was persuaded of good things 
 and *such as accompany salvation, concerning these Hebrews; but 
 yet, he lets them know, that if they intended to enjoy them they 
 must not be slothful. Sloth is a vicious affection, and one of the 
 worst that the mind of man is subject unto. For where it takes 
 place and is prevalent, there is no good principle or habit abiding. 
 There is not any thing, any vice amongst men, that the heathen, who 
 built their directions on the light of nature, and the observation of the. 
 ways of men in the world, do more severely give in cautions against. 
 _ And indeed, it were easy to manifest, that nothing more increaseth 
 the degeneracy of mankind, than this depraved affection, as being an 
 inlet unto all sordid vices, and a perfect obstruction unto all virtuous 
 
320 AN EXPOSITION OF THE (cu. VI. 
 
 and laudable enterprises. But what shall he say, who comes after 
 the king? Solomon hath so graphically described this affection, 
 with its vile nature and ruinous effects, in sundry passages of the 
 Proverbs, that nothing need or can be added thereunto. Besides, it 
 is spiritual sloth only that we have occasion to speak unto. 
 
 First. ‘ Spiritual sloth is a habitual indisposition of mind to 
 spiritual duties, in their proper time and season, arising from un- 
 belief and carnal affections, producing a neglect of duties and dan- 
 gers, remissness, carelessness, or formality in attendance unto them, 
 or the performance of them” ‘The beginning of it is prejudicing neg- 
 ligence, and the end of it is ruining security. | 
 
 1. It is in general an indisposition and unreadiness of mind, and 
 so opposed unto the entire principle of our spiritual warfare. Fer- 
 vency in spirit, alacrity of mind, preparation with the whole armour 
 of God; and therein, girding up the loins of our minds, endeavouring 
 tocast off every weight, and the sin that doth so easily beset us ; are re- 
 quired to be in us constantly in the course of our obedience. But 
 this sloth is that which gives us an indisposition of mind in direct 
 opposition unto them all. So it is described, Prov. xxvi. 15. A per- 
 son under the power of this vicious distemper of mind, is indisposed to 
 every duty, which makes them grievous unto him. 
 
 2. When it comes to the height of it, it is habitual. There is no 
 man but may be occasionally indisposed unto spiritual duties. The 
 most healthy and athletic constitution is subject to the incursion of 
 some distempers. Sometimes bodily infirmities may indispose us, 
 sometimes present temptations may do so. Such was the indisposition 
 which befel the disciples in the mount, Matt. xxvi. 40, 41, which yet 
 was not without their sin, for which they were reproved by our Saviour. 
 But where these things are occasional, when those occasions are en- 
 deavoured to be prevented or removed, persons overtaken with them 
 may not be said to be absolutely slothful. There may be many 
 actual faults, where there is not a habitual vice. 
 
 3. But there is this sloth in a dangerous degree. 
 
 1. When this is generally the frame of the mind, when it hath such 
 an unreadiness unto holy duties, as that it either neglects them, or is 
 cold and formal in the performance of them. This was the temper of 
 Laodicea, Rev. 11. 1ὅ. She did enough outwardly to satisfy herself; 
 but in such a way and manner as all that she did was disapproved by 
 Christ. Lukewarmness is the soul and form of sloth. ᾿ 
 
 2. When persons are generally uncompliant with such outward 
 means, as they cannot but acknowledge do contain warning from this, 
 and invitation unto another frame. So the spouse acknowledgeth, 
 that it was ‘the voice of her beloved that knocked, saying, Open to 
 me my spouse, my love, my dove, my undefiled, for my head is filled 
 with dew, and my locks with the drops of the night,’ Cant. v. 2. 
 Both the voice, and the love, and the long waiting of Christ were 
 manifest unto her, and she complies not with him, but makes her ex- 
 cuses, ver. 2,3. And the sloth of persons will be reckoned in propor- 
 tion unto the means of diligence which they do enjoy. Some may not 
 be sleepy, worldly, careless, slothful, at as cheap a rate of guilt as 
 others, though it be great in all. 
 
VER. 12.] EPISTLE TO THE HEBREWS. 327 
 
 3. When persons are as it were glad of such occasions as may 
 justify and satisfy their minds, in the omissions of duties or oppor- 
 tunities for them. This casts off the duty prescribed unto us, Heb. 
 xii. 1, which yet is indispensably necessary unto the attaining of the 
 end of our faith. When men will not only readily embrace occasions 
 offered unto them to divert them from duty, but will be apt to seek 
 out and invent shifts, whereby they may, as they suppose, be excused 
 from it, which corrupt nature is exceedingly prone to, they are under 
 the power of this-vicious habit. Especially is this so, when men are 
 apt to approve of such reasons to this end, which being examined by 
 the rules of duty, with the tenders of the love of Christ, are lighter 
 than vanity. So it is added of the slothful person who hides his 
 hand in his bosom, that he ‘is wiser in his own conceit than seven 
 men that can render a reason,’ Prov. xxvi. 15, 16. He pleaseth him- 
 self with his foolish pretences for his sloth, above all the reasons that 
 can be given him to the contrary. And such is the reason pleaded 
 by the spouse when overtaken with this frame for a season, Cant, v. 3. 
 
 4. When there is a great neglect of our own prayers, when at any 
 time we have been enabled to make them. So the spouse, in whom 
 we have an instance of a surprisal into this evil, prays earnestly for the 
 coming and approach of Christ unto her, Cant. iv. 16, in the holy 
 dispensations of his Spirit. But when he tenders himself unto her 
 ‘desire, she puts off the entertainment of him. So do men pray for 
 grace and mercy sometimes. But when the seasons of the communi- 
 cation of them do come, they are wholly regardless in looking after 
 them. ‘They put off things unto another season, and meet ofttimes 
 with the success mentioned, Cant. v. 6. 
 
 5. When in conflicts about duties, the scale is often turned on the side 
 of the fleshand unbelief. Sometimes it is so when duties are considered 
 as future, and sometimes as present. When duties are considered as 
 future, difficulties and objections against them, as for matter or manner, 
 time or season, or degree, one thing or other will be suggested by the 
 flesh. Grace in believers will move for an absolute compliance. If 
 the contrary reasons, insinuations, and objections prevail, the soul con- 
 sults with flesh and blood, and is under the power of spiritual sloth. 
 And so are men by frivolous pretences and arguings from self and the 
 world, kept off from the most important duties. And sometimes there 
 is a conflict in the entrance of the duties of God’s worship, as praying, 
 hearing the word, and the like. Grace stirs up the soul to diligence, 
 spirituality, and vigour of spirit. The flesh in all things is contrary 
 unto it. Usually to give place unto the flesh, so as to be brought 
 under the power of a cold formality, is an evidence of a prevalent 
 sloth. 
 
 Secondly. Although this sloth may have causes and occasions, yet 
 the principal of them are those which I have mentioned, namely, 
 unbelief and carnal affections. 
 
 1. Unbelief is the principal cause of it, as faith is of that diligence 
 and watchfulness which are opposed unto it, Yea, by faith alone are 
 we excited unto the acting of all other graces and the performance of 
 all other duties. As it is in its nature to quicken us unto them, so it 
 
5 ss ΕΝ AN EXPOSITION OF THE [cH. V4. 
 
 alone takes in all other motives unto vigorous obedience. Wherefore, 
 all indispositions to duty arise from unbelief. This weakens the effi- 
 cacy of every thing that should excite us unto it, and increaseth every 
 difficulty that lies in the way of it. As faith will remove mountains 
 out of our way, or help us to conquer the greatest Oppositions, so un- 
 belief will make mountains of mole-hills, it will make every hinder- 
 ance like an unconquerable difficulty. The soul made slothful by it, 
 cries, ‘There is a lion in the way, a lion in the street,’ Prov. xxvi. 13. 
 And its whole way is as ‘an hedge of thorns,’ ch. xv. 19, that is, so 
 erievous and troublesome,. that he cares not to take one step in it. 
 Hence in the opposition in these words, that ‘ ye be not slothful, but 
 followers of them who through faith,’ &c. If we grow slothful, it is - 
 an assured evidence of the decay of faith. 
 
 2, Carnal affections do variously promote this evil frame of mind. 
 Love of ease, wealth, profit, pleasure, will quickly make men spiritually 
 slothful. Where these are prevalent, every thing in the way of holiness 
 and obedience is difficult and irksome. Strange representations will 
 be made unto the mind of all duties, if not in general, yet in all in- 
 stances that offer themselves. ‘They are difficult, or tedious, or unsea- 
 sonable, or needless, or the loss we make at present may be retrieved 
 at another time. Every prevalent carnal affection will be heard in the 
 case, and hath something to offer to deter the mind from its duty. And 
 the secret aversation of the flesh from communion with Christ in 
 duties, works in all of them. Wherefore, if we see a man slothful, 
 negligent, careless in the duties of religion, we may be sure that one 
 carnal affection or other is powerful in him. 
 
 Thirdly. As to the general effects of this spiritual sloth, they may 
 be reduced unto these three heads. : 
 
 1. A neglect of known duties in matter or manner. Known duties 
 of professors are either public or private. And I call them known, 
 because they are both acknowledged by all so to be, and themselves 
 are under the conviction of their so being. But where this sloth is 
 predominant, clear duties will be debated. What more clear duty, 
 than that we should open our hearts unto Christ when he knocketh ; 
 or diligently receive those intimations of his love and his mind which 
 he tendereth in his ordinances? Yet this will a soul dispute about 
 and debate on, when it is under the power of sloth, Cant. v. 2, 3. 
 And it doth so actually when it doth not. take diligent heed to the dis- 
 pensation of the word. Wherefore, omission of duties in their seasons 
 and opportunities, whether public or private, whether of piety or 
 charity, of faith or love, or the performance of them without life and 
 delight, merely to comply with custom, or satisfy convictions, is an 
 evidence of a soul growing up under a sinful sloth, unto a ruining 
 security. , 
 
 2. Regardlessness of temptations and dangers by them, is another 
 general effect hereof. These beset us on every hand; especially they 
 do so with reference to all duties of obedience. In watchfulness 
 against them, a conflict with them, and prevalency over them, doth 
 our warfare principally consist. And without a due regard unto them, 
 we can neither preserve the life, nor bring forth the fruits of faith. 
 
veR. 121 EPISTLE TO THE HEBREWS. 329 
 
 Herein spiritual sloth will make us careless. When men begin to walk 
 as if they had no enemies, as if in their course of life, their converse, 
 their callings and occasions, there were no snares nor temptations, 
 spiritual sloth hath possessed their minds. 
 
 3. Weariness and heartless despondencies :n a time of troubles and 
 difficulties, is another effect hereof. And unto these heads may all its 
 particular pernicious effects and consequences be reduced. 
 
 And this brief description of spiritual sloth in its nature, causes, and 
 effects, is a sufficient eviction of our assertion, so that I need no farther 
 confirmation. 
 
 Secondly. In the positive directions given, and the encouragement 
 adjoined, there is an example proposed, and a duty enjoined with re- 
 spect thereunto. The persons whose example is prescribed, are men- 
 tioned here only indefinitely, ‘be followers of them,’ μιμηται, which, 
 in the ensuing verse, he brings down to the instance of Abraham. For 
 dealing with them who greatly gloried in having Abraham for their 
 father, no example more pertinent and cogent could be proposed unto 
 them, to let them know that Abraham himself obtained not 
 the promises any other way, than what he now proposeth unto 
 them. And as our Saviour had told them, that if they would be the 
 children of Abraham, they must do the works of Abraham, otherwise 
 their boast of his being their father would stand them in no stead ; 
 so our apostle shows them the like necessity of his faith and patience 
 in particular. Besides, he was in the next chapter, of necessity to 
 prefer Melchisedec as a type of Christ, before Abraham and above 
 him, And therefore, as he had in a similar case before dealt with 
 Moses, he would take the advantage hereof, giving him his due com- 
 mendation, that he might not seem to derogate any thing from lim. 
 And this he doth in that instance wherein he came to have his greatest 
 honour, or to become the father of the faithful. 
 
 The persons, therefore, included in the particle των, τῶν κληρονο- 
 μουντων, are the patriarchs of the Old Testament. [{ is true, it is so 
 expressed as that those who were at present real, sincere, sound be- 
 lievers, might be intended, or those who had fallen asleep in the faith 
 of the gospel. But as he deals on all occasions with these Hebrews, 
 with instances and examples out of the Old Testament, as we have 
 seen and considered it at large in the third chapter, so his immediate 
 expressing of Abraham as the principal of those which he intended, 
 confines his design to those under that dispensation. Plainly he 
 designs them, whom unto the same purpose he enumerates afterwards 
 in particular, with the instances of their faith, ch. xi. Nor is there 
 any difficulty in the variety of his expressions concerning them. Of 
 those in the eleventh chapter, he says, that all ‘ died in faith, and ob- 
 tained a good report on the account thereof, but received not the pro- 
 mises,’ ch. xi. 13, 39. Of those in this place, ‘ that through faith and 
 patience they inherited the promises.’ But it is one thing to receive the 
 promises, and another to inherit the promises. By receiving the pro- 
 mises, ch. xi. 13, the apostle respects the actual accomplishment of the 
 great promise, concerning the exhibition of Christ in the flesh. This 
 they neither did nor could receive, who died before his incarnation, 
 But the inheriting of the promises here intended, is a real participation 
 
990 ἢ AN EXPOSITION OF THE [CH. VI. 
 
 of the grace and mercy proposed in them with eternal glory. This 
 they all received, being saved by faith even as we, Acts xv. 10, 11; 
 Heb. iv. 2. 
 
 Concerning these persons, he proposeth to them the way that they 
 took, and -the end that they attained. The way they took was by 
 faith and patience, or long-suffering. Some think that here is an ἕν 
 Sia Svow, and that a constant enduring faith, δια πίστεως, 18 only in- 
 tended. But there faith, and the constant exercise of it against oppo- 
 sitions, is rather proposed to them under the name of faith. For that 
 by μακροθυμια a distinct grace or duty is intended, is manifest from 
 ver. 15, where Abraham’s carriage upon his believing and receiving the 
 blessing, is expressed by οὕτω μακροθυμησας. “ after he had patiently 
 endured.’ 
 
 What was that faith, or of what kind, which is here ascribed unto 
 the patriarchs, is evident from the context. For it was that faith which 
 had the especial promise of God in Christ for its object. Nota general, 
 not a common faith, but that which respected the promise given from 
 the foundation of the world, and expressly renewed to Abraham. 
 Some amongst us wholly deny this kind of faith, and beyond the be- 
 lief of the truth or veracity of God in general, will not allow an espe- 
 cial faith with respect unto the covenant and the promise of grace in 
 Christ Jesus, whereas indeed there is no other faith true, useful, saving, 
 and properly so called, in the world. [{ is true, this especial faith in 
 the promise, supposeth faith in general with respect unto the truth and 
 veracity of God, nor can be without it. But this may be, and is in 
 many where the other is not, yea, where it is despised. This, therefore, 
 was the faith which was here recommended and proposed unto us. 
 The especial object of it was the Messiah, or Christ himself as a 
 Saviour from sin, with this especial limitation, as to come afterwards. 
 The formal reason of it was the truth of God in his promises, with his 
 unchangeableness and infinite power to give them an accomplishment. 
 And the means of engenerating this faith in them, was the promise 
 itself. By this faith were they justified and saved, Gen. xv. 6. But 
 it may be inquired how this faith could be proposed unto us for an ex- 
 ample, seeing it respected the future exhibition of Christ, and we are 
 to respect him as long since come in the flesh. But this circumstance 
 changeth nothing in the nature of the things themselves ; for although 
 as to the actual exhibition of the Messiah, they looked on it as future, 
 yet as to the benefits of his mediation, they were made present and 
 effectual unto them by the promise. And the faith required of us 
 doth in like manner respect the Lord Christ, and the benefits of his 
 mediation ; and by his actual exhibition in the flesh, is not changed 
 in its nature from what theirs was, though it be exceedingly advan- 
 taged as to its light. 
 
 The next thing ascribed unto them is μακροθυμια. “ Patience,’ say 
 we, that is, ὑπομονὴ; but these graces are expressly distinguished, | 
 2 Tim. i. 10, ry πίστει, τῇ μακροθυμίᾳ, τῃ ὑπομονῃ, ‘ faith, long-suffer- 
 ing, patience ;’ so plainly, Col. 1. 11, εἰς πασαν ὑπομονὴν καὶ μακροθυ- 
 puav, ‘unto all patience and long-suffering.’ And in very many places 
 it is recommended as a special grace and duty, 2 Cor. vi. 6; Gal. v. | 
 22; Eph. iv. 2; Col. ui. 12. And it is often also ascribed unto God, 
 
vER. 12.] EPISTLE TO THE HEBREWS. 331 
 
 Rom. ii. 4, ix. 22, to Christ, 1 Tim. i. 16. Μακροθυμος is properly 
 Dx ΤΊΝ, longanimis; or, as James speaks, Epadve εἰς opyny, ch. i. 19, 
 ‘slow to anger,’ opposed unto οξυθυμος, ‘ hasty, soon angry, bitter in 
 spirit.’ It is a gracious, sedate [frame of soul, a tranquillity of mind 
 on holy, spiritual grounds of faith, not subject to take provocations, 
 not to be wearied with opposition. Wherefore, although the apostle 
 saith in like manner in another place, that we ‘ have need of patience, 
 that after we have done the will of God, we may receive the promise,’ 
 ch. x. 36, yet the longanimity here intended is distinct from it. For 
 as patience is a gracious submissive quietness of mind in undergoing 
 present troubles and miseries; so this μακροθυμία, or longanimity, 
 forbearance, tolerance, or long suffering, is a sedate, gracious dispo- 
 sition of mind, to encounter a series of difticulties and provocations, 
 without being exasperated by them, so as to desert or cease from the 
 course wherein we are engaged. So, where it is ascribed unto God, it 
 signifies that goodness of his nature, and purpose of his will, that, 
 notwithstanding their manifold provocations, and, as it were, daily new 
 surprisals, yet he will bear with sinners, and not divert from his course 
 of goodness and mercy towards them. And with us it hath a twofold 
 object. For, 1. In the course of our faith and profession we shall 
 meet with many difficulties and oppositions, with many scandals and 
 offences. ‘These men are apt to take distaste at, to dislike, and so to 
 be provoked, as to leave the way wherein they meet with them. 
 Upon various surprising occasions, they fret themselves to do evil, 
 Ps. xxxvil. 8. So David was οξἕυθυμος, very short spirited when upon 
 the breach that God righteously made on Uzzah, it is said that the 
 thing which God had done displeased David. But this is that grace 
 whereby the soul of a believer is kept from taking offence, or admitting 
 sinful provocations from cross accidents, oppositions, injuries, scandals, 
 disappointments. Sois the duty of it prescribed unto us in particular 
 with respect unto one another, Eph. iv. ὦ. Besides, 2. There are 
 sundry things in the promises of God whereof believers earnestly 
 desire, if it were possible, a present accomplishment, or a greater degree 
 of evidence in their accomplishment, or a greater speed towards it. 
 Such are the full subduing of their corruptions, success against, or 
 freedom from temptations, deliverance of the church from troubles, 
 and the like. Now, when these things are delayed, when the heart is 
 ready to be made sick by the deferring of its hopes, the soul is apt to 
 despond, to give over its expectations, and if it do so, it will quickly 
 also forsake its duties. The giace which keeps us up in a quiet 
 waiting upon God for the fulfilling of all that concerns us in his own 
 time and season, that preserves us from fainting and sinful despon- 
 dencies, is this μακροθυμία, this long-suffering or forbearance. 
 
 These were the ways whereby they came to inherit the promises. 
 The heathen of old fancied that their heroes, or patriarchs, by great, 
 and as they were called, heroic actions, by valour, courage, the slaughter 
 and conquest of their enemies, usually attended with pride, cruelty, 
 and oppression, made their way into heaven. The way of God’s 
 heroes, of the patriarchs of his church and people unto their rest and 
 glory, unto the enjoyment of the divine promises, was by faith, patience, 
 
332 AN EXPOSITION OF THE [cH. VI. 
 
 long-suffering, humility, enduring persecution, self-demial, and the spi- 
 ritual virtues generally reckoned in the world unto pusillanimity, and 
 so despised. So contrary are the judgments and ways of God and 
 men even about what is good and praiseworthy. | Observe as we pass 
 on, that, 
 
 Obs. II. Faith and patient long-suffering, are the only way whereby 
 professors of the gospel may attain rest with God, in the accomplish- 
 ment of the promises.—It is a sad consideration which way and by 
 what means some men think to come to heaven, or carry themselves as 
 if they did so. They are but few, who think so much asa naked pro- 
 fession of these things to be necessary thereunto. But living avowedly 
 in all sorts of sins, they yet suppose they shall inherit the promises of 
 God. But this was not the way of the holy men of old, whose ex- 
 ample is proposed to us. Some think faith at least to be necessary 
 hereunto. But by faith they understand little more than that they 
 profess the true religion, about which there are so many contests in 
 the world. 
 
 This was not the faith of Abraham, that is, this alone was not so. 
 Wherein it consisted, and how it was acted, we shall have occasion 
 afterwards to declare. But what do men think of the long-suffering 
 before described ? Their relief against it, is to trust in such a faith 
 as stands in no need of it. For that common faith which most men 
 content themselves withal, seldom or never puts them upon the exer- 
 cise of patient long-suffering. It is against the actings of a lively 
 faith that those oppositions arise, which the exercise of that other 
 grace is needful to conflict withal. And 1 shall give some few in- 
 stances of it wherein the necessity of it will be made to appear. For 
 if I should handle it at large, all the difficulties that lie in the way of 
 our profession would fall under consideration. Of faith we shall treat 
 afterwards And, 
 
 1. It is necessary with respect unto those reproaches which the pro- 
 fession of a saving faith will expose men to. It hath done so always, 
 and will do so whilst this world continues. And they are usually cast 
 on believers in so great variety on all sorts of occasions, as that it 
 would be a long work to call over the principal of them. For they 
 are the chief effects of the endeavours of Satan, as he is the accuser 
 of the brethren. I shall instance only in those of one kind. And 
 they are those which on their straits, difficulties, and temptations, the 
 world reflects upon, as if their profession of faith in God were vain, 
 false, and hypocritical. When men said unto David, ‘ Where is now 
 thy God?’ or what is become of thy religion and profession, thy pre- 
 tended trust in God? he says, it was as a killing sword in his bones, 
 it pierced deep, and pained greatly, Ps. xlii. 10. And it is spoken in 
 the person of our Saviour, ‘ Reproaches have broken my heart, and I 
 am full of heaviness,’ Ps. lxix. 20. And this was the reproach that 
 was cast upon him on the cross, as the next words manifest, ‘They 
 gave me gall for my meat, and in my thirst they gave me vinegar to 
 drink,’ ver. 21. And this reproach was that which we instance in, 
 ‘They shook the head at him, saying, He trusted on the Lord that he 
 would deliver him, let him deliver him, seeing he delighted in him, 
 
VER.: 12.] EPISTLE TO THE HEBREWS. 333 
 
 Ps. xxl. 8; Matt. xxvii. 45. And what befel the Lord Christ on the 
 cross, teacheth the church what it is to expect under it. In this con- 
 dition, patient long-suffering is our only relief. If that be not in ex- 
 ercise, we shall either fait and despond, or fret ourselves to do evil, 
 or say in our hearts, we will do unto others what they have done unto 
 us. But hereby is the soul delivered. It is not made stupid and 
 senseless of the sharpness and evil of them: David was not so, nor 
 was Christ himself; nor is it the will of God that we should put them 
 off with a careless regardlessness. The glory and honour of God and 
 the gospel are so far concerned in them, and God so designs them for 
 the exercise of our faith, as that they are not to be despised. But it 
 will give a quietness and evenness of spirit under them, so that no 
 duty shall be obstructed, nor that satisfaction which we have in the 
 ways of God be any way impeded. And in this case, this patient 
 long-suffering worketh three ways. 1. By committing our whole 
 cause to God; as it did in Christ, 1 Pet. ii. 23. 2. By patient wait- 
 ing for the pleading of our cause under a sense of our own sin, and 
 an acknowledgment of the righteousness of God, Mic. vii. 9,10. 3. 
 By supporting the soul with a testimony of its own sincerity, 1 Cor. 
 Iv. ὃ, 4 
 
 2. With respect unto violence and persecutions. These also, that 
 faith which tends to the enjoyment of the promises, will expose men 
 unto. And they prove great trials, sometimes from their violence, and 
 sometimes from their continuance. Some come with the fury of a 
 storm, as if they would bear down all before them: such were the 
 primitive persecutions, and that at this day in many places under the 
 papal power. Others, by their long duration in wasting, vexing, 
 consuming troubles, are designed gradually to wear out the saints of 
 the Most High, Dan. vii. 25. And what havoc hath been made in 
 all ages by them of the one sort and of the other, is known unto all. 
 The number of apostates, in such seasons, hath, for the most part, 
 exceeded that of martyrs. And many have insensibly withered and 
 grown utterly weary under troubles of a long duration, when they 
 could apprehend no end of them. Here we have need of patient long- 
 suffering, if we intend to inherit the promises. This is that grace 
 which calmeth and supporteth the soul under all these pressures. 1. 
 By keeping and preserving it from darkening, disturbing affections, 
 and passions of anger, worldly sorrow, carnal fear, and the inordinate 
 love of present things. Hereby in patience we possess our souls, Luke 
 xxi. 19, which, if disorderly affections do as it were once carry out of 
 our power, and possess the conduct of them, we shall quickly be at a 
 loss in our profession. 2. By enabling us to take a sedate prospect 
 of eternal things, of the good things promised, and their glorious ex- 
 cellency in comparison to what here we suffer in, 2 Cor. iv. 16—18, 
 3. By preserving of us from all irregular ways and attempts for de- 
 liverance. For without this grace, we shall choose either not to suffer, 
 and so disinherit ourselves of the promises ; or shall not suffer in a due 
 manner unto the glory of God or our own advantage; or shall. turn 
 aside unto unlawful reliefs. : 
 
 3. It is necessary with respect unto our waiting for the accomplish- 
 
994 AN EXPOSITION OF THE [cH. νι. 
 
 ment of many great promises concerning the kingdom of Christ, and 
 interest of the gospel in this world. That there are such promises on 
 record in the Scripture, and as yet unfulfilled, is, I suppose, gene- 
 rally granted. However I speak of them who are satisfied in their 
 minds beyond all hesitation, that such there are ; and of such as lived 
 before the accomplishment of some of them, who are proposed for our 
 example. For so did the fathers under the Old Testament, who lived 
 before the coming of Christ in the flesh. In these promises and their 
 accomplishment, believers find themselves greatly concerned ; and 
 those who are not so, do disavow an interest in the spiritual body of 
 Christ and his glory in the world. Now, because their accomplish- 
 ment is deferred beyond the desires and expectations of men, as was 
 of old the promise of the coming of Christ, many temptations do en- 
 sue thereon. And not a few have there been on the one hand, who 
 have in sad instances made haste and antedated the accomplishment 
 in unwarrantable practices; pretending unto faith, they have re- 
 nounced patient long-suffering : and not fewer have cast away all ex- 
 pectation of them on the other hand, as though they would never 
 be fulfilled. Herein therefore we have also need of patient long-suf- 
 fering. Without it we shall fall into one of the extremes mentioned, 
 both of which are attended with dangers ruinous unto profession ; see 
 Hab. ii. 1—4. With respect unto these things, the days of the gospel 
 are the time of the kingdom and patience of Jesus Christ, Rev. i. 9. 
 He hath begun to set up his kingdom, and it shall never be prevailed 
 against, Dan. vii..27. But yet many things that belong thereto, espe- 
 cially unto its tranquillity and extent, are as yet unfulfilled, and 
 whilst they are so, many outrages are committed in the world against 
 his rule and interest. Wherefore it is at present the time of his pa- 
 tience as well as of his reign. And therefore are we required to keep 
 the word of his patience, Rev. 11. 10, or to abide in the faith of those 
 things concerning which he exerciseth patience in the world. So 18 it 
 said with respect unto the judgments which God in his own time will 
 execute on the antichristian persecuting world. ‘He that leadeth into 
 captivity, shall go into captivity ; he that killeth with the sword, must 
 be killed with the sword: here is the patience and faith of the saints,’ 
 Rey. xii. 10. While these things are accomplishing, and until they 
 are accomplished, during that large season, until their end be, the 
 saints must exercise patient long-suffering, added unto faith in the 
 promises, or they will not see the end of them. And this patient long- 
 suffering with respect unto the accomplishment of these promises pro- 
 duceth these four effects. 1. A quiet resignation of all times and 
 seasons unto the sovereignty of God. The soul possessed of it, quiets 
 itself with this,—It is not for me to know the times and seasons which 
 God hath put in his own hand, Deut. xxix. 29. 2. A due valuation 
 of present enjoyments, which is especially required since the coming 
 of Christ in the flesh. 3. A ready application of mind unto present 
 duties, John xxi. 22, 4. Waiting in prayer for what we have not yet 
 received. : 
 4. It is necessary also with respect to our own personal obedience 
 -and all the principal concerns of it. There are three things which be- 
 
VER. 12.] EPISTLE TO THE HEBREWS. 335 
 
 levers principally aim at in the course of their obedience. 1. That 
 their corruptions may be thoroughly subdued. 2. That their graces 
 may be quickened and strengthened to all fruitfulness. 3. That 
 temptations being removed, their spiritual consolations may abound. 
 These are the things which they are continually pressing after, longing 
 for, and endeavouring. And sometimes in some, if not all of them, 
 they seem to have made so great a progress as to be ready for an en- 
 trance into perfect rest. But yet again they find new storms arise, 
 corruptions grow strong, and grace is under decays, temptations 
 abound, and consolations are faraway. Yea and it may be they are 
 frequently exercised with these changes and disappointments. This 
 fills them with many perplexities and ofttimes makes them ready to 
 faint. Unless this patient long-suffering accompany us in our whole 
 course, we shail not finish it with glory to God, or comfort to our own 
 souls. 
 
 But it may be inquired on what grounds, and for what reasons the 
 apostle doth propose to these Hebrews the example of their predeces- 
 sors in this matter. Wherefore, he doth it, or he might do it for these 
 ends. 1. That they might know that he exhorted them to nothing 
 but what was found in them who went before them, whom they so 
 loved and admired. And this he afterwards to the same end confirms 
 with many instances. 2. To nothing but what was needful to all who 
 were to inherit the promises. For if these things were required of their 
 progenitors, persons so high in the love and favour of God, to that 
 end, how could they imagine that they might be dispensed withal as 
 to their observance? 8. To nothing but what was practicable, which 
 others had done, and which was therefore possible, yea easy for them 
 through the grace of Christ to comply withal. 
 
 Thirdly. The apostle, for their encouragement to the duties men- 
 tioned, expresseth the end which those others attained in the practice 
 of them. Κληρονομουντων τας ἐπαγγελίας, ‘ who inherit the pro- 
 mises.’ He speaks in the present tense, but principally intends those 
 who lived before, as we have declared. And the apostle here ex- 
 presseth the way whereby in the use of the means we come to the 
 enjoyment of the promises. And this is by inheritance. We neither 
 merit it, nor purchase it, but inherit it. And how come we to inherit 
 it? By the same way as any other comes to an inheritance, namely, 
 by being the true heirs to it. And how do we become heirs of this 
 inheritance? merely by God’s gratuitous adoption ; so our apostle de- 
 clareth fully this whole matter, Rom. vii. 15—17, ‘ Ye have received 
 the Spirit of adoption whereby we cry Abba, Father; the Spirit itself 
 beareth witness with our spirit that we are the children of God. And 
 if children then heirs, heirs of God, and joint heirs with Christ.’ 
 God by free and gratuitous adoption makes us his children. ΑἹ] 
 God’s children are heirs; he hath an inheritance for them all. This 
 inheritance is promised to them, and therefore their enjoyment of it is 
 called inheriting of the promises. Wherefore the grace of adoption is 
 the foundation, cause, and way of our receiving promised grace and 
 glory. And with respect hereunto it is, that God is said not to be 
 ‘unrighteous in our reward,’ ver. 10. For having freely adopted us 
 
990 AN EXPOSITION OF THE [cH. Vi. 
 
 and made us heirs, it belongs to his faithfulness and righteousness to 
 preserve us to our inheritance. Only we are such heirs as have means 
 assigned to us for the attaining of our inheritance, which it is our duty 
 to apply ourselves to. ἢ 
 
 They inherited ἐπαγγελίας, ‘ the promises.’ Camero and Grotius 
 on this text observe, that where the fathers under the Old Testament 
 are spoken of in this matter, there the promises are mentioned ; but 
 where believers under the New Testament are spoken of, there it is 
 ealled the promise in the singular number. “I shall not give their 
 reasons why it is so, because they are certainly mistaken in their ob- 
 servation. For both is the promise on the one hand mentioned with 
 respect to them, as Heb. xi. 39, and the promises frequently with re- 
 spect to us, 2 Cor. vii. 1; 2 Pet. i, 4. Wherefore those expressions 
 are used promiscuously, as is evident by our apostle, ch. xi. 13, 39. 
 Because they all sprang from one original promise, and all centred in 
 him, in whom and by whom they were to be accomplished and made 
 effectual, being all yea and amen in him; and because that one which 
 concerned his person and mediation did virtually include all the rest, 
 they are all of them frequently intended and included under the name 
 of the promise in the singular number. But because God was pleased 
 to let out as it were sundry rivulets of grace and bounty, originally 
 stored in the first great promise, by several particular grants and in- 
 stances, partly for the representation of that fulness of grace which he 
 intended to exhibit thereby; partly for the encouragement of our faith, 
 and its direction in the application of the grace promised, on various 
 particular occasions; and because he was pleased frequently to renew 
 the same great original promise, as to Abraham and David; there are 
 many of them, and they are called the promises; and by reason of 
 their union in the same covenant, whoever is really interested in any 
 one of them, is so in all. Γ 
 
 By the promises here, the things promised are intended. To inherit 
 the promises, is to be made partaker of the things promised. And 
 the matter of these promises, was all grace and glory. That which is 
 here specially regarded, is their full complement in everlasting glorious 
 rest with God by Christ. This is proposed unto the Hebrews, and 
 they are encouraged to expect it by the examples of those who went 
 before them in faith and patience. Wherefore, he requires, 
 
 Lastly. That they should be μιμηται, imitatores eorum. Imitators 
 when used in our language, rather signifies mimics, or contains 
 some reflection of blame or weakness, than what it is here applied 
 unto. Wherefore, we render it followers, that is, in domg what 
 they did, treading and walking in their steps, as our apostle ex- 
 presseth it, Rom. iv. 12, as we are to follow the steps of Christ, 1 Pet. 
 1.21. Itis to think we hear them saying unto us what Abimelech 
 did to his soldiers, Judges ix. 48, ‘ What you have seen me do, make 
 haste and do as 1 have done.’ 
 
 Obs. IIT. All believers, all the children of God have a right unto 
 an inheritance. How they came by this right, was before declared : 
 it is by that adoption whereby they are made children of God, and 
 all God’s children are heirs, as the apostle affirms. And this inherit- 
 
 2 
 
VER. 12.] EPISTLE TO THE HEBREWS. 337 
 
 ance is the best and the greatest on the account of security and value. 
 1. Let an inheritance be ‘never so excellent and valuable, yet if it be 
 not secure, if a man’s title unto it be not firm and unquestionable, if 
 he may be defeated of it by fraud or force, which things all earthly 
 right and titles are obnoxious unto, it takes off the worth of it. But 
 this inheritance is conveyed, settled, and secured by the promise, co- 
 venant, and oath of God, 2 Sam. xxii. 5; Rom. iv. 16. These secure 
 this inheritance from all possibility of our being defeated of it. 2. 
 The value of it is inexpressible. It is a kingdom, Matt. xxv. 34; 
 James ii. 5. Salvation, Heb. i. 14. The grace of life, 1 Pet. 11. 7. 
 Eternal life, Tit. ii. 7. God himself, who hath promised to be our 
 reward, Rom. vil. 17. 
 
 Obs. IV. The providing of examples for us in the Scripture, which 
 we ought to imitate and follow, is an effectual way of teaching, and 
 a great fruit of the care and kindness of God towards us. The use of 
 examples to be avoided in sin and punishment, the apostle declared 
 and insisted on in the third chapter, which we have also improved as 
 we are able. Here he proposeth those which we are to comply with, 
 and conform ourselves unto, which afterwards, ch. x1. he farther press- 
 eth in very many particular instances. And as there is a great efficacy 
 in examples in general, which hath been spoken unto on ch. li. 
 so there are many advantages in those which are proposed unto our 
 imitation in the wisdom of the Holy Spirit. For, 1. The things and 
 duties which we are exhorted unto, are represented unto us as possible, 
 and that on terms not uneasy or grievous. Considering all the dif- 
 ficulties and oppositions from within and without, that we have to 
 conflict withal, we may be ready to think it impossible that we should 
 successfully go through with them, and come off safely at the last. 
 To obviate this despondency, is the design of the apostle in that long 
 series of examples which he gives us, ch. xi. For he undeniably de- 
 monstrates, by instances of all sorts, that faith will infallibly carry 
 men through the greatest difficulties they can possibly meet with, in 
 the profession and obedience of it. There is no more required of us, 
 than such and such persons by the testimony of God himself, have 
 successfully passed through. And if we follow them not, it is nothing 
 but spiritual sloth, or the love of the world and sin, that retards us. 
 2. Great examples do naturally stir up and animate the minds of men, 
 who have any thing of the same spirit with them by whom they were 
 performed, to do like them, yea, to out-do them if it be possible. So 
 Themistocles said that Miltiades’ victory against the Persians, would 
 not let him sleep. Being a person of the same kind of courage with 
 him, it stirred up in him a noble emulation, to equal him in a hazard- 
 ous and successful defence of his country. 7 
 
 But then it is required, that there be the same spirit in us, as was 
 in them whose examples are proposed unto us. Let the examples of 
 persons valiant and heroical in their great and noble actions, be set 
 before men of a weak and pusillanimous nature or temper, and you 
 will amaze or affright, but not at all encourage them. Now, the spirit 
 and principle wherewith the worthies of God, whose example is set 
 before us were acted, was that of faith. In vain should we encourage 
 
 VOL, III. Ζ 
 
998 AN EXPOSITION OF THE fen. νι, 
 
 any unto a following or imitation of them, who hath not the same spirit 
 and principle. This, the apostle requireth hereunto, 2 Cor. iv. 13, 
 ‘We having the same spirit of faith, according as it is written, I be- 
 lieved, and therefore have I spoken; we also believe, and therefore 
 speak.’ Had we not the same spirit of faith with them, we could not 
 do as they did. And we may take a trial hereby, whether our faith 
 be genuine or not. For if their examples move us not, excite us not, 
 unto the like duties of obedience with them, it is an evidence that we 
 have not the same spirit of faith with them. As the courage of a va- 
 liant man is inflamed by a noble example, when a coward shrinks back 
 and trembles at it. On this supposition there is great force in that 
 direction, James v. 10, ‘Take my brethren the prophets, who have 
 spoken in the name of the Lord, for an example of suffering affliction, 
 and patience.’ Let a minister of the gospel, who is made partaker in 
 his measure of the same Spirit, consider how Elijah, Jeremiah, Peter, 
 Paul, and the rest of those holy souls who spake in the name of the 
 Lord, carried themselves under their afflictions and trials, and it will 
 inflame his heart to engage cheerfully in the like conflicts. 3. These 
 examples are so represented unto us, as plainly to discover and point 
 out where our dangers lie on the one hand, and where our assistance _ 
 and relief lie on the other. These two, rightly considered and under- 
 stood in all our duties, will give us the best directions we can possibly 
 receive. When we know our dangers and our reliefs aright, we are 
 half way through our difficulties. When these are out of mind, when 
 we know them not, on every occasion we fall under surprisals- and 
 troubles. Now, in the examples proposed unto us, there is withal, 
 through the wisdom and care of the Spirit of God, represented unto 
 us, the temptations which befel those who are thus our patterns, the 
 occasions of these temptations, their advantages, power, or prevalency ; 
 wherein they were misled, or failed, exposing themselves unto the 
 power of their spiritual enemies ; and on the other hand, what course 
 they took for relief, what application they made unto God in their 
 difficulties and distresses, and wherein alone they reposed their confi- 
 dence of success. These things might be confirmed by manifold in- 
 stances. 4. There is in them also made known, what interveniences 
 and disturbances in our course of obedience, may befal us, which yet, 
 ought not to make us utterly despond, and give over our profession as 
 fruitless and hopeless. I confess, great wisdom and caution is to be 
 used in the consideration of the sins and falls of the saints under the 
 Old Testament, that they be no way abused to give countenance unto 
 sin, either before or after its commission. We know not their circum- 
 stances, their light, their grace, their temptations, their repentance, nor 
 what was the indulgence of God towards sinners, before the fulness of 
 the dispensation of grace came by Jesus Christ. But this is certain 
 in general, that if every great sin or fall, when any is overtaken therein 
 by the overpowering of temptations, were absolutely inconsistent with 
 that course of obedience which leads to the inheritance of the promises, 
 the Holy Ghost would not, without any particular exception as to 
 their persons, have recorded such things in the lives of them whom ke 
 proposeth for our example. 5. The certain end of a course of holy 
 
νεπ. 13—16.] EPISTLE TO THE HEBREWS, 339 
 
 obedience is in them proposed unto us. All those holy souls that are 
 now at rest with God in glory, as having inherited the promises, were 
 sometimes, as we are, conflicting with corruptions and temptations, 
 undergoing reproaches and persecutions, labouring in duties and a 
 constant course of obedience unto God. If, therefore, we follow them 
 in their work, we shall not fail to partake with them in their reward. 
 
 Ver. 13—16.—In the close of the foregoing verse, the apostle ex- 
 presseth the end of all his exhortations, what they tended unto, and 
 what would be the advantage of all that complied with them in faith 
 and obedience. And this was the inheriting of the promises, or the 
 enjoyment of the things promised by God, unto them that believe and 
 obey. Of all that intercourse that is between God and sinners, the 
 promise, on the part of God, is the sole foundation. Thereby doth 
 God express his goodness, grace, truth, and sovereign power unto men. 
 Herein all supernatural religion, and all our concernments therein, are 
 founded, and not on any thing in us. And on our part, the inheri- 
 tance of the promises in the effects of those holy properties of God to- 
 wards us, is the end of what we look for and aim at in all our obe- 
 dience. Wherefore, the apostle having arrived in the series of his 
 discourse, unto the mention of this great period of his whole design, 
 he stays a while to consider and explain it in these verses. 
 
 Ver. 13—16.—Tw yao Abpaau επαγγειλαμενος 6 Θεος, ere κατ᾽ 
 ουδενος εἰχε μείζονος ομοσαι, ὠμοσε καθ᾽ ἑαυτου, λεγων᾽ H μην ev- 
 λογων ευλογησω σε; kat πληθυνων πληθυνω σε. Και οὕτω μακρο- 
 θυμησας ἐπετυχε tne ἐπαγγελιας. Ανθρωποι μὲν yap κατα του 
 μειζονος ομνυοῦυσι, και πασης αυτοις αντιλογιας περας εἰς βεξαιω- 
 σιν ὃ ὅρκος. 
 
 Tw yao ἐπαγγειλαμενος. Syr. πὸ 751 7D, ‘ when he promised unto 
 him. Vul. Lat. Abrahe namque promittens, ‘ for promising to Abra- 
 ham.’ Most, Deus enim pollicitus Abrahe, ‘ for God promising unto 
 Abraham,’ which expresseth the sense intended ; and that word when, 
 which we add, is included in erayyeAauevoc. 
 
 Eve κατ᾽ ουδενος εἰχε μειζονος ομοσαι, ad verbum ; quoniam per ne- 
 minem habuit majorem jurare, ‘ seeing by none he had a greater to 
 swear.” Vul. Lat. quoniam neminem babuit, per quem juraret majo- 
 rem. Rhem. ‘because he had none greater by whom he might swear.’ 
 Eras. Bez. cum non possit per quemquam majorem jurare. Ours, 
 ‘ Because he could swear by no greater: era is rather quum than 
 - quoniam. To make up the sense, se may be added, ‘ none greater 
 than himself.’ And so the Syriac reads, saxzt m2 297 ΤΡ ΝῪΤ dT ΣΟ 
 72, quoniam non erat ipsi qui major pre se ut juraret per illum; or, 
 in the neuter gender, majus and illud. _ ‘Seeing there was nothing to 
 him greater than himself that he might swear by it.’ All to the same 
 purpose. 
 
 Ὥμοσε καθ᾽ éavrov, juravit per semetipsum. Syr. sworn xm, ‘he 
 sware by his soul ;’ which, though it may be a Hebraism, yet we shall 
 
 find that God sometimes in his oath, makes mention of his soul. 
 Z2 
 
940 AN EXPOSITION OF THE [cH. VI. 
 
 H μην evroywr, the Syriac omits the particles ἢ μὴν, which yet are 
 the only note of asseveration in the words. The Vul. Lat. renders it 
 by nisi, ‘ unless,’ which is retained by Erasmus, the sense whereof we 
 shall afterwards inquire into. Certe, ‘surely τ’ Arab. ‘I have sworn 
 assuredly.’ Benedicens, or benedicendo benedicam, ‘ blessing, I will 
 bless thee.’ 
 
 Μακροθυμησας. Syr. mmx, ‘he restrained his spirit,’ preserved 
 himself by faith from being hasty, or making haste. ) 
 
 Επετυχε της ἐπαγγελίας, adeptus est, nactus est, assecutus est, obti- 
 nuit, consecutus est; all which words are used by interpreters. Syr. 
 Sap, ‘he received.’ Promissum, promissionem, repromissionem, ‘ he 
 obtained the promise.’ 
 
 Ανθρωποι, Syr. sw 2a, ‘the sons of men;’ men of all sorts. Kara 
 του μειζονος. Vul. Lat. per majorem sui. Sui is added, if not need- 
 lessly, yet barbarously. 
 
 Αντιλογιας, contradictionis, controversie, litis, contentionis, ‘strife ;’ 
 περας, finis, rather as Bez. terminus. Exe βεξαιωσιν 6 ὅρκος, ad con- 
 firmationem ; Eras. ad confirmandum, juramentum, jusjurandum, ad- 
 hibitum. Syr. πὸ ΝῪΤ xnvea sw ΝΘ, ‘the true solution of every 
 contention between them, is by an oath.’ Arab. ‘a lawful oath is _ 
 the decision of every controversy between them.’ 
 
 Ver. 16—16.—For when God made promise to Abraham; (God 
 promising unto Abraham) because he could swear by no greater, 
 he sware by himself, saying, Surely, blessing, I will bless thee, and 
 multiplying, I will multiply thee; and so after he had patiently 
 endured, he obtained the promise. For men verily swear by the 
 greater, and an oath for confirmation is to them an end of all 
 strife. 
 
 Tap, ‘for ;’ expositors agree that this causal connexion doth not 
 infer a reason or enforcement of the preceding exhortation unto faith ; 
 but it gives an account wherefore he proposed to them the examples 
 of their forefathers, as those who through faith and patience inherited 
 the promises. For that they did so really and truly, he proves by an 
 instance above all exception, producing the example of one which he 
 knew would be most forcible and prevalent with them. It is evident 
 that they by faith and patience obtained the promise, for so did Abra- 
 ham, the grounds whereof he particularly declares. 
 
 But this, in my judgment, compriseth not the whole scope and de- 
 sign of the apostle, in the introduction of this example. He hath yet 
 a farther aim in it, which we must inquire into. Wherefore, 1. Hav- 
 ing carried on his pareenetical discourse concerning fruitfulness in 
 profession, with constancy in faith and patience, unto a declaration of 
 the end of all graces and duties, which is the enjoyment of the pro- 
 mise, he takes occasion thence to declare unto them the nature of the 
 gospel, and the mediation of Christ therein proposed unto them, unto 
 constancy in the faith and profession whereof, he had so exhorted 
 them. To this end he lets them know, that they were nothing but the 
 accomplishment of the great promise made unto Abraham, which, as 
 
veER. 13—16.] EPISTLE TO THE HEBREWS. 94} 
 
 themselves acknowledged to be the foundation of all their hopes and 
 expectations, so also, that it had not been before perfectly fulfilled. 
 In that promise, both the great blessing of Christ himself, and the 
 whole work of his mediation, were included. Wherefore, on this ac- 
 count doth he insist so largely on this promise and the confirmation of 
 it, and issueth his discourse in the introduction of Christ according 
 unto it. 2. He further designs to manifest, that the promise, as to the 
 substance of it, belongs no less to all believers than it did to Abraham, 
 and that all the benefits contained therein, are by the oath of God 
 secured unto them all. 
 
 There is in these words, observing as nearly as we can their order 
 in the text, in the distribution, 1. The person to whom the promises 
 were made, and who is proposed for the example of the Hebrews, 
 which is Abraham. 2. The promise made to him, which is that of 
 Christ himself and the benefits of bis mediation. 9. The confirmation 
 of that promise by oath of God—God sware. 4. The especial nature 
 of that oath—Ged sware by himself. 5. The reason hereof—because 
 he had none greater by whom he might swear. 6. The end of the 
 whole on the part of Abraham—he obtained the promise by patient 
 waiting or enduring. 7. The assurance of the promise on the part of 
 God as confirmed by his oath, by a general maxim of things among 
 men, grounded on the light of nature, and received in their universal 
 practice—‘ For verily men swear by the greater,’ &c. 
 
 1. The person to whom the promise was made, is Abraham, τῳ 
 A€paay. He was originally called Abram, D72x, pater excelsus, ‘a 
 high or exalted father.’ God changed his name on the most signal 
 renovation of the covenant with him, into ommax, ‘Abraham,’ Gen. 
 xvii. 5. The reason end added signification whereof, is given in the 
 next words, ‘ For a father of many nations have I made thee.’ ax 5 
 Jn OM part; pomis a ‘multitude,’ and God now declaring that 
 Abraham should not only be the father of all the nations that should 
 proceed naturally from his loins, but of all the nations of the world 
 that should afterwards embrace and imitate his faith, inserts the first 
 letter of Hamon, a ‘ multitude’ into his name; that it might be unto 
 him a perpetual memorial of the grace and favour of God, as also a 
 continual confirmation of his faith in the promises, the truth and power 
 of God being always suggested unto him by the name that he had 
 given him. 
 
 Now, Abraham was the most meet, on many accounts, to be pro- 
 posed as an example unto this people. For, 1. Naturally he was the 
 head of their families,—their first, peculiar, famous progenitor, in 
 whose person that distinction from the rest of the world began, which 
 they continued in throughout all their generations; and all men are 
 wont to pay a great reverence and respect to such persons. 2. It was 
 he who, as it were, got for them their inheritance, which was first con- 
 veyed unto him, and they came in upon his right. 3. Because the 
 promise now accomplished, was first signally given unto him, and 
 therein the gospel declared, in the faith whereof they are now exhorted 
 to persevere. 4. The promise was not given him merely on his own 
 account, or for his own sake; but he was singled out as a pattern and 
 
942 AN EXPOSITION OF THE [CH. VI. 
 
 example for all believers. And hence, he became the ‘father of the 
 faithful, and heir of the world.’ 
 
 2. That which is affirmed concerning this person is, that ‘God made 
 promise unto him,’ ἐπαγγειλαμενος ὃ Θεος. Of the nature of divine 
 promises, I have treated on ch. iv. 1, 2. In general, they are express 
 declarations of the grace, goodness, pleasure, and purpose of God to- 
 wards men for their good and advantage. That here intended, was 
 that for the substance of it God made unto Abraham, Gen. xii. 2, 3. 
 41 will bless thee and make thy name great, and thou shalt be a bless- 
 ing; and I will bless them that bless thee, and curse them that curse 
 thee: and in thee shall all the families of the earth be blessed.’ And 
 this same promise was confirmed unto him by the way of ἃ covenant, 
 ch. xv. 3—5. And more solemnly, ch. xvii. 1—6. For in ch. xv. it 
 is only promised that he should have a natural seed of his own, and 
 that a stranger should not be his heir. But here his name is changed 
 into Abraham, he is made heir of the world, and many nations are 
 given in to be his spiritual posterity. But because, together with the 
 promise, our apostle designs to give an account and commendation, 
 both of the faith and obedience of Abraham, he calls not out that 
 erant of this promise which was preventing, renewing, and calling, 
 antecedent unto all his faith and obedience, and communicative of all 
 the grace whereby he was enabled thereunto, as expressed, ch. xii. 
 but he takes it from that place where it was renewed and estabtished 
 unto him after he had given the last and greatest evidence of his faith, 
 love, and obedience, ch. xxii. 16—18, snyaw2 sa, ‘By myself have I 
 sworn, saith the Lord, for because thou hast done this thing, and hast 
 not withheld thy son, thine only son; ἼΝΙ ΠΝ WINN TAIT DIAN FIA"; 
 that in blessing, I will bless thee; and in multiplying, I will multiply 
 thy seed.’ Thus God gave out unto him the fulness of the promise 
 by degrees. First. He mentions only his own persen, without any 
 declaration how the promise should be fulfilled in his seed, ch. xii. 2, 
 3. Then he expressly adds the mention of his seed in the way whereby 
 the promise should be accomplished, but no more, ch. xv. 5. And at 
 length, he lets him know the extent of his seed unto believers of all 
 nations, ch. xvii. 5. 'To all which, a farther confirmation by the oath 
 of God, and the extent of the promise, is added, ch. xxi. 15—18. So 
 are we to embrace, and improve as he did, the first dawnings of divine 
 love and grace. It is not full assurance that we are first to look after, 
 but wait for the confirmation of our faith in compliance with what we 
 have received ; if we either value not, or improve not in thankful obe- 
 dience, the first intimations of grace, we shall make no progress towards 
 greater enjoyments. And in the apostle’s expression of this promise, 
 we may consider, 
 
 1. The manner of the expression. 2. The nature and concernments 
 of the promise itself. 
 
 In the manner of the expression there’are the affirmative particles, 
 ἢ μην, certe ‘truly.’ They answer only directly unto ‘>in the He- 
 brew ; but the apostle includes a respect unto what was said before, 
 ΡΞ “a, ‘in myself have I sworn.’ And »> is sometimes used for 
 jox, that is, ‘truly;’ in way of an asseveration, Job xxxiv. 31. 
 
ver. 19--[6.] EPISTLE TO THE HEBREWs. 343 
 
 dann xd “naw tent ὉΝ ΟΝ 5, which we render, ‘ Surely it is meet to be 
 said unto God, | have borne, I will not offend,’ and that properly. 
 And ἡ μην was of common use in the Greek tongue, in assertory oaths. 
 So Demosthenes, ouvvee ἡ μην απολωλεναι Φιλιππον, ‘he sware ἢ μην 
 that he would destroy Philip.’ The Vulgar Latin renders it by nisi, 
 that is, εἰ μη, contrary to the sense of the ancients, Chrysostome, CEcu- 
 menius, and Theophylact, as some of the expositors of the Roman 
 church do aaktne ene: But yet that manner of expression, denotes 
 a sense not unusual in the Scripture. For there is an intimation in it. 
 of a reserved condition rendering the saying ensuing, a most sacred 
 oath. Unless I bless thee, let me not be trusted in as God, or the like. 
 But the formality of the oath of God, is neither in Genesis, nor here 
 expressed ; only respect is had unto what he affirms, ‘by myself have 
 I sworn.’ ‘ Surely, undoubtedly.’ 
 
 The promise itself is expressed in those words, εὐλογων evAoynow 
 σε, &c. * Blessing | will bless thee, and multiplying 1 will multiply 
 thee.’ Our apostle renders the words of Moses exactly, Gen. xxii. 17. 
 Only where it is said there, ‘I will multiply thy seed,’ he expresseth it 
 by, “1 will multiply thee,’ which is all one, or to the same purpose ; 
 for hecould be no way multiplied, but in his seed: and he proceedeth 
 no farther with the words of the promise, as being not concerned in 
 what followeth. For although his seed was actually multiplied, yet it 
 was Abraham himself who was blessed therein. The Vulgar Latin in 
 this place reads, benedicens benedicam, “ blessing I will bless ;? but in 
 Genesis hath only benedicam and multiplicabo. Hence divers of the 
 Roman expositors, as Ribera, Tena, and others, give sundry reasons 
 why the apostle changed the expression from what was used in Moses, 
 where it is only said, ‘I will bless thee,’ into ‘blessing I will bless 
 thee” And, which I cannot but observe, Slichtingius, who followeth 
 in this place the exposition of Ribera, complies with him also in that 
 observation: aliis quidem verbis (saith he) promissionem hance apud 
 Mosem extulit ; but all this is but the mistake of the vulgar interpreter 
 on Gen. xxii. For the words in the original have the reduplication 
 rendered by the apostle, which the LXX. also observe. And this 
 reduplication is a pure Hebraism, vehemently affirming the thing pro- 
 mised, and hath in it the nature of an oath. It also intends and ex- 
 tends the matter promised: ‘ Blessing I will bless thee.’ I will do so 
 without fail, I will do so greatiy without measure, and eternally with- 
 outend. And this kind of asseveration is common in the Hebrew, Gen. 
 li, 17, man nv Ὁ Ἴ2ΞΝ Ya, ‘In the day thou eatest thereof, dying 
 thou shalt die : thou shalt assuredly die, be certainly obnoxious unto 
 death. It may be also, that the double death, temporal and eternal, 
 is included therein ; see Gen. xxxvii.33; 2 Kings ii. 23; 1 Sam. xxiii. 
 22: Josh. xxiv. 10; Jer. xxii. 17; Dan. xi. 10. 
 
 Obs. I. We have need of every thing that any way evidenceth the 
 stability of God’s promises to be represented unto us, for the encou- 
 ragement and confirmation of our faith_—As God redoubled the word 
 at the first giving out of the promise unto’Abraham, for the strengthen- 
 ing of his faith, so is the same here expressed by the apostle, that it~ 
 might have the same effect uponus. And two things especially God 
 seems to impress on our minds in this vehemency of expression. 1, 
 
944 AN EXPOSITION OF THE fou. vi 
 
 The sincerity of his intentions without reserve. 2. The stability of 
 
 his purposes without alteration and change. It is to signify both 
 ' these, that such emphatical, vehement expressions are used even among 
 men, and both these unbelief is apt to question in God. ‘He that 
 believeth not, maketh God a liar,’ I John v. 10. He is a liar, who in 
 his promises intendeth not what his words signify, but hath other re- 
 serves in his mind; and he who having promised, changeth without 
 cause. Both these doth unbelief impute to God, which makes it a 
 sin of so heinous nature. The first time God used this kind of re- 
 duplication, it was in his threatening of death unto the transgression 
 of the command, Gen. ii. 17, ‘In the day thou eatest thereof dying 
 thou shalt die.’ And that which Satan deluded our first parents by, 
 was in persuading them that there was not sincerity in what God had 
 said, but that he had reserved to himself that it should be otherwise. 
 The serpent said unto the woman, pinvan nva Nd, ‘dying ye shall not 
 die,’ Gen. iii.4. But this being directly contrary to what God had 
 expressly affirmed, how could Satan imagine that the woman would 
 immediately consent unto him against the express words of God? 
 Wherefore he useth this artifice to prevail with her, that although God 
 had spoken those words, yet he had a reserve to himself that it should. 
 not be to them indeed as he had spoken, ver. 5. By these means, un- 
 belief entered into the world, and hath ever since wrought effectually 
 in the same kind. There is no promise of God so plainly expressed, 
 but unbelief is ready to suggest innumerable exceptions why it should 
 have such reserves accompanying of it, as that it doth not belong unto 
 us. Most of these exceptions we gather from ourselves, and were it 
 not for them, we suppose we could belicve the promise well enough. 
 But the truth is, when we are called to believe, when it is our duty so 
 to do, when we pretend that we are willing and desirous to do so, 
 were it not for such and such things in ourselves, it is the sincerity of 
 God in his promises we call in question ; and we think that although 
 he proposeth the promise unto us, and commandeth us to believe, yet 
 it is not his intention and purpose that we should do so, or that we 
 should be made partakers of the good things promised. By the pur- 
 pose of God, I do not here intend the eternal purpose of his will con- 
 cerning the effects and events of things, about which we are called to 
 exercise neither faith nor unbelief, until they are manifested. But the 
 whole rule of our duty is in God’s command, and the faith required 
 of us consists in this, that if we comply with what God prescribeth, 
 we shall enjoy what he promiseth : if we believe, we shall be saved. 
 And herein to question the truth or sincerity of God, is a high effect 
 of unbelief. This distrust therefore God removes by the reduplication 
 of the word of promise, that we might know he was in good earnest 
 in what he expressed. The like may be spoken concerning the stabi- 
 lity of the promises, with respect unto change, which, because it must 
 be particularly afterwards spoken to, shall be here omitted. And these 
 things we have need of. If we think otherwise, we know little of the 
 nature of faith or unbelief, of our own weakness, the efficacy of 
 the deceits of Satan, or the manifold oppositions which rise up against 
 believing. 
 
 2. For the promise itself here intended, or the matter of it, it 
 
vER. 13—16.] EPISTLE TO THE HEBREWS. 345 
 
 miay be considered two ways. 1. As it was personal unto Abraham, 
 or as the person of Abraham was peculiarly concerned therein. 
 2. As it regards all the elect of God, and their interest in it; of whom 
 he was the representative. 
 
 First. As this promise was made personally unto Abraham, it may 
 be considered, 1. With respect unto what was carnal, temporal 
 and typical. 2. Unto what was spiritual and eternal, typified out by 
 those other things. 
 
 First. As unto what was carnal and typical, the things in it may be 
 referred unto two heads. 1. His own temporal prosperity in this world. 
 God’s blessing is always ΓΞ nDDIn, an addition of good unto him that 
 is blessed. So it is said, Gen. xxiv. 1, ‘God hath blessed Abraham in 
 all things ; which is explained, ver. 35, in the words of his servant, 
 ‘The Lord hath greatly blessed my master, and he is become great, 
 and he hath given him flocks and herds, silver and gold.’ God increased 
 him in wealth, riches, and power, until he was esteemed asa mighty 
 prince by the people among whom he dwelt, Gen. xxiii. 6. And this 
 in the blessing was a type and pledge of that full administration of 
 erace and spiritual things, which was principally intended. 2. What 
 concerned his posterity wherein he was blessed. And herein two things 
 were in the promise both expressed at large. 
 
 1. The greatness of their number: they were to be as the 
 stars of heaven, or as the sand by the seashore; that is, innu- 
 merable. - 
 
 2. Their success and prosperity : that they should possess the gates 
 of their enemies, which principally respected the mighty successes 
 which they had, and conquests which they made under the conduct of 
 Joshua, and afterwards of David. 
 
 In both these things were they typical of the more numerous sub- 
 jects of the kingdom of Christ, and of his spiritual conquest for them 
 and in them, of all their spiritual adversaries; see Luke i. 70 
 —75. 
 
 In these two branches of the promise, the faith of Abraham was 
 greatly exercised as unto the accomplishment of them. For as unto 
 the first, or multiplication of his posterity, though he lived after this 
 about seventy years, yet he never saw any more than two persons, 
 Isaac and Jacob, that were interested in this promise. For although 
 he had other children and posterity by them, yet in Isaac only was his 
 seed to be called, as to this promise. He had therefore, during his 
 own days, no outward visible pledge or appearance of its accomplish- 
 ment; and yet however he lived and died in the faith thereof. And 
 as to the latter, of their prosperity and success, he was told before, that 
 ‘they should be in affliction and bondage for 400 years. Yet looking 
 by faith through all these difficulties, in its proper season he inherited 
 the promise. 
 
 And he was a great example herein unto all believers under the 
 New Testament; for there are many promises remaining as yet unac- 
 complished, and which at present, as in other ages, seem not only to be 
 remote from, but as to all outward means, to be cast under an impossi- 
 bility of accomplishment. Such are those as concerning the calling of 
 
940 AN EXPOSITION OF THE [cH. VI. 
 
 the Jews, the coming in of the fulness of the Gentiles, with the en- 
 largement and establishment of the kingdom of Christ in this world. 
 Concerning all these things, some are apt to despond, some irregularly 
 to make haste, and some to reject and despise them. But the faithof 
 Abraham would give us present satisfaction in these things, and 
 assured expectation of their accomplishment in their proper season. 
 
 Secondly. The peculiar mterest of Abraham in this promise, as to 
 the spiritual part of it, may also be considered; and hereof, in like 
 manner, there were two parts. 
 
 1. That the Lord Christ should come of his seed according to the 
 flesh. And he was the first person in the world, after our first 
 parents, to whom in the order of nature it was necessary, to whom the 
 promise of the Messiah to spring from them was confirmed. It was 
 afterwards once more so confirmed to David, whence, in his genealogy, 
 he is said in a peculiar manner to be the son of David, the son of 
 Abraham. For unto these two persons alone was the promise con- 
 firmed. And therefore is he said in one place to be the seed of David 
 according to the flesh, Rom. 1. 3, and in another, to have taken on 
 him the seed of Abraham, Heb. 1.16. Herein lay Abraham’s pecu- 
 liar interest in the spiritual part of this promise: he was the first who 
 had this privilege granted to him by especial grace, that the promised 
 Seed should spring from his loins. In the faith hereof, he saw the 
 day of Christ and rejoiced. This made him famous and honourable 
 throughout all generations. 
 
 2. As he was thus to be the natural father of Christ according to 
 the flesh, whence all nations were to be blessed in him or his seed ; 
 so being the first that received or embraced this promise, he became 
 the spiritual father of all that do believe, and in them the heir of the 
 world in a spiritual interest, as he was in his carnal seed the heir of 
 Canaan in a political interest. None come to be accepted with God, 
 but upon the account of their faith in that promise, which was made 
 unto Abraham, that is, in him who was promised unto him. And we 
 may observe, that, 
 
 Obs. II. The grant and communication of spiritual privileges is a 
 mere act or effect of sovereign grace.—Even this Abraham, who was 
 so exalted by spiritual privileges, seems originally to have been tainted 
 with the commen idolatry which was then in the world. This account 
 we have, Josh. xxiv. 2, 3, ‘ Your father dwelt on the other side of the 
 flood in old time, Terah, the fatherof Abraham, and the father of Na- 
 chor, and they served other gods. And I took your father Abraham 
 from the other side of the flood.’ It is true, the charge is express 
 against Terah only; but it lying against their fathers in general on the 
 ‘other side of the flood, and being added that God took Abraham from 
 the other side of the flood, he seems to have been involved in the guilt 
 of the same sin, whilst he was in his father’s house and before his call. 
 Nor is there any account given of the least preparation or disposition 
 in him, to the state and duties which he was afterwards brought into. 
 In this condition, God, of his sovereign grace, first calls him to the 
 saving knowledge of himself, and by degrees accumulates upon him 
 all the favours and privileges before mentioned. Hence, in the close 
 
veR, 13—16.] EPISTLE TO THE HEBREWS. 941 
 
 of his whole course, he had no cause to glory in himself, neither before 
 God nor men, Rom. iv. 2, for he had nothing but what he gratuitously 
 received. Indeed there were distances of time in the collation of 
 several distinct mercies and blessings on him. And he still, through 
 the supplies of grace which he received under every mercy, so de- 
 ported himself, as that he might not be unmeet to receive the succeed- 
 ing mercies whereof he was to be made partaker. And this is the 
 method of God’s communicating his grace unto sinners. His first call 
 and conversion of them is absolutely gratuitous. He hath no conside- 
 ration of any thing in them that should induce him thereunto. Neither 
 is there any thing required unto a condecency herein. God takes 
 men as he pleaseth, some in one condition and posture of mind, 
 some in another ; some in an open course of sin, and some in the exe- 
 cution of a particular sin, as Paul. And he indeed, at the instant of 
 his call, was under the active power of two of the greatest hinderances 
 unto conversion, that the heart of man is obnoxious to. For first, he 
 was zealous above measure of the righteousness of the law, seeking 
 earnestly for life and salvation by it; and then he was actually en- 
 gaged in the persecution of the saints of God. ‘These two qualifica- 
 tions, constant resting in legal righteousness, with rage and madness 
 in persecution, than which there are not out of hell principles more 
 adverse to it, were all the preparations of that apostle unto converting 
 grace. But after that this grace, which is absolutely free and sove- 
 reign, is received, there is an order in God’s covenant which for the 
 most part he observeth in the communication of ensuing graces and 
 privileges; namely, that faith and obedience shall precede the in- 
 crease and enlargement of them. Thus was it with Abraham who 
 received his last great signal promise and privilege, Gen. xxi. on that 
 signal act of his faith and obedience in offering up his son upon God’s 
 command. As it was with Abraham, so is it with all those who in 
 any age are made partakers of grace or spiritual privileges. 
 
 Secondly. The promise here intended, as to the spiritual part of it, 
 may be considered with respect to all believers, of whom Abraham was 
 the representative. And two things are contained therein. 
 
 1. The giving and sending of the Son of God to take on him the 
 seed of Abraham. This was the life and soul of the promise ; the 
 ancient and first expressed regard of divine grace unto sinners. “ In 
 thy seed shall all the nations of the earth be blessed ;’ that is, the seed 
 of the woman shall break the serpent’s head. The incarnation of the 
 Son of God, promised from the foundation of the world, shall be ful- 
 filled in thy seed, he shall take on him the seed of Abraham. So our 
 apostle argues, Gal. iii. 16, ‘ Now to Abraham and his seed were the 
 promises made: he saith not unto seeds, as of many, but as of one, 
 and thy Seed which is Christ.’ For the promise which is made con- 
 cerning Christ in one sense, is made to him in another. As to the 
 benefit and effects of the coming of Christ, it was made concerning 
 him unto Abraham and all his seed, but as unto the first grant, inten- 
 tion, and stability of the promise, it is made unto Christ himself, with 
 respect unto that everlasting covenant which was between the Father 
 and him, in his undertaking the work of mediation. Or the Lord 
 
348 AN EXPOSITION OF THE [cH. ΥἹ- 
 
 Christ may be considered either as the undertaker of the covenant 
 with God, and so the promise was made unto him; or as the accom- 
 plishment of the terms of it for us, so the promise was concerning him. 
 
 2. The nature of the benefit which is to be received by Christ thus 
 promised ; and that in general is a blessing; in thy seed shall they be 
 blessed. And two things are comprised in this blessing, as the springs 
 of other mercies innumerable. The promise of Christ himself was the 
 fountain, and all other promises were particular streams from it, espe- 
 cial explications and applications of that promise. 1. The removal of 
 the curse of the law which was come on all men by reason of sin. 
 The curse could not be removed but by a blessing; and that which 
 doth it is the greatest of blessings, as that was the greatest of curses 
 aud miseries. 2. The bringing in of a blessed righteousness, on the 
 account whereof we might be accepted with God, see Gal. i. 13—16. 
 
 Before we proceed, we may observe two things in general concern- 
 ing this promise. 1. That this was the life of the church of the Old 
 Testament, the spring of its continuance unto its appointed season, 
 which could never be dried up. How many times were that whole 
 people, the posterity of Abraham, at the very brink of destruction ! 
 For sometimes they fell generally into such terrible provoking sins, 
 as that their utter casting off might have been justly expected by 
 angels and men; sometimes they were, in the just judgment of God, 
 given up unto such wasting desolations in their captivities, as that 
 they were wholly like dry bones on the face of the earth, without 
 hopes of a resurrection. Yet mercy, patience, and power, wrought 
 through all, and preserved them in a church-state, until this promise 
 was accomplished. This it was alone, or the faithfulness of God 
 therein, whence all their healing and recoveries did proceed. And 
 when this promise was once fulfilled, it was beyond the power of all 
 the world to keep them unto their former condition. All depended 
 on the issue of this promise, in whose fulfilling all things were to be 
 cast into a new mould and order. 2. This was that which preserved 
 the spirits of true believers among them, from ruining despondencies 
 in the times of the greatest apostasies, calamities, and desolations of 
 the people. They had this promise still to plead, and rested therein, 
 notwithstanding all the interveniencies which ofttimes seemed to render 
 the case of that people very desperate. See their faith expressed, 
 Micah vii. 18, 19, 20; Isa. vii. 13--15, li. 3; Luke 1. 70—73. And 
 I would hope that mercy lies treasured in the bowels of this promise, 
 not yet brought forth, toward the remainders of the posterity of Abra- 
 ham according to the flesh. Who knows but that by virtue of the 
 engaged love and faithfulness of God, declared in this promise, these 
 withered branches may revive, and these dead bones revive again ? 
 Our apostle placeth the hopes of it on this ground alone, that as 
 touching the election they were beloved for the fathers’ sake, Rom. xi. 
 28. As to profession, they were then visibly falling off; but as to 
 election, as to God’s purpose concerning them, the love which he bare 
 to their fathers, engaged unto Abraham in this promise, will one day 
 find them out, and bring them in unto a plentiful share in this 
 blessing. 
 
veR. 13—16.] EPISTLE TO THE HEBREWS. 349 
 
 Wherefore, on all accounts, the instance chosen by the apostle was 
 of singular use unto the Hebrews, and singularly suited unto their 
 present condition. For as they received many advantages, from the 
 personal privileges of him who was their father according to the flesh, 
 so they succeeded unto him in the spiritual part of the promise ; and 
 therefore, as the like duties of faith, and obedience, and perseverance, 
 were required of them as of him, so they, in the performance of them, 
 had assurance given them in his success that they also should inherit 
 the promise. So the apostle applies his discourse, ver. 17, 18. 
 
 Obs. III. Where the promise of God is absolutely engaged, it will 
 break through all difficulties and oppositions, to a perfect accomplish- 
 ment.—No promise of God shall ever fail, or be of none effect. We 
 may fail, or come short of the promise by our unbelief; but the pro- 
 mises themselves shall never fail. ‘There have, in many ages, been 
 great seasons of trial, wherein the faith of believers hath been exercised 
 to the utmost about the accomplishment of the promises; but the 
 faithfulness of God in them all hath hitherto been ever victorious, and 
 it will be so for ever. And this trial hath arisen partly from difficul- 
 ties and oppositions, with all improbabilities of their accomplishment 
 on rational accounts, or with respect unto visible means ; partly from 
 a misunderstanding of the nature of the promises, or of the season of 
 their accomplishment. Thus, in the first great promise given to our 
 parents after the fall, how soon was their faith exercised about it. 
 When they had but two sons, the one of them slew the other, and the 
 survivor was rejected and cursed of God. From whom should now 
 the promised Seed be expected to proceed and spring? Is it not pro- 
 bable that they were ofttimes ready to say, Where is the promise of 
 
 ~ his coming? And yet indeed this, which seemed to overthrow and 
 
 disannul the promise, was only a means of its farther confirmation. 
 For the death of Abel on his offering his acceptable sacrifice, was a 
 > type of Christ and his suffering in his mystical body, 1 John iii. 12, 
 When the wickedness of the world was come unto that height and 
 fulness that God would not spare, but destroyed all the inhabitants of 
 it except eight persons, the very destruction of the whole race of man- 
 kind seemed to threaten an annihilation of the promise. But this also 
 proved unto its confirmation. For after the flood, God established it 
 unto Noah, accompanied it with a covenant, and gave a visible pledge 
 of his faithfulness therein to abide for ever, Gen. ix. 11, 12. For al 
 though that covenant in the first place respected temporal things, yet 
 as it was annexed unto the first promise, it represented and assured 
 the spiritual things thereof, Isa. liv. 8—10. This great promise was 
 after limited unto the person of Abraham, namely, that from him 
 should spring the blessed Seed. Yet after it was given unto him, 
 many and many a year passed over him, before he saw the least hope 
 of its accomplishment. Yea, he lived to see all natural ways and 
 means of fulfilling it utterly to fail, Sarah’s womb being dead, and his 
 body also ; so that he was past and beyond all hope of having it ful- 
 filled in the ordinary course of nature. And the faith which he had 
 in hope was against hope, Rom. iv. 18,19. Hence he complained, 
 that after all his long and wearisome pilgrimage, he went childless, 
 
350 i AN EXPOSITION OF THE [cH. vt. 
 
 Gen. xv. 2, and fell into no small mistakes in the matter of Hagar and 
 Ishmael. Yet after all the promise made its way unto its own accom- 
 plishment. And by the signal victory it had herein against all oppo- 
 sitions, assured itself unto the faith of all succeeding generations, as is 
 here expressed by the apostle. Afterwards, when the promise was 
 confined unto Isaac by that word, ‘ In Isaac shall thy seed be called,’ 
 and Abraham now drawing apace towards the grave, he is commanded 
 to slay this Isaac, and offer him in sacrifice unto God. This indeed 
 was the greatest appearance under the Old Testament of the absolute 
 disannulling and frustration of the promise. And Abraham had no 
 relief for his faith under this trial, but only the omnipotency of God, | 
 which could produce effects that he could no way apprehend, as rais- 
 ing of him up again from the dead, or the like. But this also proved 
 in the issue so great a confirmation of the promise, as that it never re- 
 ceived any thing of the like nature, before nor after, until its actual 
 accomplishment. For hereon was it confirmed by the oath of God, 
 whereof we shall treat immediately ; the sacrifice of Christ was illus- 
 triously represented, and an instance given of the infallible victorious 
 success of faith, whilst against all difficulties it adheres to the truth of 
 the promise. What was the condition with the faith of the best of 
 men, when the Lord Christ was in the grave? At how great a loss 
 they were, and how their faith was shaken to the utmost, the two dis- 
 ciples expressed to the Lord Christ himself as they went to Emmaus, 
 Luke xxiv. 21, ‘ We trusted that it had been he who should have 
 redeemed Israel ;’ and for what they heard then reported of his resur- 
 rection, they said they were astonished at it, but could not arrive at 
 any positive actings of faith about it. And this befel them when they 
 were speaking to Christ himself, in whom the promise had received 
 its fullaccomplishment. After this also, when the gospel began to be 
 preached in the world, it appeared that it was rejected by the gene- 
 rality of the Jews, and that they also thereon were rejected from being 
 the people of God. This made a great hesitation in many, about the 
 promise made unto Abraham concerning his seed and posterity, as 
 thouch it were of none effect. For now, when the full accomplishment 
 was declared, and innumerable persons came in to a participation of it, 
 those unto whom it was peculiarly made, neither would be, nor were 
 sharers of it. This great objection against the truth of the promise, 
 our apostle lays down, Rom. ix. 6, ‘ Not as though the word of God 
 had taken none effect,’ in answer whereunto he spends the three en- 
 suing chapters. And he doth by letting us to know, that the objec- 
 tion was grounded on a mistake of the persons to whom the promise 
 did belong; who were not the whole carnal seed of Abraham, but 
 only the elect of them, and all nations whatever. And there are pro- 
 mises of God on record in the Scripture not yet fulfilled, that will and 
 do exercise the faith of the strongest and most experienced believers, 
 concerning whose accomplishment our Lord Jesus Christ says, ‘When 
 the Son of man cometh, shall he find faith in the earth ? The faith, 
 hope, and expectation of most, will be at an end, before they are ful- 
 filled ; and that because of the insuperable difficulties that seem to lie 
 in the way of their accomplishment. Such are those which concern 
 
ver. 13—16.] EPISTLE TO THE HEBREWS. 351 
 
 the destruction of antichrist, the calling of the Jews, the spreading of 
 the gospel unto all nations, and the flourishing of the church in peace 
 and purity. These things, as to all outward appearance, seem as 
 remote from accomplishment, as they were the first day the promise 
 was given, and the difficulties against it increase continually. And 
 yet notwithstanding the promise shall break through all difficulties ; 
 at the end it shall speak and not lie. ‘ The Lord will hasten it in its 
 time,’ Isa. lx. 22. Before its proper time, its appointed season, it will 
 not be; but then the Lord will hasten it, that no opposition shall be 
 able to stand before it. 
 
 From this state of the promises, three things have fallen out. 1. 
 That in all.ages the faith of true believers hath been greatly and pe- 
 culiarly exercised, which hath been to the singular advantage of the 
 church. For the exercise of faith, is that whereon the flourish- 
 ing of all other graces doth depend. And from hence hath there been 
 a treasure of fervent prayers laid up from the beginning, which shall 
 in their proper season have a fruitful return. In that faith and 
 patience, in those supplications and expectations, wherein, in every age 
 of the church, the faithful have abounded with respect unto the diffi- 
 culties that have lain in the way of the promise, hath God been ex 
 ceedingly glorified ; as they were also the means of drawing forth new 
 encouragements and assurances, as the comfort of the church did _ re- 
 quire. 2. Hence it was that in most ages of the church, ‘there have 
 been mockers and scoffers, saying, Whereis the promise of his coming ? 
 for since the fathers fell asleep, all things continue as from the begin- 
 ning of the creation,’ 2 Pet. ni. 4. The fathers were they who re- 
 ceived the promises, especially that of the coming of Christ. These 
 they preached and declared, testifying that they would be accomplished, 
 and that great alterations should be wrought in the world thereby. 
 The sum of what they so declared was, that the elect of God should 
 be delivered, and that judgment should be executed.on ungodly men, 
 by the coming of the Lord, Jude 14, 15. But what now is become 
 of these fathers, with all their great promises and preachments upon 
 them? Things go on in the same course as they did in the beginning, 
 and are like to do so to the end of the world: What, we pray, is this 
 promise of his coming you have so talked of? Such scofters have 
 most ages abounded withal, and I think none more than that wherein 
 our lot is fallen. Observing that all things are in a most unlikely pos- 
 ture to an eye of carnal reason, for the accomplishment of the great 
 promises of God that are upon record in the word, they scoff at all 
 who dare to own an expectation therof. 3. Some, through haste and 
 precipitation, have fallen into manifold mistakes of the promise on the 
 same account. Some have feigned to themselves other things than 
 God ever promised ; as the generality of the Jews looked for a carnal 
 rule, glory, and dominion at the coming of the Messiah, which proved 
 their temporal and eternal ruin. And it is to be feared that some are 
 still sick of the same or like imaginations. And some have put them- 
 selves on irregular courses for the accomplishment of promises, walk- 
 ing in the spirit of Jacob and not of Israel. But whatever of this or 
 any other kind may fall out by the unbelief of men, all the promises 
 
ον ΤΡ) “" AN EXPOSITION OF THE [cH. VI. 
 
 of God are yea and amen, and will make their way through all diffi- 
 culties, unto an assured accomplishment in their proper season. 
 
 Thus it is also with respect to our faith in the promises of God, as 
 to our own especial and personal interest in them. We find so many 
 difficulties, so many oppositions, as that we are continually ready to 
 call in question the accomplishment of them; and indeed few there 
 are, that live in.a comfortable and confident assurance thereof. Inthe 
 time of temptations, or when perplexities arise from a deep sense of 
 the guilt and power of sin, and on many other occasions, we are ready 
 to say with Sion, ‘ The Lord hath forsaken us ; our way is passed over 
 from him ; as for our part, we are cut off.’ 
 
 In all these cases, it were easy to demonstrate whence it is that the 
 promise hath its insuperable efficacy, and shall have its infallible ac- 
 complishment; but it must be spoken to under the particular wherein 
 the confirmation of the promise by the oath of God is declared. 
 Again, 
 
 Obs. IV. Although there may be privileges attending some pro- 
 mises, that may be peculiarly appropriated to some certain persons, yet 
 the grace of all promises is equal to all believers—So Abraham had 
 sundry personal privileges and advantages communicated to him in 
 and by his promise, which we have before recounted. Yet there is not 
 the meanest believer in the world, but he is equally partaker of the 
 spiritual grace and mercy of the promise with Abraham himself. 
 They are all by virtue hereof made heirs of God and co-heirs with 
 Christ, whose is the inheritance. 
 
 The next thing considerable in the words, is the especial confirma- 
 
 tion of the promise made to Abraham by the oath of God. “ For God: 
 
 —when he could swear by no greater, he sware by himself.” And 
 sundry things we must inquire into in this peculiar dispensation of 
 God to men, namely, in swearing to them. 
 
 1. The person swearing is said to be God, 6 Θεος, ‘God sware by 
 himself.” And ver. 17, in the application of the grace of this promise 
 to believers, it is said, that God interposed himself by an oath. But 
 the words here repeated are expressly ascribed to the angel of the 
 Lord, Gen. xxii. 15, 16, ‘ And the angel of the Lord called unto Abra- 
 ham out of heaven the second time, and said, By myself have I sworn 
 saith the Lord.’ So it is said before, ver. 11, ‘The angel of the Lord 
 called unto him out of heaven, and said, Abraham,’ and adds in the 
 close of ver. 12, ‘thou hast not withheld thy son, thine only son 
 from me.’ He is called an angel that speaks, but he still speaks, 
 in the name of God. These things are insisted on to assoil 
 this difficulty. 1. Some say that he spake as a messenger and 
 ambassador of God in his name, and so assumed his titles, although 
 he was merely a created angel: for so a legate may do, and use the 
 name of him that sends him. But I do not see a sufficient foundation 
 of this supposition. An ambassador having first declared that he was 
 sent, and from whom, may act in the name and authority of his mas- 
 ter, but not speak as if he were the same person. But here is no such 
 declaration made, and so no provision laid in against idolatry. For 
 when one speaks in the name of God, not as from God, but as God, 
 
ver. 13—16.] EPISTLE TO THE HEBREWS. 353 
 
 who would judge but divine honour and religious worship were due to 
 them, which yet are not to angels, however gloriously sent or employed, 
 Rev. xix. 19, xxii. 9. Wherefore, 2. It is said that this angel doth 
 only repeat the words of God to Abraham, as the prophets were wont 
 todo. And those of this mind countenance their opinion with those 
 words used by him, ver. 16, mm ΝΣ ‘saith the Lord,’ the words 
 whereby the prophets solemnly ushered in their messages. But yet 
 neither will this solve the difficulty. For these words, ‘ saith the Lord,’ 
 are often used in the third person, to express him to us whom in all 
 our duties we regard, when God himself is introduced speaking. See 
 Gen. xix. 24; Zech. ii. 8, 9. And he who called unto Abraham the 
 second time, ver. 15, is the same with him who first called to him, ver. 
 11, 12, and he speaks expressly in the name of God, ‘thou hast not 
 withheld thy Son from me.’ Besides in each place this angel is said to 
 speak from heaven, which expresseth the glory of the person that 
 spake. Wherever God makes use of created angels in messages to 
 the children of men, he sends them to the earth; but this speaking 
 from heaven is a description of God himself, Heb. xui. 25. Therefore, 
 3. By this angel no other angel is to be understood, but the great 
 Angel of the covenant, the second person of the Trinity, who thus 
 appeared to the fathers under the Old Testament. See this proved at 
 large in our tenth exercitation in the first volume of our exposition of 
 this Epistle. He it was that spake and sware by himself. For when 
 a mere angel sweareth he swears always by one greater than himself, 
 according to the rule of our apostle in this place, Dan. xii. 7; Rev. 
 = 3, 6. 
 
 Secondly. It may be inquired when God did thus swear: erayye- 
 λαμενος wuoce, ‘ promising he sware.’ He did not first promise, and 
 afterwards confirm it with his oath. He gave his promise and oath to- 
 gether; or gave his promise in the way of an oath. Yet are they dis- 
 tinctly considered, nor is it the mere vehemency of the promise that is 
 intended. For in the next verse the apostle calls the promise and the 
 oath two things, that is, distinct from one another, δυο πράγματα, ‘ two 
 acts of God.’ But although he hath respect principally to that 
 especial promise which was given with an oath, yet by the same oath 
 were all the promises of this kind given before to Abraham, equally 
 confirmed ; whence it may be applied to all the promises of God as it 
 is in the following verses. That which is directly intended is that 
 whereof the story is expressed, Gen. ΧΧΊΙ. 15—18, upon his obedience 
 in offering up his Son. And this was the last time that God imme- 
 diately and solemnly made promise to him after he had gone through 
 all sorts of trials and temptations (whereof the Jews give ten parti- 
 cular instances) and had acquitted himself by faith and obedience in 
 them all. Thus did God in his infinite goodness and wisdom see good 
 to give him the utmost assurance of the accomplishment of the pro- 
 mise, whereof in this life he was capable ; and although it was an act 
 of sovereign grace, yet had it also the nature of a reward, whence it 
 is so expressed, ‘ Because thou hast done this thing, and hast not 
 withheld thy son, thine only son.’ Of the same nature are all those 
 assurances of divine love and grace, with the peace and joy that ac- 
 
 VOL. IL. AA 
 
904 ΑΝ EXEOSITION OF THE | CH. VI. 
 
 company them, which believers do receive in and on the course of 
 their obedience. 
 
 Thirdly. The expression of this oath may be also considered. The 
 apostle only mentions the oath itself, with respect to the ancient record 
 of it, but expresseth not the formal terms of it. ‘ He sware by him- 
 self, saying ;’ the expression of it, Gen. xxii. 16, is snyawo sa, ‘ By my- 
 self have | sworn, saith the Lord.’ And we may consider two things 
 concerning the oath of God. 1. Why he sware. 2. How he swears. 
 
 For the first of these, whereas all the oaths of God are in the con- 
 firmation of his promises or his threatenings, the reason and nature of 
 those which respect his threatenings have been declared at large on 
 ch. iii. And that which concerns the promises will return to us, ver. 
 17, where it must be spoken to. 
 
 2. How he swears: wherein also two things are comprised. 1]. The 
 manner of his swearing, and 2. The nature of his oath. 
 
 First. The manner of swearing is twofold. 1. That which posi- 
 tively expresseth and engageth what is sworn by, and 2. That where- 
 in an imprecation or execration is implied or expressed. The first the 
 Latins express by per, per Deum, the Greeks by pa and νη, to the 
 same purpose; the Hebrews prepose the letter 3, to the things sworn 
 by. So here “3, that is, by myself. Sometimes there is no expression 
 to that purpose, only God affirms that he hath sworn, for he is every 
 way his own witness, 1 Sam. iii. 14, ‘I have sworn unto the house of 
 Eli” So Ps. cxxxii. 11; Isa. xiv. 24. Sometimes he expresseth some 
 of the properties of his nature, as Ps. Ixxxix. 35, sw7pa ΡΞ), juravi 
 per sanctitatem meam, ‘ I have sworn by my holiness.” So Amos. iv. 2. 
 ‘By myself, Isa. xlv. 23 ; Jer. xxi. 5, xlix. 13, ‘ By his right hand 
 and the arm of his strength,’ Isa. Ix. 8. ‘By his great name,’ Jer. 
 xliv. 26. ‘By his soul,’ Jer. li. 14, and ‘ by the excellency of Jacob,’ 
 Amos. vili. 7, that is himself only. For all the holy properties of God 
 are the same with his nature and being. For that form of an oath 
 wherein an imprecation is used, the expression of it 15 always elliptical 
 in the Hebrew tongue, whereas other languages abound with cursed 
 and profane imprecations. And this elliptical form of expression by 
 ox, 51, is often used by God himself, 1 Sam. ui. 14, ‘I have sworn to 
 the house of Eli; sy ma py ἼΒΞΠΣ on if the iniquity of the house of 
 Eli be purged.’ Ps. Ixxx1x. 35, “1 have sworn unto David by my 
 holiness, ajp8 TD oN, if I he unto David.’ So also, Ps. xev. 11. 
 exxxli. 2, 3; Isa. xiv. 24. And this kind of expression is retained by 
 our apostle, ch. iii. 12, ‘To whom I sware in my wrath, εἰ εἰσελευσονται 
 εἰς την καταπαυσιν μου, if they shall enter into my rest.’ As also it is 
 made use of by our Saviour, Mark vin. 12, Αμην λεγω ὑμιν, εἰ δοθησεται 
 τῃ γένεᾳ ταυτῃ σημεῖον, * Verily I say unto you, if a sign shall be given 
 unto this generation.’ There is herein, a rhetorical αποσιωπησις; 
 where something for honour’s or reverence’ sake is restrained, silenced, 
 and not uttered. As, if it be so, then let me not be trusted, believed, 
 or obeyed. 
 
 Secondly. For the nature of this oath of God, it consists in an ex- 
 press engagement of those holy properties whereby he is known to be 
 God, unto the accomplishment of what he promiseth or threateneth. 
 
vER. 13—16.] EPISTLE TO THE HEBREWS. 355 
 
 By his being, his life, his holiness, his power, is he known to be God ;- 
 and therefore, by them is he said to swear, when they are all engaged 
 unto the fulfilling of his word. 
 
 Fourthly. There is a reason added why God thus sware by himself. 
 —It was because he had none greater whereby he might swear. And 
 this reason is built upon this maxim ; that the nature of an oath con- 
 sisteth in the invocation of a superior, in whose power we are. For 
 two things we design in that invocation of another. 1. A testimony 
 to be given unto the truth we assert. 2. Vengeance or punishment of 
 the contrary upon us. Wherefore, we do ascribe two things unto him 
 whom we invocate in an oath. 1. An absolute omnisciency, or infal- 
 lible knowledge of the truth, or falsehood of what we assert. 2. A 
 sovereign power over us, whence we expect protection in case of right 
 and truth, or punishment in case we deal falsely and treacherously. 
 And this respect unto punishment, is that alone which gives force and 
 efficacy unto oaths among mankind. There is a principle ingrafted in 
 the minds of men by nature, that God is the supreme Rector, Ruler, 
 and Judge of all men and their actions; as also, that the holiness of 
 his nature, with his righteousness as a Ruler and Judge, doth require 
 that evil and sin be punished in them who are under his government. 
 Of his omnipotent power also, to punish all sorts of transgressors, the 
 highest, greatest, and most exempt from human cognizance, there is 
 an alike conception and presumption. According as the minds of men 
 are actually influenced by these principles, so are their oaths valid and 
 useful, and no otherwise. And therefore, it hath been provided that 
 men of profligate lives, who manifest that they have no regard unto 
 God nor his government of the world, should not be admitted to give 
 testimony by oath. And if, instead of driving all sorts of persons, 
 the worst, the vilest of men, on slight or light, or no occasions, unto 
 swearing, none might be in any case admitted thereunto, but such as 
 evidence in their conversations, such a regard unto the divine rule and 
 government of the world, as is required to give the least credibility 
 unto an oath, it would be much better with human society. And that 
 inroad which Atheism hath made on the world in these latter ages, 
 hath weakened and brought in a laxation of all the nerves and bonds 
 of human society. These things belong unto the nature of an oath 
 amongst men, and without them it is nothing. But wherefore, then, 
 is God said to swear, who, as the apostle speaks, can have no greater 
 to swear by, no superior unto whom in swearing he should have re- 
 spect? It is because as to infinite omniscience, power, and righteous- 
 ‘ness, the thing respected in an oath, God is that essentially in and 
 unto himself, which he is in a way of external government unto his 
 creatures. Wherefore, when he will condescend to give us the utmost 
 security and assurance of any thing which our nature is capable of, 
 antecedent unto actual enjoyment, in and by the express engagement 
 of his holiness, veracity, and immutability, he is-said to swear or to 
 confirm his word with his oath, 
 
 The end and use of this oath of God is so fully expressed, ver. 17, 
 that I must thither refer the consideration of it. 
 
 Ver. 15. The event of this promise giving, and oath of God gh the 
 
 AAZ 
 
306 AN EXPOSITION OF THE |CH. VI. 
 
 . part of Abraham, is declared. ‘ And so after he had patiently endured, 
 he obtained the promise.’ 
 
 Kai οὕτω, ‘and so;’ this was the way and manner of God’s dealing 
 with him, and this was the way on the other side how he carried it 
 towards God. And the manner of his deportment, or the way where- 
 by he attained the end proposed, was μακροθυμησας, ‘ he patiently en- 
 dured ;’ ‘after he had patiently endured,’ or rather ‘ patiently en-— 
 during.’ The word hath been spoken unto before. Μακροθυμος, ΤῚΝ 
 aps, longanimis, lentus, tardus ad iram. One that is not quickly pro- 
 voked, not easily excited unto anger, hasty resolutions, or any dis- 
 tempered passion of mind. And sundry thingsare intimated in this 
 word. 
 
 1. That Abraham was exposed to trials and temptations about the 
 truth and accomplishment of this promise. If there be not difficulties, 
 provocations, and delays in a business, it cannot be known whether a 
 man be μακροθυμος or not, he hath no occasion to exercise this longa- 
 nimity. 
 
 2. That he was not discomposed or exasperated by them so as to 
 wax weary, or to fall off from a dependence on God. The apostle ex- 
 plains fully the meaning of this word, Rom. iv. 18—21, ‘ Against 
 hope he believed in hope, that he might become the father of many 
 nations ; according unto that which was spoken, so shall thy seed be. 
 And being not weak in faith, he considered not his own body now 
 dead, when he was about an hundred years old, neither yet the dead- 
 ness of Sarah’s womb; he staggered not at the promise of God 
 through unbelief, but was strong in faith, giving glory to God. And 
 being fully persuaded that what he had promised, he was able also to 
 perform.’ Continuing in a way of believing, as trusting to the 
 veracity and power of God against all difficulties and oppositions, was 
 his μακροθυμία or “ patient endurance.’ 
 
 3. That he abode a long season in this state and condition, waiting 
 on God and trusting unto his power. It is not a thing quickly tried 
 whether a man be μακροθυμος, one that will patiently endure or not. 
 [t is not from his deportment under one or two trials, that a man can 
 be so denominated. The whole space of time from his first call to the 
 day of his death, which was just a hundred years, are here included. 
 Wherefore, this word expresseth the life and spirit of that faith of 
 Abraham, which is*here proposed to the Hebrews as their example. 
 
 The end of.the whole was, that ἐπέτυχε τῆς ἐπαγγελίας, compos 
 factus est promissionis; obtinuit promissionem, ‘he obtained or en- 
 joyed the promise.’ Sundry expositors refer this obtaining of the 
 promise to the birth of Isaac, a son by Sarah, which he so long waited 
 for and at length enjoyed ; for this was the principal hinge whereon 
 all other privileges: of the promises did depend. But Isaac was up- 
 wards of twenty years old, at that time when the promise was con- 
 firmed by the oath of God, which the apostle hath respect unto. It 
 cannot, therefore, be, that his birth should be the thing promised. 
 Besides, he twice informs us, ch. xi. 13, 39, that the ancient patriarchs, 
 among whom he reckoneth Abraham as one, received not the 
 promises. That which le there intends, is their full accomplishment 
 
veR. 13—16.] EPISTLE TO THE HEBREWS. 357 
 
 in the actual exhibition of the promised seed. It is not therefore, a - 
 full actual enjoyment of the thing promised, that is here intended, as 
 it would be, if it respected only the birth of Isaac. Wherefore, Abra- 
 ham’s obtaining the promise, was no more but his enjoyment of the 
 mercy, benefit, and privilege of it, in every state and condition, where- 
 of in that state and condition he was capable. 
 
 If, therefore, we take a view of the promise as it was before ex- 
 plained, we shall see evidently how Abraham obtained it, that is, how 
 it was every way made good unto him, according as the nature of the 
 thing itself would bear. For as unto his own personal blessing, 
 whether in things typical or spiritual, he obtained or enjoyed it. As 
 things were disposed in the type, he was blessed and multiplied in 
 that increase of goods and children which God gave unto him. Spi- 
 ritually he was justified in his own person, and therein actually enjoyed 
 all the mercy and grace which, by the promised seed, when actuall 
 exhibited, we can be made partakers of. He who is freely justified 
 in Christ, and therewithal made partaker of adoption and sanctifica- 
 tion, may well be said to have obtained the promise. And hereon de- 
 pendeth eternal glory also, which our apostle testifieth that Abraham 
 obtained. For that part of the promise, that he should be the heir of 
 the world, and the father of all that believe, it could not be actually 
 accomplished in his own days; wherefore, therein he obtained the 
 promise, in the assurance he had of it, with the comfort and honour 
 which depended thereon. As a pledge of all these things, he saw the 
 posterity of Isaac, in whom they were all to be fulfilled. Some things, 
 therefore, there were in the promises, which could not be actually 
 accomplished in his days; such were the birth of the blessing seed, 
 the numerousness and prosperity of his children according to the flesh, 
 the coming in of a multitude of nations to be his children by faith. 
 These things he obtained in that assurance and comfortable prospect 
 which he had of them through believing. They were infallibly and 
 unchangeably made sure unto him, and had their accomplishment in 
 their proper season, Isa. lx. 22. And we may observe that, 
 
 Obs. V. Whatever difficulty and opposition may lie in the way, 
 patient endurance in faith and obedience will infallibly bring us unto 
 the full enjoyment of the promises. 
 
 Obs. VI. Faith gives such an interest unto believers in all the pro- 
 mises of God, as that they obtain even those promises, that is, the 
 benefit and comfort of them, whose actual accomplishment in this 
 world, they do not behold. 
 
 Ver. 16.—For men verily sware by the greater, and an oath for 
 confirmation, is to them an end of all strife. 
 
 The apostle in these words confirms one part of his intention, of the 
 stability of a divine promise confirmed with an oath, by a general 
 maxim concerning the nature and use of an oath among men; and 
 withal, makes a transition into the second part of his discourse ; or the 
 application of the whole unto the use of them that believe. Therefore 
 sundry things are to be considered, that we may perceive the sense and 
 expliedtion of this passage. As, 
 
358 AN EXPOSITION OF THE* [CH. VI. 
 
 1. The reason why God, in his gracious condescension unto our 
 infirmities, is pleased to confirm his promise with an oath, is intro- 
 duced by the particle yag, ‘for,’ which gives an account of what was 
 spoken, ver. 13; and the reason intended consists herein, that by the 
 light of nature, witnessed unto by the common consent and usage of 
 mankind, the ultimate, supreme, and most satisfactory way of giving 
 assurance unto, or confirming what is spoken or promised, is by an 
 oath. And the apostle argueth not merely from what men do by 
 common consent as it were, among themselves, but what the law and 
 order of all things in subjection to God, doth require. For whereas 
 men do or ought to acknowledge his supreme rule and government 
 over all, when their own rights and concerns cannot be determined 
 and peaceably fixed by reason or testimony, or any other instrument 
 whereof they have the use, it is necessary that an appeal be made to 
 God for his interposition, wherein all must acquiesce. This, therefore, 
 being amongst men, the highest assurance and ultimate determination 
 of their thoughts, the holy God intending the like assurance in spiri- 
 tual things, confirms his promise by his oath, that we may know from 
 what we centre in as to our own occasions, that there can be no acces- 
 sion of security made thereunto. | 5 
 
 2. There is in the words, the internal manner and form of swearing © 
 amongst men, kata του μειζονος ομνυουσι, ‘they swear by a greater,’ a 
 nature above them, superior unto them, in whose power and at whose 
 disposal they are: which hath been spoken unto. 
 
 3. The use of an oath among men is declared, ἀντιλογίας περας 5 
 and therein, 1. The subject-matter of it, or what is the occasion and 
 subject which it-respects. And this is ἀντιλογία, which we have ren- 
 dered ‘strife;’ contradiction between two or more. When one party 
 avers one thing, and another, another, and no evidence ariseth from 
 the matter controverted about, nor from any of its circumstances, 
 there must of necessity be amongst them ἀντιλογία απειρατος; an 
 ‘ endless strife,’ and mutual contradiction, which would quickly bring 
 all things to violence and confusion. For if in matters of great con- 
 cernment and especial interest, one man positively asserts one thing, 
 and another, another, and no evidence arise from circumstances, to 
 state aright the matter in difference, it must come to force and war, if 
 there be no other way of bringing all parties unto an acquiescency ; 
 for he who hath peremptorily asserted his right, will not afterwards 
 voluntary forego it, not only because of the loss of his just claim as he 
 apprehends, but also of his reputation, in making an unjust claim 
 thereunto. In such cases an oath is necessary unto the government 
 and peace of mankind, as that without which, strifes must be perpe- 
 tuated, or ended by force and violence. This, the apostle respects 
 when he saith—an oath amongst men is an end of strife. There is, 
 therefore, unto a lawful oath required, 1. A just occasion, or a strife 
 amongst men otherwise undeterminable. 2. A lawful rule, or go- 
 vernment, with power to propose and to judge about the difference on 
 the evidence thereof; or a mutual consent of persons concerned. 8. 
 A solemn invocation of God, as the supreme governor of the world, 
 for the interposition of his omniscience and power, to supply the 
 
ver. 19---16.] EPISTLE TO THE HEBREWS. 359 
 
 defects and weaknesses that are in the rules and rulers of human 
 society. 
 
 4. This brings in the end of an oath among men, and that is to be 
 περας αντιλογιας ; that is, to put bounds and limits to the contentions 
 and mutual contradictions of men, about right and truth not other- 
 wise determinable, to make an end of their strife. 
 
 5. The way whereby this is done, is by interposing the oath, εἰς 
 βεξαιωσιν, for ‘the avowing of the truth,’ rendering it firm and 
 stable in the minds of men, which did before fluctuate about it. 
 
 If this be the nature, use, and end of an oath amongst men, if under 
 the conduct of natural light, they thus issue all their differences and 
 acquiesce therein, certainly the oath of God wherewith his promise 15 
 confirmed, must, of necessity be the most effectual means to issue all 
 differences between him and believers, and to establish their souls in 
 the faith of his promises, against all oppositions, difficulties, and 
 temptations whatever, as the apostle manifests in the next verses. 
 
 As these words are applied to, or used to illustrate the state of 
 things between God and our souls, we may observe from them, 
 
 Obs. VII. That there is, as we are in a state of nature, a strife and 
 difference between God and us. 
 
 Obs. VIII. The promises of God are gracious proposals of the only . 
 way and means for the ending of that strife. 
 
 Obs. LX. The oath of God interposed for the confirmation of these 
 promises, is every way sufficient to secure believers against all objec- 
 tions and temptations, in all straits and trials, about peace with God 
 through Jesus Christ. 
 
 But there is that in the words absolutely considered, which requires 
 our farther inquiry into, and confirmation of the truth therein. There 
 is an assertion in them, that men used to swear by the greater, and 
 thereby put an end unto strife and contentions between them. But it 
 may yet be inquired whether this respect matter of fact only, and de- 
 clare what is the common usage among men; or whether it respect 
 right also, and so expresseth an approbation of what they do. And 
 moreover, whether, upon a supposition of such an approbation, this be 
 to be extended to Christians, so that their swearing in the cases sup- 
 posed be also approved. This being that which I affirm, with its due 
 limitation, I shall premise some things unto the understanding of it, 
 and then confirm its truth. 
 
 An oath in the Hebrew is called yyw, and there are two things ob- 
 servable about it: 1. That the verb to swear, is never used but in 
 Niphal, a passive conjugation; yaw. And as some think this doth 
 intimate that we should be passive in swearing, that is, not do it 
 unless called, at least from circumstances compelled thereunto; so 
 moreover it doth, that he who swears hath taken a burden on himself, 
 or binds himself to the matter of his oath. And it is derived from 
 yaw, which signifies ‘seven; because, as some think, an oath ought 
 to be before many witnesses. But seven being the sacred, complete, 
 or perfect number, the name of an oath may be derived from it, 
 because it is appointed to put a present end unto differences. The 
 Greek calls it ὅρκος, most probably from epyetv, as it signifies to bind 
 
900 AN EXPOSITION OF THE [CH. VI 
 
 or strengthen. For by an oath, a man takes a bond on his soul and 
 conscience that cannot be loosed ordinarily. And the Latin words, 
 juro and jusjurandum, are plainly derived from jus; that is, ‘night 
 and law.’ It is an assertion for the confirmation of that which is 
 right, and therefore loseth its nature, and becometh a mere profana- 
 tion, when it is used in any other case but the confirmation of what is 
 just and night. 
 
 And the nature of an oath consists in a solemn confirmation of 
 what we affirm or deny by a religious invocation of the name of God, 
 as one that knoweth and owneth the truth which we affirm. As far 
 as God is thus invocated in an oath, it is part of his worship, both as 
 required by him, and as ascribing glory to him. For when a man is 
 admitted unto an oath, he is, as it were, so far discharged from an 
 earthly tribunal, and by common consent betakes himself to God, as 
 the sole Judge in the case. By what particular expression this 
 appeal to God, and invocation of him is made, is not absolutely neces- 
 sary unto the nature of an oatl to determine. It sufficeth that 
 such expressions be used, as are approved and received signs of such 
 an invocation and appeal among them that are concerned in the oath ; 
 only it must be observed, that these signs themselves are natural and _ 
 not religious, unless they are approved of God himself. Where any 
 thing pretends to be of that nature, the authority of it is diligently to 
 be examined. And therefore that custom which is in use amongst 
 ourselves, of laying the hand on the book in swearing, and afterwards 
 kissing of it, ifit be any more but an outward sign, which custom and 
 common consent hath authorized to signify the real taking of an oath, 
 it is not to be allowed. But in that sense, though it seem very incon- 
 venient, it may be used until somewhat more proper, and suited to the 
 nature of the duty, may be agreed upon, which the Scripture would 
 easily suggest unto any who had a mind to learn. . 
 
 The necessary qualifications of a lawful and a solemn oath, are so 
 expressed by the prophet, as nothing need to be added to them, no- 
 thing can be taken from them, Jer. iv. 2, ‘ Thou shalt swear the Lord 
 liveth, that is, interpose the name of the living God, ‘when thou 
 swearest, in truth, in judgment, and in righteousness.’ 1. Truth is 
 required in it, in opposition unto falsehood and guile. Where this 
 is otherwise, God is called to be a witness unto a lie; which is to 
 deny his being. For he whom we serve is the God of truth, yea truth 
 itself essentially. 2. It must be in judgment aiso that we swear; not 
 lightly, not rashly, not without a just cause, that which is so in itself, 
 and which appears unto us so to be; or by judgment the contest itself 
 unto whose determination an oath is interposed, may be intended. 
 Thou shalt swear in such a case only, as wherein something of weight 
 comes to be determined in judgment. Without this qualification, 
 swearing is accompanied with irreverence and contempt of Ged, as 
 though his name was to be invocated on every slight and common 
 occasion. 3. In righteousness we must also swear, which respects 
 the matter and end of the oath, namely, that it be mght and equity 
 which we intend to confirm; or else we avouch God as giving coun- 
 tenance unto our wickedness and injustice. 
 
ver. 13—16.] EPISTLE TO THE HEBREWS, 9601 - 
 
 These things being premised, I do affirm, that where matters are in 
 strife or controversy among men, the peace and tranquillity of human 
 society in general, or particular, depending on the right determination 
 of them, it is lawful for a Christian, or a celiever, being lawfully called, 
 to confirm the truth which he knows by the interposition or invocation 
 of the name of God in an oath, with this design to put an end unto 
 strife. For our apostle in this place doth not only urge the common 
 usage of mankind, but he layeth down a certain maxim and principle 
 of the law of nature, whose exercise was to be approved amongst all. 
 And if the practice hereof had not been lawful unto them to whom he 
 wrote, that is, Christians who obeyed the gospel, he had exceedingly 
 weakened all that he had designed from his discourse, concerning the 
 oath of God, by shutting it up with this instance, which could be of no 
 force unto them, because in that which was unlawful for them to prac- 
 tise, or to have an experience of its efficacy. Wherefore, I shall mani- 
 fest these two things, 1. That a solemn oath is a part of the natural 
 worship of God, which the light of nature leads unto, and is not only 
 lawful, but in some cases a necessary duty unto Christians, and posi-— 
 tively approved by Godin his word. 2. That there is nothing in the 
 gospel that doth contradict or control this light of nature and divine 
 institution, but there is that whereby they are confirmed. For the 
 first we have the example of God himself, who as we have seen is said 
 sundry times to swear, and his oath is of signal use to our faith and 
 obedience. Now if men had not had from tie light of nature, a sense 
 and understanding of the nature, lawfulness, and obligation of an oath, 
 this would have been of no use or signification tothem. It is true, 
 that God did expressly institute the rite and use of swearing in judg- 
 ment, among his people at the giving of the law, and gave directions 
 about the causes, manner, and form of an oath, Deut. vi. 19, x. 20; 
 Exod. xxu..8, from whence the use of an oath and consequentially of 
 the oath of God might be known. But the most solemn swearing of 
 God was before the law, as in that instance which our apostle insists 
 on of his oath to Abraham. ‘The nature and force hereof could no 
 otherwise be discovered but by the light of nature, wherein God far- 
 _ ther enlightened and instructed men by his own example. 
 
 2. In compliance herewith, holy men, and such as walked with God 
 before the giving of the law, did solemnly swear when occasion did 
 require it, and they were lawfully called. So Abraham sware to 
 Abimelech, Gen. xxi. 23, 24, and gave an oath tohis servant, Gen. 
 xxiv. 3,9. So Jacob sware with Laban, Gen. xxxi. 53. And Joseph 
 sware to his father, Gen. xlvii. 31. And these had no respect to any 
 legal institution, so that their practice should be thought to be re- 
 proved in those passages of the gospel, which shall be mentioned 
 afterwards. 
 
 3. That oaths were in use and approved of under the old law and 
 the administration thereof, is not by any denied, and they are com- 
 mended who did solemnly practise according to the command, Isa. 
 Iixv. 16; Ps. Ixiii. 11, which of itself doth sufficiently evidence, that 
 there is no evil in the nature of it; for God did never permit, much 
 less approve any thing of that kind. And those who judge an oath 
 
902 AN EXPOSITION OF THE [ΟΣ ὦ 
 
 to be unlawful under the New Testament, do suppose that the Lord 
 Christ hath taken away the principal instrument of human society, the 
 great means of preserving peace, tranquillity, and right, though in its 
 own nature good, and every way suited to the nature of God and man. 
 
 4. There is in the New Testament nothing against this practice, 
 yea there is much to confirm it, although considering the foundations 
 whereon it is»built, it is sufficient. that there is not any thing in the 
 cospel contrary to it, as it was a positive institution, nor can be any 
 thing in the gospel contrary to it, as itis a dictate of the light of nature. 
 But, 
 
 1. That prophecy, Isa. xlv. 23, doth belong and is expressly applied 
 to believers under the New Testament. ‘J have sworn by myself, the 
 word is gone out of my mouth in righteousness, and shall not return, 
 that unto me every knee shall bow, every tongue shall swear.’ See 
 Rom. xiv. 11. This hath respect to what God had of old ‘prescribed, 
 Deut. vi. 13, ‘Thou shalt fear the Lord thy God and serve him, and 
 shalt swear by his name.’ This now, saith the prophet, shall in the 
 days of the gospel be observed throughout the world, which it could 
 not be in case it were not lawful for Christians in any case to swear 
 by that holy name. And that in like manner is a promise concerning 
 the calling and conversion of the Gentiles under the New Testament, 
 Jer. xii. 16, ‘ And it shall come to pass, if they will diligently learn the 
 ways of my people, to swear by my name, the Lord liveth, (as they, 
 caused my people to swear by Baal) then shall they be built in the 
 midst of my people.’ Now this can be no direction, no encourage- 
 ment to the converts of the Gentiles, if it be not lawful for them so 
 to swear, if it be not their duty when lawfully called thereunto. Yea 
 if God promiseth that they shall swear by his name, and the gospel 
 should torbid them so to do, where should they find rest and assurance 
 to their obedience? 
 
 2. The apostle Paul doth solemnly swear to the truth of his own 
 
 affirmations concerning himself, and his sincerity in them, Rom. ix. 1 ; 
 2 Cor. 1. 23. It was πού concerning any doctrines he taught that he 
 did swear. They needed no confirmation by his oath; as deriving all 
 their authority and assurance from divine revelation. But it was con- 
 cerning his own heart and purpose, whereof there might be much doubt 
 and hesitation, yea presumption contrary to the truth; when yet it 
 was of great concernment to the church, to have them truly known 
 and stated. And in this case, he confirms his assertion by an oath, 
 which wholly takes off all pretence of a general rule, that an oath is 
 unlawful under the New Testament, with those who will not make the 
 apostle a transgressor. 
 t 3. Had an oath been unlawful under the New Testament, God 
 would not have continued the use of it in any kind, lest Christians 
 should thereby be drawn to act against the rule and his command. 
 But this he did in that of the angel, who ‘lifted up his hand unto 
 heaven, and swear by him who liveth for ever and ever,’ Rom. x. 5, 6. 
 To give a great and an approved example of that which in no case we 
 may imitate, doth not become the wisdom of God, and his care to- 
 wards his church. 
 
VER. 18 .-16.] EPISTLE TO THE HEBREWS. 365 
 
 Add to all these considerations, the express approbation given to 
 this place by our apostle to the practice of solemn swearing among 
 men to confirm the truth, and to put an end to strife, and the lawful- 
 ness of an oath, will be found sufliciently confirmed in the New Testa- 
 ment as well as the Old. 
 
 There are two places in the New Testament which are usually 
 pleaded in opposition to this liberty and duty. The first is in the words 
 of our Saviour, Matt. v. 33—37, ‘Ye have heard that it hath been 
 said of old time, Thou shalt not forswear thyself, but thou shalt per- 
 form unto the Lord thine oaths. But 1 say unto you, swear not at all; 
 neither by heaven, for it is God’s throne; nor by the earth, for it is 
 his footstool; neither by Jerusalem, for it is the city of the great 
 King; neither shalt thou swear by thy head, because thou canst not 
 make one hair white or black: but let your communication be yea, 
 yea, nay, nay, for whatsover is more than these cometh of evil.” And 
 unto these words of our Saviour the apostle James hath respect, ch. ν. 
 12, ‘ But above all things, my brethren, swear not, neither by heaven, 
 neither by earth, neither by any other oath, but let your yea be yea, 
 and your nay be nay, lest you fall into condemnation.’ 
 
 Answ. It is evident that this place of James is derived from, and 
 hath respect to the words of our Saviour; it being an express inculca- 
 tion of his precept and direction on the same reason. The same 
 answer therefore will serve both places, which will not be difficult, 
 from the observation of the reasons and circumstances of our Saviour’s 
 discourse. And to this end we may observe, 
 
 1. That all things prohibited by our Saviour in that sermon to the © 
 Jews, were in themselves, and by virtue of the law of God, ante- 
 cedently unlawful. Only whereas the Pharisees by their traditions 
 and false interpretations of the Scripture, in a compliance with their 
 own wickedness and covetousness, had persuaded the body of the 
 church, and brought them into the practice of much lewdness and 
 many sins ; and by their ignorance of the true spiritual nature of the 
 law, had led men to an indulgence of their internal lusts and corrup- 
 tions, so they break not forth into open practice; our Saviour rends 
 the veil of their hypocrisy, discovers the corruption of their traditions 
 and interpretations of the law, declares the true nature of sin, and in 
 sundry instances shows how and wherein by these false glosses, the 
 body of the people had been drawn into soul-ruining sins, whereby he 
 restored the law, as the Jews speak, to its pristine crown. Let any of 
 the particulars mentioned by our Saviour be considered, and it will be 
 found that it was before unlawful in itself, or declared so in the posi- 
 tive law of God. Was it not evil to be angry with a brother without 
 a cause, and to call him raca and fool ? ver. 22; was it not so to look 
 on a woman to lust after her? or were such unclean desires ever inno- 
 cent? That therefore which is here pronibited by our Saviour, ‘ Swear 
 not at all, was somewhat that was even then unlawful, but practised 
 on the false glosses of the Pharisees on the law. Now this was not 
 solemn swearing in judgment and righteousness, which we have proved 
 ie only to have been lawful, but appointed expressly by God 
 
 iimself, 
 
364 AN EXPOSITION OF THE [CH. VI. 
 
 2. Our Saviour expressly limiteth his precept to our communication, 
 ‘Let your communication be yea, yea, nay, nay,’ ver. 37. There was 
 then amongst men, and that countenanced by the Pharisees, a cursed 
 way of mixing oaths with men’s ordinary communication. This blas- 
 phemous wickedness, as it was a direct violation of the third com- 
 mandment, so it was frequently rebuked by the prophets. But as 
 other public sins, it grew and increased among the people, until their 
 corrupt leaders in compliance with them, began to distinguish what 
 oaths in common communication were lawful, and what were unlawful, 
 what were obligatory and what were not. To eradicate this cursed 
 practice, our Saviour gives this general prohibition to all that would 
 be his disciples, ‘Swear not at all,’ that is, in communication, which 
 is the first design of the third commandment. And as there is no- 
 thing which more openly proclaims a contempt of Christ and his 
 authority, among many who would be esteemed Christians, than their 
 ordinary customary swearing and cursing by the name of God, and 
 other hellish imprecations which they have invented in their daily 
 communications ; so possibly the observation of the greatness of that 
 evil, its extent and incurableness, hath cast some on the other extreme. 
 But it is no property of a wise man, by avoiding one extreme to run 
 into another, 
 
 3. The direction and precept of our Saviour, is given in direct op- 
 position to the corrupt glosses and interpretations of the law introduced 
 by tradition, and made authentic by the authority of the Pharisees. 
 This is evident from the express antithesis in the words, ‘You have 
 heard what hath been said of old time, but I say unto you.’ Now 
 these were two, 1. That there was no evil in an oath at any time, but 
 only in swearing falsely. This they gathered, (as they fathered their 
 most absurd apprehensions on some pretext of Scripture,) from Levit. 
 xix. 12, ‘Ye shall not swear by my name falsely, neither shalt thou 
 profane the name of thy God.’ From hence they concluded that 
 God’s name was not profaned in swearing, unless ἃ man swear falsely, 
 that is, forswear himself. And this also they restrained principally 
 to promises by oaths or vows to be performed to-God, which turned to 
 their advantage who had the disposal of things sacred and devoted. 
 This they judged to comprise the whole of the prohibition in the third 
 commandment, but most falsely, and to the hazard of the souls of 
 men. For not only the using or interposition of the name of God 
 in a false matter, which is perjury, but also the using of it in vain, 
 that is, without just cause, or reason, or call, lightly and vainly, is ex- 
 pressly forbidden. Herein our Saviour interposeth his divine interpreta- 
 tion, and in opposition to the corrupt exposition of the Pharisees, declares 
 that not only false swearing by the name of God, in judgment, or 
 otherwise, is forbidden in the command ; but also that vain interposi- 
 tion of the name of God in our communication is utterly prohibited. 
 And it is hence evident to me, that no man ought voluntarily to take an 
 oath, unless the matter in controversy be undeterminable without it 
 and the authority be lawful that requires it. 2. Aiming to comply 
 with the lusts and corruptions of men, (as the great artifice of all 
 false teachers consists in the accommodation of doctrines to the blind- 
 
ver. 13—16.] BPISTLE TO THE HEBREWS, 305 
 > 
 
 ness and prevalent sins of men,) they had found out a way how they 
 might swear, and swear on, without the guilt of perjury, though they 
 sware never so falsely ; and this was not to swear by the name of God 
 himself, which if they did, and sware falsely, they were perjured, but 
 by the heavens, or by tlie earth, or Jerusalem, or the temple, or the 
 altar, or their own heads; for such kind of oaths and execrations 
 were then, as also now in use, in the ordinary communication of men, 
 But herein, also, the filthy hypocrites had a further reach, and had in- 
 sinuated another pestilent opinion into the minds of men, tending to 
 their own advantage. For they had instructed them, that they might 
 freely swear by the temple, but not by the gold of it, and by the altar, 
 but not by the gift that was on it, Matt. xxin. 16—19. For from the 
 gold offered in the temple, and the gift brought to the altar, did advan- 
 tage arise to these covetous hypocrites, who would therefore beget a 
 greater veneration in the minds of men towards them, than to the ex- 
 press institutions of God themselves. [n opposition to this corruption 
 our Saviour declares, that in all these things there is a tacit respect to 
 God himself ; and that his name is no less profaned in them, than if 
 it were expressly made use of. These are the things alone which our 
 Saviour intendeth in this prohibition, namely, the interposition of the 
 name of God in our ordinary communication, without cause, call, 
 
 p warrant, or authority, when no necessity requireth us thereunto ; 
 where there is no strife otherwise not to be determined, or which by 
 consent is to be ended; and the usage of the names of creatures 
 sacred or common in our oaths, without mentioning of the name of 
 God. And there are two rules in the interpretation of the Scripture 
 which we must in such cases always carry along with us. 1. That 
 universal affirmations and negations are not always to be universally 
 understood, but are to be limited by their occasions, circumstances, and 
 subject-matter treated of. So, where our apostle affirms, that he 
 became all things to all men; if you restrain not the assertion to 
 things indifferent, false conclusions may be drawn from it, and of evil 
 consequence. So is the prohibition of our Saviour here to be limited 
 to rash and temerarious swearing, or it would be contrary to the light 
 of nature, the appointment of God, and the good of human society. 
 2. It is a rule also of use in the interpretation of the Scripture, that 
 where any thing is prohibited in one place, and allowed in another, 
 that not the thing itself absolutely considered, is spoken unto, but the 
 different modes, causes, ends, and reasons of it areintended. So here, 
 in one place swearing is forbidden, in others it is allowed, and exam- 
 ples thereof are proposed unto us; wherefore, it cannot be swearing 
 absolutely, that is intended in either place ; but rash causeless swear- 
 ing is condemned in one, and swearing in weighty causes for just ends, 
 with the properties of an oath before insisted on, is recommended and 
 approved in the other. I shall shut up the discourse with three corol- 
 laries from it. 
 
 Obs. X. That the custom of using oaths, swearing, cursing, or im- 
 precation in common communication, is notonly an open transgression of 
 the third commandment which God hath threatened to revenge, but it 
 is a practical renunciation also of all the authority of Jesus Christ, 
 who hath so expressly interdicted it. 
 
960 AN EXPOSITION OF ΤΉΝ [CcH. VI. 
 
 Obs. XI. Whereas, swearing by the name of God in truth, righ- 
 teousness and judgment, | is an ordinance of God for the end of strife 
 amongst men; perjury is justly reckoned amongst the worst and 
 highest of sins, and is that which reflects the greatest ΠΕ ΠΌΝΟΙῚ on 
 God, and tendeth to the ruin of human society. : 
 
 Obs. XII. Readiness in some to swear on slight occasions, and the 
 ordinary impositions of oaths on all sorts of persons, without a due 
 consideration on either hand of the nature, ends, and properties of 
 lawful swearing, are evils greatly to be lamented, and in God’s good 
 time among Christians, will be reformed. 
 
 Ver. 17—20.—IN this last part of the chapter, two things are fur- 
 ther designed by the apostle. 1. An explication of the purpose and 
 end of God in his promise, as it was confirmed by his oath ; and there- 
 withal and from thence, he makes application of the whole unto all 
 believers, seeing the mind and will of God was the same towards them 
 all, as they were towards Abraham, to whom the promise so confirmed 
 was made in particular. 2. A confirmation of the whole privilege in- 
 tended by the introduction of the interposition of Christ in this matter ; 
 and this is expressed in a transition and return unto his former dis- 
 course concerning the priesthood of Christ. 
 
 Ver. 17—20. Ev ᾧ περισσοτερον βουλομενος ὃ Θεος επιδειξαι τοις ἡ 
 κληρονομοις της ἐπαγγελίας το ἀμεταθετον της βουλης avTou εἐμεσι 
 τευσεν ὅρκῳ ‘Iva δια δυο πραγματων ἀμεταθετων, εν οἷς αδυνατον 
 ψευσασδαι Θεον, ἰσχυραν παρακλησιν ἔχωμεν οἱ καταφυγοντες 
 κρατησαι τῆς προκειμενης ελπιδος Ἣν ὡς αγκυρᾶν εχομεν τῆς 
 ψυχης acpadn τε kar βεξαιαν, Kar εἰσερχομένην εἰς τὸ ἐσωτερον 
 
 του καταπετασματος Ὅπου προδρομος ὑπερ ἡμων εἰσηλθεν 
 Ιησους; κατα την ταξιν Μελχισεδὲκ apytepeve γενομενος εἰς τον 
 αιωνα. 
 
 Ep ᾧ in quo, qua in re, Syr. xo du, propter hoc, qua propter. 
 Some have respect unto the thing itself spoken of, some to the reasons 
 of things spoken. 
 
 Περισσοτερον ββουλομενος, Abundantius volens; volens ex abun- 
 danti, Syr. NIB ΓΝ ΠΝ, maxime voluit, abunde voluit, ‘would 
 abundantly.’ 
 
 EmideEar. M.S. ἐπιδειξασϑαι, ostendere, ‘manifestly to set forth.’ 
 
 To ἀμεταθετον της BovAng, Immutabilitatem consilii, Bez. Immo- 
 bilitatem, An. V. Lat. Rhem. ‘the stability ;’ which answers neither 
 of the words used, which are more emphatical. Syr. Homma xd ποτ τ 
 ‘that his promise should not be changed. Αμεταθετον is that which 
 cannot be altered nor transposed into any other state. 
 
 Ἐμεσιτευσεν ὅρκῳ, Intervenit juramento, An. fide jussit jurejurando. 
 Bez. Interpositionem fecit jurejurando; interposuit jusjurandum, 
 Vul. Lat. Rhem. ‘He interposed an oath;’ not properly, for 
 ἐμεσιτευσεν 15, ‘ he himself came between, or in the midst; he inter 
 posed himself, and gave his cath.’ For pecoe 15 μεσιτης, interventor, 
 fidejussor, interpres, εἰρηνοποιος, pacificator. Thence is μεσιτευω, 
 mediatorem ago, pacificatoris partes ago, ‘to interpose a man’s self 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 907 
 
 by any means, to confirm and establish peace,’ which was here done, 
 ὅρκῳ, with ‘an oath.’ The word is used in this place only in the New 
 Testament, as μεσίτης is Nowhere used but by Paul, Gal. iii. 19, 20; 
 1? Dims n.d : Heb. ΠῚ ἢ ἜΣ. 15, καὶ. 24. 
 
 Ava δυο πραγματων ἀαμεταθετων, ut per duas res immutabiles, or im- 
 mobiles: Rhem. ‘that by two things unmoveable;’ Syr. ‘which are 
 not changed,’ or ought not to be. ‘By two immutable things.’ 
 Ι͂σχυραν tapaxAnow ἐχωμεν;, fortem consolationem habeamus ; fortissi- 
 -mum solatium; validam consolationem, habeanius haberemus. ΝΞ SN“ 
 j> sim: Syr. ‘that great consolation should be to us. ἴσχυρα denotes 
 such a power and strength in that which is denominated by it, as is 
 prevalent against oppositions and difficulties, which is most proper in 
 this place. 
 
 Oi καταφυγοντες, confugientes, qui confugimus, qui cursum eo cor- 
 ripimus, Bez. ‘who have hastened our course or flight.2 Qui hue 
 confugimus : Ours, ‘who have fled for refuge.’ And indeed καταφευγω 
 with ἐπι, εἰς or προς, is not used but “ for to flee to a shelter, refuge, 
 or protection.’ Hence καταφυγὴ is refugium, a refuge that any one 
 betakes himself unto in time of danger. 
 
 Koarnoa της προκειμένης ελπιδος, ad tenendum propositam spem, 
 ‘to hold the proposed hope.’ Obtinere, ‘to obtain.’ Syr. ΤῊΝ}, “ that 
 we may hold.’ Ut spem propositam retineamus ; Bez. ad obtinendam 
 spem propositam. Ours most properly, ‘to lay hold upon; for 
 κράτησαι is, injecta manu fortiter tenere or retinere. 
 
 ‘Hy we αγκυραν εχομεν της Puxne ἀσφαλη τε και βεξαιαν, ‘safe and 
 firm, firm and stable.’ Syr. sysinn ἈΝ τ pops pad, ‘ which holds our 
 sonl that it be not moved, expressing the effect, and not the nature or 
 adjuncts of the means spoken of. 
 
 Εἰσερχομενὴν εἰς TO ἐσωτερον Tov καταπέετασματος. Et incedentem, 
 ingredientem, introeuntem, usque ad interiora velaminis. Vulg. ad 
 interius velaminis, usque in ea que sunt intra velum. Bez. Some re- 
 spect the place only, some the things within the place, ‘ which entereth 
 into that within the vail.’ Syr. syan ἜΝ ya > Syyi, ‘and entereth 
 into the faces of the gate ;’ so that interpreters always call ‘the veil,’ 
 the ‘faces of the gate, port, or entrance of the temple,’ namely, the 
 most holy place, because it was a face or frontispiece unto them that 
 were to enter, See Matt. xxvii. 5]. 
 
 Ὅπου προδρομος ὑπερ ἡμων εἰσηλθεν : Ubi preecursor pro ‘nobis in- 
 troivit. But quo is better not ‘ where,’ but ‘whither.’ Rhem. ‘the 
 precursor for us.’ Syr. podr dy onpt 12, ‘ where before Jesus is entered 
 for us,’ which determines the ambiguity of ὑπερ ἥμων, not ‘our fore- 
 runner is entered,’ but ‘ the forerunner is entered for us.’ 
 
 Ver. 17—20.— Wherein God, willing more abundantly to manifest 
 unto the heirs of promise the immutability of his counsel, interposed 
 himself by an oath; that by two immutable things, in which it was 
 empossible for God to deceive, we might have strong (prevailing) 
 consolation, who have fied for refuge to lay hold on the hope set 
 before us; which we have as an anchor of the soul both safe and 
 stedfast,and which entereth into that within the vail, whither the 
 
368 AN EXPOSITION OF THE reg (en, v1. 
 
 Sorerunner is for us entered, Jesus, made an high-priest for ever 
 
 after the order of Melchisedec. 
 
 Sundry things are observable in these words. 1. The introduction 
 unto the application of the foregoing discourse to the use of all be- 
 hievers. Wherein, 2. The design of God in the confirmation of his 
 _promise by his τοῖν which was to manifest the immutability of his 
 counsel. And this is amplified, 1. By the frame, purpose, or mind of 
 God therein, he was willing. 2. By the manner how he would declare 
 his mind herein, more abundantly ; namely, than could be done by a 
 single promise. It gave nota further stability unto his word, but 
 manifested his willingness to have it believed. 3. The persons are 
 described to whom God was thus willing to show the immutability of 
 his counsels, who are the heirs of promise; that is, all and only those 
 whoare so. 4. The way is expressed whereby God would thus mani- 
 fest the immutability of his counsel, namely, by two immutable things ; 
 that is, his promise and his oath. Which, 5. are proved to be subi 
 cient evidences thereof from the nature of him by whom they are made 
 and given, it was impossible that God should lie. 6, The especial 
 end of this whole design of God with respect unto all the heirs of 
 promise, is said to be that they might have strong consolation. And 
 thereon, they are, 7. further described by the way and means they use 
 to Praia the promise, and the consolation designed unto them therein, 
 they flee for refuge to the hope set before them. ‘The efficacy whereof 
 is, 8. declared from the nature of it, in comparison to an ‘anchor— 
 which we have as an anchor; further amplified, lst. from its properties 
 it is sure, or safe, and steadfast; and also, 2d. from its use, it enters 
 into that within the veil. And this use, 9. is so expressed, that occa- 
 sion may be thence taken to return to that from aren he had 
 digressed, ch. v. 12, namely, the priesthood of Christ. And 10. The 
 mention thereof he so introduceth according to his usual manner, as 
 also to manifest the great benefit and advantage of our entering by 
 hope into that within the veil, namely, Ist. Because Christ is there. 
 2d. Because he has entered thither as our forerunner. 3d. From the 
 office wherewith he is there vested, called a priest for ever after the 
 order of Melchisedec, as he had declared, ch. v. 12, all which must be 
 opened | as they occur in the text. 
 
 Ky w, that is, say many, εφ᾽ ᾧ, ‘for which cause,’ respect may be 
 had unto the words immediately foregoing, ‘an oath among men-is 
 unto them an end of strife ;? so a reason is thence inferred why God 
 should interpose himself by an oath in this matter. And the words 
 are rendered by some as we have seen, propter quod, or propterea ; in 
 for propter isnot unusual. And this then is the coherence; whereas 
 mankind doth consent herein, that an oath in things capable of no 
 other proof or demonstration, shall end controversies, satisfy doubts, 
 and put an issue to contradictions, differences, and strife; God took 
 the same way in an infinite, gracious condescension, to give full satis- 
 factien in this matter unto the heirs of promise. For what could they 
 require further? Will they not rest in the oath of God, who in doubt- 
 ful cases do and will acquiesce in the oaths of men? What way 
 
vER. 17---90.} EPISTLE TO THE HEBREWS. 369 - 
 
 could be more suited to their peace and consolation? And such is 
 God’s love and grace, that he would omit nothing that might tend 
 thereto, though in such way of condescension as no creature would, or 
 could, or ought to have expected, before infinite wisdom and mercy 
 had declared themselves therein. Or this expression may respect the 
 whole subject-matter treated of; and so the words are rendered in 
 quo, or in qua re, ‘in which case or matter.’ And this our transla- 
 tion seems to respect, rendering it ‘ wherein.” Then the words direct 
 unto the introduction of the end of God’s oath, expressed in the words 
 following, ‘In this matter, God sware by himself, that thereby the 
 heirs of promise might not only be settled in faith, but moreover, re- 
 ceive therewithal strong consolations.’ And this import of the words 
 we shall adhere to. 
 
 ΄Θεος βουλομενος, ‘ God willing.’ Hereunto all that follows is re- 
 solved : it is all founded in the will of God. And two things may be 
 denoted hereby: 1. The inclination and disposition of the mind of 
 God; he was free, he was not averse from it. This is that which is 
 generally intended, when we say we are willing unto any thing that is 
 proposed unto us; that is, we are free, and not averse unto it; so may 
 God be said to be willing, to have an inclination and an affection unto 
 the work, or to be ready for it, as he speaks in another place, with his 
 whole heart, and with his whole soul, Jer. xxxu. 41. But although 
 there be a truth herein, as to the mind and will of God towards 
 believers and their consolations, yet it is not what is here pe- 
 culiarly intended. Wherefore, 2. A determinate act and purpose of 
 the will of God is designed therein. Θεὸς βοουλομενος, is ‘God pur- 
 posing or determining.’ So is the same act of God expressed by 
 θελων ὁ Θεος, Rom. ix. 22, ‘what if God willing to show his wrath ;’ 
 that is, purposing or determining so to do. And this Θεος βουλομενος, 
 as it respects ro αμεταθετον της SovAne, is the same with κατὰ τὴν 
 EovAny του ϑεληματος, Eph. i. 11. Wherefore, “ God willing,’ is God 
 in sovereign grace and from especial love, freely purposing and deter- 
 mining in himself, to do the thing expressed, unto the relief and com- 
 fort of believers. 
 
 Obs. I. The sovereign will of God is the sole spring and cause of 
 all the grace, mercy, and consolation, that believers are made partakers 
 of in this world. So it is here proposed; thereinto alone is all grace 
 and consolation resolved. God wills it should be so. Man having 
 fallen off from the grace and love of God, and having every way come 
 short of his glory, had no ways left in nor by himself, to obtain any 
 grace, any relief, any mercy, any consolation. Neither was there any 
 the least obligation on God, in point of justice, promise, or covenant, 
 to give any grace unto, to bestow any mercy or favour upon aposta- 
 tized sinners; wherefore, those things could have no rise, spring, or 
 cause, but in a free gracious act of the soverign will and pleasure of 
 God. And thereunto in the Scripture are they constantly assigned, 
 whether absolutely, that grace is bestowed on any, or comparatively, 
 on one and not another, it is all from the will of God. ‘ For herein 
 is love, not that we loved God, but that he loved us first, and sent his 
 Son to be a propitiation for our sins,’ 1 John iv. 10, Christ himself, 
 
 VOL, III, BB 
 
.370 AN EXPOSITION OF THE eae ¢ 
 
 with all the grace and mercy we have by him, is from the free love and 
 
 will of God. So is our election, Eph. 1. 4, 5; our vocation, 1 Cor. 1. 
 
 26, 27 ; our regeneration, John i. 13; James i. 185; our recovery from 
 sin, Hos. xiv. 4. So is our peace and all our consolation, whence he 
 
 is called the God of all grace, 1 Pet. v. 10, and the God of patience 
 
 and consolation, Rom. xv. 5, the Author and sovereign Disposer of 
 them all. 
 
 So is it also with respect unto grace and mercy considered com- 
 paratively as collated on one and not another, Rom. ix. 15,16; 1 Cor. 
 iv. 7. There is no other spring or fountain of any grace or mercy. 
 It may be some may hope to educe grace out of their own wills and 
 endeavours, and to obtain mercy by their own duties and obe- 
 dience. But the Scripture knows no such thing, nor do believers find 
 it in their experience. 
 
 Let them who have received the least of grace and mercy know from 
 whence they have received it, and whereunto they are beholden for it. 
 A due consideration of this sovereign spring of all grace and consola- 
 tion, will greatly influence our minds in and unto all the principal du- 
 ties of obedience ; such as thankfulness to God, Eph. i. 5—5; humi- 
 lity in ourselves, 1 Cor. iv. 7; compassion towards others, 2 Tim. 
 1. 25, 26. Ε 
 
 Let those who stand in need of grace and mercy, (as who doth not) 
 expect them wholly from the sovereign will and pleasure of God, who 
 ‘is gracious unto whom he will be gracious, James i. 5. Our own 
 endeavours are means in this kind for obtaining grace in the measures 
 and degrees of it; but it is the will of God alone that is the cause of 
 tall, .2,Tim..1. 9. 
 
 2, What God was thus willing unto is expressed, and that was more 
 abundantly to declare the immutability of his counsel. And we may 
 inquire concerning it, 1. What is meant by the counsel of God. 2. 
 How that counsel of God was, and is immutable. 3. How it was de- 
 clared so to be. 4. How it was abundantly so declared. 
 
 First. To ἀμεταϑετον της δουλης. The counsel of God is the eternal 
 purpose of his will, called his counsel, because of the infinite wisdom 
 wherewith it is always accompanied. So that which is called, ‘the 
 good pleasure which he had purposed in himself,’ Eph. 1. 9, is termed 
 ‘the counsel of his will,’ ver. 11. Counsel among men, is a rational 
 deliberation about causes, means, effects, and ends, according to the 
 nature of things advised about, and the proper interests of them who 
 do deliberate. In this sense, counsel is not to be attributed unto God. 
 For as the infinite sovereign wisdom of his being admits aot of his 
 taking counsel with any other; so the infinite simplicity of his nature 
 and understanding comprehending all things in one single act of his 
 mind, allows not of formal counsel or deliberation. The first therefore 
 of these the Scripture explodes, Isa xl. 13 ; Rom. xi. 34; and although 
 in the latter way, God be frequently introduced as one deliberating or 
 taking counsel with himself, it is not the manner of doing, but the 
 effect, or the thing done, which is intended. So it is in hke manner 
 where God is said to hearken, to hear, to see, whereby his infinite 
 knowledge and understanding of all things are intended, those being 
 
ver. 17---20.] EPISTLE TO THE HEBREWS. 871 
 
 the mediums whereby we who are to be instructed do come to know 
 and understand, what sowe do. Whereas therefore the end of counsel 
 or all rational deliberation, is to find out the true and stable directions 
 of wisdom, the acts of the will of God being accompanied with infinite 
 wisdom, are called his counsel. For we are not to look upon the pur- 
 poses and decrees of God as mere acts of will and pleasure, but as 
 those which are the effects of infinite wisdom, and therefore most rea- 
 sonable, although the reasons of them be sometimes unknown unto 
 us. Hence the apostle issueth his discourse of God’s eternal decrees of 
 election and reprobation in an admiration of the infinite wisdom of 
 God whence they proceeded, and wherewith they were accompanied, 
 Rom. xi. 33—36. 
 
 In particular, the counsel of God in this place, is the holy, wise 
 purpose of his will, to give his Son Jesus Christ to be of the seed of 
 Abraham, for the salvation of the elect, or heirs of promise; and that 
 in such a way, and accompanied with all such good things,as might 
 secure their faith and consolation. This is the counsel of God, which 
 contained all the grace and mercy of the promise, with the securing 
 them unto believers. 
 
 Secondly. Of this counsel it is affirmed that it was immutable, not 
 subject to change. To ἀμεταθετον, is quod μετατιθεσϑαι nequit, ‘that 
 cannot be altered. But the design of God here was not to make his 
 counsel unchangeable, but to declare it so tobe. Forall the purposes 
 of God, all the eternal acts of his will considered in themselves, are 
 immutable. See Isa. xlvi. 10; Ps. xxxiil. 11; Prov. xix. 21, xxi, 30, 
 and their immutability is a neccessary consequent of the immutability 
 of the nature of God, with ‘ with whom is no variableness or shadow 
 of turning,’ Jamesi. 17. ‘The strength of Israel is not a man, that 
 he should repent,’ 1 Sam. xv. 29. And in opposition unto all change 
 or mutability, it is said of God, sim mmx, Ps. cii. 27, which the apostle 
 renders by ov ὃ auroc εἰ; * thou art he always,’ in all respect one and 
 the same. Hence among the Jews non, ‘ He,’ is a name of God, ex- 
 pressing his immutable self-subsistence. But it will be said that there 
 are in the Scriptures many declarations of God’s altering his purpose 
 and his counsels, and repenting him of what he had before determined, 
 being grieved at what he had done, Gen. vi. 6; 1 Sam. 11. 30. 
 
 It is agreed by all, that those expressions of repenting, grieving, 
 and the like, are figurative, wherein no such affections are intended as 
 those words signify in created natures, but only an event of things like 
 that, which proceedeth from such affections. 
 
 And as to the changes themselves expressed, the schoolmen say not 
 amiss, Vult Deus mutationem, non mutat voluntatem, ‘he willeth a 
 change, he changeth not his will. 
 
 But fully to remove these difficulties, the purpose of God and the 
 counsels of his will, may be considered either in themselves, or in the 
 declaration that is made concerning their execution. In themselves 
 they are absolutely immutable, no more subject unto change than is the 
 divine nature itself. The declarations which God makes concerning 
 their execution or accomplishments are of two sorts. 
 
 1. There are some of them wherein there is necessarily included a» 
 BB2 
 
372 AN EXPOSITION OF HE [CH. VI. 
 
 respect unto some antecedent moral rule, which puts an express con- 
 dition into the declarations, although it be not expressed, and is always 
 in like cases to be understood. ‘Thus God commands the prophet to 
 declare, that yet ‘ forty days and Nineveh should perish, John in. 4. 
 Here seems to be an absolute declaration of the purpose of God with- 
 out any condition annexed, a positive prediction of what he would do, 
 and should come to pass. Either God must change his purpose, or 
 Nineveh must be overthrown. But whereas this destruction was 
 foretold for sin, and impenitency therein, there was an antecedent 
 moral rule in the case, which gives it as complete a condition as if it 
 had been expressed in words. And that is, that repentance from sin 
 will free from the punishment of sin; so that the prediction had this 
 limitation by an antecedent rule—unless they repent. And God de- 
 clares that this rule puts a condition into all his threatenings, Jer. 
 xviii. 7, 8. And this was the course of God's dealing with the house 
 of Eh, 1 Sam. ii. 80. God doth neither suspend his purpose on what 
 men willdo, nor take up conditional resolutions with respect thereunto. 
 He doth not purpose one thing, and then change his resolutions on 
 contingent emergencies? for he ‘is of one mind, and who can turn 
 him ? Job xxiii. 13. Nor doth he determine, that if men do so on 
 the one hand, that he will do so; and if otherwise, that he will do 
 otherwise. For instance, there was no such decree or purpose of God, 
 that if Nineveh did repent it should not be destroyed, and if it did not 
 repent it should perish, For he could not so purpose unless he did 
 not foresee what Nineveh would do; which to affirmé is to deny his very 
 Being and Godhead. But in order to accomplish his purpose, that 
 Nineveh should not perish at that time, he threatens it with destruc- 
 tion in a way of prediction, which turned the minds of the inhabitants 
 to attend to that antecedent moral rule, which put a condition into the 
 prediction, whereby they were saved. 
 
 2. In the declaration of some of God’s counsels and purposes, as to 
 the execution and accomplishment, there is no respect unto any such 
 antecedent moral rule, as should give them either limitation or condition. 
 God takes the whole in such cases absolutely on himself, both as to 
 the ordering and disposing of all things and means unto the end in- 
 
 _ tended. Such was the counsel of God concerning the sending of his 
 Son to be of the seed of Abraham, and the blessing that should ensue 
 thereon. No alteration could possibly, on any account, be made herein 
 neither by the sin nor unbelief of them concerned, nor by any thing 
 that might befal them in this world. Such was the counsel of God, 
 and such the immutability of it here intended; as it was absolutely 
 unchangeable in itself, so as to man’s concerns and interest in it, it 
 was attended with no condition or reserve. 
 
 Thirdly. This immutability God was willing, εἐπιδειξαι, ‘to show, 
 manifest, declare, make known.’ It is not his counsel absolutely, but 
 the immutability of his counsel, that God designed to evidence. His 
 counsel he made known in his promise. All the gracious actings of 
 God towards us, are the executing of his holy immutable purposes, 
 Eph. i. 11, and all.the promises of God are the declarations of those 
 purposes. And they also in themselves are immutable, for they depend 
 
ver. 17-—20.] EPISTLE TO THE HEBREWS, 373 
 
 on the essential truth of God, Tit. 1. 2,‘ In hope of eternal life, which 
 God, that cannot lie, promised before the world began.’ God’s es- 
 sential veracity is engaged in his promises. And they are SO expressly 
 the declaration of his purposes, that when God had only purposed to 
 give us eternal life in Christ, he is said te have promised it ; namely, 
 before the world began. And this declareth the nature of. unbelief, 
 ‘He that believeth not God, hath made him a liar,’ 1 John v. 10, because 
 his essential truth is engaged in his promise. And to make God a liar, 
 is to deny his being, which every unbeliever doth as he is able. But 
 whereas God intended not only the confirmation of the faith of the 
 heirs of promise, but also their consolation under all their difficulties 
 and temptations, he would give a particular evidence of the immuta- 
 bility of that counsel w hich they embraced by faith as tendered in the 
 promise. For what was done did not satisfy the fulness of grace and 
 love which he would declare in this matter, no, though it were done so 
 abundantly ; but, 
 
 Fourthly. He would do it, περισσότερον, more abundantly ; that is, 
 beyond what was absolutely necessary in this case. The promise of 
 God, who is the God of truth, is sufficient to give us security. Nor 
 could it be by us discovered how the goodness of God himself should 
 require a further procedure. Yet because something further might be 
 useful, for the reasons and ends before declared, he would adda further 
 confirmation unto his word. And herein, as the divine goodness and 
 condescension are evidently manifested, so it likewise appears what 
 weight God lays, upon the assuring of our faith and contidence. For 
 in this case he swears by himself, who hath taught us not so to use 
 his name, but in things of great consequence and moment. This is 
 the sense of the word if it 1 respect the assurance given, which is more 
 abundant than it could be in or bya single promise. But περισ- 
 σοτερον may refer unto God himself, who gives this assurance; and 
 then it is as much as ex abundanti, when God, who is truth itself, 
 might justly have required faith of us on hissingle promise, yet ex 
 abundanti, from ἃ superabounding love and care, he would confirm it 
 by hisoath. Either sense suits the apostle’s design. 
 
 It is declared who they were to whom God intended to give this 
 evidence of the immutability of his counsel, and that is, τοις κληρονο- 
 μοις της ἐπαγγελίας, ‘to the heirs of promise,’ that is, believers, all be- 
 lievers, both under the Old and New Testament. It may be, indeed, 
 that those of the Hebrews were in the first place intended. For unto 
 them did the promise belong in the first place, as they were the natu- 
 ral seed of Abraham, and unto them was it first to be declared and 
 proposed on its accomplishment, Acts 11. 29, i. 25, xi. 46. But it 
 is not they alone who are intended. All the children of the faith of 
 
 Abraham are heirs also, Gal. iv. 27, 28. It is, therefore, with respect 
 unto all believers absolutely, that God confirmed his promise with his 
 oath, though the natural seed of Abraham was respected in the first 
 place, antil they cut off themselves by their unbelief. See Luke 1.72; 
 Micah vii. 20. 
 
 Believers are called heirs of the promise on a double account. 1. 
 With respect unto the promise itself. 2. With respect unto the matter 
 
974 ᾿ AN EXPOSITION OF THE [cH. VI. 
 
 of the promise, or the thing promised. This distinction is evidently 
 founded on Heb. xi. 18, 17, 39, compared. For look in what sense 
 they are said to be heirs of the promise, therein they are not actually 
 possessed of it. For an heir is only in expectancy of that whereof he 
 is an heir. Wherefore, take the promise in the first sense formally, 
 and it is the elect of God, as such, who are the heirs of it. God hath 
 designed them unto an interest therein, and a participation thereof; 
 and he confirmed it with his oath, that they might be indueed and en- 
 couraged to believe it, to mix it with faith, and so come to inherit it, 
 or to be made actual partakers of it. To this purpose our apostle dis- 
 puteth at large, Rom. ix. 6—12. In the latter sense, taking the pro- 
 mise materially for the thing promised, they are heirs of it who have 
 an actual interest in it by faith; and partaking of the present grace 
 and mercy wherewith it is accompanied, as pledges of future glory, 
 have a right unto the whole inheritance. Thus all believers, and they 
 only, are heirs of the promise, Rom. vii. 17, heirs of God, that is, of 
 the whole inheritance that he hath provided for his children. And I 
 take the words in this latter sense ; for it is not the first believing of 
 these heirs of the promise that they might be justified which is in- 
 tended, but their establishment in faith, whereby they may be com- 
 forted, or have strong consolation. But whereas this declaration of 
 the immutability of God’s counsel, is made in the promise of the gos- 
 pel, which is universal, or at least indefinitely proposed to all, how it 
 comes here to be cast under this limitation, that it is made to elect 
 believers, or the heirs of promise only, shall be immediately declared. 
 
 What God did in this matter for the ends mentioned, is summarily 
 expressed : ἐμεσιτευσεν ὅρκῳ, ‘he interposed himself by-an oath,’ fide- 
 jussit jurejurando. He that confirmeth any thing by an oath, is fide- 
 jussor, one that gives security to faith. And fidejussor in the law, is 
 interventor, one who interposeth or cometh between, and engageth 
 himself to give security. This state of things is, therefore, here sup- 
 posed. God had given out that promise, whose nature we have before 
 declared. Hereon he required the faith of them unto whom it was 
 given, and that justly. For what could any reasonably require further 
 to give them sufficient ground of assurance? But although all things 
 were clear and satisfactory on the part of God, yet many fears, doubts, 
 and objections, would be ready to arise on the part of believers them- 
 selves, as there did in Abraham, unto whom the promise was first 
 made, with respect unto that signal pledge of its accomplishment in 
 the birth of Isaac. In this case, though God was no way obliged to 
 give them further caution or security, yet out of his infinite love and 
 condescension, he will give them a higher pledge and evidence of his 
 faithfulness, and interposeth himself by an oath. He mediated by an 
 oath, he interposed himself between the promise and the faith of be- 
 levers, to undertake under that solemnity for the accomplishment ot 
 it ; and swearing by himself, he takes it on his life, his holiness, his 
 being, his truth to make it good, The truths which from these words 
 thus opened we are instructed in, are these that follow. 
 
 Obs. I. The purpose of Ged for the saving of the elect by Jesus 
 Christ, is an act of infinite wisdom, as well as of sovereign grace. 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 379 
 
 Hence it is called the counsel of his will, or an act of his will accom- 
 panied with infinite wisdom, which is the counsel of God. And amony 
 all the holy properties of his nature, the manifestation of whose glory 
 he designed therein, there is none more expressly and frequently men- 
 tioned than his wisdom. And it is declared, 
 
 1. As that which no created understanding of men or angels is able 
 perfectly to comprehend, neither in the counsel, nor in the etfects of it. 
 Hence our apostle shutteth up his contemplation of the ways, paths, 
 and effects of this wisdom, with that rapture of admiration, Rom. ΧΙ, 
 33—36, ‘O the depths of the riches both of the wisdom and know- 
 ledge of God! how unsearchable are his judgments, and his ways past 
 finding out! For who hath known the mind of the Lord, or who hath 
 been his counsellor, or who hath first given to him, and it shal! be 
 recompensed unto him again? For of him, and through him, and to 
 him, are all things, to whom be glory for ever, Amen.’ The whole 
 issue of our contemplation of the wisdom of God, in the eternal pro- 
 jection of our salvation by Jesus Christ, is only an admiration of that 
 abyss which we cannot dive into, with a humble ascription of glory to 
 God thereon. And as to the special effects of this wisdom, the angels 
 themselves desire to bow down, with a humble diligence, in their in- 
 quiry into them, 1 Pet. i. 12. And on these considerations, our apos- 
 tle concludes, that without all controversy the work hereof 15 a great 
 mystery, 1 Tim. iii. 16, which wemay adore, but cannot comprehend. 
 See the name of Christ, Isa. ix. 6. ; 
 
 2. As that wherein God hath expressly designed to glorify himself 
 unto eternity. This is the end of all the free acts and purposes of the 
 will of God, neither can they have any other, though all other things 
 may be subordinate thereunto. Now, no property of the divine nature 
 is so conspicuous in the disposal of things unto their proper end, as 
 that of wisdom, whose peculiar work and effect it is. Wherefore, the 
 great end which God will ultimately effect, being his own glory in 
 Christ, and the salvation of the elect by him, the wisdom whereby it 
 was contrived must needs be eminent and glorious. So the apostle 
 tells us, then is the end when Christ shall have delivered up the king- 
 dom unto God, even the Father, and he also in his human nature sub- 
 jects himself unto him, that God may be all in all, 1 Cor. xv. 24, 28, 
 that is, when the Lord Christ hath finished the whole work of bis me- 
 diation, and brought all his elect unto the enjoyment of God, then 
 shall God be all in all; or therein, or thereby, he will be for ever ex- 
 alted and glorified, when it shall be manifest how all this great work 
 came forth from him, and is issued in him, Jude 25; 1 Tim. i. 17. 
 
 3. The whole work is therefore expressly called the wisdom of God, 
 because of those characters and impressions thereof that are upon it, 
 and because it is a peculiar effect thereof. So our apostle tells us, 
 that ‘ Christ crucified is the power of God and wisdom of God,’ | Cor. 
 i. 24, and that the gospel whereby it is declared, is ‘the Wisdom of 
 God in a mystery,’ 1 Cor, ii. 7, and the whole intended is both ex- 
 pressly and fully laid down, Eph. iii. 8—11, ‘ Unto me who am less 
 than the least of all saints is this grace given, that I should preach 
 among the Gentiles the unsearchable riches of Christ, and to make all 
 
376 AN EXPOSITION OF THE ΕΘΗ. ἐνῇ: 
 
 men see what is the fellowship of the mystery, which from the begin- 
 ning of the world hath been hid in God who created all things by 
 Jesus Christ. To the intent that now unto the principalities and pow- 
 ers ἸῺ heavenly places might be known by the church ‘the manifold 
 wisdom of God, according to the eternal purpose which he purposed 
 in Christ Jesus our Lord.’ The purpose mentioned in the close of 
 these words, is the same with the counsel of God’s will in this place. 
 And this purpose was the fountain, spring, and cause of all those glo- 
 rious and admirable things, whose declaration was committed unto 
 the apostle, as the great publisher of the gospel unto the Gentiles; by 
 the effects whereof such mysteries were unfolded, as the angels them- 
 selves in heaven did not before understand. And what was it, ‘saith 
 the apostle, that was declared, manifested, and known thereby? It 
 was πολυποικιίλος σοφία Tov Θεου, ‘the manifold wisdom of God, or 
 the infinite wisdom of God, exerting itself in such wonderful variety of 
 holy, wise operations, as no mind of men nor angels can comprehend. 
 And, 
 
 4, On this account are all the treasures of wisdom and knowledge 
 said to be hid in Jesus Christ, Col. ii. 8. There is not only in him, 
 and the work of his mediation, the wisdom of God, that is, both ex- 
 erted and manifested, but all the treasures of it; that is, God will not 
 produce any effects out of the stores of his infinite wisdom, but what 
 is suitable and subservient unto what he hath designed in and by Jesus 
 Christ. And may we not, 
 
 First. Hence see the horrible depravation of nature which by sin is 
 befallen the minds, reasons, and understandings of men. For from 
 hence alone it is that this purpose of God, which was an act of infinite 
 wisdom, that the work which he hath wrought pursuant thereof, 
 whereon are‘impressed the characters of his manifold wisdom, are es- 
 teemed folly, or foolish things unto them. So far are men by nature 
 from seeing an excellency of divine wisdom in them, that they cannot 
 suffer them to pass as things tolerably rational, but brand them as 
 foolish, or folly itself. This our apostle declares and at large insisteth 
 on, 1 Cor. i. Had the mind of man fixed on any other reason for the 
 rejection of this counsel of God, some excuse might be pretended for 
 it; but to reject that as folly, which God sets forth and declares as 
 the principal instance of his infinite wisdom, this discovers the horror 
 of its depravation. And those in whom this blindness is prevalent, 
 may be referred unto three sorts. 
 
 1. Such as hy whom the gospel is absolutely rejected as a foolish 
 thing, unbecoming the wisdom of God to propose, and their own wis- 
 dom to receive. As this was the state of the Jews, and of the Pagan 
 world of oid, and as it is the condition of the Mahometans and relics 
 of the heathens at this day, so I wish that the poison and contagion of 
 this wickedness were not further diffused. But, alas! we see many 
 every day, who, on the account of their outward circumstances, live in 
 some kind of compliance with the name and profession of the gospel, 
 who yet discover themselves sufficiently to hate, despise, and contemn 
 the mystery of it, and the wisdom of God therein. 
 
 2. Such as own the gospel in the letter of it, but look on the mys- 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 377 
 
 tery of it, or the counsel of God therein, as foolishness. Hence, all.the 
 principal parts of it, as the incarnation of Christ, the hypostatical 
 union of his person, his sacrifice and oblation, the atonement and sa- 
 tisfaction made by his death, the imputation of his righteousness, the 
 election of grace, with the power and efficacy of it in our conversion, 
 are all of them either directly exploded as foolish, or wrésted unto 
 senses suited unto their own low and carnal apprehensions. And this 
 sort of men do swarm amongst us at this day, like to locusts, when a 
 north-east wind hath filled every place with them. 
 
 3. There are multitudes whose choice of their outward conditions 
 being prevented by the providence of God, so that they are brought 
 forth and fixed where the gospel passeth current in the world, without 
 any open control, who do see no reason why, with the first sort, they 
 should openly reject it, nor will be at the pains, with the second sort, 
 to corrupt it, but yet practically esteem it a foolish thing to give place 
 unto its power on their hearts, and do really esteem them foolish who 
 labour so to do. And this is openly the condition of the generality of 
 those who live under the dispensation of the gospel in the world. 
 
 I have named these things only to reflect thereby on that horrible 
 depravation which, by corruption of nature, is come upon the minds 
 and reason of mankind. And it is in none more evident than in those 
 who most boast of the contrary. And, 
 
 Secondly. We may learn from hence, that there is no greater evi- 
 dence of thriving in spiritual light and understanding, than when we 
 find our souls affected with, and raised to a holy admiration of the 
 wisdom and counsel of God, which are declared in the gospel. 
 
 Obs. II. The life and assurance of our present comforts and future 
 alory, depend on the immutability of God’s counsel. To secure those 
 things unto us, God shows us that immutability. Our own endeavours 
 are to be used to the same end, for we are to give ‘all diligence to 
 make our calling and election sure.’ But all depends on the un- 
 changeable purpose of the will of God, which alone is able to bear the 
 charge of so great a work. But this must be further spoken to on 
 the next verse. 
 
 Obs. ΠῚ. The purpose of God concerning the salvation of the elect 
 by Jesus Christ, became immutable from hence, that the determina- 
 tion of his will was accompanied with infinite wisdom :—it was his 
 counsel. All the certainty that is amongst men, as to the accomplish- 
 ment of any end designed by them, depends on the exercise of wisdom 
 in finding out and applying suitable means thereunto. And because 
 their wisdom is weak in all things, and in most no better than folly, 
 whence generally they fix first on ends unprofitable, and then make 
 use of means weak aud unsuited to their purpose, it is, that all their 
 affairs are wrapped up in uncertainties, and most of them end in dis- 
 appointments and confusion. But as God fixeth on those ends which 
 perfectly comply with his own wmfinite holimess and sovereignty, 
 whence they are necessarily good and holy: so he doth not first do so, 
 and then make choice of various means that proffer themselves unto 
 those ends, But in his infinite wisdom, ends and means lie before him 
 in one vein, and fall together under his unalterable determination. 
 
978 AN EXPOSITION OF THE [CH. VI. 
 
 Two things, therefore, may be considered in the wisdom of God, giving 
 immutability to his counsel concerning the salvation of the elect by 
 Jesus Christ. 
 
 1. Thereby he saw at once not only whatever was needful for the 
 accomplishing of it, but that which would infallibly effect it. He 
 chose not probable and likely means for it, and such as might do it, 
 unless some great obstruction did arise, such as whose efficacy might 
 be suspended on any conditions and emergencies ; but such as should 
 infallibly and inevitably reach the end intended. In the first covenant, 
 wherein God had not immutably decreed to preserve mankind abso- 
 lutely in their primitive estate, he made use of such means for their 
 preservation, as might effect it, in case they were not wanting to them- 
 selves, or that obedience which they were enabled to perform. This 
 man neglecting, the means appointed of God as to their success de- 
 pending thereon, by God’s own appointment, that end which in their 
 own nature they tended unto was not attained, and that because God 
 had not immutably determined it. But now, whereas God engaged — 
 himself in an unchangeable purpose, in his infinite wisdom he fixeth 
 on such means for its accomplishment, as shall not depend on any 
 thing, whereby their efficacy might be frustrated. Such was his send- 
 ing of his Son to be incarnate, and the dispensation of grace of the 
 new covenant, which is in its nature infallibly effectual unto the end- 
 whereunto it is designed. 
 
 2. God, in his infinite wisdom, foresaw all the interveniences on our 
 part that might obstruct the certain accomplishment of the promise. 
 The promise was first given indefinitely unto all mankind in our first 
 parents. But soon after the wickedness of the whole world, with their 
 absolute contempt of the grace of the promise was such, as that any 
 creature would conceive that it would be of none effect, being so visi- 
 bly, so universally rejected and despised. But a perfect view hereof 
 lying under the wisdom of God, he provided against it for the immu- 
 tability of his purpose and infallibility of his promise, by singling out 
 first one, then another, and at last the whole posterity of Abraham, 
 towards whom the promise should be accomplished. But yet, after a 
 long season, there came the last and uttermost trial of the whole mat- 
 ter. For the generality of the seed of Abraham rejected the promise 
 also, whereby it appeared really to have been frustrated, and to be of 
 none effect, as our apostle declares in his answer to that objection, 
 Rom. ix. 6. But instead of changing his purpose, God then more 
 fully discovered wherein the immutability of his counsel did consist, 
 and whereon it did depend, as Gal. ii. 8. And this was, that all 
 along, and under all those apostasies, he ever had, and ever will have 
 in the world, an elect people, chosen by him before the foundation of 
 the world, in, and towards whom, his purpose was immutable, and his 
 promise infallible. No interveniency can possibly shake or alter what 
 hath been settled by infinite wisdom. There is not a particular be- 
 liever but is made so sensible of his own unworthiness, that at one 
 time or another, he cannot but be almost brought to a loss how it 
 should be, that such an one as he should ever inherit the promise. But 
 God foresaw all that hath befallen us, or will do so; and hath in his 
 
ver, 17—20.] EPISTLE ΤῸ THE HEBREWS. 379 
 
 infinite wisdom provided against all interveniencies, that his purpose 
 might not be changed, nor his promise frustrated. 
 
 Obs. IV. Infinite goodness, as acting itself in Christ, was not satis- 
 fied in providing and preparing good things for believers, but it would 
 also show and declare it unto them for their present consolation.—God 
 was willing to show to the heirs of promise; and the end was, that 
 they might have strong consolation. As it is with a good wise father 
 and an obedient son ; the father is possessed of a large and profitable 
 estate, and as the son hath a present allowance suitable to his condition, 
 so, being obedient, he hath a just expectation, that in due time he 
 shall enjoy the whole inheritance, this being usual amongst men, and 
 that which the law of nature directs unto ; for parents are to lay up 
 for their children, and not children for their parents, But the whole 
 being yet absolutely in the father’s power, it is possible he may other- 
 wise dispose of it, and it may not come to the right heir. But now, 
 if his father seeth his son on some occasion to want encouragement, or 
 he be to put him on any difficult service where he may meet with 
 storms and dangers, he will show unto him his deeds of settlement, 
 wherein he had irrevocably confirmed unto him the whole inheritance. 
 So God deals with believers, with his children, in this case. He is 
 rich in grace, mercy, and glory, and all his children are heirs of it, 
 co-heirs with Christ and heirs of God, Rom. viii. 17, that is, of the 
 whole inheritance that God hath provided for his children. This they 
 have an expectation of by the promise, according to the law of the 
 new covenant. But although their state be thus secured by their be- 
 ing heirs of the promise, yet God knowing that they have a difticult 
 work and warfare to go through withal, and what it is to serve him in 
 temptations, for their encouragement and consolation, he produceth 
 and showeth them his irrevocable deed of settlement, namely, his 
 promise confirmed by his oath, whereby the whole inheritance is 
 infallibly secured unto them ; he was free and willing to show it unto 
 the heirs of promise. At first, God gave out a mere precept as the 
 declaration of his will, and a promise couched in a threatening. This 
 was that which divine goodness, acting in a way of nature, did require, 
 and whereof man had no cause to complain. For as the mind of God 
 was sufficiently declared therein, so man in himself had no grounds 
 of discouragements from a compliance therewith. And God might so 
 deal with us all, giving out the whole revelation of his will in a system 
 of precepts, as some seem to suppose that he hath done. But things 
 are now changed on two accounts ; for, 
 
 1. It was herein the peculiar design of God to glorify his goodness, 
 love, grace, and mercy, by Jesus Christ, and he will do it in an 
 abundant manner. He had before glorified his eternal power and 
 infinite wisdom in the creation of the world, and all things therein 
 contained, Ps. xix. 1—3; Rom.i. 21. And he had glorified his holi- 
 ness and righteousness, in giving of the law, accompanied with eternal 
 rewards and punishments. But grace and truth, in the provision of it, 
 and the accomplishment of the promise, came by Jesus Christ, John 
 i. 18. And therefore, that the Lord Chirist in all this may have the 
 preeminence, he will do it in an abundant and inconceivable manner, 
 
3280 AN EXPOSITION OF THE [CH. vI. 
 
 above the former declarations of his glory in any other of his attri- 
 butes. Hence, in the Scripture, the communication of grace is ex- 
 pressed in words that may intimate its exceeding, and passing all 
 understanding, Rom. v. 20, ὑπερεπερισσευσεν ἡ ies ‘grace did by 
 Christ more than abound.’ To abound, expresseth the largest com- 
 prehensible measures and degrees ; but that which doth more than 
 abound, who can conceive? 1 Tim. i. 14, ὑπερεπλεονασε δὲ ἡ χαρις 
 του Κυριου, ‘the grace οὔ our Lord did more than abound ;’ it exceeded 
 all comprehension. So that glory which is the effect of es grace, 1s 
 said to be given, καθ᾽ ὑπερξολην εἰς ὑπερξολην, 2 Cor. iv. 17, that is, 
 in an excellency and exceeding greatness no way to be conceiv ‘ed. So 
 plainly the apostle calls the grace of God in Christ, ὑπερξαλλοντα 
 πλουτον, Eph. 11. 7, “ excelling riches.’ That we may know his mean- 
 ing, he calls it again, ch. i. ὃ, τὸν ανεξιχνίαστον πλουτον, ‘riches 
 whereof there is no investigation.’ In the pursuit of this design, to 
 exercise and manifest the infinite fulness of his love and goodness, he 
 will not satisfy himself with a mere declaration of his will, but he will 
 have those concerned in it to know it, to understand it, to have the 
 present comfort of it; and because they could not do that without 
 satisfaction in the immutability of his counsel, he evidenceth that unto 
 them by all means possible. And thereby he sufficiently manifests 
 how willing he is, how well pleasing it is unto him, that our faith in 
 him should be firm and steadfast. 
 
 2. Man is now fallen into a condition of sin and misery. And 
 herein is he filled with so many fears, discouragements, and despon- 
 dencies, that it is the most difficult thing in the world to raise him 
 unto any hopes of mercy or favour from God. In this lost forlorn 
 estate, divine goodness, by an infinite condescension, accommodates 
 itself unto our weakness and our distresses. He doth not therefore only 
 propose his mind and will unto us, as unto grace and glory, but useth 
 all ways possible, to ingenerate in us aconfidence of his willingness to 
 bring us unto a participation of them. He doth every thing that may 
 direct and encourage us, to take a steadfast view of the excellency and 
 immutability of his counsel in this matter. Hence a great part of the 
 Scripture, the revelation of God’s will, is taken up in promises, exhor- 
 tations, invitations, discourses, and expressions of love, kindness, and 
 compassion. * And in particular, although the promise itself was an 
 abundant security for faith to rest on, as to the immutability of God’s 
 counsel, yet, to obviate all pretences and cast cut all excuses, he con- 
 firms it with his oath. And although he did this in particular and 
 expressly unto Abraham, yet he takes all believers, who are his seed, 
 into a participation of the same privilege with him, and manifests how 
 that in swearing unto him, he sware also unto them ail. And two 
 things do hence naturally issue. 
 
 1. The unspeakable encouragement unto believing, which is given 
 unto all unto whom this counsel of God and its immutability is pro- 
 posed. The essential truth of God and his oath, are openly and 
 manifestly engaged to these two things. 1. That nothing but unbelief 
 shall keep off any from the enjoyment of the promise. 2. That all 
 believers, whatever difficulties they may meet withal in themselves, or | 
 
vER. 17—20.] EPISTLE ΤῸ THE HEBREWS. 381 
 
 objections against themselves, shall certainly and infallibly enjoy the 
 promise and be saved. And the immutability of God’s counsel herein 
 he hath made so evident, that there is no room for any objection against 
 it. This is tendered unto you to whom the gospel is proposed. 
 Greater encouragement unto believing, and more certainty of the 
 event, you shall never have in this world, you cannot have, God will 
 not, God cannot give. All persons not yet come up to believing, 
 unto whom this peace with God is preached, are distinguished into 
 two sorts—them that are nigh, and them that are far off, Eph. 11. 17. 
 This, in the first place, expresseth the Jews and Gentiles ; but in a 
 parity of reason must be extended unto others. Some are compara- 
 tively nigh, such as have been affected with the word, and brought 
 into inquiries whether they should believe or not; and there are some 
 afar off, who as yet have taken little notice of these things. Herein is 
 both a call and encouragement unto both. To the first, to determine 
 their wills in the choice of Christ in the promise; unto the other, to 
 look up unto him, though from the ends of the earth. But I must 
 not enlarge. 
 
 2. It discovers the heinous nature of unbelief. The gospel, which 
 is a message of love, peace, mercy, and grace, yet never makes men- 
 tion of unbelief but it annexeth damnation unto it; ‘ He that believeth 
 not shall be damned.’ And although they shall also perish unto 
 whom the gospel is not preached, Rom. 11. 12, yet the gospel, though 
 it speaks not exclusively unto others, yet principally it declares the 
 inevitable destruction, the everlasting damnation of them, who believe 
 not when the promise is declared unto them, 2 Thess. i. 6—10. How- 
 ever, it declares that they shall fall under a sorer death and destruc- 
 tion than any others, 2 Cor. ii. 16. And the reason of this severity 
 is taken partly from the nature of unbelief, and partly from the agera- 
 vation of it. The nature of unbelief consists in a refusal of the testi- 
 mony of God, so making him a har, 1 John v. 10, and in esteeming 
 that which he proposeth as his power and wisdom to be weakness and 
 folly. Hence there is no way of sin or rebellion against God whatever, 
 that casts such scorn and indignity upon him. So that it is in itself 
 the greatest of sins, as well as the root and cause of them. Yet such 
 is the blindness of corrupted nature, that many who will boggle at 
 other sins, especially such as look with a severe threatening aspect on 
 a natural conscience, as adultery, theft, and murder, yet concern them- 
 selves not at all in this unbelief, but rather approve themselves in 
 their infidelity. Yet is there not one unto whom the gospel is 
 preached, but if he do not really receive the Lord Christ as tendered 
 in the promise, he doth. what lies in him to declare God to be a liar, 
 foolish in his counsels, and weak in his operations. And what account 
 this will come to, it is not hard to discern. Moreover, it is from the 
 aggravations that it is accompanied withal, from the nature of the 
 thing itself, and the way whereby it is proposed unto us: ‘ How shall 
 we escape if we neglect so great salvation ?’? Heb. 11. 3. We may look 
 only on that which lies before us; namely, the infinite condescension 
 of divine goodness in showing, manifesting, and declaring the immuta- 
 bility of his counsel by oath. Whereas therefore he hath done all to 
 
382 : AN EXPOSITION OF THE i τποϑας AVE 
 
 this end that was possible to be done, and more than ever would have 
 entered into the heart of any creature to desire or expect, the woeful 
 condition of unbelievers, both as to this sin, and misery which will 
 follow thereon, is inexpressible. For those that will despise all that 
 God will do, yea all that he can do, to give them assurance of the 
 truth and stability of his promises given in a way of grace, have no 
 reason to expect, nor shall receive any thing, but what he will do, and 
 can do, in a way of justice and vengeance. 
 
 Obs. V. It is not all mankind universally, but a certain number of 
 persons under certain qualifications, to whom God designs to manifest 
 the immutability of his counsel, and to communicate the effects thereof. 
 It is only the heirs of promise whom God intendeth. But herein two 
 things are to be considered. 1. The outward revelation or administra- 
 tion of these things; and, 2. God’s purpose therein. The former is 
 made promiscuously and indefinitely unto all to whom the gospel is 
 preached. For therein is contained a declaration of the immutability 
 of God’s counsel, and his willingness to have it known. But if God 
 did design the communication of the effect of it, in the same latitude 
 with the outward administration of it, then must he be thought to fail 
 in his purpose towards the greatest part of them who receive it not. 
 This is that which the apostle disputes upon, Rom. ix. Having sup- 
 posed that the generality of the Jews, of the posterity of Abraham ac- 
 cording to the flesh, were cut off from the promise by unbelief, and de- 
 clared his sense thereon, ver. 1, he raiseth an objection against that 
 supposition, ver. 6, that if it were so, the promise of God was of none 
 effect ; for unto them all it was given and declared. Hereunto the 
 apostle answers and replies, in that and the following verses, 7—11. 
 And the substance of his answer is, that although the promise was 
 promiscuously proposed unto all, yet the grace of it was intended only 
 unto the elect, as he also farther declares, ch. xi. 7. But why then 
 doth God thus cause the declaration to be made promiscuously and in- 
 definitely unto all, if it be some only whom he designs unto a partici- 
 pation of the effects of his counsel and good things promised? I 
 answer, 
 
 Let us always remember, that in these things we have to do with 
 him who is greater than we, and who giveth no account of his matters. 
 What if God will take this way of procedure, and give no reason 
 of it? who are we, that we should dispute against God? Wherefore, 
 our apostle having at large discoursed this whole matter, and pleaded 
 the absolute freedom of God to do whatever he pleaseth, winds up the 
 whole in a resignation of all unto his sovereignty, with a deep admira- 
 tion of his unsearchable wisdom, wherein it is our duty to acquiesce, 
 Rom. xi. 33—35. But yet I may add, 
 
 That the nature of the thing itself doth require this dispensation 
 of the promise indefinitely to all, though the benefit of it be designed 
 to some only. For the way whereby God will give a participation or 
 the promise unto the heirs of it, being by the administration of his 
 word, and such means as are meet to work on the minds of men, to 
 persuade and prevail with them unto faith and obedience, he would not 
 do it by immediate revelation or inspiration, aud the like extraordinary 
 
ver..17—20.] EPISTLE TO THE HEBREWS. 383 
 
 operations of his Spirit alone, but by such ways as are suited to glorify 
 himself and his grace in the rational minds of his creatures capable 
 thereof. Now this could no way be done, nor can unto this day, but 
 by the declaration and preaching of the promise, with commands, mo- 
 tives, and encouragements to believing. In this work, all those whom 
 he employs, are utterly ignorant who they are who are heirs of the 
 promise, until they are discovered by their actual believing: wherefore, 
 they have no other work, but, in the first place, to propose the promise 
 promiscuously unto all that will attend unto it, leaving the singling out 
 of its proper heirs unto the sovereign grace of God. So the word is 
 preached unto all indefinitely, and the election obtains, whilst the rest 
 are hardened. 
 
 Obs. VI. God alone knows the due measures of divine condescen- 
 sion, or what becomes the divine nature therein. Who could have 
 once apprehended, who durst have done so, that the holy God should 
 swear by himself to confirm his word and truth unto such worthless 
 creatures as we are? Indeed there is yet a more transcendant act of 
 divine condescension, namely, the incarnation of the Son of God, the 
 glory whereof, will be the object of the admiration of men and angels 
 unto eternity. For, alas! what created understanding could ever 
 have raised itself unto a thought, that the Eternal Word should be 
 made flesh ? God alone, who is infinitely wise, only wise, knew what 
 became the holiness of his being, and his goodness therein. And so 
 is it in its measure in this of hisoath. And as we are with holy con- 
 fidence to make use of what he hath done in this kind, seeing not to 
 do so, is to despise the highest expression of his goodness; so we are 
 not in any thing to draw divine condescension beyond divine ex- 
 pressions. 
 
 Obs. VII. So unspeakable is the weakness of our faith, that we 
 stand in need of inconceivable divine condescension for its confirma- 
 tion. The immutability of God’s counsel, is the foundation of our 
 faith ; until this be manifest, it is impossible that ever faith should be 
 sure and steadfast. But who would not think that God’s declaration 
 thereof, by the way of promise, were every way sufficient thereunto ? 
 But God knew that we yet stood in need of more; not that there was 
 want of sufficient evidence in his promise, but such a want of stability 
 in us, as stood in need of a superabundant confirmation, as we shall 
 see in the next verse. 
 
 Ver. 18.—That by two immutable things, in which it was impossible 
 for God to he, we might have a strong consolation, who have fied 
 for refuge to lay hold upon the hope set before us. 
 
 Two things in general, the apostle further designs in this verse. 
 1. That the declaration which God had made of the immutability of 
 his counsel in this matter, was every way sufficient and satisfactory. 
 2. What was the especial end and design which he had therein, 
 towards the heirs of promise ? 
 
 For the first, he doth it by declaring the evidence given, and the 
 nature of it, which consisted in two immutable things. Aca δυο πραγ- 
 
984 AN EXPOSITION OF THE [cu. VI. 
 
 ματῶων ἀμεταθετων. Πραγμα is an ‘act or deed,’ such as we make and 
 deliver, when we convey any thing from one to another: an instrument 
 of an assurance. This is the promise and the oath of God. Security 
 is given by them, both from their own nature, and also because they 
 are two; two witnesses whereby the thing intended is established. 
 But what need was there of two such things? Is it because one of 
 these was weak, infirm, alterable, such as may be justly challenged, 
 or excepted against; that the other is added to strengthen and con- 
 firm it? No, saith the apostle, both of them are equally immutable. 
 Wherefore, we must still carry along with us, the infinite and incon- 
 ceivable condescension of God in this matter, who, to obviate our 
 temptations, and relieve us under our weaknesses, is pleased to give 
 this variety unto his divine testimony, which he did ex abundanti; 
 not only beyond what he was any way obliged unto, but whatever we 
 could desire or expect. 
 
 For, 2. This makes the evidence absolute and uncontrollable, that 
 as they are two things which are produced to make it good, so they 
 they are both of them equally immutable; such as neither in their 
 own nature, nor in their execution, were any way exposed or liable 
 unto alteration. For the promise itself was absolute, and the thing 
 promised depended on no condition in us, on nothing without God 
 himself. For there was in the promise itself, all the springs of all that 
 is good, and of deliverance from all that is evil, so that on every side 
 10 brings along with it, the condition of its own accomplishment. But 
 whereas God in the covenant of works, did give no promise to man- 
 kind but what was conditional, and suspended on such things on our 
 part, as might, or might not be, whence it came to pass, that we sinned 
 and came short of it; God in the giving out of this promise, which is 
 the foundation of the covenant of grace, to assure us that it is utterly 
 of another nature, and such as on no occurrence is liable to change, 
 confirms it with his oath. 3 
 
 Moreover, the apostle confirmeth this testimony yet further, from 
 the nature of him by whom it was given. Ev οἷς advvarov ψευσασθαι 
 Θεον, ‘in,’ or by which ‘it was impossible that God should lie,’ or 
 deceive. Ψευσασθαι is not absolutely to lie, but by any means to 
 deceive him who hath cause to trust what we say or do. The highest 
 security among men, consists in a promise confirmed with an oath ; 
 and this is, and must be unto them an end of strife, for higher they 
 cannot zo. But yet it is possible there may be a lie and deceit in 
 their testimony, and he who trusts in them may be deceived, as it 
 often falls out in the world. For although the things themselves are 
 good, and such as would secure the interest of truth only, yet men that 
 use them are changeable, yea liars. But it is God that makes use of 
 them in our case, and therefore, it is impossible that he should lie. 
 God having made this double engagement of his truth and faithful- 
 ness, it is utterly impossible that he should deceive any one thereby. 
 
 But why doth the apostle put an emphasis upon this, that ‘ by these 
 things’ it was impossible that God should lie or deceive? For it is 
 necessary unto God from his own being, that it should in all things 
 be impossible for him to lie. He cannot le, he cannot deceive, he 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 385 
 
 cannot deny himself or his word: these things are repugnant unto his 
 being. I answer, that the apostle speaks not of the nature of the 
 things themselves, but of their manifestation with respect unto us. 
 Nothing was added to the promise of God to render it more certain, 
 firm, and stable ; but an addition was made unto it, to give our minds 
 greater security. God’s immutability in promising, and impossibility 
 in deceiving, are both equally from his nature, but the distinct propo- 
 sition of them, is needful unto our encouragement and establishment. 
 
 Obs. VIII. Fallen sinful man stands in need of the utmost encou- 
 ragement that divine condescension can extend unto, to prevail with 
 him to receive and lay hold of the promise of grace and mercy by 
 Jesus Christ. 
 
 There is nothing that we are so prone unto, as to distrust the pro- 
 mises of God. Nothing that we are with more difficulty won over 
 unto, than to mix them with faith. To evidence this, we may con- 
 sider, 
 
 First. That the first entrance of sin into the world, was by a dis- 
 belief of the truth of God ; yea, that very sin formally consisted in an 
 apprehension, that God in his promises and threatenings had a mind 
 to deceive us, Gen. i. 4—6. And as sin thus laid its foundation by 
 the craft of Satan, so it endeavours to carry on its building. It con- 
 tinually suggests to the hearts and minds of men, that they shall cer- 
 tainly be deceived in trusting to God’s promises. 
 
 For, i. Secret thoughts there are in the hearts of men (which are de- 
 ceitful above all things, and desperately wicked) that neither the pro- 
 mises nor threatenings of God are true, in the terms and sense where- 
 in they are proposed unto them. They neither think that it shall be 
 so bad with any, as he threateneth, nor so well as he promiseth. Did 
 men believe the threatenings of God as to the fearful and eternal ruin 
 of sinners, it were not possible they should live in sin as they do, 
 without any endeavour of amendments, so to fly from the wrath to 
 come. Nor do they think in their hearts, that it shall be with them that 
 believe, according as God hath promised. They say in their hearts, 
 ‘The Lord will not do good, neither will he do evil,’ Zeph. 1. 12, 
 namely, as he hath either promised or threatened. 
 
 2. Men think that there are still some reserves and latent conditions 
 in the promises and threatenings of God, and that Ged knows that it 
 shall be otherwise than they seem to pretend. By this imagination, 
 Satan deceived our first parents as to the truth of God in his threaten- 
 ing. He persuaded them that there was a reserve therein, that was 
 directly contrary unto what the words of it declared; and .that by 
 transgressing of his commands, they should not die, but be wise and 
 like himself. And still men suppose that the promises propose a fair 
 ground indeed ; but that if they should go to build upon it, there 15 
 a mine under it, which would be sprung at one time or another, unto 
 their ruin. They cannot apprehend that it shall be with them accord- 
 ing unto, and as the promise doth declare. If they should attempt to 
 believe, yet one latent condition or other, would defeat them of ob- 
 taining it; whereas, indeed, the whole and entire condition of enjoying 
 the promise, is faith alone. 
 
 VOL, III. ce 
 
386 AN EXPOSITION OF THE [CH. VI. 
 
 3. Whatever may be the truth of the promise, yet they cannot 
 conceive that God intends them therein; whereas yet, there is no 
 declaration or intention of God, whereby our duty is to be regulated, 
 and whereon we shall be judged, but what is contained and ex- 
 pressed in the proposal of the promise itself. 
 
 On these, and the like grounds, the great contest in the world be- 
 tween God and man, is, whether God be true or a liar in his promise. 
 It is not thus directly stated in the minds of men, for they have 
 many other pretences why they do not believe; but this is that 
 which it is resolved into. For ‘he that receives not the testimony of 
 God, maketh him a liar.” So was it with the people in the wilderness, 
 whose carcases fell therein because of their unbelief. The reasons 
 they pretended and pleaded, why they would not attempt to enter the 
 Jand of Canaan, were, that the people were strong, and the cities 
 walled, and giants among them, Num. xiii. 28—33. But the true 
 reason was, their unbelief of God’s promise : wherefore, God express- 
 eth the sense of his indignation against them, with that scheme of 
 reproach, ‘ Ye shall bear your iniquities, and you shall know my 
 breach of promise,’ ch. xiv. 34, or see what your unbelief hath brought 
 
 you unto. And no otherwise is it with all unbelievers at present, as. 
 
 our apostle at large declares, ch. ii. of this Epistle. Other things are 
 pretended as the causes of their unbelief, but it is their dissatisfaction 
 in the truth of God, that is the true and only cause of it. And as 
 this sufficiently manifests the heinousness of unbelief, so it glorifies the 
 righteousness of God, in the condemnation of unbelievers. 
 
 Secondly. The curse of the law having, by the guilt of sin, been 
 admitted unto a dominion over the whole soul, it is a great thing to 
 receive and admit of a testimony to the contrary, such as the promise 
 15, What the law speaks, it speaks unto them that are under it, 
 as all men are by nature. And it speaks in the heart of every man, 
 that the sinner must die. Conscience complies also, and adds its 
 suffrage thereunto. This fixeth a conclusion in the mind, that so it 
 willbe, whatever may be offered unto the contrary. But so is the testi- 
 mony of God in the promise, namely, that there is a way of life and 
 salvation for sinners, and that God offereth this way and an interest 
 therein unto us. Nothing but the exceeding greatness of the power of 
 grace, can enable a guilty sinner in this case, to set his seal that God 
 is true. , 
 
 Thirdly. When the promise comes, and is proposed unto us, for the 
 most part it finds us deeply engaged into, and as to ourselves, im- 
 mutably fixed on other things that are inconsistent with faith in the 
 promises. Some are interested in divers lusts and pleasures ; some 
 are filled with inveterate prejudices through a vain conversation re- 
 ceived by tradition from their fathers; and some have good hopes in 
 themselves, that in the way wherein they are, by the religion which 
 they profess, and the duties which they perform, they may, in time, 
 arrive unto what they aim at. When the promise is proposed, the 
 first thing included therein, is an utter relinquishment of all these 
 things. As itis a promise of grace, so it excludes every thing but 
 erace. Wherefore, when it is proposed unto any, it doth not only 
 
VER. 17—20.] | EPISTLE TO THE HEBREWS. 387 
 
 require that it be believed, or God be believed therein, but also, that 
 in order thereunto, we part with, and utterly renounce all hopes and 
 confidences in ourselves, from what we are or expect to be, and betake 
 ourselves for life and salvation, unto the promise alone. Some imagine 
 that it is a very easy thing to believe; and that the souls of men are 
 but deceived, when they are called off from the duties that light and 
 conviction put them upon, to the way of faith in the promise. But 
 the truth is, that- what from its own nature, and from what is required 
 thereunto, or comprised therein, it is as the most important, so the 
 highest and greatest duty that we are called unto, and which men 
 would of their own choice, rather grind in a mill of the most burden- 
 some duties, than once apply their minds unto. 
 
 Fourthly. The guilt of sin hath filled the mind of every sinner with 
 innumerable fears, doubts, and confusions, that are very difficultly 
 satisfied or removed. Yea, the remainders of them do abide in be- 
 lievers themselves, and ofttimes fill them with great perplexities. And 
 these, when the promise is proposed unto them, arise and follow one 
 another like waves of the sea, James i. 6. Nosooner is one of them 
 answered or waved, but immediately another supplies its room. And 
 in them all doth unbelief put forth its power. 
 
 And on these grounds it is, that poor sinners have such need of 
 the reduplication of divine assurances, that notwithstanding all pre- 
 tences unto the contrary, the promise of grace in Christ shall be made 
 good and be accomplished unto them. 
 
 4. The especial design of God in this dispensation and condescen- 
 sion, Is, iva ἔχωμεν ἰσχυραν παρακλησιν, &c. ‘ that we might have a 
 strong consolation.’ Being engaged in the application of his instance, 
 in the promise and faith of God given unto Abraham, the apostle here 
 plainly dismisseth the consideration of things past under the Old 
 Testament, in those blessings and temporal things which were typical 
 of things spiritual, and applies the whole unto present believers, and 
 therein unto all those of future ages, ‘ that we might have.’ And 
 herein he builds on this principle; that whatever God promised, de- 
 signed, sware unto Abraham, that he did so promise unto all believers 
 whatever; so that every promise of the covenant, belongeth equally 
 unto them with him or any other. And two things the apostle lays 
 down concerning such believers. 1. What God designs unto them : 
 2. Such a description of them as contains the qualifications necessary 
 unto a participation of what is so designed. ; 
 
 The first is παρακλησις. It sometimes signifies ‘exhortation,’ an 
 encouraging persuasive exhortation. And in that sense it is here taken 
 by some expositors, as Theophylact and CEcumenius; that we might 
 have thereby a prevalent exhortation unto faith and patience in be- 
 lieving. But comfort or consolation is the most usual signification of 
 the word in the New Testament, as I have shown elsewhere; and 
 that sense of the word alone can be here intended. A consolation it 
 is that ariseth from the assurance of faith, and of our interest thereby 
 in the promises of God. This is that which relieves our souls against 
 all fears, doubts, and troubles; for it either obviates and prevents 
 them, or it outbalanceth them, and bears up our souls suena them. 
 
 cc ' 
 
388 AN EXPOSITION OF THE [cH. VI. 
 
 For comfort is the relief of the mind, whatever it be, against sorrow 
 and trouble. 
 
 And this consolation which God intends and designs believers, is 
 toxvoa, solamen fortissimum, forte, validum, potens, ‘strong, power- 
 ful, prevalent.’ Strong, so as to be prevalent against opposition, is 
 that which is intended. There are comforts to be taken, or which are 
 often taken from earthly things. But they are weak, languid, and 
 such as fade and die upon the first appearance of a vigorous oppo- 
 sition. But this consolation is strong and prevalent against all crea- 
 ture oppositions whatever. ‘Strong,’ that is, such as will abide 
 against all opposition, a strong tower, an impregnable fortress, muni- 
 tion of rocks. For it is not the abounding of consolation in us, but 
 the prevalency of the causes of it against opposition, that is intended. 
 
 5. There is the description of the persons unto whom God designs 
 this consolation by the promise confirmed with his oath, οἱ καταφυ- 
 yovrec κρατησαι THE προκειμενῆης ελπιδος. ‘There are three things in 
 this description of believers, or the heirs of the promise. 1. The way 
 whereby they seek for relief—they flee for refuge. 2. The relief itself 
 which they seek after, which is—the hope set before them. 3. The 
 way whereby they are made partakers of it—they lay hold upon it. 
 
 First. They are οἱ καταφύγοντες, say we, * that flee for refuge,’ qui 
 cursum corripiunt. It is the judgment of many that here is an allu- 
 sion unto him who had slain a man unawares under the law, whose 
 safety and life depended on his speedy flight unto one of the cities of 
 refugee, Num. xxxv. 11, 12. And hereto our translators had un- 
 doubtedly respect, whereon they rendered the word, ‘ fleeing for 
 refuge.’ And indeed the word itself signifies such an action as is 
 there ascribed unto the man-slayer. For καταφυγεῖν properly, cursum 
 corripere, hath respect unto two things. 1. An apprehension of dan- 
 ger, or a real surprisal with it, whereon a man takes his flight for de- 
 liverance. And so it was with the man-slayer: his apprehension of 
 the approach of the avenger of blood, to take away his life, stirred 
 him up, caraguyev, to flee from the place and condition wherein he 
 was, lest evil should overtake him. 2. Speed and diligence in an 
 endeavour to attain that place, or company, or end, which ἃ man _pro- 
 poseth unto himself, as the means of his deliverance, and whereby he 
 hopes to find safety. He that doth so flee, casts off all tergiversation, 
 stirs up himself, gives no place to sloth or vain hopes, and useth his 
 utmost diligence in the pursuit of his safety. And hereby doth the 
 Holy Ghost in a lively manner express the state and condition of all 
 the heirs of promise in this matter. In themselves, by nature, as they 
 are children of the first Adam, they are all exposed upon the guilt of 
 sin, original and actual, unto the sentence of the law. God, by various 
 means, is pleased to awaken them unto the consideration of the danger 
 wherein they are, the execution of that curse which they are obnoxious 
 unto being impendent over them. In this condition, they see a neces- 
 sity of seeking out for relief, as knowing that if it be not obtained 
 they must perish, and that eternally. Love of sin, compliance with 
 the world, hopes of righteousness of their own, do all endeavour va- 
 riously to retard and hinder them in their design. But when God 
 
/ 
 ver. 17—2(), ] EPISTLE TO THE HEBREWS. 289 
 
 ' proceeds to shut them up, to sharpen their convictions, and continually 
 to represent their condition unto them, giving them to conclude that 
 there is no hope in their present condition, at length they stir up 
 themselves unto a speedy flight to the hope set before them in the 
 promise. And, 
 
 Secondly. That is the second thing to be inquired into, namely, 
 What is this τῆς προκειμενης cAmdoc, ‘ hope that is set before us, and 
 how it is so. 1. Most expositors take hope here by a metonymy of 
 the subject for the thing hoped for; that is, grace and glory, justifica- 
 tion and salvation by Jesus Christ. These things are the subject- 
 matter of the promises, which we desire and hope after. And unto 
 these we may be said to flee for relief or refuge, when in our expecta- 
 tion of them we are supported and comforted. 2. Some take hope 
 subjectively for the grace of hope itself. And this we are said to flee 
 unto, that is, speedily to betake ourselves unto the exercise of it, as 
 founded in the promises of God, foregoing all other expectations, 
 wherein we shall find assured consolation. ὃ. Hope, by a metonymy 
 of the effect for the cause, may express the promise itself, which is the 
 cause and means of ingenerating hope in us. And this I take to be 
 the proper meaning of the place, and which is not exclusive of the 
 other senses mentioned. The promise being proposed unto us, is the 
 cause and object of our faith, on the account of the faithfulness of 
 God therein. Faith brings forth hope, whose object is the same _ pro- 
 mise, or the good things thereof, as proposed from the same faithful- 
 ness. Thence is itself called the hope, as that without which we could 
 have none, there being neither cause of it, nor object for it. And this 
 hope is said to be set before us, or to be proposed unto us, which it is 
 in the declaration of the promise, or the dispensation of the gospel. 
 Therein it is proposed as the object of our faith and hope, as the means 
 -of the strong consolation, which God is so abundantly willing that we 
 should receive. And this renders the whole metaphor plain and easy. 
 For it is evident how the promise, and all that we hope for thereby, is 
 set before us, and proposed unto us in the gospel, as also how we flee 
 or betake ourselves thereunto in all distresses for relief. And it is 
 more natural to allow of this metonymical expression in the word hope, 
 than to admit of so rough a catachresis in the other part of the words, 
 wherein the grace of hope within us should be said to be set before us. 
 
 Thirdly. With respect hereunto we are said to flee, kparnoar; that is, 
 εἰς To κρατησαῖι, ‘to lay hold on,’ fortiter apprehendere, constanter reti- 
 nere. The signification of this word, frequently used by our apostle, 
 I have on sundry occasions before declared. It is, injecta manu, totis 
 viribus retinere, ‘ to hold fast what we lay hold on, with all our might 
 and power.’ There will be many endeavours to strike off the hand of 
 faith from laying hold on the promise, and many more to loosen its hold 
 when it hath taken it. But it is in its nature, and it isa part of our 
 duty, strongly to lay hold upon, and firmly to retain the promise when 
 we have reached unto it. And there seems, in the old metaphor, to be an 
 allusion unto those who run in a race. For whereas they have a prize, 
 or βραξειον, set before them, they first stir up themselves, with all their 
 streneth, to speed towards the mark, which when they have attained, 
 
990 AN EXPOSITION OF THE [CH. VI. 
 
 they both lay fast hold on, and bear it away with them as their own. 
 So is it with believers as to the promise proposed unto them, or set 
 before them. They reach out after it, lay hold upon it, reserve it as 
 to their interest in it, as the only means of their deliverance and sal- 
 vation, and of that consolation which in every condition they stand ia 
 need of. And from the words so opened, we may observe that, 
 
 Obs. IX. Sense of danger and ruin from sin, is the first thing 
 which occasions a soul to look out after Christ in the promise. It is 
 implied in the word καταφυγεῖν, which includes a respect unto danger 
 to be avoided, whence we render it, ‘flee for refuge.’ As the Lord 
 Christ, came to seek and save that which was lost, to call not the righ- 
 teous, but sinners to repentance, to be a physician to the sick, and not 
 to the whole; so if men are not sensible of their lost condition, of the 
 sin and sickness of their souls, they will never in good earnest look 
 out after him. And therefore, as they by whom conviction of sin, 
 and humiliation for it are despised, as these are by many, do also despise 
 Christ himself, who is the end of the law and _all its convictions for 
 righteousness ; so the profession of Christ and hopes of salvation by 
 him, is in vain in all those who were never truly made sensible of sin, 
 and the danger of eternal ruin thereby. | 
 
 Obs. X. A full conviction of sia, in a great and shaking surprisal 
 unto a guilty soul. Hence is such a one here tacitly compared unto 
 him who had killed a man at unawares. He was just before in a con- 
 dition of peace and safety, fearing no man, but with quietness and as- 
 surance attending his own occasions. But having now slain a man at 
 unawares, he finds all things on a sudden changed round about him. 
 Fear within, and danger from without, do beset him on every hand. 
 If he seeth any man, he supposeth him the avenger of blood; and if 
 he seeth no man, solitude is dreadful unto him. No otherwise is it 
 with them who are thoroughly convinced of sin. ‘They were alive as 
 the apostle speaks, Rom vu, and at peace, fearing no more evil than 
 they felt ; perhaps persuading themselves that all things were well 
 between God and their souls, or not much solicitous whether they 
 were or not. In this state, the commandment comes and discovers 
 their guilt and danger thereon, and unveils the curse which until now 
 was hidden from them, as the avenger of blood ready to execute the 
 sentence of the law. This being a thing which they never expected 
 nor feared, fills them with great surprisals. Hence are those cries of 
 such persons, What shall we do to be saved? that argue a great dis- 
 tress, and no small amazement. And those who know nothing of 
 these things, are utterly ignorant both of sin and grace. 
 
 Obs. XI. The revelation or discovery of the promise or of Christ in 
 the promise, is that alone which directs convinced sinners into their 
 proper course and way.—This is the setting of a hope before them, 
 wherein they are called to ‘look unto their strong tower, as prisoners 
 of hope, that they may be brought out of the pit through the blood of 
 the everlasting covenant.’ The man-slayer probably might have many 
 contrivances suggested in his mind, how he might escape the danger 
 whereunto he was exposed. To leave his present habitation, to lie hid, 
 to betake himself into woods or deserts, and the like vain hopes might 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 39] 
 
 present themselves unto him. But all these things did but keep him 
 out of his way, and divert him from his duty; and the longer he 
 entertained them in his thoughts, the more his danger was increased, 
 and his life hazarded. It was the remembrance alone of the city of 
 refuge, set before him in the law, that directed him to his proper duty, 
 and set him in his way unto safety. It is no otherwise with persons 
 under the convictions of sin. Many things present themselves unto 
 their minds, with hopes of relief attending them. Sin itself, with a 
 continuance therein, will do so, so also will sloth, and the procrastina- 
 tion of present duty ; but especially some duties themselves, a righ- 
 teousness by the works of the law will do so, and with many is effec- 
 tual unto their ruin. Whilst these, or any of them, are attended to, 
 the way of duty and safety is hidden from the eyes of sinners. But 
 when the promise, Christ in the promise, is proposed unto them, is set 
 before them, so soon as they direct their eyes that way, they see their 
 course plain before them, and what it is they must betake themselves 
 unto, if they intend a deliverance out of the condition wherein they are. 
 
 Obs. XII. Where there is the least of saving faith, upon the first 
 discovery of Christ in the promise, it will stir up the whole soul to 
 make out towards him, and a participation of him.—As faith is be- 
 gotten in the soul by the promise, so the first natural genuine act of it 
 tends to a farther interest in, and participation of that promise. In 
 going to Christ upon his call and invitation, in laying hold upon him 
 in the promise, consists the nature, life, and being of the duty, obe- 
 dience, and grace of that faith which 15 in the heirs of promise. 
 
 Obs. XIII. It is the duty and wisdom of all those, unto whom 
 Christ in the promise is once discovered, by any gospel means or ordi- 
 nance once set before them, to admit of no delay, of a thorough 
 closing with him.—Many things, yea things mnumerable, will offer 
 themselves with subtlety and violence unto that end; yea all the craft 
 and power of the gates of hell, will engage to the same purpose; but: 
 as faith being really set on work will prevail against them all, so it is 
 our duty to avoid them, as those which under specious pretences strike 
 at the life and eternal welfare of our souls. 
 
 Obs. XIV. There is a spiritual strength and vigour required unto 
 the securing of our interest in the promise, koarnoa, ‘to lay fast and 
 firm hold upon it.’—The greatness of our concern therein, the opposition 
 that will be made thereunto, the love wherewith our faith ought to be 
 accompanied, dorequire the utmost of our strength and diligence herein. 
 
 Obs. XV. The promise is an assured refuge unto all sin-distressed 
 souls who betake themselves thereunto. 
 
 Obs. XVI. Where any souls convinced of sin by the charge of the 
 law, and their own lost condition thereon, do betake themselves unto 
 the promise for relief, God is abundantly willing that they should re- 
 ceive strong consolation.—For herein doth the nature of that faith con- 
 sist, which hath the promise of pardon, justification and salvation, 
 given unto it. And hereon I might enlarge, to manifest the true nature 
 of that faith which hath the promises, but I must not too far digress. 
 
 Ver. 19.— Which (hope) we have as an anchor of the soul, both sure 
 and steadfast, and which entereth into that wethin the vail. 
 
B92 AN EXPOSITION OF THE es: aaa © 
 
 Having made mention of our hope, with respect unto the promise of 
 _ God, he adds an account of the use of that hope in the course of our 
 faith and obedience. And he leaves herein the metonymical significa- 
 tion of the word, returning unto that which is proper, namely, the 
 grace of hope in us. But this he doth not absolutely, but as it in- 
 cludes its object, or the promise laid hold upon by faith. For he doth 
 not expressly mention hope itself, but includes it in the relative 
 article, and so respects not itself alone, but its object also, which he 
 had mentioned before, hope as arising from, or caused by and fixed on 
 the promise of God. Wherefore the use of hope, as fixed on, and 
 mixed with that promise, securing our interest therein, is that which 
 he declares in this verse. And three things are to be briefly spoken 
 unto in the opening of these words. 1. The nature of this hope. 2. 
 Its use and properties. 3. [ts operation and effects. The first is in- 
 cluded, the second expressed under a natural, and the third under a 
 typical similitude. 
 
 First. The grace of hope being not expressly mentioned, but only 
 included in the words, and that not with respect unto its essence and 
 nature, but its use and operation, here is no occasion given to insist 
 upon it. Only whereas it is supposed as the principal subject of the 
 proposition, it may briefly be spoken unto. 
 
 This hope elsewhere he calls our confidence, and ascribes a καυχημα, 
 ‘a glorying or boasting unto it, ch. 11. 6, and a wAnoodogia, or “ full 
 assurance,’ ch. vi. 11. Wherefore it is that grace whereon our assu- 
 rance, or that full persuasion of faith, which gives confidence and glory, 
 doth depend. And there is nothing more adverse unto it, than the 
 common notion of hope. For it is generally conceived as a dubious, 
 uncertain, fluctuating expectation of that which may be, or may not 
 be, for the future. Now, although such expectations of all sorts, may 
 be included in the general notion of hope, yet are they excluded from 
 the nature and use of that grace of hope, which is recommended unto 
 us in the Scripture. For this is a firm trust in God, for the enjoy- 
 ment of the good things contained in his promises, at the appointed 
 season, raising in the soul an earnest desire after them, and expecta- 
 _ tion of them. And for want of the knowledge of the nature of this 
 grace, inany live without any benefit of its exercise. Let two things 
 concerning it be observed, and they will give light unto its nature and 
 use. 1. That it springs from faith, in that it fixeth all its expectation 
 on the good things in the promise, and that as promised. But it is 
 faith alone that receives the promise, and giveth an interest therein. 
 2. That its nature and essence consists in trust in God, which, if it be 
 not the foundation of all its exercise, whatever may be so called, is but 
 a deceiving presumption,. Ps. xxxiti. 18, ΧΗΣ 5, exxx. 5, &e. 
 Wherefore it 1s the fiduciary act of faith on God in the promises, as it 
 respects the good things of it, as yet absent, future, unenjoyed. 
 
 Secondly. The use and operation of this hope, the apostle expresseth 
 by a double metaphor, the one taken from things natural, the other 
 from things instituted and typical. Its use he sets forth by a meta- 
 phor taken from things natural ; it is the anchor of the soul, firm and 
 stable ; and its operation by a metaphor taken from things typical— 
 it entereth into that within the veil. . | 
 
ver, 17—20.] EPISTLE TC THE HEBREWS. 393 
 
 First. In itself, as unto its use, he compareth it unto an anchor: 
 we aykupav της ψυχης; it is ‘the anchor of the soul.’ For the souls 
 of believers, it seems, have need of an anchor, and there is much in- 
 structive efficacy in such similitudes. They are the only lawful images 
 in things sacred ; for that which in itself is invisible, is by a suitable 
 representation proposed unto the reason of the mind, and even ob- 
 jected unto sense itself. Hence, as used in the Scripture, they are 
 eminently communicative of spiritual light and experience unto the 
 soul. And this instructive allusion is to be taken from the principal 
 ends of the things compared, and ought not to be extended to other 
 circumstances which belong not thereto ; yea, dissimilitude is allowed 
 in them all. Wherefore our hope, as before described, is compared 
 unto an anchor. First. With respect unto its use. Secondly. With 
 respect unto its adjuncts and properties; as the nature and use of an 
 anchor is to hold fast the ship whereunto it doth belong, and to keep 
 it steady. And it is principally of use at two seasons. 1. In storms 
 and tempests, when the art and skill of the mariners are overcome by 
 the fierceness of the wind and sea, that they cannot steer the ship in 
 its right course, nor preserve it from rocks or shelves. Then is an 
 anchor cast out, which, if it have the properties here mentioned, will 
 hold fast and retain the ship in safety against all outward violence. 
 2. When ships are in their harbour, that they may not be tossed up 
 and down at uncertainty, that men may attend their occasions, and 
 not be driven to and fro with every wind, which our apostle alludes 
 unto, Eph. iv. 13, 14, an anchor is cast to keep the vessel steady to 
 its posture. There are therefore two things supposed in this allusion. 
 First. That the souls of believers are sometimes exposed unto storms ; 
 and a stress of spiritual dangers, persecutions, afflictions, temptations, 
 fears, sin, death, and the law, do make up these storms that ofttimes 
 beat upon them. And they are compared here unto storms: 1. Be- 
 cause of their violence. ‘There are degrees in them, and some are far 
 more urgent than others, as storms are of various sorts; but generally 
 all of them have one degree or other of fierceness and violence. 2. 
 Because of their tendency: they tend in their own nature unto ruin 
 and destruction. It falls out indeed sometimes that a storm at sea, 
 although it terrify the passengers, and discompose the ship, yet acci- 
 dentally falling in with its course for a season, doth speed it in its 
 voyage. But in their own nature all storms tend unto ruin and de- 
 struction. So likewise do all the ways and means whereby the state 
 of believers with their interest in the promise are assaulted. They all 
 tend unto the ruin of their souls. It is true, through the holy, wise 
 disposal of all things, by the Lord Jesus Christ, they do for the most 
 part issue in the growth of their faith, and furtherance of their salva- 
 tion. But this they have not of themselves, their work and tendency 
 is of another nature. Our apostle gives us a description of these 
 storms, with the use of this anchor in them, and the success thereof 
 in the safety of the souls of believers, Rom. viii. 33, 36, 38, &c. 
 Secondly. The ordinary occasions of this life, and our duties towards 
 God and men therein, are like the trading of ships in their harbour. 
 For therein also a good and sure anchor is necessary for them, the 
 
994 AN EXPOSITION OF THE [cH. vI. 
 
 neglect of the use whereof hath proved ruinous to many. And 
 without that which spiritually answers thereunto, we shall fluctuate 
 up and down in all that we do, and be in continual hazard of ruin. In 
 these seasons hope, as before described, is the anchor of the soul ; and 
 as that is let down through the waves and darkness of the ocean, by 
 its cable, until it comes to fix itself in the bottom, so our hope let out 
 as it were, by the sure word of God, entereth into that wherein it 
 _ fasteneth itself, and fixeth the soul. 
 
 Secondly. The allusion respects the properties of an anchor, which 
 as here expressed, are two, the one respecting its nature, the other its 
 use. 1. It is aogadne, ‘sure ;’ that will not fail, it may be safely 
 trusted unto. The substance of it is firm, the proportion of it 15 
 suited unto the burden of the ship; and it is no fair promising and 
 yet deceitful engine. 2. In its use it is βεξαια, ‘ firm and steadfast,’ 
 which no violence of winds or storms can either break or move from 
 its hold. Such is hope unto the soul. 1. In its nature it 15 ἀσφαλής, 
 ‘sure,’ and not a deceiving imagination. ‘It maketh not ashamed,’ 
 Rom. v. 5, by any failure or disappointment. Groundless presumptions 
 are the deceitful engines whereby the souls of multitudes are ruined 
 every day ; of no more use than if the mariners should cast out a log, 
 or a burden of straw, to stay their vessel in a storm. But hope pro- 
 ceeding on, and built on faith, is infallible, and will not deceive. 2. 
 In its use itis βεξαια, ‘ firm and invincible,’ against all oppositions, 
 not indeed from itself, but from the ground which it fixeth upon, 
 namely, Christ in the promise, as the next words declare. For, 
 
 The way or means whereby this spiritual anchor secures our souls, 
 is expressed-in the words following, eccoxouevny εἰς TO ἐσωτερὸν TOU 
 καταπετασματος, ‘and which entereth into that within the vail.’ And 
 herein there is a dissimilitude in the comparates. For an anchor is 
 cast downwards, and fixeth itself in the earth at the bottom of the 
 sea; but hope ascendeth upwards, and fixeth itself in heaven, or in 
 that which is therein. And we must inquire, 1. What is this veil ? 
 2. How hope entereth it? 3. What is that within it, that bope 
 entereth into? 
 
 First. For the veil itself, the apostle unto that natural allusion 
 which he insists upon, adds also one that is typical, which renders the 
 whole context figurative, as we showed before. The veil, therefore, 
 here alluded unto, was that which parted the most holy place from the 
 sanctuary or body of the temple. ‘This, our apostle calls the ‘second 
 vail,’ ch. ix. 3, and here ‘the vail’ absolutely. For the body of the 
 temple whereinto the priests only entered to offer incense, was sepa- 
 rated from the people by the first veil, as the most holy place was from 
 that by the second veil. Through the former, the ordinary priests 
 passed every day to offer incense; through the latter, the high priest 
 passed, and that once a year. Now, that which was denoted hereby 
 with respect unto Christ and his priesthood, were these aspectable 
 heavens, through which he passed in his ascension into the glorious 
 presence of God. See our exposition on ch. iv. ver. 14. Within 
 the veil, therefore, is within and above these visible heavens, the 
 place of God’s glorious residence, the holy tabernacle not made 
 
ver. 17—20.] EPISTLE TO THE HEBREWS. 395 
 
 with hands, where the Lord Christ continueth to administer for his 
 church. 
 
 Secondly. This, hope entereth into, or passeth through. The 
 heavens are as a veil unto the sense and reason of man; there, their 
 sight and their thoughts are bounded; they can neither discern nor 
 judge of any thing that is above or within that veil. But faith with 
 hope pierceth through it; no created thing can keep them at a dis- 
 tance from God himself. Asan anchor stays not in the waves of 
 the sea, as it cannot fix itself in the waters, but pierceth through 
 them until it come unto solid earth in the bottom; no more 
 doth or can the hope of a believer fix itself on any thing under these 
 heavens, but it pierceth through all till it come within the veil. And 
 this it doth, 1. under the conduct of faith, which goes before it, and 
 presents unto it the things hoped for, Heb. xi. 1. 2. By the rule 
 and line of the’ word, which on no occasion it will vary from. And, 
 
 Thirdly. This it doth, εἰς ro ἐσωτερον, ‘to that which is within.’ 
 And what is it that is within this veil? Not an ark and a mercy-seat, 
 not tables of stone and cherubim, the work of men’s hands but the 
 things signified by them : God himself on a throne of grace, and the 
 Lord Christ, as the high priest of the church, standing at his right 
 hand. God the Father as the author of the promise of grace, Christ 
 as the purchaser of all mercy, the counsel of peace being between 
 them both. Here hope fixeth itself, to hold the soul steadfast in all the 
 storms and tempests that may befal it. Wherefore, that which hope 
 fixeth on within the veil, is, 1. The Father as the author. 2. The 
 Lord Christ as the purchaser. 3. The covenant as the conveyance of 
 all grace, which were all typically represented by the things within 
 the veil of old. And the apostle makes use of this expression for two 
 reasons. 1. Because our hope and faith are not now fixed and 
 bounded on types, shadows, and obscure representations of the good 
 things of the promise, as things were under the Old Testament. ΑἹ] 
 these things are now passed away, and we have immediately to deal 
 with God and Christ Jesus. 2. To instruct the Hebrews in the nature 
 and use of the old tabernacle institutions, and from thence in the true 
 nature of the priesthood of Christ, which he is now returning to. And 
 _we may observe from these words, 
 
 Obs. XVII. That all true believers are exposed to storms and tem- 
 pests in this world: This makes anchors so necessary for them. The 
 wise God would not have provided an anchor for them, and enjoined 
 its use, if he had not known they would be exposed unto storms. He 
 that dwells at peace in his house, of all things thinks least of an 
 anchor. But we are to look for storms. Suppose’ we might pass our 
 time of sojourning here, without outward troubles, (and he is exceed- 
 ingly unwise who promiseth unto himself any such thing, whilst we 
 are in the flesh, and accompanied with so many occasions of distress 
 on every hand,) yet who can escape from those inward trials, exercises, 
 and troubles, from temptations, darkness, sin, and the law, wherewith 
 we are often tossed and afflicted, and it may be for a season, not com- 
 forted? For, | 
 
 Obs. XVIEI. These storms would prove ruinous unto the souls of 
 
396 AN EXPOSITION OF THE SPE ον αν ἃ 
 
 believers, were they not indefeasibly interested by faith and hope in 
 the promise of the gospel. Every storm almost will be too hard for 
 ships without cables or anchors. And as little security have we in a 
 time of trial from any thing in ourselves, if hope hold not fast on the 
 promise, which is the anchor of the soul. And this it will do if it be 
 genuine. For, 
 
 Obs. X1X. No distance of place, no interposition of difficulties, 
 can hinder tlie hope of believers from entering into the presence of,” 
 and fixing itself on God in Christ. It pierceth through the clouds, 
 passeth through the heavens, stops not at their glorious veil, until | 
 it comes unto the eternal Fountain and Spring of all grace and mercy. 
 And therefore, 
 
 Obs. XX. The strength and assurance of the faith and hope of be- 
 lievers is invisible unto the world. They enter in within the veil, 
 where no eye of reason can pursue them. There all their concerns are 
 hid, and the secret influence which unto all purposes they have from 
 thence, is sometimes admired, sometimes derided by the blind and 
 wicked world. However, it is effectual to their good ; for, 
 
 Obs. XXI. Hope firmly fixed on God in Christ by the pro- 
 mise, will hold steady, and preserve the soul in all the storms 
 and trials that may befal it. It is an anchor both sure and stead- 
 fast. Wherefore, . 
 
 Obs. XXII. It is our wisdom at all times, but especially in times of 
 trial, to be sure that our anchor have a good hold-fast in heaven. 
 This alone will be our preservation and security, if we are fixed on 
 that within the veil. 
 
 Ver. 20.-- Whither the forerunner is for us entered, Jesus, made an 
 High Priest for ever after the order of Melchisedec. 
 
 The apostle issueth this long digression, as he doth all his other dis- 
 courses, in the person of Christ ; who, being the Author and Finisher 
 of our faith, with him he begins, and in him he ends continually. ~ 
 And three things he aims at in this verse. 
 
 1. To give new assurance unto the efficacy and prevalency of hope 
 fixed on the promise, as it enters in unto that within the veil; namely, 
 because Christ our high priest isthere. It enters there, ὅπου, ‘whither’ 
 Christ is gone. Even heaven itself would be no safe place for us to 
 fix the anchor of our trust and hope in, if Christ were not there. 
 For without him, there would be no throne of grace in heaven, as 
 there could have been no typical throne in the sanctuary, without the 
 mercy-seat. And this contains the relation between the two verses ; 
 wherein we see that, 
 
 Obs. XXIII. After the most sincere performance of the best of our 
 duties, our comforts, and securities are centered in Christ alone. Our 
 hope entering within the veil, is a safe anchor, because Christ is there. 
 
 2. Aoyteoeve γενόμενος. The apostle in these words, by an artificial 
 transition, lands us on that coast which he all this while steered 
 towards ; and this is the priesthood of Christ, as represented in that 
 of Melchisedec. That he had asserted, ch. v. 12, But upon the con- 
 
vER. 17—20.] EPISTLE TO THE HEBREWS, 397 
 
 sideration of the depth of this mystery, the importance of the subject- 
 matter of it, with the present state of the most of these Hebrews, he 
 engageth into that long digression for their due preparation unto the 
 hearing and receiving of it, which we have now passed through. 
 Wherefore, having discharged hissconscience and duty towards them, 
 in various admonitions, he returns again in these words unto that design 
 and discourse, which there he had broken off. And from the nature 
 of his digression, we may learn that, 
 
 Obs. XX1V. As the minds of men are greatly to be prepared for 
 the communication of spiritual mysteries unto them, so the best pre- 
 paration is by the cure of their sinful and corrupt affections, with the 
 removal of their barrenness under what they have before learned, and 
 been instructed in. It is to no purpose, yea it is but the putting of new 
 wine into old bottles to the loss of all, to be daily leading men into the 
 knowledge of higher mysteries, whilst they live in a neglect of the 
 practice of what they have been taught already. 
 
 3. He gives an account of the Lord Christ, unto whom he hath now 
 reduced his discourse, in sundry particulars; as, 
 
 First. He expresseth him by his name, Incove, ‘Jesus.’ And by 
 the interposition of this name here, the apostle may design two 
 things. 
 
 1 To mind us of the signification of it, whence the reason of his 
 assumption of it was taken. Jesus signifies a Saviour; and he was 
 called Jesus, ‘because he was to save his people from their sins,’ 
 ‘Matt. i. 21. He, therefore, concerning whom all these things are 
 affirmed, is to be considered as our Saviour, who had the name of a 
 Saviour given him by God himself, with respect unto the work which 
 he was to do, 1 Thess. i. 10, and he is Jesus still, ‘ able to save to the 
 uttermost them that come unto God by him.’ 
 
 2. To reflect on the common use of that name in the world. This 
 was the name under which he was reproached, reviled, crucified, and 
 slain as a malefactor: they crucified Jesus. Wherefore, the apostle 
 treating here of the glorious exaltation of the Son of God, that none 
 might pretend or fancy to themselves that it was any other thing or 
 person that he intended, he expresseth him by that name whereby 
 he was known in the world, under which he was reproached and 
 suffered. And this, ail the apostles were careful to inculcate in the 
 first preaching of the gospel; ‘ Jesus of Nazareth,’ Acts ii. 22. ‘ This 
 Jesus hath God raised up, ver. 32. ‘His Son Jesus, whom ye 
 delivered up, and denied in the presence of Pilate, ch. 11.13. ‘Jesus 
 of Nazareth, whom ye crucified,’ ch. iv. 10. ‘Jesus whom ye slew 
 and hanged on a tree,’ ch. v. 30. For as they testified hereby, that 
 they were not ashamed of his cross, so they laid in security for faith, 
 against all those fond imaginations which have been since vented, that 
 Christ in heaven and in us, is somewhat else than.that Jesus who was 
 crucified on the earth. This is that which by the use of this name, he 
 calls our faith unto, namely, that it is one and the same Jesus, who was 
 μηροὶ and is exalted, who died ignominiously, and lives for ever in 
 
 ory. 
 
 Obs. XX V. This same Jesus is our Saviour in every state and con- 
 
398 AN EXPOSITION OF THE foHesV. 
 
 dition, the same on the cross, and the same at the right hand of the 
 Majesty on high. Hence, he is still represented in heaven as a ‘lamb 
 slain, Rev. v. 6. And all apprehensions unto the contrary, are 
 destructive unto the whole foundation of the gospel. 
 
 Secondly. He describes him by that office and action, whence our 
 hope receives its great encouragement to enter within the veil ; 
 namely, that he is προῦρομος ὑπερ ἡμων, ‘a forerunner for us,’ and as 
 such, is entered in thither. In this place alone is this title assigned 
 unto the Lord Christ, though the things intended in it, are elsewhere 
 expressed. And so it must be said concerning the name of a surety, 
 which our apostle makes use of in the next chapter, ver. 22. Great 
 mysterious truths may often be comprised in one word, used and 
 employed by the Holy Ghost for our instruetion ; and therefore, every 
 word of the Scripture is diligently to be searched into. It is indiffe- 
 rent whether we render the words, ‘ the forerunner for us,’ that is, our 
 forerunner is entered, or the ‘ forerunner is entered for us.’ In the first’ | 
 way, the qualification of his person, a ‘forerunner for us τ᾿ in the latter, 
 the design of his action, the ‘forerunner acting for us,’ is intended. 
 Both come to the same purpose, and our translators so place the words, 
 as if they inclined unto the latter sense. ‘Two things we are to in- 
 quire into. 1. Whatisa forerunner? 2. What the Holy Ghost would 
 instruct us in, by this ascription unto Christ—he is a forerunner enter- 
 ing within the veil for us? 
 
 1. Προδρομος, precursor, is one who in an affair of public concern, 
 makes speed by himself unto the place whereunto the affair belongs, 
 to give an account of it, and to dispose of all things needful and suited 
 unto the disposal of the affair that he reports. Commonly, indeed, 
 such a public harbinger is inferior unto those who come after, under 
 whose conduct, the main of the affair doth abide. But this is only 
 where he who is the forerunner or harbinger is so, and no more. But 
 now, although the Lord Christ be a forerunner also, yet he is more ; 
 he is the person in whose hand lieth the whole affair and its conduct. 
 And he was himself, the forerunner, because of the greatness of the 
 matter he had in hand, not manageable by any other. And we may 
 consider the words distinctly. 1. His being a forerunner. 2. For us. 
 3. Where he is so, within the veil. 
 
 First. He is in his entrance into heaven, or the holy place, προδρομος, 
 a ‘forerunner.’ This, the high priest of old, when he entered once a 
 year into the holy place, was not. He entered thereinto himself, but 
 he made no way for any to follow after. He did not go before the people 
 to give them an entrance into the holy place ; but both by his entrance 
 and his return, signified their exclusion for ever. We have then, 
 herein, another instance of the excellency of our high priest and his 
 office. When he entered into the holy place, he did it not merely for 
 himself, but to go before, to lead and conduct the whole church into 
 the same glory. 
 
 Secondly. He is a forerunner, ὕπερ ἡμων, ‘for us; that is, for all 
 believers, for the whole church in all times, ages, and places. And 
 this he is, three ways. 
 
 First. By way of declaration. It belongs unto a forerunner to carry 
 
veR. 17—20.] EPISTLE TO THE HEBREWS. 399 
 
 tidings, and to declare what is the success that hath been obiained 
 in the affair which he giveth an account of. The Lord Christ, entering 
 into heaven, makes an open declaration, that he hath led captivity cap- 
 tive, spoiled principalities and powers, triumphed over them, that he 
 hath obtained his portion, and divided the spoil with the strong, Isa. 
 ii. 12, that he hath rescued his church from the power of sin, Satan, 
 death, and law. And there were two parts of the triumphant deelara- 
 tion made by this forerunner of the church. 1. That he had dis- 
 charged his original engagement for the salvation of believers under 
 the Old Testament, on the faith whereof, they were accepted with God 
 and saved. Hence, upon his entrance within the veil, they also join 
 in that doxology, Rev. v. 9—12. And he was their forerunner also, 
 For, although [ have no apprehension of the limbus patrum fancied by 
 the papists, yet I think the fathers that died under the Old Testa- 
 ment, had a nearer admission into the presence of God, upon the 
 ascension of Christ, than what they enjoyed before. They were in 
 heaven before, the sanctuary of God; but were not admitted within 
 the veil, into the most holy place, where all the counsels of God in 
 Christ are displayed and represented. There was no entrance before, 
 either as to grace or glory within the veil, Heb. ix. 8, For, as I said, 
 within the veil are all the counsels of God in Christ laid open, as they 
 were typified in the holy place. This, none could or were to behold, 
 before his own entrance thither. Wherefore, he was their forerunner 
 also. 2. To declare the redemption of all the elect that were to follow 
 him in their several generations. This is triumphantly declared in 
 heaven, Ps. xlvii. 5—7, Ixviu. 18, 24—26. 
 
 Secondly. By way of preparation. And this is twofold. 
 
 1. With respect unto our present gracious entrance into the holiest, 
 by faith and prayer. This way was not made for us, whilst the old 
 tabernacle was standing, ch. ix. 8. But this way is now prepared for 
 us by our forerunner, ch. x. 19—22. We have an entrance into hea- 
 ven, even whilst we are here on the earth. An entrance is made for 
 our faith, for ourshope, for our prayer; wherever they enter, our souls 
 do enter, and are present. And this entrance we make daily, and 
 that with boldness and assurance, on the account of our forerunner. 
 
 2. As unto our future entrance into glory. Under this capacity as 
 a forerunner, it belongs unto him to prepare mansions for us in his 
 Father’s house, whither he is gone, and which he hath promised. to 
 do, John xiv. 2, 8. He prepares mansions for us, and he prepares us 
 for those mansions, suiting grace and glory unto each other. Heaven, 
 indeed, is ready for us, whenever we are meet and ready for heaven. 
 
 Thirdly. By the way of possession. He had now obtained for the 
 church, eternal redemption, and purchased for them, and in their 
 name, an everlasting inheritance, Acts xxvi. 18. This he went, for 
 them, and in their name, to take possession of, and to reserve it in the 
 heavens for them, 1 Pet. i. 4. Hereon, being by adoption made heirs 
 of God, they become to be co-heirs with Christ, Rom. vill. 17, and 
 are at last admitted into the same glory with him. So is he a fore- 
 runner for us. 
 
 Thirdly. As a forerunner, he has entered within the veil ; that is, 
 
400 AN EXPOSITION OF THE . ἀν τ π᾿ 
 
 into heaven itself, the place of the glorious presence of God. And 
 this also may be considered two ways. 
 ο 1, With respect unto what he hath already done for us; and two 
 things are included therein. 1. That he’ had completely finished the 
 work he had to do upon the earth. He had absolutely won the vic- 
 tory, and secured the church from all its spiritual adversaries. With- 
 - out this, a triumphant entrance into heaven had not been granted unto 
 him. 2. God’s blessed approbation of all that he had done here be- 
 low, Isa. litt. 11, 12; Phil. τ. 7—11. 
 
 2. With respect unto what he hath yet to do for us. Hence it is 
 that he is not said absolutely to enter into his glory, but to enter as a 
 priest, as through a veil, as into the holy place, where he continues 
 as our forerunner in the exercise of that office, as the apostle declares 
 in the close of the verse: ‘made a high priest after the order of Mei- 
 chisedec,’ whereof we must treat in the next chapter. 
 
 Obs. XXVI. Now the Lord Jesus having thus entered into heaven 
 as our forerunner, gives us manifold security of our entrance thither 
 also, in the appointed season. This he assures us of, John xiv. 3, 
 19. For, 1. He passed through all the storms of trialé, temptations, 
 persecutions, and death itself, that we are exposed unto, and yet is 
 landed safely in eternal glory. His anchor was trust and hope, in all 
 his storms, ch. 11. 13; Isa. 1. 7—9. And it was tried to the utmost, 
 Ps. xxii. 8—10. It ‘preserved him in them all, and will be no less 
 faithful unto the whole church. As he hath thus gone before us, he 
 is able to succour us, and hath given us in himself a pledge of suc- 
 cess. 2. He is now where our hope’is fixed, namely, within the veil, 
 where he takes care of it and will preserve it to the end. 
 
 Obs. XX VII. Again, if the Lord Christ be entered into heaven as 
 our forerunner, .it is our duty to be following him with all the speed 
 we can. And it is required hereunto, First. That we be willing to 
 follow him in the way wherein he went, as well as to the place whither 
 he is gone. And the way he went was, 1. The way of obedience, ch. 
 v. 8, 9. 2. The way of suffering, ch. xi. 2. Holiness and the cross, 
 are the two essential parts of the way whereby our forerunner entered 
 into glory. Secondly. That we burden not ourselves with any thing 
 that will retard us, ch. xii. 1. 
 
 Obs. XXVIII. And we may see whereon the security of the 
 church doth depend, as to the trials and storms which it undergoes 
 in the world. He that can consider the opposition that is made unto 
 it in the world, the counsel, the power, and the malice which are en- 
 gaged unto its ruin on the one hand, and its own weakness, solitariness, 
 helplessness on the other, cannot but admire whence it is that it is 
 preserved one moment from destruction. 
 
 There is no proportion between its visible defence, and ihe visible 
 opposition that is made unto it, It is Jesus our forerunner who is 
 within the veil, taking care of all our concerns, that is alone our security. 
 
 Obs. ΧΧΙΧ. And what will he not do for us, who, in the height of 
 his glory is not ashamed to be esteemed our forerunner 7 What love, 
 what grace, what mercy, may we not expect from him? And, 
 
 Obs. XXX. When our hope and trust enter within the veil, it is 
 
VER. 1—3.] EPISTLE TO THE HEBREWS. 401 
 
 Christ as our forerunner, that in a peculiar manner they are to fix and 
 fasten themselves upon. 
 
 CHAPTER VII. 
 VeRsEs 1—3. 
 
 THERE are almost as many different analyses given of this chapter, as 
 there are commentators upon it. And sometimes the same person 
 proposeth sundry of them, without a determination of what he prin- 
 cipally adheres unto. All of them endeavour to reduce the whole 
 discourse of the apostle, unto such a method as they judge most arti- 
 ficial and argumentative. But, as I have elsewhere observed, the 
 force of the apostle’s reasonings doth not absolutely depend on any 
 such method of arguing, as we have framed unto ourselves. There is 
 something in it more heavenly and sublime, suited to convey the 
 efficacy of spiritual truth, as to the understanding, so to the will and 
 affections also. For this reason, I shall not insist on the reducing of 
 this discourse unto any precise logical analysis, which none of the 
 ancients do attempt. But whereas, those methods which are proposed 
 by learned men, whereunto, in their judgment, the apostle’s arguing 
 is reducible, are only diverse, and not contradictory unto one another ; 
 the consideration of all, or any of them, may be of good use to give 
 light unto sundry passages in the context. Those who have laboured 
 herein with most appearance of accuracy, are Piscator and Gomarus. 
 My design being to examine and consider all the apostle’s arguings, 
 and their connections particularly, I shall content myself with a plain 
 and obvious account of the whole in general. 
 The design of the apostle in this chapter, is not to declare the na- 
 ture, or the exercise of the priesthood of Christ, though the mention 
 of them be occasionally inserted in some passages of it. For the na- 
 ture of it he had spoken unto, ch. v. and treats of its use at large, 
 ch. ix. But it is of its excellency and dignity that he discourseth in 
 this place, and that not absolutely neither, but in comparison with the 
 Levitical priesthood of the church under the Old Testament. As this 
 was directly conducing unto his end, so it was incumbent on him in 
 the first place, to confirm : for if it were not so excellent, it was to no 
 purpose to persuade them to embrace it, who were actually in the en- 
 joyment of another. This, therefore, he designeth to prove, and that 
 upon principles avowed by themselves, with light and evidence taken 
 from what was received and acknowledged in the church of the He- 
 brews, from the first foundation of it. After this, he manifests abun- 
 dantly the excellency of this priesthood, from its nature and use also. 
 But he was, in the first place, to evince it from the faith and principles 
 in the ancient church of Israel, which he doth in this chapter: for he 
 declares how God had in many ways instructed them to expect an 
 alteration of the Levitical priesthood, by the introduction of another 
 VOL. III. DD 
 
402 AN EXPOSITION OF THE _) [6Η. νΗ 
 
 more useful, efficacious, and glorious; the continuance of them both 
 in the church, at the same time, being inconsistent. 
 
 Herein was the authority and infinite wisdom of God, made mani- 
 fest in his dealing with the church of old. By his authority he 
 obliged them unto a religious observance of all those institutions 
 which he had then appointed; this he did unto the last day of the 
 continuance of that state of the church, Mal. iv.4—6. But in his 
 infinite wisdom, he had before them, in them, and with them, inlaid 
 instructions for the church, whereby they might see, know, and _ be- 
 lieve, that they were all to cease and issue in something better, after- 
 wards to be introduced. So Moses himself, in all that he did in the 
 house of God, ‘gave testimony unto what was to be spoken and de- 
 clared afterwards,’ ch. 11. 5. 
 
 And with respect unto both of these, did that church greatly mis- 
 earry. For first, in many ages it could not be brought with any con- 
 stancy to submit unto the authority of God, in obedience unto his 
 ordinances and institutions, as the whole story of the Old Testament 
 doth declare. And now, when the time was come, wherein they were 
 all to cease, under a pretence of adhering to the authority of God, 
 they rebelled against his wisdom, and refused to consider the instruc- 
 tions which he had inlaid from first to last, concerning their ceasing 
 and alteration; whereon the generality of the church fell and utterly 
 perished. This therefore the apostle designs here to enlighten 
 them in. 
 
 And this should teach us with what diligence, with what reverence, 
 with what subjection of soul, and resignation of our understandings 
 unto the will and wisdom of God, all divine revelations are to be in- 
 quired into. So dealt in this matter the holy men and prophets of 
 old, 1 Pet. i. 10,11. And as for want hereof, the whole church of 
 the Jews perished at this season; so in all ages sundry particular per- 
 sons did woefully miscarry : see Lev. x. |—3; 2 Sam. vi. 6, 7; 1 Chron. 
 xiii. 1}. And the want hereof is the bane of most churches in the 
 world at this day. 
 
 In order unto the end mentioned, the apostle in the first place de- 
 clares, that antecedently unto the giving of the law, and the institu- 
 tion of the Levitical priesthood thereby, God had, without any respect 
 thereunto, given a typical prefiguration of this priesthood of Christ, 
 in one who was on all accounts superior unto the Levitical priests, 
 when they were afterwards introduced. This sacred truth, which had 
 been hid for so many ages in the church, and which undeniably mani- 
 fests the certain future introduction of another and a better priesthood, 
 is here brought to light, and improved by the apostle. As life and 
 immortality, so all spiritual truth, was brought to light by the gospel, 
 2 Tim.i.10. Truth was stored up in the prophecies, promises, and 
 
 _ institutions of the Old Testament; but so stored up, as it was ina 
 great measure hidden also, but was brought forth to light, and made 
 manifest in the gospel. For whereas it is said, that the great mystery 
 of the manifold wisdom of-God was hidden in him from the beginning 
 of the world, Eph. i. 9, 10, the meaning is not, that it was so hid in 
 
 “ the will and purpose of God, as that he had made no intimation of it; . 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 403 
 
 for he had done so variously from the foundation of the world, or the 
 giving of the first promise. But he had so laid it up, and stored it in 
 his sacred revelation, as it was much hid from the understanding of 
 the best of men in all ages, until it was displayed and brought forth 
 to light by the gospel, Ps. xlix. 4, Ixxvii. ὦ, And all that glorious 
 evidence of the grace of God, which now appears unto us in the 
 writings of the Old Testament, is from a reflection of light upon them 
 from the New Testament, or the revelation of God by Jesus Christ. 
 And, therefore, the whole church of the Jews, although they were in 
 the entire possession of those writings of the Old Testament for so 
 many ages, never understood so much of the mystery of the will and 
 grace of God declared in them, as every ordinary believer under the 
 gospel, is enabled to do. And if we have the privilege and advantage 
 of those oracles of God which were committed to them, incomparably 
 above what they attained unto, certainly greater measures of holiness, 
 and greater fruitfulness in obedience, are expected from us than from 
 them. These things, the instance here insisted on by our apostle, 
 will manifest. 
 
 He in whom this prefiguration of the priesthood of Christ was | 
 made, is Melchisedec, concerning whom and his priesthood, an ac- Ὁ 
 count is given in the first part of the chapter unto ver. 11. And the 
 description given of him, consisteth of two parts: 1. The proposition 
 of his story, or what is recorded concerning him, ver. |1—3. 2. The 
 application of it unto the present purpose and design of the apostle, 
 ver. 5—10. And this closeth the first general part of the chapter. 
 
 The second part of it, from ver. 10, unto ver. 24, consisteth in a 
 double inference, with their improvements taken from that discourse, 
 as respecting Christ in his office. 
 
 1. He infers the removal, abolition, or taking away out of the 
 church, the whole Aaronical priesthood, with all the worship of the 
 tabernacle and temple, which depended thereon. This he evidently 
 proves to ensue from the respect that was had unto the Lord Christ 
 in the priesthood of Melchisedec, whereof he had given an account. 
 Hereunto do all arguings belong, ver. 11—17. 
 
 2. He infers the excellency of the priesthood of Christ in itself, 
 above that of the tabernacle even during its continuance, which 
 follows no less evidently from what he had proved before, ver. 18 —24, 
 
 3. Having laid this foundation in his demonstration of the necessary 
 removal of the Aaronical priesthood, and the preeminence of that of 
 Christ above it, even whilst.it did continue, he further declares the 
 nature of it, from the dignity and qualifications of his person, with 
 the manner of the discharge of his office on this account, ver. 24—28. 
 For the design of the apostle in this Epistle, especially in this chapter 
 and the three that ensue, is open unto us, or turn aside a double veil ; 
 the one here below, the other above: that below is the veil that was 
 on all the ordinances, institutions, ceremonies, and types of the law. 
 This is the veil that is unto this day upon the Jews, that they cannot 
 see unto the end of things that were to be done away. ‘This he re- 
 moves by giving a clear and full account of the mind of God in them, 
 of their use and signification. The other above, is the ay: of the 
 
 D D 
 
404 3 AN EXPOSITION OF THE [CH. vir. 
 
 heavenly sanctuary: this he opens unto us in a declaration of the mi- 
 nistry of Christ our High Priest therein, as we shall see. And under 
 these heads, as the apostle plainly convinceth the Hebrews of the 
 ceasing of their priesthood and worship, and that unto the unspeaka- 
 ble advantage of the church: so to us he doth unfold the principal 
 design and end of all the Mosaical types of the Old Testament, with 
 the institution of God in them. 
 
 This may suffice as a plain view and prospect of the general scope 
 of the apostle in these discourses. The especial coherence of one 
 thing with another, the nature of his instances, the accuracy and force 
 of his arguings, the perspicuity of his deductions, with the like con- 
 cernments of the argument in hand, shall be observed and spoken 
 unto, as they particularly occur in our progress. 
 
 Ver. 1—3.—Obdroc yap 6 Μελχισεδεκ, βασιλευς Σαλημ, ἱερευς του 
 Θεου του ὑψιστου, ὃ συναντησας Aboaay ὑποστρεφοντι απὸ τῆς 
 κοπῆς των βασιλεων, καὶ evioynoac avtov' ᾧ καὶ δεκατην απὸ 
 Tavrwy ἐμερισεὲν Αξρααμ᾽ πρωτὸν μεν ἑρμηνευομενος ββασιλεὺυς 
 
 : δικαιοσυνῆς; ETELTA OF καὶ βασιλευς Σαλημ᾽ ὃ εστι βασιλευς εἰρηνης" 
 ἀπάτωρ, ἀμήτωρ, ἀγενεαλογητος᾽ μητε ἀρχὴν ἥμερων, μητε ζωης _ 
 τελος ἐχων᾽ αφωμοιωμενος δὲ τῳ υἷῳ TOU Θεου, μένει ἱερευς εἰς 
 TO διηνεκες. 
 
 There is little variety in the translation of these verses, Θεοῦ 
 ὑψιστου, Vul. Lat. Dei summi, for altissimi, ‘the most high God.’ 
 Aro παντων, Syr. 55 77, ‘of all;’ but adds m a new way of exposition, 
 DI may xm mnt, fevery thing that was with him;’ that is, of the 
 spoils, as it is afterwards expounded. Eyeouce, Vul. Lat. divisit; 
 properly, Syr. wp, ‘separated,’ laid aside, Bez. impartitus est, ‘im- 
 parted, gave.’ Αγενεαλογητος; Vul. Lat. sine genealogia; Bez. sine 
 genere, ‘ without stock ;’ sine serie generis, ‘ without pedigree.’ The 
 Syriac gives us an exposition of this passage, ‘whose father and 
 mother are not written in the generations or genealogies, neither the 
 beginning of his days, nor the end of his life;’ which manifests how 
 ancient this exposition of these words was in the church. Meve ἱερευς, 
 Syr. mn. Np, ‘ his priesthood remaineth.’ 
 
 Ver. 1—3.—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 ; to whom .also Abraham divided out 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 : 
 without father, without mother, without pedigree ; having neither 
 beginning of days, nor end of life, but made like unto the Son of 
 God, abideth a priest continually. 
 
 The words are an entire proposition, consisting of a subject, and a 
 predicate, or what is affirmed of it. Unto the subject spoken of, 
 which is Melchisedec, there is adjoined a large description, by its 
 properties and adjuncts in sundry particulars. That which is affirmed 
 
VER. 1—3.] EPISTLE TO THE HEBREWS. 405 
 
 of him, as so described, which is the predicate of the proposition, is 
 contained in the last words, or the close of the third verse: but being 
 ‘made like unto the Son of God, abideth a priest for ever.’ 
 
 The introduction of the whole discourse, and therein its connection 
 unto what went before, is contained-in the causal particle yag, ‘ for;’ 
 and this may respect the reason why the apostle affirmed, and insisted 
 so much on it, that the Lord Christ was a priest after the order of 
 ᾿ Melchisedec. For, both the truth, saith he, of my assertion, and the 
 necessity of insisting thereon, will be sufficiently manifest, if you will 
 but consider who this Melchisdec was, how he is represented in the 
 Scripture, and what is affirmed of him. Or respect may be had in 
 this word unto the whole preceding discourse, from ch. v. 11. There 
 he lays the foundation of it, affirming, that he had many things to say 
 of this Melchisedec ; and those such, as they would not easily under- 
 stand, unless they diligently applied their minds unto the knowledge 
 of divine mysteries ; hereof he now designs to give them an account. 
 ‘ For this Melchisedec,’ &c. But the connection is most natural unto 
 the words immediately preceding ; and a reason is given of what was 
 affirmed in them, namely, that ‘Jesus was made an high priest for 
 ever, after the order of Melchisedec,’ ch. vi. 20, for it was thus with 
 this Melchisedec. 
 
 Obs. 1. When truths in themselves mysterious, and of great im- 
 portance unto the church, are asserted or declared, it is very necessary 
 that clear evidence and demonstration, be given unto them; that the 
 minds of men be left neither in the dark about their meaning, nor in 
 suspense about their truth. So dealeth our apostle in the large ensuing 
 confirmation, with which he establisheth his foregoing assertion. 
 
 The mention of Melchisedec is introduced with the demonstrative 
 pronoun οὗτος, ‘this τ᾿ it always hath an emphasis, and denotes some- 
 what eminent in the subject spoken of, mostly in a way of commen- 
 dation; so ver. 4, Sewoere πηλικος οὗτος ; “ consider how great a man 
 this was.’ This man of whom is our discourse. 
 
 The person spoken of is variously described. 1. By his name— 
 Melchisedec. 2. By his original office—he was a king. 3. The 
 place of his rule or dominion, which was Salem ; king of Salem. 4. 
 By another office added to the former, which principally belongs unto 
 the design of the apostle; which is described, First. By the nature of 
 it, the priesthood—a priest. Secondly. By its object and author—of 
 the Most High God. Thirdly. By his actiugs as a priest—he blessed 
 Abraham: illustrated, 1. By the manner of it—he met him. 2. By 
 the time of it and its circumstances—when he returned from the 
 slaughter of kings. 6. By the acknowledgment of his office made by 
 Abraham—he divided unto him the tenth part of all. 7. By the in- 
 terpretation of his name—the king of righteousness. 8. Of the place 
 of his reign—king of Peace. 9. By sundry properties of his person, 
 gathered out of the relation of his history in the Scripture—without 
 father, without mother, without pedigree, without beginning of days, 
 or end of life. These descriptions in all these particulars being given 
 of him, there are two things concerning him. First. That he ‘ was 
 made like unto the Son of God.’ Secondly. That he abideth a priest 
 continually ;’ all which things must be spoken unto. 
 
406 AN EXPOSITION OF THE [CH. VII. 
 
 ~~ 1. For the person spoken of, and described by his name, Melchise- 
 dec, I shall in this place say no more of him but what is necessary for 
 the understanding of the text. For I shall not here examine those 
 opinions and disputes concerning him, which, for the most part, have 
 been raised by needless curiosity. The fond and impious imagination 
 of them who would have him, some of them, to be the Holy Ghost, and 
 some of them God, even the Father himself, have been long since ex- 
 ploded. That he was an angel in human appearance, is so contrary to 
 the design of the apostle, that not many have given countenance to 
 that opinion. But that he was the Son of God himself, in a preliba- 
 tion of his incarnation, taking upon him the form of a man, as he did 
 afterwards the internal form and being in the personal union, some. 
 learned men have conjectured and contended. Howbeit, this also is 
 directly contrary to the text, wherein he is said to be ‘made like unto the 
 Son of God.’ And indeed, all such opinions as make him more than, 
 man, are wholly inconsistent with the design of the apostle, which is 
 to prove, that even among men, there was a priest and priesthood, 
 representative of Christ and his priesthood, superior to that of the law ; 
 which hath nothing of argument in it, if he were more than a man. 
 Besides, he lays it down for a certain principle, ‘ that every high priest 
 is taken from among men,’ ch. vy. 1, And therefore, if Melchisedec 
 were a high priest, he was also thus taken from among men. 
 Among those who grant that he was a mere man, very many, follow- 
 ing the opinion of the Jews, contend that he was Shem, the son of 
 Noah, who was certainly then alive, and of great authority in the 
 world by virtue of his primogeniture. But this also riseth up in 
 contradiction unto our apostle, beyond all possibility of reconciliation. 
 The Jews, who are no further concerned in him but as to what is de- 
 clared by Moses, may safely, as to their own principles, though not 
 truly, conjecture him to be Shem. But whereas our apostle affirms, 
 that he was ‘without father, without mother, without genealogy, 
 having neither beginning of days, nor end of life,’ we are not allowed 
 to interpret these things of him, concerning whom most of them are 
 expressly recorded. Nor willit suffice tosay, that these things indeed 
 are written of him under the name of Shem, but not under the name 
 of Melchisedec: for this were to make the apostle to lay the weight of 
 “so important an argument as that in hand, and from whence he infers 
 the removal of all the ancient legal institutions out of the church, 
 upon a nicety, and to-catch, as it were, at an advantage for it. Be- 
 sides, let him be called as he will, it is his person in the discharge of 
 his office, which the apostle speaks of, and the things affirmed of him, 
 are not true concerning, or not truly applicable unto, Shem. And we 
 may observe by the way, what a blessed effect it is of the care and 
 wisdom of God towards the church, that there are so few things in 
 the Scripture that seem to administer occasion unto the curiosities and 
 conjectures of men, and of those, not any of them needful unto our 
 faith and obedience, so as that these should receive the least prejudice, 
 by our ignorance of the precise sense of those places. The whole is 
 filled with such depths of wisdom and truth, as require our humble, 
 diligent, reverend, careful search into them, all the days of our lives. 
 But particular passages, historical or mystical, such as seem to leave 
 
VER. 1—3.] EPISTLE TO THE HEBREWS. 407 
 
 room for variety of conjectures, are very few ; had they been multi- 
 plied, especially in matters of any importance, it could not have been 
 avoided, but that religion would have been filled with fruitless notions 
 and speculations. And thus it hath fallen out in this matter of Mel- 
 chisedec, which being veiled or hidden in the Old Testament, and that 
 on purpose that we should know no more of him nor any of his con- 
 cerns, but what is expressly written, all ages have been fruitlessly ex- 
 ercised, yea, pestered with such curious inquiries about him, as rise up 
 in direct opposition unto the scope of the Holy Ghost, in the account 
 given concerning him. 
 
 These things, therefore, are certain, and belong unto faith in this 
 matter. 
 
 First. That he was a mere man, and no more buta man. For, 1. 
 Every high priest was to be taken from among men, ch. v. 1. So that 
 the Son of God himself, could not have been a priest, had he not 
 assumed our nature. 2. If he were more than a man, there were no 
 mystery in his being introduced in the Scripture, without father, with- 
 out mother, without pedigree, for none but men have so. 8. Without 
 this conception of him, there is no force in the apostle’s argument 
 against the Jews. . ‘ 
 
 Secondly. That he came not to his office by the right of primogeni- 
 ture (which includes a genealogy) or by any other successive way, but 
 was raised up and immediately called of God thereunto. For in that 
 respect, Christ is said to be a priest after his order. 
 
 Thirdly. That he had no successor on the earth, nor could have; 
 for there was no Jaw to constitute an order of succession, and he was 
 a priest only after an extraordinary call.. These things belong unto | 
 faith in this matter, and no more. | 
 
 ‘Two things, every way consistent with the scope and purpose of the 
 apostle, yea, eminently subservient thereunto, J shall take leave to 
 add; the one as my judgment, the other as a probable conjecture 
 only. And the first is, that although he lived and dwelt in Canaan, 
 then and afterwards principally possessed by the posterity of the son 
 of Ham, so called, yet he was none of the seven nations or people 
 therein, that were in the curse of Noah, devoted unto bondage and 
 destruction. For, whereas they were therein by a spirit of prophecy 
 anathematized and cast out of the church, as also devoted unto de- 
 struction, God would not raise up among them, that is, of their ac- 
 cursed seed, the most glorious ministry that ever was in the world, 
 with respect unto typical signification, which was all that could be in 
 the world until the Son of God came in his own person. This I take 
 to be true, and do somewhat wonder that no expositors did ever take 
 any notice of it, seeing it is necessary to be granted from the analogy 
 of sacred truth. 
 
 My conjecture is, that he was a person of the posterity of Japheth, 
 who was principally to be regarded as the father of the Gentiles that 
 were to be called. Noah had prophesied that God should enlarge the 
 heart of Japheth, or persuade him so, as that he should return to dwell 
 ‘in the tents of Shem, Gen. ix. 27. Unto Shem he had before granted 
 the present blessing of the covenant, in those words, ‘ Blessed be the 
 
408 AN EXPOSITION OF THE [CH. VI. 
 
 Lord God of Shem,’ ver. 26, and thereby, the bringing forth of the 
 promised seed, was confined unto his posterity. Hereon, among 
 them was the church of God to be continued and upon the matter 
 confined, until the Shiloh came, unto whom the gathering of the 
 Gentiles was to be, in the enlargement of Japheth, and his return to 
 dwell in the tents of Shem. And whereas, the land of Canaan was 
 designed of God for the seat of the church in his posterity, he suffered 
 it to be possessed first by the seed of cursed Canaan, that in their 
 dispossessing and destruction, he might give a representation and se- 
 curity of the victory and final success of the Lord Christ and his 
 church over all their adversaries. Before this came to pass, God, as 
 I suppose, brought this Melchisedec and some others of the posterity 
 of Japheth, into the land of Canaan, even before Abraham himself (in 
 pursuit of the promise made unto Shem) had possession of it, and 
 placed him there in a condition of office superior unto Abraham him- 
 self. And this might be done for two ends. 1. That a claim might 
 be put in on the behalf of Japheth, unto an interest in the tents of 
 Shem, in the type of the privilege for a while confined unto his family. 
 This right and rule of Melchisedec in those places, which were to be 
 the seat of the church enjoying the promise made to Shem, took, as - 
 it were, livery and seisin for the Gentile posterity of Japheth, which 
 was in due time to be brought into the full possession of all the rights 
 and privileges of it. 2. That he might manifest that the state of 
 Gentile converts, in the enjoyment of the promise and spiritual privi- 
 leges of the church, should be far more excellent and better, than was 
 the state and privileges of the posterity of Shem, whilst in their se- 
 parate condition, God having provided some better things for us, that 
 they without us should not be made perfect. But these things are 
 submitted to the judgment of every candid reader. 
 
 I shall only add what is certain and indubitable, namely, that we 
 have herein a signal instance of the sovereignty and wisdom of God. 
 All the world had, at that time, generally fallen into idolatry and false 
 worship. The progenitors of Abraham, though a principal branch of 
 the posterity of Shem, (as it is like, in the line of primogeniture,) 
 ‘dwelt beyond the river, and served other gods,’ Josh. xxiv. 2. Pro- 
 bably Abraham himself was not free from the guilt of that apostasy 
 before his call. Canaan was inhabited by the Amorites, with the rest 
 of the devoted nations on the one hand, and the Sodomites on the 
 other. In the midst of these sinners above others, was this man raised 
 up, the great type of Christ, with all the illustrious qualifications to 
 be afterwards declared. And we may learn, 
 
 Obs. II. That God can raise the greatest light in the midst of the 
 greatest darkness; as, Matt. iv. 16. 
 
 Obs. III. He can raise up instruments for his service, and unto his 
 glory, when, where, and how he pleaseth. . 
 
 Obs. IV. This signal prefiguration of Christ in the nations of the 
 world, at the same time when Abraham received the promises for him- 
 self and his posterity, gave a pledge and assurance of the certain 
 
 future call of the Gentiles, unto an interest in him, and participation. 
 of him. 
 
vER. 1—3.| EPISTLE TO THE HEBREWS. 409 
 
 II. This is the person spoken of ; and the first thing in the descrip- 
 tion of bim is his office, that he was βασιλεὺς, “ἃ king.’ So he is re- 
 ported in the first mention of him, Gen. xiv. 18, ‘ Melchisedec, king 
 of Salem.’ Now, whereas this doth not belong unto that wherein he 
 was principally to be a type of Christ, nor is the Lord Christ any 
 where said to be a king after the order of Melchisedec, nor doth the 
 apostle make any use of the consideration of this office in him; we 
 may inquire wherefore God laced him in that state and condition. 
 And there seem to have been two ends thereof. 
 
 1. To make his typical ministry the more eminent and conspicuous, 
 For, placing him in the condition of regal power and authority, what 
 he was and did, would necessarily be more conspicuous and more re- 
 garded, than if he had been only a private man. And moreover, by 
 those possessions and wealth which he had as a king, he was enabled 
 unto the solemn and costly discharge of his office of priesthood, in 
 sacrifices and other solemnities. God therefore made him a king, 
 that he might be known and observed as he was a priest, and be able 
 to bear the burden of that office. And these things were then not 
 only consistent, but some preparation seems to be made for the con- 
 junction of these offices, by the privilege and rights of primogeniture, 
 whereof I have discoursed elsewhere. Now although nothing can be 
 concluded from hence, concerning the preeminence of the priestly 
 office among men above the regal, which the Romanists plead for, 
 from mere vain and empty pretences; yet it doth follow, that the 
 greatest temporal dignities and enjoyments ought to be subservient 
 unto spiritual things, and the concerns of Christ. . 
 
 2. Although he was not in his kingly office directly typical of Christ, 
 yet he was, by being a king, the more meet to represent him as a 
 priest, seeing ‘he was to be the only king and priest of the church 
 also. And it may be observed, that although Moses in Genesis makes 
 mention of the acts of both his offices, yet our apostle takes notice of 
 those of one sort only. For Moses informs us, in the first place, that 
 when he went to meet Abraham, he brought forth bread and wine, 
 that is, for the refreshment of him and his army. Now, this was an 
 act of regal power and munificence. This the apostle takes no notice 
 of, but only of his receiving tithes, and blessing Abraham, which were 
 both of them acts of Sacerdotal power. Wherefore, although it was 
 convenient he should be a king, yet as a king, and in what he did as 
 a king, he was no type of Christ, though there might be a moral resem- 
 blance between them. For as’ Melchisedec refreshed Abraham, the 
 father of the faithful, and his army, when they were weary after their 
 conflict with their enemies, and in the discharge of their duty; so 
 doth the Lord Christ, as king of his church, take care to support, 
 relieve, and refresh all the children of Abraham, all believers in all 
 their duties, and in the whole course of obedience. So hath the wis- 
 dom of Ged disposed of things in the Scripture unto a fitness to give 
 instruction, even beyond what they are first and principally designed 
 to. And although this and the like considerations, should give no 
 ‘ountenance unto men’s curiosity in the exposition and application of 
 ab passages in the Scripture, beyond the severest rules of interpreta- 
 
410 AN EXPOSITION OF THE ΕΘΗ VAT. 
 
 tion, yet may it encourage us to a diligent search into them, whilst 
 we are duly steered by the analogy of faith. And I see no reason 
 why we may not hence collect these two things. 
 
 Obs. V. 1. The Lord Christ, as king of the church, 1s _plentifully 
 stored with all spiritual provisions for the relief, support, and refresh- 
 ment of all believers in and under their duties, and will give it out 
 unto them as their occasions do require.—For as Melchisedec repre- 
 sented the Lord Christ in what he did, so Abraham, in his battle and 
 victory, was a type of all believers, in their warfare and conflict with 
 all their spiritual adversaries. Wherefore, as he and all his were re- 
 freshed by the kingly bounty of Melchisedec, so shall they be from 
 the munificence and unsearchable riches of Jesus Christ. 
 
 Obs. VI. 2. Those who go to Christ, merely on the account of his 
 priestly office and the benefits thereof, shall also receive the blessings 
 of his kingly power, in abundant supplies of mercy and grace.— 
 Abraham designed nothing with Melchisedec, but the owning of his 
 sacerdotal office, in giving him the tithes of all, and receiving his 
 blessing. But when he met him, he was refreshed also with his 
 kingly bounty. Many poor sinners go unto Christ principally, if not 
 only at the first, upon the account of his sacerdotal office, to have an” 
 interest in his sacrifice and oblation, to be made partaker of the mercy 
 and pardon procured thereby. But when they come to him in a way 
 of believing, they find that he is a king also, ready, able, powerful to 
 relieve them, and unto whom they owe all holy obedience. And this 
 answers the experiénce of many, it may be the most of them that do 
 
 "believe. | 
 
 III. This kingly office of Melchisedec is farther asserted by the 
 specification of the place where he was king and reigned—he was king 
 of (Σαλημ) Salem. There hath been great inquiry about, and much 
 uncertainty there is concerning, this place or city. ‘Two opinions, all 
 sorts of those who have inguired into these things with any sobriety, 
 do incline unto. For as for one who hath not long since affirmed, 
 that this Salem is Jerusalem that is above, the mother of us all, he 
 hath thought meet to give other instances also, how little he under- 
 stands the things he undertakes to.treat about. But some think it 
 was that city, and no other, which was afterwards called Jerusalem, 
 and became in David’s time, and so for a long’continuance, the prin- 
 cipal seat of the church and solemn worship of God. This place, 
 they say, was first called Salem, and afterwards, it may be presently 
 after the reign of this Melchisedec, and on the occasion thereof, by 
 the addition of mx or wt, “ ἃ vision,’ or ‘ they shall see’ Peace, called 
 Jerusalem. Others think that Salem was a city or town not far from 
 Shechem, which was afterwards destroyed: and there are reasons for 
 both opinions. 
 
 Of this latter opinion Hierome is the principal author and main- 
 tainer in his Epistle to Evagrius. And there are three reasons for it, 
 whereon he much insists. 1. That there was a city near Shechem 
 that was called Salem, and no otherwise. And this is plainly affirmed 
 in the Scripture, Gen. xxx. 18, ‘And Jacob came to Shalem, a ci 
 of Shechem, which is in the land of Canaan. For those who τοῦ 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 411 
 
 the words, D>w ty Ddw apys sam, ‘ Et venit Jacob pacificus, or incolu- 
 mis ad urbem Shechem,’ so making the word appellative, and not the 
 name of a place, are undoubtedly mistaken. For the same place is 
 mentioned again in the New Testament by the same name, John iii. 
 23, ‘John was baptizing in Ainon near to Salim.’ For, that Salim 
 and Salem are the same, Hierome well shows, with the reason of the 
 variation. 2. He affirms, that at that time were seen at Shechem the 
 ruins of the palace of Melchisedec, which manifested it to have been 
 a munificent structure. 3. It is pleaded that the circumstances of the 
 story make it necessary to judge that it was this Salem. For Abra- 
 ham was passing by the place where Melchisedec reigned, who thereon 
 went out to meet him. Now, whereas he was returning from Hobah, 
 which was on the left hand, or north side of Damascus, Gen. xiv. 15. 
 Jerusalem was not in the way of his return, but Salem was. 
 
 On the other side, it is pleaded with more probability, that Jeru- 
 salem was the seat of his kingdom. For, 1. [t was anciently called 
 Salem, which name is afterwards occasionally applied unto it, as that 
 whereby it was known, Ps. Ixxvi. 2, ‘In Salem is God’s tabernacle, 
 and his dwelling-place in Sion,’ where Jerusalem only can be intended. 
 Afterwards some think that when it was possessed by the Jebusites, it 
 began at first to be called Jebus-Salem, that is, Salem of the Jebusites, 
 which by custom was transformed into Jerusalem. But the approved 
 etymology from mx and 5, so that the names should signify, ‘a 
 sight or vision of peace,’ is certainly true, and probably given by God 
 himself. 2. In the days of Joshua, the king of Jerusalem was called 
 Adonizedec, a name of the same signification with Melchisedec, which 
 possibly from him was the name of the kings who afterwards reigned 
 in that city. And that man, as it should seem, was in some reputa- 
 tion for righteousness among the Canaanites, whence he managed 
 their common cause in their danger, Josh. x. 1—4. 9, Abraham 
 dwelt at this time at Hebron, in the plain of Mamre; and in his re- 
 turn from Hobah or Damascus, the way lay near unto Jerusalem, as 
 all charts yet declare; and Shechem was more to the north than that 
 he should conveniently pass. that way. 4. Jerusalem being designed 
 to be the place where the Lord Christ was to begin and exercise his 
 priestly office, it may well be supposed that there this his illustrious 
 type was to appear and be manifested; especially considering that it 
 was to be the place where the seat of the church was to be fixed, until 
 the signification of the type was to be effected. 
 
 And these reasons do prevail with me to judge that Jerusalem 
 was the place of the habitation and reign of Melchisedec. As for 
 what is affirmed by Hierome concerning the ruins of his palace at 
 Shechem, it is notoriously known how little credit such traditions do 
 deserve. Besides Josephus, who lived 400 years before him, makes 
 no mention of any such thing. And it is probable that the ruins 
 which Hierome saw were those of the palace of Jeroboam, who there 
 fixed the seat of the kingdom of Israel, 1 Kings xii. 25, as king of 
 the place where he obtained the crown, ver. 1. But credulous and 
 superstitious posterity chose to consider it as the memorial of Mel- 
 chisedec, rather than of him, who being the bane and ruin of the na- 
 
412 AN EXPOSITION OF THE fcH. vil. 
 
 tion, his memory was accursed. And to inquire how this city came 
 afterwards into the hands of the Jebusites, is directly contrary to the 
 design of the Holy Ghost, which was to hide from us the end of his 
 life and offices, as our apostle declares. And herein also possession 
 was taken of the seat of the church in the tents of Shem, on the be- 
 half and in the name of the Gentiles descended from Japheth. And 
 may we not observe, that, 
 
 Obs. VII. God, in his sovereign pleasure, gives various intervals 
 unto places, as to the enjoyment of his worship and ordinances.—This 
 Jerusalem, which was at first ennobled by the priesthood of Melchise- 
 dec, was afterwards left for a long season unto the idolatrous Jebusites. 
 In process of time it was visited again, and made the fixed station of 
 all solemn divine worship, as it is now left unto salt and barrenness. 
 So hath he dealt with many other places, and in particular, notwith- 
 standing their boasting, with the city of Rome, some time a seat of 
 the gospel, now the throne of antichrist. ‘Go to my place which was 
 in Shiloh,’ Jer. vii. 12, 14, xxvi. 6. 
 
 By the way, we must here give an account of somewhat that the 
 apostle doth not say, as well as of what he doth. After the mention _ 
 of Melchisedec, and his being king of Salem, in the story, Gen. xiv. it 
 is added, that ‘he met Abraham, and brought forth bread and wine,’ 
 ver. 17, 18. Of his meeting Abraham the apostle takes notice, but of 
 his bringing forth bread and. wine, not at all, Hereof undoubtedly no 
 reason can be given, but only that that particular action or passage 
 belonged not at all unto his purpose. For he who takes notice of all 
 other circumstances, arguing as well from what was not said of him, 
 as from what was, would not have omitted anything which is so ex- 
 pressly affirmed as this is, had it any way belonged unto his purpose. 
 But the importunity of the Papists, who with a strange kind of confi- 
 dence do hence seek countenance to their missatical sacrifice, makes it 
 necessary that we should inquire a little farther into it. 
 
 Melchisedec, they tell us, as a priest and type of Christ, did offer 
 this bread and wine in sacrifice to God. Herein, they add, alone was 
 he typical of Christ, who offered himself unto God under the ap- 
 pearance of bread and wine. And he also instituted the sacrifice of 
 the mass, wherein he should be so offered continually unto the end of 
 the world. And on that account alone, they say, he continueth a 
 priest for ever. For if he had not appointed priests here in his room 
 to offer him unto God, that office of his would have ceased, as Bellar- 
 mine disputes at large. ’ 
 
 It were easy to make naked the fondness of these imaginations, 
 would our present design permit. Some few things may be remarked 
 on theirassertions. As, 1. The apostlein this whole discourse wherein 
 Melchisedec is introduced and concerned, treateth not at all of the 
 sacrifice of Christ, nor intimates any resemblance between the offering 
 of Melchisedec and that of Christ ; but it is the office alone, and its 
 dignity, which he insists upon, designing to treat afterwards at large 
 about his sacrifice. And when he doth so, he doth not in the least 
 compare it with the sacrifice of Melchisedec, but with those of Aaron 
 according to the law; so that here was no occasion for him to mention 
 
ver. 1—3.] EPISTLE TO THE HEBREWS. 413 
 
 any sacrifice of Melchisedec’s, should any such thing be supposed in 
 the text of Moses. 2. A supposition of such a sacrifice of bread and 
 wine as that pleaded for, is contrary to the apostle’s design, and de- 
 structive of it. For whereas he endeavoureth to prove that the priest- 
 hood of Melchisedec was far more excellent than that of Levi, he 
 could not do it by this, that he offered bread and wine in sacrifice, for 
 so also did the Levitical priests, Lev. vil. 13, xxiii. 13, 18. But all the 
 excellencies which the apostle insisteth on, consist in the dignity of his 
 office, and the qualifications of his person, not in the matter of his 
 sacrifice. 3. Let all be granted they can desire, yet are they not ad- 
 vantaged as unto their especial end thereby. For what is the offering 
 of real bread and wine, and no more, unto the offering of the body and 
 soul of Jesus Christ, under the appearance of them? 4. As unto what 
 they contend, that the Lord Jesus Christ would not be a priest for 
 ever, unless he had those priests on earth who continue to offer him in 
 the sacrifice of the mass ; it is so far from truth, as that the contrary is 
 irrefragably true and certain. For if he indeed hath need of other 
 priests to carry on his office, he doth not continue the administration 
 of it himself, or all the apostle’s arguings against the perpetuity of the 
 Aaronical priesthood are invalid. But because I am not willing to 
 engage in anything controversial beyond what is absolutely necessary, 
 I shall only tender some considerations evidencing that no such thing 
 as a-sacrifice can be included in that expression, ‘He brought forth 
 bread and wine ;’ and so proceed. 
 
 1. The process of the story directs unto another sense of the words. 
 Abraham was now returned with his forces unto the valley of Shaveh, 
 which is the king’s dale, Gen. xiv. 17, a place not far from Jerusalem, 
 called, as it is likely, the king’s dale, from Melchisedec, unto whom 
 it belonged ; where afterwards Absalom built a pillar, for the memorial 
 of his name, 2 Sam. xviii. 18. Here probably he continued for awhile, 
 as to refresh his own people, so to stay for the coming of the kings of 
 Sodom and Gomorrah. For upon their defeat in the battle, they had 
 left the plain, and fled into the mountains, ver. 10, giving up the cities 
 with all their spoil unto the conquerors. But now, hearing of the suc- 
 cess of Abraham, and his recovery of the captives with their goods, 
 they resort unto him for relief: he who intended to restore all unto 
 them, stayed for them, as it is probable, some days in the king’s dale. 
 Now, it was the manner in those countries, where any forces were 
 on an expedition, that those in their way who were at peace with 
 them, did bring forth supplies of bread and wine, or water for their re- 
 freshment. For the neglect of this duty, wherein they brake the laws 
 of friendship and hospitality, did Gideon so severely punish the inhabi- 
 tants of Succoth and Penuel, Judges vill. 5—7, 13—16. And the 
 observance of this duty is recorded unto the commendation of Barzillai 
 the Gileadite, who sent refreshment unto David and his army; for he 
 said, ‘the people are hungry, and thirsty, and weary in the wilderness,’ 
 2 Sam. xvii. 27, 28, 29. In this state of things, Melchisedec, being 
 the neighbour, friend, and confederate of Abraham, when he came with 
 his army and abode so near unto him, brought forth bread and wine 
 for their refreshment ; which being merely a civil action, our apostle 
 
411 Γ AN EXPOSITION OF THE [cH. VII. 
 
 takes no notice of it. And they who can discover a sacrifice in this 
 expression, have either more skill in the opening of mysteries than he 
 had, or a better invention in coining groundless fables and imagina- 
 tions of their own. 
 
 2. This act of Melchisedec is immediately subjoined to the men- 
 tion of him as king, being an instance of kingly power and munificence : 
 ‘ Melchisedec, king of Salem, brought forth bread and wine.’ After 
 this is added, ‘and he was a priest of the Most High God ;’ which is 
 a plain introduction of, and preparation for the expression of his exer- 
 cise of that office in his blessing of Abraham, which ensues in the 
 next words. The Romanists contend that vau in jm nim 15 redditive, 
 giving a reason of what was before affirmed: ‘He brought forth 
 bread and wine,’ because he was the priest of the high God. But as 
 this offers force to the universal usage of that particle, which is connex- 
 ive only; so it will not serve their occasion. For they would have it 
 that Melchisedec only offered this sacrifice of bread and wine; 
 whereas, if the reason why he did so, was because he was the priest of 
 the high God, then every one who was so, was in like manner to offer 
 the same sacrifice. And whereas they place the whole especial nature 
 of the Melchisedecian priesthood in this his sacrifice, if this were _ 
 common to him with all others, then was he not a priest of a particular 
 order; and so the whole discourse of the apostle is vain and imperti- 
 nent. But it is plain that he having nothing to do with, nor inference 
 to make from, his royal office or acts, doth therefore omit this which 
 evidently was an act of kingly bounty. 
 
 5. The word here used, son, ‘he brought forth,’ or caused to be 
 brought forth, bread and wine, is no sacred word, nor is ever used in 
 the Scripture to express the sacred action of oblation or offering in 
 sacrifice. It is always a common action that is denoted thereby. 
 
 4. The apostle’s silence in this matter casteth this pretence out of 
 all consideration. His design was to evince the excellency of the 
 priesthood of Christ above that of Levi, from this particular conside- 
 ration, that he was a priest after the order of Melchisedec. To prove 
 that he was so indeed, and withal to show how great and excellent a 
 person this Melchisedec was, who bare that office as a type of Christ 
 in his, and also in how many things the resemblance between the 
 Lord Christ and him did consist, wherein he was made like unto the 
 Son of God, he proposeth unto consideration every minute circum- 
 stance of all that was spoken of him, and what also in common use 
 ought to be spoken of him, but being not so, was certainly omitted for 
 some special reason and signification ; insisting on some things which 
 no man could have conjectured to have been designedly significant, if 
 the Holy Ghost himself had not made the discovery thereof; omitting 
 nothing that might confirm the truth, or illustrate the evidence of his 
 argument; yet he wholly passeth by this passage without the least 
 notice of it. Herein, if the Romanists may be believed in this accu- 
 rate collection of all things, he omits nothmg but only that wherein 
 the essence and substance of his cause and plea did wholly consist. 
 For this his offering of bread and wine in sacrifice, they say, was that 
 thing alone wherein he was peculiarly the type of Christ, and dispute 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 415 
 
 with great vehemency that the resemblance between them consisted 
 herein alone, although the apostle instances expressly in sundry other 
 things, as we shall see more afterwards, and makes no mention of this 
 at all. It is therefore clear as the day-light, that he and they are 
 diversely minded in this matter. But if they are in the right, cer- 
 tainly never any man managed an argument unto less advantage, than 
 the apostle doth that in this place, wherein yet there is an appearance 
 of so greataccuracy and care. For they do suppose that he scrupu- 
 lously collects all circumstances belonging unto the matter he treats of, 
 and some of them ofa difficult application unto his purpose, and at the 
 same time omits that wherein the whole force of his argument did 
 consist ; which is a failure not modestly to be ascribed unto any per- 
 son of sobriety or judgment. Wherefore we need not farther trouble 
 ourselves with those forced and futilous pretences. The reason why 
 the apostle mentions Melchisedec as king of-Salem is to intimate his 
 first prerogative above the Aaronical priests, in that he was a king, 
 And we may observe, that, 
 
 Obs. VIII. Acts of munificence and bounty are memorable and 
 praiseworthy, though they no way belong unto things sacred by virtue 
 of divine institution. So was this bringing forth of bread and wine by 
 Melchisedec to refresh Abraham and his people, though there was 
 nothing of sacrifice therein. In former ages, either men were more 
 inclined to such acts than now they are, or there were more efficacious 
 means of engaging them thereunto, than are judged meet now to be 
 made use of, because perhaps discovered to have something of deceit 
 in them. But this went along with all their bounty, that if they 
 would make the acts of it sacred and religious, all should be peculiarly 
 devoted and dedicated unto God; wherein, although their pious inten- 
 tions are to be commended, yet it may justly be feared that they 
 missed of their aim, in making things and services sacred which God 
 had not madeso. But such acts as those we speak of towards men, 
 need no more of religion in them, but that they be done in obedience 
 to the will of God, who requires of us to do good to ail, and to exercise 
 loving kindness in the earth. They are so good. and praiseworthy, 
 provided, 1. They are of real use, and not in things that serve only for 
 ostentation and show. 2. That they interfere with no other especial 
 duty, nor cause an omission of what is necessary, &c. Again, 
 
 Obs. IX. It is acceptable with God that those who have laboured 
 in any work or service of his, should receive refreshments and encou- 
 ragements from men. For as such an acceptable service is the relief 
 given to Abraham and his people, by Melchisedec celebrated; God 
 is himself a suflicient reward unto his people in and for all their ser- 
 vices. He needs not call in the help of men to give them a recom- 
 pence. However it is well pleasing unto him, that he, or his work 
 which they do, in any thing, be owned by men. 
 
 IV. The apostle proceeds with his description of the subject of his 
 proposition, with respect unto that office which he principally regards ; 
 ἱερευς του Θεου του wuorov, ‘ Priest of the Most High God.’ Two 
 things are here asserted. 1. That in general he was ἃ priest. 2. The 
 limitation of that office with respect unto the author and object of it 15 
 expressed—he was a priest of the Most High God. 
 
416 AN EXPOSITION OF THE [CH. VII. 
 
 First. He was a priest, and he was the first that was so by especial 
 institution. How the rite of sacrificing was common to all worshippers 
 of old, and what was the peculiar interest of the first-born therein, I have 
 at large before declared. I have also proved, that Melchisedec was the 
 first who was authoritatively separated unto this office by God’s approba- 
 tion. And as it was a new, so it was a great and remarkable thing in 
 the world. For although we know not how far it was received or un- 
 derstood by the men of that age, who I believe were not stupidly ig- 
 norant and carnal, as some would have them to be; yet certain it is, 
 that the institution of this office, and the representation of it in the 
 person of Melchisedec, gave great light and instruction into the na- 
 ture of the first promise, and the work of the blessing seed which was 
 to be exhibited. For the faith of the church in all ages was so directed, 
 as to believe that God had respect unto Christ and his work, in all his 
 institutions of worship. Wherefore the erection of tke office of a 
 priesthood to offer sacrifice, and that in the person of so great a man 
 as Melchisedec, must needs lead them into an acquaintance with the 
 nature of his work in some measure, both he and it being so conspicu- 
 ously represented unto them. 
 
 In this general assertion that he was a priest, two things are 
 included. 1. That he was truly and really a man, and not an angel 
 or an appearance of the Son of God prelusory to hisincarnation. For 
 every priest is taken from among men, ch. v. 1, of the same common 
 nature with other men, and in the same state until he be separated 
 unto his office. And so was Melchisedec, a man called out from 
 amongst men, or he was not a priest. 2. That he had an extraordinary 
 call into his office. For he falleth likewise under that other rule of our 
 apostle: ‘ No man taketh this honour unto himself, unless he be called 
 of God,’ Heb. v.4. But of what nature this call was, and how he re- 
 ceived it, cannot positively be determined in particular. Two things 
 are certain concerning him negatively. 1. That he came not to this 
 office in the church by succession unto any that went before him, as 
 did all the Levitical priests after Aaron. There was none went before 
 him in this office, as none succeeded unto him, as we shall see imme- 
 diately. And when the Lord Christ is said to be a priest after the 
 order of Melchisedec, it doth not suppose that he was of any certain 
 -, order wherein were a series of priests succeeding one another, but only 
 that it was with Christ as it was with him, in point of call and office. 
 Wherefore his call was personal, in some act of God towards him, 
 wherein himself and no other was concerned. 2. He was not called 
 or set apart unto his office by any outward unction, solemn consecra- 
 tion, or ceremonial investiture. For the Lord Christ Jesus had none 
 of these, who was made a priest after the manner that he was; only 
 there was on outward sign of his call unto all his offices, in the de- 
 scending of the Holy Ghost on him in the form of a dove Matt. ii; 
 John i. These things belonged unto the law and Aaronical priest- 
 hood, wherein spiritual things were to have a carnal representation. 
 And those by whom they are received in the separation of any unto an 
 evangelical office, do prefer the ministration of the law before that of 
 the gospel, as more glorious, because they discern not the glory of 
 
ver. 1—3.] EPISTLE TO THE HEBREWS. 417 
 
 spiritual things. Besides there was none in the world greater than he 
 nor nearer to God to confer this office upon him, as Aaron was conse- 
 ᾿ erated by Moses. For in the authoritative collation of an office, there 
 is a blessing ; and, without controversy, ‘he who blesseth is greater 
 than he who is blessed by him,’ as we shall see immediately. And 
 therefore would not God make use of any outward means, in the call 
 or the separation of the Lord Christ unte his offices, or any of them, 
 because there was none in heaven or earth greater than he, or nearer 
 unto God to be employed therein. Angels. and men might bear wit- 
 ness as they did unto what was done by the Lord God and his Spirit, 
 Isa. xi. 1, but they could confer nothing upon him. And therefore in 
 the collation of the ministerial office under the gospel, the authority of 
 it resides only in Jesus Christ. Men can do no more but design the 
 person according to his rules and laws, which may be done among 
 equals. Wherefore the call of Melchisedec unto his office was extra- 
 ordinary, and consisted in an extraordinary unction of the Spirit. And 
 this had two things attending of it. 1. That it gave unto himself suffi- 
 cient security and warrant to undertake and execute the office where- 
 unto he was called. So did every extraordinary eall accompanied with 
 a divine aflatus and inspiration, Amosvil. 14, 15. 2. That it eviden- 
 ceth itself unto all that feared God, who thereon willingly submitted 
 unto his administrations in the discharge of his office. And this is all 
 that we can know, as to the way and manner of his becoming a priest. 
 That he was not so by succession unto any other, by the right of pri- 
 mogeniture, nor made so by men, are certain from the apostle’s dis- 
 course. The time, place, season, and occasion of his call, are all hid- 
 den from us; but he was made a priest by God himself. For, 
 
 Obs. X. Every one is that in the church, and nothing else, which 
 God is pleased to make him so to be.—Wherefore, for us to rest in 
 God’s vocation is our honour and our safety, as well as our duty. 
 For, 
 
 Obs. XI. Where God calleth any one unto asingular honour and 
 office in his church, it is in him a mere act of his sovereign grace.— 
 So he took this Melchisedec, who had nothing of stock, race, descent, 
 or succession to recommend him, but as one as it were newly sprung 
 out of the earth, and raised him to the highest dignity that any man in 
 those days was capable of. Let us not therefore repine or murmurat 
 any of God’s dealings with others, nor envy because of his gifts be- 
 stowed on them; may he not do what he will with his own, seeing he 
 is greater than man, and giveth no account of his matters ¢ 
 
 Obs. XII. A divine call is a sufficient warrant for the acting of them 
 according unto it, who are so called, and the obedience of others unto 
 them in their work or office.— By virtue hereof this Melchisedec arose 
 in the midst of the nations of the world, took on him a new office and 
 power, being owned and submitted unto therein, by Abraham and all 
 that believed. 
 
 Obs. XIII. The first personal instituted type of Christ wasa priest ; 
 this was Melchisedec—There were before real instituted types of his 
 work, as sacrifices. And there were moral types of his person, as Adam, 
 Abel, and Noah, which represented him insundry things. But the first 
 
 VOL. IIL. EE 
 
Δ δι Ὁ AN EXPOSITION OF THE [CH. VII. 
 _ person who was solemnly designed to teach and represent him by 
 
 what he was and did, wasapriest. And that which God taught herein 
 was, that the foundation of all that the Lord Christ had to do in and 
 for the church was laid in his priestly office, whereby he made atone- 
 ment and reconciliation for sin. Every thing else that he doth is built 
 on the supposition hereof. And we must beginin the application where 
 God begins in the exhibition. An interest in the effects of the 
 priestly office of Christ,is that which in the first place we ought to look 
 after. This being attained, we shall be willing to be taught and ruled 
 by him, and not else. 
 Secondly. The apostle adds the limitation of this his office of priest- 
 hood, as to its author and especial object, and that is, ‘the most high 
 God, For so by ὃ Θεὸς 6 ὕψιστος, doth he render jr>y dx, «in Moses.’ 
 1. He was >x> jr, ‘a priest to God.’ This determines the sense of 
 the word Cohen to the office of the priesthood ; contrary to, the pre- 
 tensions of some modern Jews, and the Targum on Ps. cx. For 
 whereas they cannot understand how the Messiah should be a priest, 
 and perceive well enough the inconsistency of the legal priesthood with 
 such a supposition, they would have the word Cohen in the Psalms to 
 signify ‘a prince or a ruler.” But although the word used absolutely 
 may be applied sometimes to such a purpose, yet where God is proposed 
 as its object, a priest of God, or unto God, none can be signified but 
 one in the priestly office. 2. He was a priest to the most high God. 
 This is the first time that this title is ascribed unto God in the Scrip- 
 ture, which afterwards is frequently repeated, and so also are others of 
 the same importance, as ‘God above,’ ‘ God over all,’ ‘the God of 
 heaven,’ and absolutely ‘the most High.’ And it is either descriptive 
 or distinctive, as all such attributes and epithets are. 
 1. As it is descriptive ; the majesty, power, and authority of God 
 over all are intended therein. The most high God is the glorious God 
 with whom is terrible majesty. To represent them itis said, that his 
 ‘throne is high and lifted up,’ Isa. vi. 1. And he is called ‘the high 
 and lofty One that inhabiteth eternity,’ Isa. lvn. 15. Thus is he styled 
 to fill our hearts with a reverence of him, as one infinitely above us, 
 
 and whose glorious majesty is absolutely inconceivable. So when the 
 Holy Ghost would express the glory of Christ as exalted, he says, he 
 is made ‘ higher than the heavens, and he is sat down at the nght hand 
 of the majesty on high.’ The most high God therefore is first, God as 
 inconceivably exalted in glory and majesty. Again, his power and 
 authority are also intended herein: ‘the Most High ruleth over all, 
 Dan. iv. 17. God over all, in power and authority disposing of all 
 things, is the most high God. So Abraham explains this name, Gen. 
 xiv. 18. 
 
 2. As it is distinctive, it respects other gods, not in truth and reality 
 butin reputation. For so there were then lords many, and gods many 
 in the world. So they were esteemed by them that made them, and 
 worshipped them : λεγόμενοι θεοι, as our apostle speaks, ‘ such as were 
 called gods,’ 1 Cor. vil. 5, but by nature were not gods,’ Gal. iv. 8. 
 They were all earthly, and though some of them had their being 
 above, as the sun, moon, and host of heaven, yet they had all their deity 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 419 
 
 from beneath ; nor ever had it any existence but in the deluded imagi- 
 ᾿ς nations of the of men. ἴῃ opposition unto them, with distinction 
 from them, God is called ‘the most high God.’ The world was at 
 that time fallen into all manner of idolatry. Every country, every city, 
 every family almost, had made new gods unto themselves. The most 
 general veneration, as | have elsewhere shown, was then given unto 
 the sun, and that because he appeared to them on high, or the highest 
 being they could apprehend. Hence had he the name of ἡλιος among 
 the Greeks; from j>y, ‘the high one.’ In opposition unto all these 
 gods, and renunciation of them, Melchisedec professed himself the 
 priest of the most high God; as Paul preached at Athens the unknown 
 God, in opposition unto all their known σεξασματα, or ‘idols, whom 
 they supposed themselves acquainted withal. And whereas God had 
 not yet revealed himself by any especial name, as he did afterwards 
 on sundry occasions ; (the first he made of that kind being El Shaddai, 
 or God Almighty, Gen. xvii. 1, as himself declares, Exod. vi. 3 ;) 
 those that feared him made use of this title as most comprehensive, as 
 most suited unto their present faith and profession. So Abraham ex- 
 pounds this title, ver. 22, ‘the most high God, Possessor of heaven 
 and earth,’ which he gives as a reason why he would not take aught of 
 the king of Sodom, seeing he was the servant of that God who dis- 
 posed of all things in heaven and earth, and so had no need of supplies 
 from him. His God could make him rich without the help of the king 
 of Sodom. Wherefore God, under this consideration of the most high 
 God, was the principal object of the faith of believers in those days. 
 For whereas they were few in number, and all the inhabitants of the 
 earth being greedily set upon getting possessions and inheritances for 
 themselves, they believed in God as he who was able to protect them, 
 and provide for them, according to the tenor of the name whereby he 
 afterwards revealed himself unto Abraham, namely, of El Shaddai, or 
 ‘God Almighty.’ And this also was the principal part of their pro- 
 fession, that they served the most high God alone in opposition to all 
 the false and dunghill deities of the earth. 
 
 The Socinians, in all their disputes against the deity of Christ do al- 
 ways make use of this name, and continually repeat it. ‘ Christ,’ they 
 say, ‘is not the most high God: a God they will allow him to be, but 
 not the most high God. But whereas this name is used in distinction 
 only from all false gods, if their Christ be a God, but not on any ac- 
 count the most high God, he is a false god, and as such to be rejected : 
 see Jer. x. 11. And from this name or title of God, as it is descriptive 
 of his majesty and authority, we may observe, 
 
 Obs. XIV. To keep up and preserve a due reverence of God in our 
 minds and words, we should think of, and use those holy titles which 
 are given unto him, and whereby heis described in the Scripture.—This 
 was the constant manner of the holy men of old, and which God him- 
 self in sundry places directs unto. Thus Abraham immediately makes 
 use of this name, Gen. xiv. 22, " I have lift up my hand unto Jehovah 
 the most high God, the possessor of heaven and earth.’ So are we 
 taught to fearthat dreadful and glorious name, ‘The Lord thy God,’ 
 Deut. xxviii. 58; see Isa. xxx. 15, lvii. 15. And there is nothing that 
 
 EE 2 
 
420 AN EXPOSITION OF THE [cH. VII, 
 
 argues a greater contempt of God among men, than the common slight 
 irreverent mention of his name, whose highest wed is that horrible 
 profanation of swearing and cursing by it, with wicked and diabolical 
 spirits. Let us not therefore think of God, nor mention him, but as 
 ‘the most high and holy One that inhabiteth eternity.’ Not-that on 
 all occasions of mentioning him, we should constantly make use of 
 these glorious titles, the Scripture warranting us to speak both to him 
 and of him, without their addition unto his name; but that we should 
 do so as occasion doth require, and always sanctify him in our hearts 
 and words, as he unto whom they do belong. 
 
 Obs. XV. It is good at all times to fix our faith on that in 
 God, which is meet to encourage our obedience and dependence upon 
 him in our present circumstances.—The believers in those days did in 
 a very particular manner confess themselves to be strangers and _ pil- 
 egrims in the earth, Heb. xi. 13. The church was not as yet fixed unto 
 any certain place, and they being separated from the apostate world, 
 not mixing with it, nor incorporating in any society, went up and down 
 from one place to another. In this condition, having no inheritance 
 nor abiding place, but exposed unto manifold dangers, they eyed God 
 in an especial manner as the most high God; as he that was over all, — 
 and had the disposal of all things in his own sovereign power. And 
 that variety of titles which in the Scripture are given unto God, with 
 the descriptions that are made of him are all suited unto this end, that 
 in the variety of occasions and trials that may befal us in this world, 
 we may still have something peculiarly suited unto the encouragement 
 of our faith and dependence on God. 
 
 Obs. XVI. In particular, it is a matter of inestimable satisfaction, 
 that he whom we serve is the most high God, the sovereign Possessor 
 of heaven and earth. It is in sense the same with that name which 
 God gave himself when he entered into covenant with Abraham, en- 
 couraging thereby to an adherence to him in faith and obedience, Gen. 
 xvil. 1, 41 am God almighty.’ And it were easy to demonstrate what 
 relief in all troubles, dangers, persecutions, distresses, inward and out- 
 ward, in life and death, we may thence receive. As this name is dis- 
 tinctive, we may observe, that, 
 
 Obs. XVII. Public profession in all ages is to be suited and point- 
 ed against the opposition that is made unto the truth, or apostasy 
 from it. The world being new generally fallen into idolatry and the 
 worship of new earthly gods, believers made this the principal part of 
 their profession, that they served the most high God, which ought to 
 be observed on all like occasions. | 
 
 V. The apostle describes this Melchisedec from that action of his, 
 with its circumstances, which gave occasion unto the whole account'of 
 him: ‘Who met Abraham returning from the slaughter of the kings.’ 
 On this occasion only is he introduced in the Scripture story, as a new 
 person never heard of before, nor ever afterwards to be made mention 
 of, as unto any of his own concerns. Abraham did not only overthrow 
 the whole army of the kings, and recovered the spoils, but he slew the 
 kings themselves, as is expressly affirmed, Gen. xiv. 17. Hence is he 
 here said, to return from the slaughter of the kings; for, as he includ- 
 
VER. 1—3.] EPISTLE TO THE HEBREWS. 42] 
 
 eth in it the destruction of their host, so it was that which signalized 
 his victory. And the ἀκροθινία afterwards mentioned, were the opima 
 spolia taken from the king’s themselves. As Abraham thus returned 
 with honour and glory, made very great in the eyes of the nations 
 round about, as he staid in the king’s dale to deliver unto the king of 
 Sodom his goods and people with a royal munificence, becoming a 
 servant of the most high God, who had a better portion than could be 
 found amongst the spoils, Melchisedec knowing the state of things, 
 and the promise made to Abraham, comes out unto him for the ends 
 mentioned. 
 
 But it may be inquired whether this were a just occasion for the in- 
 troduction of this king of peace, priest of the high God, and type of 
 Christ, to bless him who returned from war with the spoils of a bloody 
 victory. Answ. 1. The apostasy and rebellion of the whole world 
 against God, have made it necessary that spiritual victory be the foun- 
 dation of all the actings of Christ, in the setting up of his kingdom. 
 The first promise of him was, that he should break the serpent’s head, 
 wound the head over the large earth, Ps. cx. 6. This was to be effect- 
 ed by a glorious conquest and victory, which is everywhere so describ- 
 ed inthe Scripture: see Col. 11.15. And because outward force and 
 opposition is always used by the world in the defence of the interest 
 of Satan, he will also sometimes apply the outward sword for the de- 
 struction of his stubborn adversaries, Isa. lxiii. 1—3; Rev. xix. This, 
 therefore, was no unmeet season for the introduction of him who made 
 so solemn a representation of him. 2. Abraham himself was in this 
 victory herein also a type of Christ, not absolutely of his person as 
 was Melchisedec, but of his power and presence in his church. Mel- 
 chisedec, I say, represented Christ in his person and his offices. Abra- 
 ham represented his presence in the church, or the church as his body. 
 I will neither approve of, nor reject that conjecture of some, that these 
 four kings were types of the four great monarchs of the world which 
 the church of God was to conflict withal, and at length to prevail 
 against; as Dan. vil. 18,27. And, indeed, many things in their 
 names and titles, do notably countenance that conjecture. But it is 
 certain in general that they were great oppressors of the world, roving 
 up and down for dominion and spoil. Wherefore, Abraham’s conquest 
 of them was not only a pledge of the final success of the church in 
 the world, but also a representation of the usefulness of the church 
 unto the world, whenever its pride and blindness will admit of its help 
 and kindness, Micah v. 7. The church is, indeed, the only means of 
 conveying blessings unto the world, as the oppression thereof will 
 prove its ruin. 
 
 3. The land of Canaan was now given unto Abraham and his seed 
 for a possession, to be the seat of the church and God’s worship among 
 them. The nations now inhabiting it, were devoted unto destruction 
 in an appointed season. And he was not to allow these foreign kings 
 to set up any dominion therein. And God gave him this victory as a 
 pledge of his future possession. 
 
 4, Abraham was obliged, both in justice and affection, to rescue 
 his brother Lot, whom they were carrying away captive. And this is 
 
422 AN EXPOSITION OF THE [cH. Vil. 
 expressed as the next cause of his engagement against them, ver. 14. 
 On all accounts, therefore, this war was just, and the victory of God. 
 And because there was a representation therein of the victory and suc- 
 cess of Christ in his church, it was a season most eminently proper for 
 the introduction of Melchisedec, blessing him in the exercise of sacer- 
 dotal power. 
 
 5. This congress of Melchisedec and Abraham, after Abraham had 
 gotten the victory over all his adversaries, was a type and _ representa- 
 tion of the glorious congress and meeting of Christ and the church at 
 the last day, when the whole church shall have finished its warfare, 
 and be victorious over the world, sin, the law, death, and hell. Then 
 will the Lord Christ bring out the stores of heaven for their eternal 
 refreshment, and give them in the fulness of the blessing, and all 
 things shall issue in the glory of the most high God. All the promises 
 are unto him that overcometh. And we may observe, that, 
 
 Obs. XVIII. 1. All the commotions and concussions that are 
 among the nations of the world, do lie in, or shall be brought into, a 
 subserviency unto the interest of Christ and his. church. I intend 
 those places where either the seat of the church is, or is to be. A 
 great war and tumult there was between these eastern kings and those 
 of Canaan, and many nations were smitten and destroyed in the expe- 
 dition, Gen. xiv. 5—7. And what is the final issue whereinto all these 
 things do come? Why, two things fell out hereon that neither side 
 of the combatants either looked for, or had any interest in. 1. The 
 victory of Abraham, or the church over them all. 2. A glorious type 
 and representation of Christ brought forth visibly acting in his church. 
 Yea, | may add, that in Abraham’s glorious victory, and royal munifi- 
 cence on the one hand, and in the sacerdotal blessing of Melchisedec 
 on the other, there was sucli a representation of Christ in his principal 
 offices as priest and king, as had never been made in the world before. 
 This issue did God direct that war and tumult unto. It will be no 
 otherwise with all those confusions and disorders that the world is 
 filled withal at this day, though we can see nothing of the ways and 
 means of their tendency unto such an end. 
 
 2. There have been, and are to be, such seasons wherein God will 
 dispose of nations, and their interest, according as the condition of the 
 church doth require ; as he did here with all these nations, Isa. xliii. 
 ty Ay ARG, | 
 
 3. The blessing of God may be expected on a just and lawful war. 
 This war and victory of Abraham, which he received the blessing upon, 
 is celebrated, Isa. xli. 2, 3. And our apostle mentions that circum- 
 stance of the slaughter of the kings as that which wasa token of God’s 
 kindness unto Abraham, and of his own greatness. And where these 
 things occur, 1. A lawful, necessary, immediate cause of war, as Abra- 
 ham had for the rescue of Lot. 2. A lawful call unto the war, as 
 Abraham had, being a sovereign prince, and raising his army of his 
 own people merely, and that to the securing of the possessions of a 
 country granted unto him by God himself; and, 3. A subserviency 
 unto the glory of Christ and the good of the church; the presence of 
 God in it, and the blessing of God upon it, may be justly expected. 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 423 
 
 VI. Melchisedec is farther described by two acts of his sacerdotal 
 power, or office which he exercised on this occasion of meeting Abra- 
 ham. 1. He blessed him; and then, 2. He received tithes of him. 
 
 He met Abraham and blessed him. This solemn benediction is fully 
 expressed, Gen. xiv. 19, 20, ‘And he blessed him and said, Blessed 
 be Abraham of the most high God, Possessor of heaven and earth ; 
 and blessed be the most high God, who hath delivered thine enemies 
 into thy hand.’ There are two parts of this blessing: 1. That which 
 hath Abraham for its object,—a blessing of prayer. 2. ‘hat which 
 hath God for its object,—a blessing of praise. Our apostle seems to 
 take notice only of the first, or that part of the blessing whereof Abra- 
 ham was the immediate object. But the truth is, the other part 
 whereby he blessed God, being on the account of Abraham, and as it 
 were in his name, it belongs also to the blessing wherewith he was 
 blessed. 
 
 As to this blessing, we may consider, 1. The nature, 2. The form 
 of it. As to the nature of it, blessings in general are the means of 
 communicating good things, according to the power and interest in 
 them of them that bless, Gen. xxxuli. 11. So also are curses of evil. 
 Hence, it is God alone that absolutely can either bless or curse, for he 
 only hath sovereign power of all good and evil. He doth, therefore, 
 so express his blessing: ‘In blessing I will bless thee,’ Gen. xxi. 17, 
 do it assuredly and effectually, as having all the subject-matter of 
 blessings in my hand. And, therefore, he says to Abraham, ‘I will 
 bless them that bless thee, and curse them that curse thee,’ Gen. xil. 
 3, because he is over them and all their blessings and curses. Balak 
 therefore, was not a little mistaken when he tells Balaam, ‘I know 
 that he whom thou blessest is blessed, and he whom thou cursest is 
 cursed,’ Num. xxii. 6. For, however he might divine concerning 
 them that should be so, absolutely he could neither bless nor curse. 
 Wherefore, I say all blessings are instituted means of the conveyance 
 and communication of good unto others, according unto the power and 
 interest of them that bless, in that good. This beimg amongst men by 
 God’s concession and institution various, there are also various sorts of 
 blessings, which may be reduced unto two heads. 1. Such as are 
 authoritative. 2. Such as are charitative or merely euctical. The 
 latter sort of blessing is removed from our consideration in this place. 
 For our apostle treats only of*such blessings as evidently and unavoid- 
 ably prove him that blesseth, to be superior unto him that 15. blessed, 
 ver. 7. But this is not so in this latter sort of blessings, which consist 
 only in prayer for a blessing on them. For so equals may bless one 
 another ; yea, inferiors may bless superiors, children may bless _pa- 
 rents, servants masters, subjects their rulers, Ps. xx. 1—4. 
 
 Authoritative benediction among men is twofold. 1. Paternal. 2. 
 Sacerdotal, or with respect unto any other office in the church. 
 
 Paternal benedictions were of old of two sorts. 1. Such as were of 
 common right. 2. Such as had an especial prophetical warrant. For 
 the first, parents have an especial right, by virtue of divine institution, 
 authoritatively to bless their children, inasmuch as he hath given unto 
 them an especial interest in the matter of the blessing, and power for ~ 
 
424 AN EXPOSITION OF THE ἔθη: vit. 
 
 the communication of it. And this blessing consists in two things. 
 1. A solemn declaration unto God of their acceptance and approbation 
 of that duty and obedience which the children perform unto them by 
 the law of nature and God’s appointment. This brings ordinarily the 
 children so blessed under the promise of the fifth commandment. So 
 are the words of the command, Τὴ. PIN} 1»)2 5, ‘that they may pro- 
 long thy days.’ They shall have power to communicate this good unto 
 thee by their blessing, in their solemn declaration of their acceptance 
 and approbation of thy obedience. And if this were more considered, 
 and more observed by parents and children, it would be much to their 
 advantage. And, indeed, the state of those children is unhappy, whose 
 parents cannot sincerely avow an approbation of their duty, which in- 
 tercepts the benefit of their blessings. 2. Parents bless children, by 
 endeavouring to enstate them in their own covenant interest. God 
 having promised to be a God unto believers, and their seed in and by 
 them, they do three ways bless them with the good things thereof. 
 First. By communicating unto them the privilege of the initial seal of 
 the covenant, as a sign, token, and pledge of their being blessed of 
 the Lord. Secondly. By pleading the promise of the covenant in their 
 behalf. Thirdly. By careful instructing of them in the mercies and ~ 
 duties of the covenant. Wherefore, although this power of blessing 
 be founded in the law of nature, and in all nations something hath 
 been observed that looks towards it, yet it is by faith alone, and an 
 interest in the covenant, that any parents are able to bless their chil- 
 dren inadue manner. For a blessing is a communication of good 
 according to his interest in it that’ blesseth, which we have none in 
 any that is really so, but by virtue thereof. And whereas these things 
 are a solemn appointment of God, it is certainly a disadvantage, that 
 a foppish ceremony is in common practice substituted in the room of 
 them. 
 
 Secondly. There was of old a paternal benediction that had its rise 
 in an especial warrant, and was accompanied with a spirit of prophecy. 
 This consisted in a certain prediction and declaration of future events, 
 whereby those so blessed were infallibly and indispensably stated in a 
 right unto them. So Noah blessed Shem and Japheth, Isaac blessed 
 _Jacob, Jacob all his sons. Herein God gave unto some parents the 
 honour of a power to bequeath unto their posterity, those good things 
 which he graciously intended to bestow on them. This kind of bless- 
 ing is now absolutely ceased, for it wholly respected the coming of 
 Christ in the flesh, with those other things which conduced thereunto. 
 
 It were well, if instead of all these several ways of blessing, many 
 parents did not curse their children. Some upon their provocations, 
 have desperately and profanely imprecated curses upon them; and we 
 have known instances wherein God hath eminently revenged their im- 
 piety, by his judgments inflicted on parents and children both. Some 
 entail a curse upon them, by oppressions and falsehood, in getting 
 their estates, or in a flagitious course of life, which God will revenge 
 to the third generation. But most do curse them with the cursed ex- 
 ample of their conversation, initiating them, almost from the cradle, in 
 a course of sin and wickedness. 
 
» 
 
 VER. 1--9.} EPISTLE TO THE HEBREWS. 425 
 
 It is true, those parents who do use conscientiously the ways ap- 
 pointed of God, whereby they may bless their children, do ofttimes not 
 see the effect of their endeavours. ‘They bless them, but they are not 
 blessed. But, 1. They have peace and comfort in the discharge of 
 their duty. 2. Their blessing may have success, and oftentimes hath, 
 when they are gone out of the world ; yea, in their children’s children 
 for many generations. 3. Ifall fail, they shall be witnesses for God 
 at the last day, against their own profligate posterity. But I return. 
 
 Sacerdotal blessings were authoritative also; and that on a double 
 ground, 1. Of common right and equity. 2. Of especial institution. 
 
 First. There was acommon right and equity, that he who was 
 called to be a priest, should bless the people authoritatively. For as 
 he was appointed to act for men with God, so it is reasonable that he 
 should pronounce blessings unto them in the name of God ; that as he 
 ministerially carried their gifts, offerings, and services unto God, so in 
 like manner, he should return his acceptance and blessing unto them. 
 Whereas, therefore, this right and duty belonged unto the office of the 
 priest, two things ensue thereon. 1. That this blessing was an act of 
 authority,—for every act of office is so. 2. That he who thus blesseth 
 another, is greater than he who is blessed by him, as our apostle dis- 
 putes, and we shall see afterwards. And we may take notice in our 
 passage, | 
 
 Obs. XTX. That whatever be the interest, duty, and office of any 
 to act in the name of others towards God, in any sacred administra- 
 tion, the same proportionably is their interest, power, and duty, to act 
 towards them in the name of God in the blessing of them. And, 
 therefore, ministers may authoritatively bless their congregations. It 
 is true, they can do it only declaratively, but withal, they do it autho- 
 ritatively, because they do it by virtue of the authority committed unto 
 them for that purpose. Wherefore, the ministerial blessing is some- 
 what more than euctical or a mere prayer. Neitheris it merely doctri- 
 nal and declaratory, but that which is built on a particular especial 
 warrant, proceeding from the nature of the ministerial office. But, 
 whereas it hath respect in all things unto other ministerial adminis- 
 trations, it is not to be used but with reference unto them, and that 
 by them, by whom at that season they are administered. 
 
 Secondly. There was an especial institution of a sacerdotal bene- 
 diction under the Old Testament, recorded, Num. vi. 22—27, ‘ And 
 the Lord spake unto Moses, saying, Speak unto Aaron and his sons, 
 saying, On this wise shall ye bless the children of Israel, saying, 
 The Lord bless thee and keep thee, the Lord make his face to shine 
 upon thee, and be gracious unto thee, the Lord lift up the light of his 
 countenance upon thee and give thee peace ; and they shall put my 
 name on the children of Israel, and I will bless them.’ Their putting 
 the name of God upon the people, was their praying for, and pro- 
 nouncing blessings on them in his name, by virtue of this institution. 
 For it is an institution whereby the name of God is put on any thing 
 or person. Hereon God would effectually bless them. This especial 
 institution, I acknowledge, was after the days of Melchisedec, and 
 the cessation of his office as to actual administration. But it is ap- 
 
426 AN EXPOSITION OF THE [cH. vil, 
 
 parent, and may be proved, that many, if not the most of those sacred 
 institutions which were given in one system unto Moses, were 
 singly and gradually given out by inspiration and prophecy, unto the 
 church, before the giving of the law ; only at Sinai, their number was 
 increased, and the severity of their sanction heightened. Thus, this 
 sacerdotal benediction was but a transcript from, and expressive of that 
 power and form of blessing, which Melchisdec as a priest, enjoyed 
 and used before. And from what hath been spoken, we may gather 
 the nature of this blessing of Melchisedec, wherewith he blessed Abra- 
 ham. For, 1. It hath the nature of a blessing in general, whereby 
 any one man may bless another, in that it was euctical and euchaxisti- 
 cal; it includeth both prayer for him, and thanksgiving on his account 
 unto God. And 2. It was authoritative and sacerdotal; he was the 
 priest of the High God, and he blessed Abraham, that is, by virtue of 
 his office. For so the nature of the office requireth, and so God had 
 in particular appointed, that the priests should bless in his name. 8, 
 It was prophetical, proceeding from an immediate inspiration, whereby 
 he declares the confirmation of the great blessing promised unto Abra- 
 ham; ‘ Blessed be Abraham.’ And we may see, 
 
 Obs. XX. That he who hath received the greatest mercies and 
 privileges in this world, may yet need their ministerial confirmation.— 
 Abraham had before received the blessing from the mouth of God 
 himself. And yet it was no doubt a great confirmation of his faith, 
 to be now blessed again in the name of God by Melchisedec. And 
 - indeed, such is the estate of all the faithful, the children of Abraham 
 in this world, that what through the weakness of their faith, what 
 through the greatness of their temptations and trials, they stand in 
 need of all ministerial renovations of the pledges of God’s good-will to- 
 wards them. Weare apt to think, that if God should speak once unto 
 us as he did to Abraham, and assure us of the blessing, we should 
 never need farther confirmation whilst we live. But the truth is, he 
 doth so speak unto all that believe in the word, and yet we find how 
 much we want the ministerial renovation of it unto us. Bless God 
 for the ministry, for the word and sacraments; ordinarily our faith 
 would not be kept up without them. 
 
 Obs. XXI. In the blessing of Abraham by Melchisedec, all be- 
 lievers are virtually blessed by Jesus Christ.—Melchisedec was a type 
 of Christ, and represented him in what he was and did, as our apostle 
 declares. And Abraham in all these things bare the person of, or re- 
 presented all his posterity according to the faith. Therefore doth our 
 apostle in the foregoing chapter entitle all believers, unto the promises 
 made unto him, and the inheritance of them. There is, therefore, 
 more than a bare story in this matter. A blessing is in it conveyed 
 unto all believers in the way of an ordinance for ever. 
 
 Obs. XXII. It is God’s institution that makes all our administra- 
 tions effectual. So did sacerdotal benedictions become authoritative 
 and eflicacious. Innumerable ways and means of blessing things and 
 persons, have been found out in the Papacy. ‘They will bless bells, 
 steeples, churches, churchyards, utensils, fonts, candles, salt, and 
 children by confirmation. There is, in truth, in them all, a want of 
 
 Ι 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 427 
 
 that wisdom, gravity, and reverence, which ought to accompany men 
 in all religious services; but that which renders them all useless, and 
 casts them out of the verge of religion, is, that they want a divine 
 institution, 
 
 The second sacerdotal act, or exercise of priestly power ascribed unto 
 Melchisedec, is, that he received tithes of all. ‘To whom Abraham 
 also gave the tenth of all. As Abraham gave them ina way of duty, 
 so he received them in a way of office. So the apostle expresseth it, 
 ver. 6, ‘He received tithes of Abraham,’ or tithed him. And the 
 word παντων, ‘of all, is limited unto the spoils which he took of the 
 enemies, ver. 4. To whom Abraham gave the tenth of the spoils. 
 This in the original history is so expressed, as to leave it doubtful both 
 of whom the tenths were given, and of what they were, Gen. xiv, 20, 
 bom awyn 1d ym, ‘and he gave him the tenth of all.” ‘The words im- 
 mediately preceding, are the words of Melchisedec, and the story con- 
 cerneth him; so that if the relative included in jn, ‘he gave,’ do 
 answer unto the next antecedent, Melchisedec gave the tenth of all 
 unto Abraham. Nor doth it appear what the 55, ‘all’ was, that is in- 
 tended ; whether his own whole estate, or all titheable things which 
 he had then with him. But all this ambiguity is removed by our 
 apostle, according to the mind of the Holy Ghost, and withaldeclared 
 how great a mystery depended on the right understanding of those 
 words. It was Abraham that gave the tenth of all to Melchisedec, 
 whereby he acknowledged him to be the priest of the High God, and 
 the type of the Son of God as incarnate, every way superior unto 
 him who but newly received the promises. And that the tenth which 
 he gave, was only of the spoils that he took from the enemies, as a 
 token and pledge in particular, that the victory and success which he 
 had against the kings, was from God. ’ 
 
 This receiving of tithes by Melchisedec, was a sacerdotal act. For, 
 1. The tenth thus given was first given unto God ; and he who received 
 them, received them as God’s officer in his name. Where there was 
 none in office to receive them, they were immediately to be offered 
 unto God in sacrifice, according unto their capacity. So Jacob vowed 
 the tenth unto God, Gen. xxviii. 22, which he was himself to offer, 
 there being no other priest to receive it at his hand, and no doubt but 
 he did it accordingly, when God minded him to pay his vow at Bethel, 
 Gen. xxxv. 1—6. ‘And 2. The things that were fit for this sort, were 
 actually to be offered in sacrifice unto God. This, Saul knew, when 
 he made that his pretence of sparing and bringing away the fat cattle 
 of the Amalekites, 1 Sam. xv. 15. And I no way doubt but that 
 these tenths that Abraham gave, at least such of them as were meet 
 for that service, although it be not expressed, were offered in sacrifice 
 unto God by Melchisedec. For whereas he was a king, he stood in 
 no need of any contribution from Abraham ; nor was it honourable, 
 to receive any thing in way of compensation for his munificence m 
 bringing forth bread and wine, which was to sel his kindness and 
 spoil his bounty, nor would Abraham have deprived the king of So- 
 dom and others, of any of their goods, to give them unto another. 
 
 Wherefore, he received them as a priest, to offer what was meet In 
 
428 AN EXPOSITION OF THE [cH. vil. 
 
 sacrifice to God, whereon, no doubt, according to the customs of those 
 times, there was a feast wherein they ate bread together, and were 
 mutually refreshed. 3. This matter was afterwards precisely deter- 
 mined in the law, wherein all tithes were appropriated unto the priest. 
 I observe these things, only to show that the apostle had just ground 
 to infer from hence, the sacerdotal power of Melchisedec, and his pre- 
 eminence in that office above Abraham. For every thing in the 
 Scripture is significant, and hath its especial design, the whole being 
 inlaid with truth by infinite wisdom, whether we apprehend it or not. 
 Without this light given by the Holy Spirit himself, how should we 
 have conceived that this giving the tenth of the spoils to Melchisedec, 
 was designed to prove his greatness and dignity above Abraham and all 
 the Levitical priests on that account, as the great type and representa- 
 tive of Jesus Christ. And indeed, all the mysteries of sacred truth which 
 are contained in the Old Testament, are seen clearly only in the light 
 of the New; and the doctrine of the gospel, is the only rule and 
 measure of the interpretation of the writings of the Old Testament. 
 Wherefore, although the writings of both are equally the word of 
 God, yet the revelation made immediately by Jesus Christ, is that 
 which ought to be our guide in the whole. And they do but deceive - 
 themselves and others, who in the interpretation of mystical passages 
 and prophecies of the Old Testament, do neglect the accomplishment 
 of them, and light given unto them, in the New, taking up with 
 Jewish traditions or vain conjectures of their own, such as the late 
 writings of some who highly pretend unto learning, are stuffed withal. 
 And we may see from hence, 1. How necessary it 15 for us, according 
 to the command of our Saviour, to ‘search the Scriptures,’ John v. 
 39. Ερευνᾳν, to make a scrupulous inquiry, a diligent investigation, 
 to find out things hidden, or parcels of gold ore. So are we directed 
 to ‘seek for wisdom as silver, and to search for her as for hid treasures,’ 
 Prov. ii. 4. There are precious, useful, significant truths in the Scrip- 
 ture, so disposed of, so laid up, as that if we accomplish not a diligent 
 search, we shall never seteye on them. The common course of read- 
 ing the Scripture, nor the common help of expositors, who for the 
 most part, go in the same track, and scarce venture one step beyond 
 those that are gone before them, will not suffice, if we intend a dis- 
 covery of these hid treasures. This diligent search was attended unto 
 by the prophets themselves under the Old Testament, with respect 
 unto their own prophecies which they received by inspiration, | Pet. 1. 
 1Q, 11. God gave out those deep and sacred truths by them, which 
 they comprehended not, but made diligent inquiry into the mind of 
 the Holy Ghost, in the words which themselves had spoken. What 
 belongs unto this diligent search, shall be elsewhere declared. 2. 
 That the clear revelation of the New Testament, ought to be our 
 principal rule in the interpretation of difficult passages in the Old. 
 What our apostles in these cases had by immediate inspiration and 
 direction, that we must look for, from what is recorded in their writings, 
 which is sufficient for us, and will not fail us. 
 
 There is great inquiry usually made on this place, whether tithes 
 be due by the light of nature, or at least by such a moral positive 
 
ver. 1—3.] EPISTLE TO THE HEBREWS. 429 
 
 command of God, as should be perpetually obligatory to all wor- 
 shippers to the end of the world. This, many contend for, and the 
 principal reasons which they plead from the Scripture, are these. 1. 
 That tithes were paid before the law, as well as under the law; and 
 what was so observed in the worship of God, namely, that being in 
 usage before the law, and confirmed by the law, is originally of the law 
 of nature, and could have no other fountain. 2. Our Lord Jesus 
 Christ himself, speaking of tithing mint and cummin, approveth of it, 
 affirming that those things ought not to be omitted, though the most 
 inferior instance that could be given of the duty. 3. He seems in like 
 manner to have respect thereunto, when he commands to give unto 
 Cesar, the things that are Cesar’s, and unto God, the things that are 
 God’s, which were the tithes, the law concerning them being thereby 
 confirmed, which proves it not to be ceremonial. And this, some men 
 judge to be a certain argument, of that which is moral and unalterable, 
 namely, the appointed usage of it before the law, under the law, and 
 under the gospel, after the expiration of the law of ceremonies, or the 
 law of commandments contained in ordinances. And it seems so to 
 be, if there be the same reason of the law or command in all these 
 seasons, for otherwise it isnotso. For instance it is supposed that the 
 eating of blood was forbidden before the law, and assuredly it was so 
 under the law, and is so in the New Testament, Acts xv., which yet 
 proves it not to be morally evil, and perpetually forbidden. For it is 
 not so upon the same grounds and reasons. For in that place of Gen. 
 ix. 4, ‘ But flesh with the life thereof, that is, the blood thereof shall 
 ye not eat :’ blood is not absolutely forbidden, but in some cases and 
 with respect unto a certain end. It was not to be eaten whilst it was 
 yet hot and warm in the flesh, which prohibition God gave to prevent 
 that savage custom, which yet afterwards got ground among mankind, 
 of eating flesh like ravenous beasts, whilst the blood was yet warm in 
 it. Under the law it was forbidden, because God had taken it to be 
 the principal part of the sacrifices, and far the most significant, Lev. 
 xvil. 5, 6, 11, 14. And in the 15th of the Acts, it is only occasionally 
 forbidden for a season, to avoid scandal and offence. So that if it 
 should be supposed that the matter of the prohibition before the law, 
 under the law, and in that synod at Jerusalem, were the same, yet the 
 reasons of it being various, it doth not prove a morality in the Jaw, or 
 such as should be everlastingly obligatory. But where not only the 
 subject-matter, but the formal reason of the command is the same, 
 there it is of natural equity, and unalterable ; and so it is said to be 
 in the case of tithes. 
 
 I shall not enter into any long digression about this controverted 
 subject. It is such as wherein the various interests of men, have en- 
 gaged their utmost diligence on the one hand and on the other. But 
 this I am sure enough of, that unless they were paid by them that 
 give them, with more conscience and regard unto duty than generally 
 they seem to be, not one in a thousand having respect in the payment 
 of them, to any thing but the civil law of the land; and unless they 
 turned to a better account with them by whom they are received, than 
 generally they do, it is to no great purpose to dispute upon what 
 
430 AN EXFOSITION OF THE [CH. VII 
 
 grounds, or by what right they are due unto any. And without so- 
 licitousness concerning offence, I shall take leave to say, that it is no 
 safe plea for many to insist on, that tithes are due and divine, as they 
 speak, that is, by a binding law of God now under the gospel. For, 
 be the law and institution what it will, nothing is more certain than 
 that there is nothing due under the gospel by virtue of God’s com- 
 mand or institution with respect unto his worship, unto any who do 
 not wholly give up themselves unto the ministry and labour in the 
 word and doctrine, unless they be such as are disenabled by age and 
 infirmities, who are not to be forsaken all the days of their lives. For 
 men to live in pleasure and idleness, according to the pomp, vanities, 
 and grandeur of the world, neither rising early, nor going to bed late, 
 nor spending their time or strength in the service of the church, ac- 
 cording to the duties required of all the ministers thereof in the gos- 
 pel, to sing unto themselves that tithes are due to them, by the ap- 
 pointment and law of God, is a fond imagination, a dream that will 
 fill them with perplexity when they shall awake. But as to the ques- 
 tion in hand, I shall briefly give my thoughts about it in the ensuing 
 observations and propositions. 
 
 1. By tithes is understood either the express law of tithing, or pay- 
 ing the tenth of all our substance, and of the whole increase of the 
 earth ; or only the dedication of a certain portion of what we have, 
 unto the uses of the worship and service of God. If this latter be in- 
 tended, it is with me past all doubt and question, that a bountiful part 
 of our enjoyments, is to be separated unto the use and service of the 
 worship of God; particularly unto the comfortable and honourable 
 support of them that labour in the ministry. And it is no small part 
 of that confusion which we suffer under, that Christians being in all 
 places compelled by civil laws to pay the tenth unto some or other, 
 whether they will or not, are either discouraged or disenabled, or think 
 themselves discharged from doing that, which God certainly requireth 
 at their hands in a way of duty. However, this will be no excuse for 
 any, for generally they have yet left unto them, that whereby they may 
 discharge their duty in an acceptable manner. And I cannot but 
 wonder how some men can satisfy their consciences in this matter, in 
 such circumstances as I shall not now name. | 
 
 2. If the strict legal course of tithing be intended, it cannot be 
 proved from this text, nor from any other instance before the law. For 
 Abraham gave only the tenth of the spoils which were not titheable by 
 law. For if the places taken or destroyed in war, were anathematized, 
 as Jericho was and also Amalek, no portion was to be reserved under a 
 pretence of sacrifice or any other sacred use, as Saul found to his cost. 
 And if they were not anathematized, all the spoils were left entirely 
 unto the people that went to war, without any sacred decimation. So 
 the Reubenites and the Gadites, at their return over Jordan into their 
 own land, carried all their rich spoils and cattle with them. no tithe 
 being mentioned, Josh. xxii. 8. Although there is no question but 
 many of them offered their free will-offerings at the tabernacle. And 
 when God would have a sacred portion out of the spoils, as he would 
 have in the wilderness, out of those that were taken from the Midian- 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 431 
 
 ites, to manifest that they fell not under the law of tithes, he took not 
 the tenth part, but one portion of five hundred from the soldiers, and 
 one of fifty from the people, Num. xxxi. 28—30. Wherefore, the 
 giving of the tenth of the spoils, was not from the obligation of any 
 law, but was an act of free-will and choice in the offerer. But vet 
 there was so great an equity herein also, namely, that God should have 
 an acknowledgment in the fruits of those successes which he gave in 
 war, that out of the spoils of his and his people’s enemies, David made 
 his provision for the building of the temple. And the captains of the 
 host that went against Midian, after a tribute was raised for the Lord 
 out of the spoils, according unto the proportions mentioned, when they 
 found the goodness of God in the preservation of their soldiers, where- 
 of there was not one lost, they made a new voluntary oblation unto 
 God out of their spoils, Num. xxx. 48—50. And as for the instance 
 of Jacob, who vowed unto God the tenth of all, it is so far from 
 proving that the tenth was due by virtue of any law, that it proves 
 the contrary. For had it been so, it could not have been the matter of 
 any extraordinary vow, whereby he could express his obedience unto - 
 God. 
 
 3. The precise law of tithing, is not confirmed in the gospel. For 
 that saying of our Saviour’s, approving the tithing of mint and cum- 
 min, evidently respects that legal institution which was then in force, 
 and could not be violated without sin. And by his approbation of that 
 law, and of the duty in observance of it, he did no more confirm it, or 
 ascribe an obligatory power unto it under the gospel, than he did so 
 unto all other those ceremonial institutions, which both he himself 
 observed as a man made under the law, and enjoined others so to do. 
 They all continued in full force unto the time of reformation, which 
 gave them their bounds and limits, Heb. ix. 10, and ended with his 
 resurrection. His other saying, of giving ‘ unto Cesar the things that 
 are Ceesar’s, and unto God, the things that are God’s,’ respects our 
 whole moral obedience unto God, and uot this or that particular insti- 
 tution. The meaning of it is, that we are to pay or perform unto 
 God, all whatever he requireth of us in a way of obedience, but what 
 that is in particular, is not here determined. And other mention of 
 tithes in the gospel, there is none. 
 
 4. Whereas by the light of nature, all rules of reason and positive 
 institutions, a portion of what God is pleased to give unto every man, 
 is to be returned unto him, in the way of his worship and service, 
 wherein it may be used according unto his appointment; and whereas, 
 before the giving of the law, sundry holy men fixed on the tenth part, 
 as that which was meetest to be so dedicated unto God, and that as is 
 probable, not without some especial conduct of the Holy Spirit, if 
 not upon express revelations ; and whereas, this was afterwards ex- 
 pressly confirmed under the law by positive institution, the equity 
 whereof is urged in the gospel; it is the best direction that can be 
 given unto any what proportion of their estate should be set apart 
 unto this purpose. Herein, I confess, so many circumstances are in 
 particular cases ‘to be considered, as that it is impossible any one cer- 
 tain rule should be prescribed unto all persons. But whereas, withal, 
 
432 AN EXPOSITION OF THE [cH. vii. 
 
 there is no need in the least to furnish men with pleas and excuses for 
 the non-performance of their duty, at least as unto the necessary de- 
 grees of it, that I shall not suggest any thing unto them, which may 
 be used to that purpose. I shall, therefore, leave this rule in its full 
 latitude, as the best direction of practice in this matter. 
 
 5. On these suppositions it is, that the apostle, treating of this mat- 
 ter, makes no use of the right or law of tithing, though directly unto 
 his purpose, if it had not been abrogated. For, intending to prove 
 that the ministers of the gospel ought ‘to be liber ally supported in their 
 works, with the earthly things of them unto whom they do administer 
 the things of God, he argueth from the light of nature, the general 
 equity of other cases, the analogy of legal institutions, the rules of 
 justice, with ths especial institution of Christ in the gospel, but makes 
 no mention of the natural or legal right of tithing, 1 Cor. ix. 7—15. 
 And farther I shall not at present divert on this subject. And we may 
 observe, that 
 
 Obs. X XIII. Whatsoever we receive signally from God in a way of 
 mercy, we ought to return a portion of it unto him in a way of daty. 
 That this was the practice of the saints of old, might easily be proved 
 by an induction of instances, from this act of Abraham, (yea, from 
 the sacrifice of Abel,) down to the vow of Jacob, the dedications of 
 David, Solomon, and others, in their respective places and generations. 
 The light of nature also counted it as a duty among all the civilized 
 heathens. The offerings and sacred dedications of nations and private 
 families, are famous on this account. And it was laid as a lasting 
 blemish on good Hezekiah, that he returned not unto the Lord accord- 
 ing to the mercy which he had received. 
 
 And we may do well to consider, 1. That no man hath any great or 
 signal success in any affair or occasion, more than others, or more than 
 at other times, but there will be in his mind an ascription of it unto 
 one cause or another. This the nature of things makes necessary, nor 
 can it be avoided, Hab.i. 1]. 2. That whatever a man doth secretly 
 ascribe such successes unto, that he makes in some sense his God. 
 ‘They sacrifice unto their net, and burn incense unto their drag, 
 because by them their portion is fat, and their meat plenteous,’ Hab. 
 1, 16. They ascribe their successes unto their own strength, en- 
 deavours, and means that they used. Hereby they deified themselves 
 as far as in them lay; and therefore, these thoughts are called sacri- 
 ficing and burning incense, which were expressions of religious worship. 
 And it is no better with us, when in our successes in our trades and 
 affairs, we secretly applaud our own endeavours, and the means we 
 have used, as the only causes of them. 3. It is a great sign that a 
 man hath not engaged God in the getting of any thing, when he will 
 not entitle him unto any portion of what is gotten. There are two 
 evils common in the world in this case. Some will make no acknow- 
 ledgment unto God, in the especial consecration of any part of their 
 substance unto him, where it is lawfully gotten. And some will make 
 great dedications of what hath been gotten by robbery, spoils, oppres- 
 sion, and violence. Many public ἐδ τ ἘΝ of munificence and charity, 
 as they are called, have had no other original. This is but an endea- 
 
VER. 1—3.] EPISTLE TO THE HEBREWS. 435 
 
 vour to entitle God to injustice, and draw him to a co-partnership with 
 them, by giving him a share in the advantage. God ‘hateth robbery 
 for burnt-offerings,’ Isa. ]xi. 8, and he ‘smites his hands at men’s dis- 
 honest gain,’ Ezek. xxii. 13. He will have nothing to do with such 
 things, nor accept of any portion of them or from them, however he 
 may overpower things in his providence to his glory. Both these 
 ways are full of evil, though the latter be the worst. 4. No man hath 
 any ground to reckon that he can settle what he hath, unto himself or 
 his, where this chief rent unto God is left unpaid. He will at one 
 time or other, make a re-entry upon the whole, take the forfeiture of it, 
 and turn the ungrateful tenant out of possession, And among other 
 things, this makes so many estates industriously gotten, so speedily 
 moulder away, as we see they do in the world. 5, God hath always his 
 receivers ready to accept of what is tendered, namely, his poor, and 
 those that attend the ministry of his house. 
 
 VI. The apostle pursues his design and argument from the name 
 and title of the person spoken of, with their interpretation. “ First, 
 being by interpretation king of righteousness, and after that also king 
 of Salem, that is, king of peace.’ And we shall consider herein, 
 
 1. The names themselves with their interpretation. 
 
 2. The grounds or reasons of the apostle’s arguing from this inter- 
 pretation of names. 
 
 3. What is intended in them, or what he would have us learn from 
 them. 
 
 4. Their order, which he particularly observes. 
 
 1. He respecteth his proper name, that is, Μελχισεδὲκ, ‘Melchisecec.’ 
 For the fancy of some, that Sedec was a place or city where first he 
 reigned, as he did afterwards at Salem, is very fond. For then he 
 must be utterly without a name belonginy unto his person, which the 
 apostle doth not observe, as he would have done one way or other, had 
 any such unusual thing offered itself unto him. Besides, had it been so, 
 he would not have been called Melchisedec, but said to be Melech 
 Sedec, as he is said to be Melech Salem. 757, is a ‘ king,’ .and by the 
 interposition of Yod, to smooth the composition, the former Segol is 
 turned into Pathah, and the latter into Scheva, whence Melchi ariseth. 
 Some would have this Yod to be a pronoun affix, and then the mean- 
 ing of the word is ‘ my king ;’ and on this supposition, taking p78_for 
 ps Sedek for Saddik, they would render it, ‘my righteous king.’ But 
 there is nothing more ordinary in the composition of names, than the 
 interposition of Yod paragogicum, to soften the sound and _pronuncia- 
 tion of them. So is it in Adonizedek, Adonibezek, Abimelech, Achi- 
 tob, Abishua, Abishag, Abishalom, and sundry others. Wherefore, 
 Melchi is nothing but the name Melech, a ‘king,’ a little varied to fit 
 it unto the composition intended. vx, is righteousness.’ And so the 
 whole name is properly interpreted and rendered by our apostle, 
 βασιλεὺς δικαιοσυνης, a ‘king of righteousness.’ 
 
 2. His title is, pdw 7>:, ‘ the king of Salem,’ of which place we have 
 spoken before. This is by interpretation, saith our apostle, βασιλευς 
 εἰρηνης; the ‘king of peace.’ Some think that herein occurs a greater 
 difficulty, than did in the interpretation of hisname. For ὈΞῪ, ‘ Salem,’ 
 
 VOL, Il. FF 
 
434 AN EXPOSITION OF THE [cH. VI. 
 
 say they, doth not signify peace, but pi>w, ‘Shalom.’ Salem is only as 
 much as pacificus, ‘ peaceable,’ not pax, or peace itself. But yet neither 
 ought this to give us any trouble. For instances may be given in this 
 language, wherein the same word is used sometimes substantively ; 
 sometimes adjectively; as for instance, ΤῊΝ and 725 are. And 
 -upon the matter, the signification is the same. Rex pacificus and rex 
 pacis do both denote him that he is the maker and author of peace. 
 So God on that account is called the ‘God of peace,’ Rom. xv. 18, 
 xvi. 20; 1 Thess. v. 23; 2 Thess. iii. 16; Heb. xii. 20. Wherefore, 
 as we ought to acquiesce in the authority of the apostle, who knew 
 better than us all the signification of these nanies, so that he gives is 
 proper, according unto our best conception of these things. 
 
 Secondly. It may be inquired what ground the apostle had to argue 
 from the signification of these names, which seems to be but a curious 
 and infirm kind of argumentation. And we find by experience, that 
 whilst some have followed and imitated, as they suppose, this example, 
 they have fallen into woeful mistakes. 
 
 Answ. 1. The apostle takes it for granted in general, that every 
 thing in the story of Melchisedec was mystical and figurative. This 
 he did on good grounds, because the only reason of its introduction, 
 was to give a representation of the person and priesthood of Christ. 
 
 2. It was usual under the Old Testament, to have names given 
 unto children by a spirit of prophecy, as to Noah, Peleg, and others, 
 yea, it may be most of the patriarchs. It was so also to have men’s 
 names changed upon some great and solemn occasions, as Abram was 
 called Abraham, Sarai, Sarali, Jacob was called Israel, and Solomon, 
 Jedediah. And whereas this was sometimes done by divine authority, 
 as in the instances mentioned, whence it was highly significant; so 
 the people, in imitation thereof, did often give other names to them- 
 selves, or others, on some cccasion wherewith they were affected. 
 Hence it is that we find the same persons so frequently called by 
 divers names, which gives no little difficulty in genealogies. But 
 where this was done by divine warrant, it was doctrinal and propheti- 
 cally instructive. So was it in that great mame given unto our Lord 
 Jesus Christ himself, namely, Immanuel, which the evangelist remem- 
 bers and gives us the interpretation thereof, Matt. 1.23. Now, whe- 
 ther this name was given to Melchisedec from his nativity, by a spirit 
 of prophecy, as is most probable, or whether his name were changed 
 by God himself, when he was publicly called unto his office, is un- 
 certain, and no way needful to be inquired into. But certain it is, 
 that this name was given him by divine direction, and that for the 
 very end for which it is here used and applied by our apostle. And no 
 countenance can hence be taken unto their curiosity, who seek for 
 mysteries out of names and their numbers, which, for aught they 
 know, had a casual imposition, or that which respected some particular 
 occasion, whereof they are utterly ignorant. 
 
 3. As for the name of the place where he reigned, or Salem, it was 
 also given unto it on the same ground, to be presignificative of the 
 work that was to be effected by him whom he typed out. Most pro- 
 bably at that time, God first gave that name unto that place ; for that 
 
vER. 1—3.] EPISTLE TO THE HEBREWS. 439 
 
 it was not the Salem by Shechem, we have before declared. And I 
 am persuaded that God himself, by some providence of his, or other 
 intimation of his mind, gave that name of peace first unto that city, 
 because there he designed not only to rest in his typical worship for a 
 season, but also in the fulness of time, there to accomplish the great 
 work of peace-making between himself and mankind. Hence it was 
 afterwards, by the same guidance, called Jerusalem, or a vision of 
 peace, because of the many visions and prophecies concerning the 
 spiritual and eternal peace which was to be wrought and published in 
 that place; as also from all those holy institutions of his worship, 
 which there represented the means whereby that peace was to be 
 wrought, the sacrifice of Christ himself, the only real and proper 
 priest of the church. Wherefore cur apostle doth justly argue from 
 the signification of those names which were given, both to the person 
 and place, by divine authority and guidance, that they might teach 
 and fore-signify the things whereunto by him they are applied. 
 
 Thirdly. The interpretation of the names being proper, and the 
 arcument from thence in this case useful, as to the signification of 
 them, it must be inquired how this man was king of righteousness and 
 peace. Most suppose that no more is intended but that he was a 
 righteous and peaceable king, one that ruled righteously and lived 
 peaceably. And it is true that absolutely in himself, and as to his 
 ewn personal qualifications, he was so and no more, nor could be 
 more, But these names have respect to his relative state, and were 
 given him as a type of Christ. He was a king of righteousness and 
 peace, as he was without father and without mother, that is, to repre- 
 sent Christ in his office. Really he was a righteous and peaceable 
 king; typically he was the king of righteousness and peace. Now 
 the king of righteousness is he who is the author, cause, and dispenser 
 of righteousness to others. As God is said to be ‘ the Lord our 
 righteousness.’ And so is the king of peace also, in which sense God 
 is called the God of peace. Thus was it with Melchisedec as he was 
 the representative of Jesus Christ. 
 
 4. The last thing that the apostle observes from these names and 
 titles, is their order, wherein it is natural that the name of a man 
 should precede the title of his rule. First, king of righteousness, and 
 afterwards king of peace. Righteousness must go first, and then 
 peace will follow after. So it is promised of Christ and his kingdom, 
 that in his days ‘ the righteous shall flourish, and abundance of peace 
 solong as the moon endureth,’ Ps. lxxii. 7. First, they are made 
 righteous, and then they have peace. And Isa. xxxu. 17, ‘ The work 
 of righteousness shall be peace, and the effect of righteousness quiet- 
 ness and peace for ever.’ This is the order of these things. There 1S 
 no peace but what proceedeth from and is the effect of righteousness. 
 So these things with respect to Christ are declared by the Psalmist, 
 Ps. Ixxxv..9—13, What we are taught hence is, 
 
 1. That the Lord Jesus Christ is the only King of righteousness and 
 peace to the church. See Isa. xxxii. 1, 2, ix.6, He 15 not only a 
 righteous and peaceable king, as were his types Melchisedec and . 
 
 Solomon, but he is the author, cause, procurer, and dispenser of righ- 
 FF 2 
 
436 AN EXPOSITION OF THE [cu. Vif. 
 
 teousness and peace to the church. So is it declared, Jer. xxii. 5, 6, 
 ‘ Behold the days come, saith the Lord, that I will raise unto David a 
 Righteous Branch, and a King shall reign and prosper, and shall exe- 
 cute judgment and justice in the earth. In his days Judah shall be 
 saved, and Israel shall dwell safely, and this is his name whereby he 
 shall be called, The Lord our Righteousness.’ 
 
 VII. The apostle proceeds yet to other instances in the description 
 of Melchisedec wherein he was made like to the Son of God, ver. ὃ, 
 ‘Without father, without mother, without descent, having neither be- 
 ginning of days nor end of life.’ The things here asserted being at 
 the first view strange and uncouth, would administer occasion to large 
 discourses, and accordingly have been the subject of many inquiries 
 and conjectures. But it is in no way to the edification of those who 
 are sober and godly, to engage into any long disputes about those 
 things, wherein all learned sober expositors are come to an issue and 
 agreement, as they are in general in this matter. For it is granted 
 that Melchisedec was a man, really and truly so, and therefore of 
 necessity must have all these things; for the nature of man, after him 
 who was first created, who yet also had beginning of life and end of 
 days, doth not exist without them. Wherefore these things are not 
 denied of him absolutely, but in some sense, and with respect to some 
 especial end. Now this is with respect to his office therein, or as he 
 bare that office, he was ‘ without father, without mother, &c. And 
 how doth this appear that so it was with him? It doth so because 
 none of them is recorded or mentioned in the Scripture, which yet 
 diligently recordeth them concerning other persons; and in particular 
 those who could not find and prove their genealogies, were by no 
 means to be admitted to the priesthood, Ezra 11. 61—63. And we 
 may therefore by this rule inquire into the particulars. 
 
 1. It is said of him in the first place, that he was ἀπάτωρ; αμητωρ, 
 ‘without father, without mother, whereon part of the latter clause, 
 namely, ‘ without beginning of days,’ doth depend. But how could 
 a mortal man‘come into the world without father or mother? ‘ Man 
 that is born of a woman,’ is the description of every man; what there- 
 fore can be intended? The next word declares, he was ayeveadoynroc, 
 ‘without descent,’ say we. But yeveadoyia, is “ἃ generation, a de- 
 scent, a pedigree,’ not absolutely, but rehearsed, described, recorded. 
 Teveadoynroc, is he whose stock and descent is entered on record. 
 And so on the contrary, ayeveaXoynroc, is not he who hath no descent, 
 no genealogy, but he whose descent and pedigree is nowhere entered, 
 recorded, reckoned up. Thus the apostle himself plainly expresseth 
 this word, ver. 6, ὃ μὴ γενεαλογουμενος εἕ avtwv, ‘whose descent is 
 not counted,’ that is, reckoned up in record. Thus was Melchisedec 
 without father and mother, in that the Spirit of God, who so strictly 
 and exactly recorded the genealogies of other patriarchs and types of 
 Christ, and that for no less an end than to manifest the truth and 
 faithfulness of God in his promises, speaks nothing to this purpose 
 concerning him. He is introduced as it were one falling from heaven, 
 appearing on a sudden, reigning in Salem, and officiating in the office 
 of the priesthood to the High God. 
 
VER. 1--9] EPISTLE TO THE HEBREWS. 437 
 
 2. On the same account he is said to be pnre ἀρχὴν ἡμερων, μητε 
 ζωης τελος exw, “ without beginning of days or end of life.’ For as he 
 was a mortal man he had both. He was assuredly born, and did no less 
 die, than other men. But neither of these are recorded concerning 
 him. We have no more to do with him, to learn from him, nor are 
 concerned in him, but only as he is described in the Scripture, and 
 there is no mention therein of the beginning of his days, or the end of 
 his life. Whatever therefore he might have in himself, he had none 
 to us. Consider all the other patriarchs mentioned in the writings of 
 Moses, and you shall find their descent recorded, who was their father, 
 and so upwards to the first man; and not only so, but the time of their 
 birth and death, the beginning of their days, and the end of their lives 
 is exactly recorded. For it is constantly said of them, such a one 
 lived so long, and begat such a son, which fixed the time of birth. 
 Then of him so begotten it is said he lived so many years, which de- 
 termines the end of his days. These things are expressly recorded. 
 But concerning Melchisedec none of these things are spoken. No 
 mention is made of father or mother, no genealogy is recorded of what 
 stock or progeny he was, nor is there any account of his birth or death. 
 So that all these things are wanting to him in this historical narration 
 wherein our faith and knowledge is alone concerned. Some few things 
 may yet farther be inquired into for the clearing of the sense of these 
 words. 
 
 1. Whereas the observation of the apostle is built on the silence of 
 Moses, in the history, which was sufficient for him, whatever was the 
 _cause and reason of that silence, we may inquire whence it was? 
 Whence it was, I say, that Moses should introduce so great and excel- 
 lent a person as Melchisedec, without any mention of his race or stock, 
 of his parents or progenitors, of his rise or fall, contrary to his own 
 custom in other cases, and contrary to all rules of useful history. For 
 to introduce so great a person, in any story, and on so great an occa- 
 sion, without giving any account of him, or any of his circumstances, 
 whereby his concernment in the matter related might be known, is 
 utterly contrary to all rules of serious history. 
 
 Answ. 1. Some of the Jews absurdly imagine that it was because 
 his parents were not only obscure, but that he was born of fornication, 
 and so he had no right of genealogy. But this is both a foolish and 
 wicked imagination. For it is not to be supposed God would have 
 advanced a person known to be of such an extract and original, into 
 the honour of the priesthood, and that of the most excellent kind that 
 ever was under the Old Testament. For being low and mean in the 
 world it is neither disadvantage nor disparagement. The best of men 
 were so, and all the chief patriarchs were but shepherds. But bastardy 
 is a mark of infamy in the world, and God would not raise such a one 
 to administer peculiarly to him, and that as a type of his own Son who 
 was to be incarnate. | 
 
 2. Some say that there is no singular thing herein, but that it is 
 done according to the custom of Scripture, which relates only the 
 genealogies of the patriarchs, who were of that lineage from whence 
 Christ did come. But when it makes mention of any others, though 
 
438 AN EXPOSITION OF THE fC Pty FEY. 
 
 ‘they be never so eminent, it reckoneth not up their genealogy. Thus 
 
 it dealeth with Jethro the father-in-law of Moses, and with Job, so 
 great and holy a person, concerning whom it says no more, but that 
 ‘there was a man in the land of Uz named Job.’ And some things 
 may be allowed herein. But the instances are no way parallel. For 
 Jethro, he was a stranger to the church, and there is a full account 
 concerning him, so far as it is either necessary or useful, that we 
 should in point of story know any thing of him. And the story of 
 Job is a separate story, wherein himself only and family was con- 
 cerned ; and we have therein his country, the number and names of 
 his children, with the years of his life, and time of his death. But as 
 we have none of these things in the account of Melchisedec, so he is 
 introduced as one in whom the church of God was publicly concerned. 
 Wherefore, 
 
 3. The true cause of the omission of all these things, was the same 
 with that of the institution of his priesthood, and the introduction of 
 his person in the story. And this was that he might be the more ex- 
 press and signal representative of the Lord Christ in his priesthood. 
 For to this end it was not only needful that he should be declared to 
 be a priest, as the Messiah was to be, but also in that declaration all 
 those circumstances were to be observed, wherein the nature of the 
 priesthood of Christ might be any way prefigured. After this the 
 church being reduced into a standing order for succession, it was 
 obliged necessarily for many generations to a priesthood which de- 
 pended solely on their genealogy and pedigree both by father and 
 mother, Ezra x. 18, 19; Neh. vu. 63—65. Wherefore, whereas the 
 priesthood of our Lord Christ was to depend on no such descent, (‘ for 
 it is evident that our Lord sprang of Judah, whereof Moses spake 
 nothing of the priesthood,’) it was necessary that it should be origi- 
 nally represented, by one who had no genealogy, seeing that as to his 
 office he himself was to have none. And therefore when the church 
 of Israel was in the highest enjoyment of the Levitical priesthood, 
 whose office depended wholly on their genealogy, yea so far as on a 
 supposition of a defect or change thereof, not only the priesthood 
 itself, but all the sacred worship also which it was designed to officiate, 
 must utterly cease ; yet the Holy Ghost then thought meet to remind 
 them, that a priest was to come without respect to any such descent 
 or genealogy, in that he was to be after the order of Melchisedec who 
 had none, Ps. cx. 4. This is the true and only reason why in the 
 story of Melchisedec as the priest of the High God, there is no men- 
 ag made of father, mother, genealogy, beginning of life or end of 
 
 ays. 
 
 And we may herein consider the sovereign wisdom of the Holy 
 Ghost, in bringing forth truth unto light according as the state and 
 condition of the church doth require. And, 
 
 First. He proposeth only a naked story of a person that was a type 
 of Christ, and that obscurely and sparingly. Something the men of 
 the age wherein he lived might learn by his ministrations, but not 
 much, For that which was principally instructive in him for the use 
 of the church was not of force till all his circumstances were forgotten ; 
 
veR, 1—3.] EPISTLE TO THE HEBREWS, 439 
 
 and the church was now to be instructed, not so much by what he 
 was, as what was recorded of him, wherein the Scripture superseded all 
 tradition that might be of him in the world. Yea, the contrivance of 
 any tradition concerning his parents, birth, and death, had been con- 
 trary to the mind of God, and what instruction he intended the church 
 by him. Afterwards when, it may be, all thoughts of any use or de- 
 sign of this story in Moses was lost, and the church was fully satisfied 
 in a priesthood quite of another nature, the Holy Ghost in one word 
 of prophecy instructs the church, not only that the things spoken con- 
 cerning Melchisedec were not so recorded for his own sake, or on his 
 own account, but with respect to another priest which was afterwards 
 to arise, by him represented. This gave a new consideration, sense, 
 and design to the whole story ; but moreover gives the church to know, . 
 that the priesthood which it then enjoyed was not always to continue, 
 but that another of another nature was to be introduced, as was signi- 
 fied long before the institution of that priesthood which they enjoyed, 
 Ps. cx. 4. And as this was sufficient for the use and edification of 
 the church in those days, yet it was left greatly in the dark as to the 
 full design and meaning of these things. And therefore it is evident 
 that at the coming of our Saviour, and at the accomplishment of this 
 type, the church of the Jews had utterly lost all knowledge and under- 
 standing of the mystery of it, and the promise renewed in the Psalm. 
 For they thought it strange that there should be a priest that had no 
 genealogy, no solemn consecration nor investiture with his office. 
 Wherefore our apostle, entering on the unfolding of this mystery, doth 
 not only preface it with an assertion of its difficulty, or how hard it 
 was to be understood aright, but also by a long previous discourse 
 variously prepareth their minds to a most diligent attention. And the 
 reason of it was not only because they had utterly lost the understand- 
 ing that was given in these things formerly, but also because the true 
 understanding of them would put an end at that time to that priest- 
 hood and worship which they had adhered to. Wherefore until this 
 time the church was not able to bear the true understanding of this 
 mystery, and now they could no longer be without it. Hence is it 
 here so fully and particularly declared by our apostle. And we may 
 observe, 
 
 Obs. XXIV. That the church never did in any age, nor ever shall 
 want that instruction by divine revelation which is needful to its edi- 
 fication in faith and obedience. This it had in all ages, according to 
 that gradual progression which God gave to light and truth, in the ex- 
 plication of the great mystery of his grace, ‘ which was hid in him 
 from the foundation of the world.’ An instance hereof we have in the 
 things which concern this Melchisedec, as we have observed. The 
 church never had need to look after the traditions of their fathers, or 
 to betake themselves to their own inventions ; their instruction by re- 
 velation was always sufficient for the state and condition wherein they 
 were. Much more, therefore, is it so now, when the sum and perfection 
 of all divine revelations is given in to us by Jesus Christ. 
 
 Obs. XXV. It is a great honour to serve in the church, by doing 
 or suffering for the use and service of future generations. This was 
 
440 AN EXPOSITION OF THE [CH. VIE. 
 
 the honour of Melchisedec, that he was employed in a service, the 
 true use and advantage whereof was not given to the church, until 
 - many generations after. And I add suffering to doing, becauseat is 
 well known what glories have sprung up in future ages, on the past 
 sufferings of others. 
 
 Obs. XX VI. The Scripture is so absolutely the rule, measure, and 
 boundary of our faith and knowledge in spiritual things, as that what 
 it conceals is instructive, as well as what it expresseth. This the 
 apostle manifests in many of his observations concerning Melchisedec, 
 and his inferences from thence. But [ have, as I remember, discoursed 
 somewhat hereof before. 
 
 Secondly. Our next inquiry is, wherein Melchisedec was typical of 
 Christ, or what of all this belongeth unto the following assertion, that 
 he was made like unto the Son of God; that is, so described as that 
 he might have a great resemblance of him. 
 
 Answ. It is generally thought that he was som the whole, and in 
 every particular mentioned distinctly. Thus, he is said to be without 
 father and without mother, (no mention is made of them,) because the 
 Lord Christ was in some sense so also, He was without father on 
 earth as to his human nature, with respect whereunto God says that he 
 will create a new thing in the earth, ‘that a woman should compass a 
 man,’ Jer. xxxi. 22, or conceive a man without natural generation. 
 And he was without mother as to his person or divine nature, being 
 the only begotten of the Father by an eternal generation of his own 
 person. But yet it must not be denied, but that on the other side he 
 had both father and mother: a Father as to his divine, and a mother as 
 to his human nature. But as to his whole person, he was without 
 father and mother. Again, whereas he is said to be without genealogy, 
 it is of somewhat a difficult application ; for the genealogy of Christ, 
 βιξλος γενεσεως, OF main πο, ‘the roll of his pedigree,’ is de- 
 clared by two of the evangelists, the one driving of it up to Abraham, 
 the other unto Adam, as it was necessary, to manifest the truth of his 
 human nature, and the faithfulness of God in the accomplishment of 
 his promises. It may be, therefore, respect is had unto those words of 
 the prophet, Isa. li. 8, mmm 7 1, ‘ Who shall declare his genera- 
 tion?” there was somewhat in his age and generation, by reason of his 
 divine pre-existence to all, that was ineffable. 
 
 Again, He is said to be without beginning of days and end of life. 
 And this also is spoken by our apostle with respect to the narration of 
 Moses, wherein mention is made neither of the one nor of the other. 
 And it belongs unto his conformity to the Son of God, or that wherein 
 he represented him: for as unto his divine person, the Lord Christ 
 had neither the one nor the other, as the apostle proves, ch. i. 
 10—12, from Ps. cu. 25—27. But on the other side, as to his human 
 nature, he had both ; he had both beginning of days and end of life, 
 both which are upon solemn record. Wherefore it should seem, that if 
 there be a likeness in these things on the one account, there is none on 
 the other, and so no advantage in the comparison. 
 
 Considering these difficulties in the application of these particulars, 
 some do judge that these instances do not belong unto the analogy 
 
ver. 1—3.] EPISTLE TO THE HEBREWS. 44] 
 
 and resemblance between Christ and Melchisedec, but are introduced 
 only in order to what ensues, namely, ‘ He abides a priest for ever,’ 
 wherein alone the similitude between him and Christ doth consist. 
 And so they say we find things quoted in the Scripture at large, when 
 only some one passage in it may be used directly unto the business in 
 hand. But although this will be difficultly proved, namely, that any 
 testimony is cited in the Scripture, whereof any principal part of it 
 belongs not unto the matter designed to be confirmed, yet it may be 
 granted that it is so sometimes, when the sense of the whole context is 
 to be taken in. But there was no reason on this ground, that the 
 apostle should make so many observations on what was not spoken at 
 all, which in an ordinary way ought to have been mentioned, if the 
 whole of what he so observed was not at all to his purpose. 
 Wherefore it must be granted, as that which the plain design of the 
 apostle exacteth of us, that Melchisedec, even in these things, that in 
 the story he was without father, without mother, without genealogy, 
 having neither beginning of days nor end of life, was a type and repre- 
 sentative of Christ. But it is not of the person of Christ absolutely, 
 nor of either of his natures distinctly, that our apostle treateth, but 
 merely with respect unto his office of priesthood. And herein, all the 
 things mentioned do concur in him, and make a lively representation 
 of him. It was utterly a new doctrine to the Hebrews that the Lord 
 Christ was a priest, the only high priest of the church, so as that all 
 other priesthood must cease. And their chief objection against it was, 
 that it was contrary unto the law, and inconsistent with it. And this 
 because he was not of the line of the priests, either as to father, or 
 mother, or genealogy, nor had any to succeed him. But in this type 
 of his, the apostle proves that all this was to beso. For, 1. In this 
 respect he had neither father nor mother, from whom he might derive 
 any right or title unto his office. And this was for ever sufficient to 
 exclude him from any interest in the priesthood, as it was established 
 by law. 2. He had no genealogy upon the priestly line. And that 
 which is recorded of him on other accounts, is so far from having re- 
 spect to his right unto the priesthood of ‘the law, that it directly proves 
 and demonstrates that he had none. For his genealogy is evidently 
 of the tribe of Judah, which was excluded legally from that office, as 
 we have, besides the institution, an instance in king Uzziah, 2 Chron. 
 xxvi. 16—18, from Exod. xxx. 7; Num. xviii. 7. Hence, our apos- 
 tle concludes, that had he been on the earth, that is, under the order 
 of the law, he could not have been a priest, there being others who by 
 virtue of their descent, had alone the right thereunto, Heb. viii. 3, 4. 
 Wherefore, God in these things instructed the church, that he would 
 erect a priesthood that should no way depend on natural generation, 
 descent, or genealogy ; whence it inevitably follows, that the state of 
 the priesthood under the law was to cease, and to give place unto 
 another, which our apostle principally designs to prove. 3. In this re- 
 spect also the Lord Christ was without beginning of days and end of 
 life. For, although in his human nature he was both born and died, 
 yet he had a priesthood which had no such beginning of days, as that 
 it should be traduced from any other to him, nor shall ever cease, or 
 
442 ᾿ AN EXPOSITION OF ὙΠῈ . [cu. Vil. 
 
 be delivered over from him unto any other, but abides unto the con- 
 summation of all things. | 
 
 In these things was Melchisedec made like unto Christ, whom the 
 apostle here calls the Son of God: αφωμοιωμενος τῳ viw του Θεου, 
 ‘made like unto the Son of God.’ I have formerly observed in this 
 Epistle, that the apostle makes mention of the Lord Christ under 
 various appellations, on various occasions; so that in one place or 
 another he makes use of all the names whereby he is signified in the 
 Scripture. Here he calls him the Son of God, and that 1. To intimate 
 that though Melchisedec were an excellent person, yet was he infinitely 
 beneath him whom he represented, even the Son of God. He was 
 not the Son of God, but he had the honour in so many things to be 
 made like unto him. 2. ‘To declare how all these things which were 
 any way represented in Melchisedec, or couched in the story, or left 
 unto inquiry by the veil of silence drawn over them, could be fulfilled 
 in our high priest; and it was from hence, namely, that he was the 
 Son of God. By virtue hereof he was capable of an always-living, 
 abiding, uninterrupted priesthood, although as to his human nature he 
 once died in the discharge of that office. 
 
 This description being given of the person treated of, which makes - 
 up the subject of the proposition, it is affirmed concerning him, that, 
 μένει ἱερευς εἰς To διηνεκες, ‘he abideth a priest for ever.’ For any. 
 thing we find in the story of his death, or the resignation of his office, 
 or the succession of any one unto him therein, ‘he abideth a priest for 
 ever.’ Some 1 find have been venturing at some obscure conjectures 
 of the perpetuity of the priesthood of Mechisedec in heaven. But I 
 cannot perceive that they well understood themselves what they in- 
 tended. Nor did they consider that the real continuance of the priest- 
 hood for ever in the person of Melchisedec, is as inconsistent with the 
 priesthood of Christ, as the continuance of the same office in the line 
 of Aaron. But things are so related concerning him in the Scripture, 
 as that there is no mention of the ending of the priesthood of his order, 
 nor of the ending of his own personal administration of his office by 
 death or otherwise. Hence is he said to abide a priest for ever. This 
 was that which our apostle principally designed to confirm from hence, 
 namely, that there was in the Scripture, before the institution of the 
 Aaronical priesthood, a representation of an eternal, unchangeable 
 priesthood to be introduced into the church, which he demonstrates to 
 be that of Jesus Christ. 
 
 It may not be amiss, in the close of this exposition of these verses, 
 summarily to represent the several particulars wherein-the apostle 
 would have us to observe the likeness between Melchisedec and Christ, 
 or rather the especial excellencies and properties of Christ, that were 
 represented in the account given of the name, reign, person, and office 
 of Melchisedec. As, 
 
 1. He was said to be, and he really was, and he only, first the king 
 of righteousness, and then the king of peace; seeing he alone brought 
 in everlasting righteousness, and made peace with God for sinners. 
 And in his kingdom alone are these things to be found. 
 
 2. He was really and truly the priest of the high God, and properly 
 
veR. 1—3.] EPISTLE TO THE HEBREWS. 443 
 
 he was so alone. He offered that sacrifice, and made that atonement, 
 which was signified by all the sacrifices offered by holy men, from the 
 foundation of the world. 
 
 3. He blesseth all the faithful, as Abraham the father of the faithful 
 was blessed by Melchisedec. In him were they to be blessed, by him 
 are they blessed, through him delivered from the curse and all the fruits 
 of it, nor are they partakers of any blessing but from him. 
 
 4, He receiveth all the homage of his people, all their grateful ac- 
 knowledement of the love and favour of God, in the conquest of their 
 spiritual adversaries, and deliverance from them, as Melchisedec re- 
 ceived the tenth of the spoils from Abraham. 
 
 5. He was really without progenitors or predecessors unto his office, 
 nor would I exclude that mystical sense from the intention of the place, 
 that he was without father as to his human nature, and without mother 
 as to his divine. 
 
 6. He was a priest without genealogy, or derivation of his pedigree 
 from the loins of Aaron, or any other that ever was a priest in the 
 world, and moreover mysteriously was of a generation which none can 
 declare. 
 
 7. He had in his divine person, as the high priest of the church, 
 neither beginning of days nor end of life, as no such thing is reported 
 of Melchisedec. For the death which he underwent in the discharge 
 of his office, being not the death of his whole person, but of his human 
 nature only, no interruption of his endless office did ensue thereon. 
 For, although the person of the Son of God died, whence God is said 
 to redeem his church with his own blood, Acts xx. 28, yet he died not 
 in his whole person. But as the Son of man was in heaven whilst he 
 was speaking on the earth, John 11. 13, namely, he was so in his divine 
 nature; so whilst he was dead in the earth in his human nature, the 
 same person was alive in his divine. Absolutely, therefore, or in re- 
 spect of his office, he had neither beginning of days nor end of life. 
 
 8. He was really the Son of God, as Melchisedec in many circum- 
 stances was made like unto the Son of God. 
 
 9. Healone abideth a priest for ever ; whereof we must particularly 
 treat afterwards. 
 
 The doctrinal observations that may be taken from these verses, are, 
 
 Obs. X XVII. When any were of old designed to be types of Christ, 
 there was a necessity that things more excellent and glorious should 
 be spoken or intimated of them, than did properly belong unto 
 them. So many things are here observed of Melchisedec, which 
 were not properly and literally fulfilled in him. And so there 
 are likewise of David and Solomon in sundry places. And the 
 reason is, because the things so spoken were never intended 
 of them absolutely, but as they were designed to represent the Lord 
 Christ, unto whom alone they did truly belong. And in the exposition 
 of such typical prophecies, the utmost diligence is to be used in dis- 
 tinguishing aright what is absolutely spoken of the type only, and 
 what is spoken of it merely as representing Christ himself. 
 
 Obs. XXVIII. All that might be spoken, so as to have any proba- 
 ble application in any sense unto things and persons typically, coming 
 
444 AN EXPOSITION OF THE [CH. VII. 
 
 short of what was to be fulfilled in Christ, the Holy Ghost, in his in- 
 finite wisdom, supplied that defect, by ordering the account which he 
 gives of them so, as more might be apprehended and learned from 
 them than could be expressed. And where the glory of his person, as 
 vested with his office, could not be represented by positive applications, 
 it is done by a mystical silence, as in this story of Melchisedec. And 
 the most eminent and glorious things assigned unto types, as such, 
 have a more glorious signification in Christ than they have in them. 
 See to this purpose our exposition of ch. 1. 5. 
 
 Obs. XXIX. That Christ, abiding a priest for ever, hath no more a 
 vicar or successor, or substitute in his office, or any deriving a real 
 priesthood from him, than had Melchisedec, whereof we shall speak 
 afterwards. 
 
 Obs. XXX. The whole mystery of divine wisdom, effecting all in- 
 conceivable perfections, centred in the person of Christ, to make him 
 a meet, glorious, and most excellent priest unto God in the behalf of 
 the church. This it is the principal design of the whole gospel to de- 
 monstrate, namely, to declare that all the treasures of divine wisdom 
 and knowledge are hid in Jesus Christ, Col. 11. 3. The constitution of 
 his person was the greatest mystery that ever infinite wisdom effected, - 
 1 Tim. ii. 16. And thereby did God gloriously represent himself and 
 all his infinite perfections unto us, Heb. 1. 3; Col.i. 14, 15; 2 Cor. iv. 
 6. Had he not the divine nature, he could not have been the express 
 image of God himself. And had he not been man, he could not have 
 represented him unto us. Nor can any thing be more mysteriously 
 glorious, than the furniture of his person as Mediator, with all fulness 
 of power, wisdom, and grace, for the accomplishment of his work, 
 John i. 16; Col. 1. 18, 19, 11.9; Phil. τ. 5—9. The work that he 
 wrought in offering himseif a sacrifice, and making atonement for sin, 
 hath the highest inconceivable impression of divine wisdom upon it, 
 John iii. 16; Acts xx. 28; Rev. v.8; Eph. v. 2. And so also hath 
 the grace that is from thence administered by lim, and from him, unto 
 Jews and Gentiles, Eph. ii. 8—11. Instances of the like kind may 
 be multiplied. And we may consider thence, first, into what condition 
 of sin and misery we were fallen by our apostasy from God, whence 
 nothing would or could recover us, but this blessed work of the whole 
 mystery of divine wisdom; and then, the unspeakable riches and ex- 
 cellencies of that wisdom, love, and grace, which provided this way for 
 our recovery. 
 
 Ver. 4, 5.—In these verses, the apostle proceeds to the application 
 of what was before discoursed. For having proved that Christ, the 
 promised Messiah, was to be a priest after the order of Melchisedec, 
 from Ps. cx. and given a description both of the person and office of 
 this Melchisedec, from the historical narration of them as laid down 
 by Moses, he makes application of the whole unto his present pur- 
 pose. And from the consideration of sundry particulars in his descrip- 
 tion, confirms in general the argument which he had in hand. For 
 that which principally he designeth to prove, is that a more excellent 
 priesthood than that of Aaron being introduced according to the pur- 
 
VER. 4, 5.] EPISTLE TO THE HEBREWS. 445 
 
 pose and promise of God, it followed necessarily that that priesthood, 
 with all the worship, rites, and ceremonies which belonged unto it, 
 was to cease and be taken out of the way. For as this new pro- 
 mised priesthood was inconsistent with it, and could not be established 
 without the abolition of it, so it brought a far greater benefit and 
 spiritual advantage unto the church, than it before enjoyed. And we 
 are not to wonder that the apostle insists so much hereon, and that 
 with all sorts of arguments, especially such as the Old Testament 
 furnished him withal. For this was the hinge on which the eternal 
 salvation or destruction of that whole church and people at that time 
 did turn. For if they would not forego their whole priesthood and 
 worship, their ruin was unavoidable. Christ would either be rejected 
 by them, or be of no profit unto them. Accordingly things fell out 
 with the mest of them: they clave absolutely unto their old institu- 
 tions, and, rejecting the Lord Christ, perished in their unbelief. 
 Others contended for the continuance of their priesthood and worship, 
 for which they supposed they had invincible reasons, although they 
 admitted the profession of Christ and the gospel therewithal. But 
 our apostle knowing how inconsistent these things were, and how the 
 retaining of that persuasion would keep them off at present from_be- 
 lieving the necessity, usefulness, glory, and advantages of the priest- 
 hood of Christ, and the spiritual worship of the gospel, as also dis- 
 pose them unto apostasy for the future, laboureth by all means to 
 eradicate this pernicious fundamental error out of their minds. Unto 
 this end doth he so diligently insist on all the instances, and particu- 
 lars of them, whereby God of old did intimate unto their forefathers’ 
 the introduction of this alteration, with the advantage of the church 
 thereby. And I mention these things, that we may see the reason the 
 apostle did so scrupulously, as it were, insist on all the ensuing par- 
 ticulars, which otherwise we may not so easily discern the necessity 
 of; and withal to show, 1. How hard it is to dispossess the minds of 
 men of inveterate persuasions in religion. 2. The great care and dili- 
 gence they ought to use and exercise who have the care of the souls 
 of men committed unto them, when they discern them in apparent 
 danger of ruin. 
 
 That the old priesthood was to be removed, and the new one men- 
 tioned to be introduced, he proves in the first place by the greatness 
 of the person, who was first chosen of God to prefigure and represent 
 the Lord Christ in his office of priesthood. For if he were so excel- 
 lent in his person and office, as deservedly to be preferred above 
 Aaron and all his successors, then he who was prefigured and repre- 
 sented by him, must be so also; yea, be much more, as that which 
 is typed out and signified, is, and always must be, more excellent than 
 the type and sign, which are of no use but with respect thereunto. 
 
 In these verses he chooseth out his first instance, in what he had 
 observed before out of the narrative of Moses concerning the great~ 
 ness and excellency of Melchisedec, in that he received tithes of 
 Abraham. His design is to prove him more excellent and great than 
 all the Levitical priests. But herein he takes a step backward, and 
 begins with Abraham himself, from whom both people and priests 
 
440 AN EXPOSITION OF THE [CH. VII. 
 
 confessedly derived all their privileges. And he produceth his instance 
 in the case of tithes, whereon, as it is known, the whole Levitical 
 priesthood did depend. And this the apostle knew full well, that if 
 once he proved him greater than Abraham, he should not need with 
 that people to prove him above any of his posterity, but they would 
 immediately give over the contest. So in their exceptions unto our 
 Saviour’s testimony concerning himself, they acknowledge they could 
 proceed no higher: ‘Art thou,’ say they, ‘greater than our father 
 Abraham? whom makest thou thyself to be?’ John viii. 53. But yet 
 our apostle, not content herewith, to obviate all pretences, proves dis- 
 tinctly afterwards, that the whole order of the Levitical priests were 
 inferior to him. 
 
 Ver. 4, 5.—Oewpere de πηλικος οὗτος w καὶ δεκατηὴν AEpaau EOWKED 
 EK των AKOOSIVIOY ὃ πατριαρχής. Kat οἱ μεν εκ των υἵων Λευι 
 τὴν ἱερατειαν λαμδανοντες, ἐντολην ἐχουσιν αποδεκατοὺυν Tov Aaov 
 κατα TOV VOLOY, TOUTEGTL, τους αδελφους av’TwWY, καίπερ εξεληλυθο- 
 τας εκ τῆς οσφυος Δέρααμ. 
 
 Θεωρειτε δὲ, considerate, spectate. Syr. wn, Videte. Vul. Lat. - 
 Intuemini, ‘ consider, behold, contemplate: serious consideration with 
 diligent intuition is intended. Πηλικοὸς οὗτος ; quantus hic; sit, Vul. 
 fuerit is supplied by others; as by us, ‘how great this man was.’ 
 Syr. N27 An ΝΞ, quam magnus hic. Δεκατὴν εκ τῶν ακροθινιων. 
 Beza, Decimas spoliorum—decimas de spoliis hostium; de_spoliis. 
 Vul. Lat. Decimas de precipuis, ‘of the chief things. The Syr. 
 makes a distinction, Nm) Noy. 
 
 Ver. 4.—Consider then how great this man was, unto whom even the 
 patriarch Abraham gave the tenth of the spoils. 
 
 The duty of the Hebrews, upon the proposition of the state of Mel- 
 chisedec before insisted on, is here pressed on them. And the words 
 contain both a respect unto the preceding discourse, a duty prescribed, 
 the object of that duty, and the reason of a qualification therein ex- 
 pressed, amplified by the title, state, and condition of one person 
 concerned. 3 : 
 
 1. The note of respect unto the preceding discourse is in the particle 
 Se, which we render ‘ now:’ ‘ Consider, now, then, or therefore ;’ ‘ but 
 do you consider.” The things before laid down are, as of importance 
 in themselves, so of especial concernment to you. 
 
 2. The especial duty which he prescribes unto them, with respect 
 unto the things proposed by him concerning the excellency of Mel- 
 chisedec and his office, is, that they ‘ would consider it,’ θεωρειτε δε. 
 He doth four times in this Epistle call the Hebrews unto this especial 
 duty, of an intense consideration of the things proposed unto them, 
 as we have translated his words, and that not unduly, ch. 11. 1, x. 24, 
 xi. 3, and in this place. Ch. 1]. 1, x. 24, we have the same word in 
 the original, κατανοησατε, whose import hath been declared on ch. i. 
 1. Ch. xu. 3, the word is αναλογισασϑε, which signifies to call things 
 
VER. 4, ὅ.] EPISTLE TO THE HEBREWS. 447 
 
 unto a due reckoning and account, so as to conform our minds unto 
 them, which is our great duty with respect unto the patient sufferings 
 of Christ there intended. The word here used signifies ‘ diligently to 
 behold, contemplate, or to look into the things proposed unto us.’ He 
 had before warned them that what he had to discourse on this subject 
 was difficult and hard to be understood, but withal such was its use 
 and excellency, that neither would he refrain from declaring of them, 
 nor ought they to spare any pains in a diligent inquiry into them. 
 Having therefore laid down the matter of fact, and stated the whole 
 subject which he designed to treat upon, he adds their duty with re- 
 spect thereunto. And this in the first place is, that they would heed- 
 fully and diligently look into them. 
 
 Obs. I. It will be fruitless, and to no advantage, to propose or de- 
 clare the most important truths of the gospel, if those to whom they 
 are proposed do not diligently inquire into them.—And here those 
 unto whom the dispensation of the gospel is committed, are pressed 
 with no small difficuity, as our apostle professeth that he was in this 
 very case. For whereas it is incumbent on them in that declaration 
 of the whole counsel of God which is enjoined them, to insist upon 
 sundry things that are deep, mysterious, and hard to be understood, 
 when their hearers, for want of a good foundation of knowledge in 
 the principles of religion, or through carelessness in attending unto 
 what is delivered, do not come unto a due perception and understand- 
 ing of them, it is very grievous to see their own labours and others’ 
 profit disappointed. Wherefore if men think they have nothing to do, 
 but as it were to give the hearing unto such as endeavour to carry 
 them on to perfection, they will lose all the advantage of their minis- 
 try. This duty, therefore, is here prescribed by the apostle with re- 
 spect unto this truth, to obviate this slothful frame. And we may on 
 this occasion briefly name the things that are required thereunto. As, 
 1. Sense of a concernment in them. Unless this be well fixed on the 
 mind, men will never diligently attend unto them, nor duly consider 
 them. If upon the proposal of sacred truths that appear hard to be 
 understood, they begin to think that this belongs not to them, that it is 
 for others who are more exercised than they, it is not likely they should 
 ever endeavour to apprehend them aright. And this very frame keeps 
 many in a low form of knowledge all their days; possibly also this 
 neglect is increased in many, by the spreading of a late foolish appre- 
 hension, that we are upon the matter, to look after nothing but the 
 doctrines and precepts of morality that are in the Scripture; but as 
 for the more spiritual mysteries of grace, we are not concerned. in 
 them. Where this principle is once imbibed, men will rest and satisfy 
 themselves in the most profound ignorance; and not only so, but de- 
 spise all such as endeavour to be wiser than themselves. But, 2. Unto 
 a due apprehension of these things there is not only required a sense 
 of our concernment, but also a delight in them. If the light be not 
 pleasant unto us, as well as useful, we shall not value it nor seek after 
 it. When such mysterious truths, as that here insisted on by our 
 apostle, are proposed unto men, if they have no delight in such things, 
 they will never be at the cost and pains of inquiring into them with 
 
448 AN EXPOSITION OF THE [CH. VII. 
 
 necessary diligence. Curiosity, indeed, or a humour to pry into things 
 which we have not seen, and which we cannot see in a due manner 
 because not revealed, is every-where condemned by our apostle, who 
 warns us all to be wise unto sobriety, and not above what is written. 
 But there is a secret delight and complacency of mind in every beam 
 of spiritual light, shining in its proper divine revelation, when the 
 soul is disposed aright unto the reception of it. Without this, in 
 some measure, we shall not follow on to know, nor thrive in know- 
 ledge. ὃ. Study, meditation, and prayer, with the diligent use of 
 all other means appointed for the search and investigation of the truth, 
 do close this duty. Without these things in hearers, ministers lose 
 all their labour in the declaration of the most important mysteries of 
 the gospel. This the apostle, as to the present case, designs to ob- 
 viate in the frequent prescription of this duty. 
 
 That which the apostle proposeth in the first place, and in general, 
 as the object of this inquiry and consideration, is πηλικος οὗτος, 
 quantus iste erat; the word respects greatness and excellency in any 
 kind. Nune quantus Achilles, quantus erat Julius Cesar, and the 
 hke. And this greatness of Melchisedec respected neither the endow- 
 ments of his person, nor the largeness of his dominion, nor his riches_ 
 or wealth, in which sense some are said to be great in the Scripture, 
 as Job, Barzillai, and others; but it regards alone his dignity with 
 respect unto his office, and his nearness unto God on that account. 
 That which these Hebrews insisted on as their chief and fundamental 
 privilege in Judaism, and which they were most unwilling to forego, 
 was the greatness of their predecessors, with their nearness unto God 
 in favour and office. In the first way, as to divine love and favour, 
 they gloried in Abraham, and opposed the privilege of being his chil- 
 dren on all occasions unto the person and doctrine of Christ, John viii. 
 33, 53. And in the latter, they thought Aaron and his successors to 
 be preferred above all the world. And whilst they were under the 
 power and influence of these apprehensions, the gospel could not but 
 be ungrateful unto them, as depriving them of their privileges, and 
 rendering their condition worse than it was before. To undeceive 
 them in this matter, and to demonstrate how unspeakably all those in 
 whom they trusted, came short of the true high priest of the church, 
 he calls them to consider the greatness of him, whose only eminence 
 consisted in being a type or representative of him. Wherefore the 
 greatness of Melchisedec here proposed unto earnest consideration, is 
 that which he had in representing Jesus Christ, and his nearness unto 
 God on that account. And it were well that we were all really con- 
 vinced, that all true greatness consists in the favour of God, and our 
 nearness unto him, on the account of our relation unto Jesus Christ. 
 We neither deny nor undervalue any man’s wealth or power hereby. 
 Let those who are rich and wealthy in the world, be accounted and 
 called great, as the Scripture sometimes calls them so. And let those 
 who are high in power and authority be. so esteemed, we would dero- 
 gate nothing from them which is their due. But yet the greatness of 
 them all is but particular, with respect unto some certain things, and 
 therefore fading and perishing. But this greatness and honour of the 
 
VER. 4, 5.] EPISTLE TO THE HEBREWS. 449 
 
 favour of God, and nearness unto him, on the account of relation 
 unto Jesus Christ, is general, abiding, yea, eternal. 
 
 The proof of the apostle’s assertion, included in that interrogation, 
 ‘How great this man was? follows in an instance of what he had 
 before observed and proposed unto them; ‘unto whom even the pa- 
 triarch Abraham gave the tenth of the spoils.’ ‘Qu καὶ δεκατην εδωκε ; 
 δεκατην, that is, μεριδα, ‘ the tenth part.’ The conjunction καὶ is em- 
 phatical; and although in the original it is joined with δέκατην, yet 
 in construction it is to be understood with Abraham: not, ‘ unto whom 
 Abraham gave even the tenth ;’ but, ‘unto whom even Abraham gave 
 the tenth,’ as it is in our translation. ‘The proof of the greatness of 
 Melchisedec from hence consists in three things. 1. In the nomina- 
 tion of the person that was subject unto him, or Abraham. 2, In the 
 qualification of his person—he was the patriarch. 3. In what he did 
 —he gave him the tenth part of the spoils. | 
 
 1. As to the person himself, A€oaau, Abraham, he was the stock 
 and root of the whole people, their common father in whom they were 
 first separated from other nations to be a people of themselves. And 
 herein they had a singular reverence for him, as generally all nations 
 have for the first founders of their politieal state, who among the 
 idolatrous heathens were commonly deified, and made the objects of 
 their religious adoration. But moreover it was he who first received 
 the promise and the covenant, with the token of it, and by whom 
 alone they put in their claim unto all the privileges and advantages 
 which they gloried in, above all nations in the world. This Abraham 
 therefore, they esteemed next unto God himself. And their posterity 
 do now place him in heaven above the angels, hardly allowing that the 
 Messiah himself should be exalted above him, and tell a foolish story, 
 how he took it ill that the Messiah should be on the right hand, and 
 he on the left hand of God. But it is sufficiently evident from the 
 gospel, how much in those days they boasted of him, and trusted in 
 him. Hence it is that our apostle expresseth it so emphatically, ‘ even 
 Abraham.’ 
 
 2. The qualification of his person, and his title thereon, is added in 
 like manner: he was 6 πατριάρχης. A patriarch is a father, that is, a 
 prince or ruler of a family,—a ruling father; and these patriarchs 
 were of three sorts among the Jews. Of the first sort was he alone 
 who was the first separated progenitor of the whole nation. He was 
 their pwn an, ‘the first father’ of all that great family. Secondly. 
 There were such as succeeded him, from whom the whole nation in 
 like manner descended, as Isaac and Jacob, who were heirs with him 
 of the same promise, Heb. xi. 9. Thirdly. Such as were the first heads 
 of their twelve tribes into which the nation was divided, that is, the 
 twelve sons of Jacob, are called patriarchs, Acts vil. 8,9. Others 
 that followed them, as David, who is also called a patriarch, Acts ii. 
 29, were termed so, in allusion unto them, and being signally the pro- 
 genitors of a most eminent family among them. Now, it is evident 
 that the first of these on all accounts is the principal, and hath the 
 preeminence over all the rest. And this was Abraham alone. Where- 
 fore, if any one were greater than Abraham, and that in his own time, 
 
 VOL, III. GG 
 
450 AN EXPOSITION OF THE ~ [cH. vu. 
 
 it must be acknowledged that it was upon the account of some privi- 
 lege, that was above all, that ever that whole nation as descendants 
 from Abraham were made partakers of. But that this was so, the 
 apostle proves by the instance ensuing, namely, that he gave to Mel- 
 chisedec, &c. 
 
 3. δωκε, ‘he gave them ;’ yet not arbitrarily, but in the way of a 
 necessary duty, not as an honorary respect, but as a religious office. 
 And he gave thus δεκατην, that is, μεριδα, or “Wyn, ‘ the tithe-portion,’ 
 delivering.it up unto his use and disposal, as the priest of the most 
 high God. And this tenth was των axpoOiviwy, as the apostle inter- 
 prets the passage of Moses, ‘ of the spoils of war.’ θιν is acervus, ‘a 
 heap of corn,’ or any useful things: ἀκροθινιον is ‘the top of the heap,’ 
 the best of it, from whence the first-fruits were taken for sacred servi- 
 ces. And because it was the custom of all nations afterwards, to de- 
 dicate or devote some portion of what they got in war unto religious 
 services, the word itself came to signify the spoils of war. At first it 
 was the portion that was taken out of the whole, and afterwards the 
 whole itself was signified by it. Now, although Abraham had reserved 
 nothing unto himself of what belonged unto the king of Sodom and 
 his companions, yet the army and king which he had newly slain and _ 
 destroyed, having smitten sundry other nations, Gen. xiv. 5—7, and 
 dealt with them as they did with Sodom and the other towns, took all 
 their goods and provision, ver. 11; being now in their return home 
 and laden with prey, it fell all into the hand of the conqueror. The 
 tenth part of the spoils in every kind, might probably be a very great 
 offering, both for sacrifice and sacred dedication, in the place where 
 Melchisedec ministered in his office. What farther concerns the 
 greatness of this man, the apostle farther declares in the ensuing ver- 
 ses, where it will fall under consideration. From this one instance of 
 Abraham’s paying tithes unto him, it is in a great measure already 
 evinced. 
 
 But how came Melchisedec to be thus great? Is it because he was 
 originally in himself more wise and honourable than any of the sons 
 of men? We read no such thing concerning him, which the apostle 
 declares to be the rule and measure of all our conceptions in this mat- 
 ter. Is it that he attained this dignity and greatness by his own in- 
 dustry and endeavours? as the prophet says of some, that their judg- 
 ment and their dignity proceeds from themselves, Hab. 1.7. Neither 
 do we find any thing of that nature ascribed unto him. The sole rea- 
 son and cause hereof is, that God raised him up, and disposed of him 
 into that condition, of his own good pleasure. And we may see in 
 him, that, 
 
 Obs. II. The sovereign will, pleasure, and grace of God, is that 
 alone which puts a difference among men, especially in the church. 
 He makes men great or small, high or low, eminent or obscure, as it 
 seemeth good unto him. ‘ He raiseth up the poor from the dust, and 
 lifteth up the beggar from the dunghill, to set them among princes, 
 and to make them inherit the throne of glory; for the pillars of the 
 earth are the Lord’s, and he hath set the world upon them,’ 1 Sam. 1]. 
 8, which is plentifully elsewhere testified unto. Whence was it that 
 
VER. 4, δ.} EPISTLE TO THE HEBREWS. 451 
 
 the twelve poor fishermen were made apostles, to sit on twelve thrones 
 judging the tribes of Israel, and becoming princes in all nations? Who 
 made the most glorious apostle, of the first and fiercest persecutor ? 
 Was it not he who hath mercy on whom he will have mercy, and is 
 gracious unto whom he will be gracious? And it ts laid downasa 
 universal rule, that no man hath any thing in this kind but what he 
 hath freely received, nor doth any man make himself to differ from 
 others, 1 Cor. iv. 7. For, 1. God lays the foundation of all spiritual 
 differences among men, in his sovereign decree of eternal election, 
 Rom. ix. 11—16; Eph. i. 4. And among them that are chosen, he 
 calleth them when and how he pleaseth, both unto grace and employ- 
 ment, or work. And, 2. As to grace, gifts, and spiritual endowments, 
 the Holy Spirit divideth unto every man as he will, 1 Cor. xii. 11. 
 Let every one, then, be contented with his lot and condition,—every 
 one endeavour to fill up the place and state wherein he is fixed, and as 
 he is called to abide with God. Let God be owned in all his gifts 
 and graces, and our souls be humbled in what we come short of others; 
 and the sovereignty of grace admired in all the different effects of it 
 which we behold. And, 
 
 Obs. II]. Whereas even Abraham himself gave the tenth of all to 
 Melchisedec, we may observe, that the highest privilege exempts not 
 any from the obligation unto, and performance of the meanest duty. 
 Notwithstanding all these advantages and privileges which Abraham 
 was possessed of, on the account whereof he was mighty in his own 
 days, and almost adored -by his posterity, yet when the meanest duty 
 was presented unto him, he readily complied with it. Nor ought it to 
 be otherwise with any. For, 1. Privilege is less than duty. A man 
 may have the ecreatest privileges and yet be rejected, but the least sin- 
 cere duty shall not be unrewarded. For duty, indeed, is our chief 
 honour and advantage. And for men to pretend to such advancements 
 in the church of God, as that they should be exempted thereby from 
 the ordinary labour of the ministry, is horrid pride and ingratitude. 
 But when spiritual or ecclesiastical privileges are pretended to coun- 
 tenance men in a life or course of idleness, sloth, pleasure, sensuality, 
 or worldliness in any kind, it is a crime that, it may be, we as yet want 
 a name to express. Wherefore, 2. Whatever is pretended, that is no 
 privilege, which either exempts a man from, or hinders him in and 
 unto, the performance of any duty whatever ; it issuch a privilege as, 
 being well improved, will send mento hell. It will prove no other- 
 wise, let the pretence be what it will. For, 3. There are, indeed, but 
 two ends of any privileges whereof in this world we may be made par- 
 takers; whereof the first is to enable us unto duty, and the other is to 
 encourage us thereunto. Hereunto we may add, that when any are 
 highly exalted in privileges, they have an advantage thereby to give 
 an eminent example unto others in the performance of their duties. 
 When these ends are not pursued, all privileges, promotions, dignities, 
 exaltations, are snares, and tend unto the ruin of men’s souls. ‘There 
 are things still of this nature, both as to whole churches, and as unto 
 particular persons. Some churches are like Capernaum, as to the oute 
 
 ward means of grace, as it were lifted up to heaven. Let hae take 
 ‘GG 
 
4.52 AN EXPOSITION OF JHE [ CH. VII, 
 
 heed of Capernaum’s judgment, in being brought down as low as hell 
 for their abuse of them, or negligence in their improvement. Some 
 persons have eminent endowments, and if they are not eminent in ser- 
 vice, they will prove their disadvantage. Yea, the highest privileges 
 should make men ready to condescend unto the meanest duties. This 
 is that which our Lord Jesus Christ so signally instructed his disciples 
 in, when he himself washed their feet, and taught them the same duty 
 towards the meanest of his disciples, John xin. 11—17. 
 
 Obs. IV. Opportunities for duty which render it beautiful, ought 
 diligently to be embraced. So did Abraham as to this duty ou his 
 meeting of Melchisedec. Hence the performance of this duty became 
 so renowned, and was of the use whereunto it is here applied by our 
 apostle. It is season that gives every thing its beauty. And omission 
 of seasons or tergiversations under them, are evidences of a heart much 
 under the power of corrupt lusts or unbelief. 
 
 Obs. V. When the instituted use of consecrated things ceaseth, the 
 things themselves cease to be sacred or of esteem. For what became 
 of all these dedicated things after the death of Melchisedec? They 
 were no more sacred, the actual administration of his typical priest- 
 hood ceasing. Of what use was the brazen serpent, after it was taken 
 from the pole whereon it was lifted by God’s appointment? or of what 
 use would the lifting of it up be, when it was not under an express 
 command? We know it proved a snare,—a means of idolatry, and 
 that was all. God’s institution is the foundation and warrant of a!l 
 consecration. All the men in the world cannot really consecrate or 
 dedicate any thing, but by virtue of divine appointment. And this 
 appointment of God respected always a limited use, beyond which no- 
 thing was sacred. And every thing kept beyond its appointment, is 
 like manna so kept, it breeds worms and stinketh. These things are 
 manifest, from the consideration of all things that God ever accepted 
 or dedicated in the church. But ignorance of them is that which hath 
 filled the world with horrid superstition. How many things have we 
 had made sacred, which never had warrant from any institution of 
 God? Monasteries, abbeys, persons and lands, altars, bells, utensils, 
 with other things of the like nature very many, which, whatever use 
 they are of, yet all the men in the world cannot make them sacred. 
 And the extending of the sacredness of dedicated things beyond their 
 use, hath had no less pernicious event. Hence, was the useless reser- 
 vation of the consecrated bread after the sacrament, and afterwards, 
 the idolatrous worship of it. But these things are here mentioned 
 only occasionally. The apostle adds, in the confirmation of his ar- 
 gument, 
 
 Ver. 5.—And verily they that are the sons of Levi, who receive the 
 office of the priesthood, have a commandment to take tithes of the 
 people according to the law, that is, of their brethren, though they 
 come out of the loins of Abraham. 
 
 There is in these words an illustration and confirmation of the pre- 
 
 sent argument, proving the preference of Melchisedec above Abraham, 
 
ver. 4, 5.] EPISTLE TO THE HEBREWS. 453 
 
 from his giving the tithe or tenth of all to him, and consequently re- 
 ceiving the blessing from him. And this is taken from what was de- 
 termined in the law, and acknowledged among the Hebrews, with 
 which kind of arguments the apostle doth principally press them in 
 the whole Epistle, as we have shown on mapy occasions. Now, this 
 is, that the priests who received tithes by the law, were superior in 
 dignity and honour to the people from whom they did receive them. 
 And this was only declared in the law, for the foundation of it was in 
 the light of nature, as the apostle expressly intimates in the instance of 
 benediction afterwards. 
 
 There are to be considered in the words, 1. The introduction of 
 this new confirmation of his foregoing argument. 2. A description of 
 the persons in whom he instanceth. 3. The action ascribed to them 
 with its limitation. And, 4. The qualification of the persons to whom 
 their power was exercised. 
 
 The introduction of his reasoning herein is in these words, καὶ οὗ 
 μεν. The connexion in the conjunction is plain; yet a reason is not 
 here given of what was spoken before, but a continuation of the same 
 argument with farther proof is intended. And he adds the note of 
 observation μεν, ‘verily ; as if he had said, as to this matter of tithing, 
 and what may thence justly be inferred as to dignity aud preeminence, 
 you may consider how it was under the law, and there what I propose 
 to you, you will find directly confirmed. It is a great advantage to 
 press them with whom we have to do from their own principles. 
 
 The description of the persons in whom he instanceth is in those 
 words, οἱ ἐκ των viwy Λευι, ἱερατείαν λαμξανοντες, ‘the sons of Levi, 
 who receive tlie office of the priesthood.’ It was the priests directly 
 whom he intended, or the sons of Aaron; and he might have so ex- 
 pressed it, ‘the priests according to the law.’ But he varieth his ex- 
 pression for sundry reasons that appear in the context. 
 
 1. Because all the Levites did receive tithes by the law; yea, tithes 
 in the first place was paid to them in common. But because their 
 dignity among the people was less conspicuous than that of the priests ; 
 and the design of the apostle is not merely to argue from the giving 
 of tithes to any, but the giving of them to them as priests, as Abra- 
 ham gave tithes of all to Melchisedec as priest of the High God, he 
 thus expresseth it, ‘the sons of Levi, who receive the office of the 
 priesthood.’ For though all the sons of Levi received tithes, yet all 
 of them did not receive the priesthood, with which sort of persons 
 alone he was concerned. 
 
 2. He doth thus express it, to introduce the mention of Levi, whom 
 he was afterwards to mention on the same occasion, and to lay him, 
 and the whole tribe, under the weight of the same argument. 
 
 3. He reminds them by the way of another dignity of the priest- 
 hood, in that not all the posterity of Abraham, no, nor yet of Levi, 
 were partakers thereof; but it was a privilege granted only to one 
 part of them, even the family of Aaron. And these are the persons in 
 whom he makes his instance. Thus God distributes dignity and pre- 
 eminence in the church as he pleaseth. Not all the posterity of Abra- 
 ham, but only those of Levi, were set apart to receive tithes, and not 
 
4δ4 AN EXPOSITION OF THE [CH. VII. 
 
 all the posterity of Levi, but only the family of Aaron, did receive the 
 priesthood. And this order, of his sovereign pleasure, God required 
 of them all to submit to and acquiesce in, Num. xvi. 9, 10. And it is 
 a dangerous thing, out of envy, pride, or emulation, to transgress the 
 bounds of dignity and office that God hath prescribed, as we may see 
 in that instance of Korah. For every man to be contented with his 
 station, which God hath fixed him to by rule and providence, is his 
 safety and honour. What God calleth and disposeth men to, therein 
 are they to abide, and to that are they toattend. It was new to the 
 people, to see the whole tribe of Levi taken into a peculiar sacred con- 
 dition, to attend for ever on the worship of God ; yet therein they ac- 
 quiesced. But, when the priests were taken out of the Levites and 
 exalted above them, some of them murmured at it, and stirred up the 
 congregation against Aaron, as though he took too much on him, and 
 deprived of their liberty the congregation, which yet was all holy. 
 The end of this sedition was known, notwithstanding the specious 
 pretence of it. 
 
 What is ascribed to these persons ensues in the words, ‘have a 
 commandment to take tithes of the people according to the law;’ ev- 
 τολην ἐχουσιν αποδεκατοὺυν Tov λαον; κατα τον vouov. ‘They had a 
 command to take tithes, and they were to do it according to the law ; 
 the one was their warrant, and the other their rule, for so are the com- 
 mandment and the law here to be distinguished. 1. They had a com- 
 mandment to take tithes, that is, there was a command or institution 
 enabling them so to do. For the command in the first place respected 
 the people, making it their duty to pay all their tithes to the Levites. 
 God did first take the tithe to be his peculiar portion, and thereby 
 alienated it from the people that they had no propriety in it. And the 
 ‘tithe of the land,’ saith he, ‘ is the Lord’s,’ Lev. xxvii. 30. Hence, 
 those that withheld their tithes are said to ‘rob God,’ Mal. in. 8. And 
 wherever it can be manifested that God hath by an institution of his 
 own, taken the whole tithe of any place into his own possession, there 
 for any to detain them for their own use, it is sacrilege, and not else. 
 But God having thus in the land of Canaan taken them into his own 
 propriety, he commanded the people to pay them to the priests, This 
 command given to the people to pay them, was a command to the 
 priests to receive them. For what men have a right to do in the 
 church by God’s institution, that they have a command to do. The 
 right of the priests to tithing was such, as that it was not at all their 
 liberty to forego it at their pleasure, yea, it was their sin so to have 
 done. The command which obliged others to pay them, obliged them 
 to receive them. And they who on slight pretences do forego what is 
 due to them, with respect to their office, will on as slight» pretences, 
 when occasion serves, neglect what is due from them on the same ac- 
 count. And this fell out frequently with the priests of old; they neg- 
 lected their wages, that they might have countenance in the neglect of 
 their work. And we may hence observe, that, 
 
 Obs. VI. Rule, institution, and command, without regard to unre- 
 quired humility, or pleas of greater zeal and self-denial, unless in evi- 
 dent and cogent circumstances, are the best preservatives of order and 
 
VER; 4, 5.] EPISTLE TO THE HEBREWS. 455 
 
 duty in the church.—They are so in every kind, especially in the dis- 
 posal of earthly things, such as the maintenance of the officers of 
 the church doth consist in. Neither the people’s pretence of poverty 
 nor the minister’s pretence of humility, will regulate this matter as it 
 ought to be. But as it is the people’s duty to provide for them, wherein 
 they exercise grace and obedience towards Jesus Christ, so it is the 
 minister’s duty cheerfully to receive what is their due, by the appoint- 
 ment of Christ, for they have a command so to do. But whereas they 
 are not many who are apt to transgress on this hand, we shall not need 
 farther to press this consideration. But add, 
 
 Obs. VII. As it is the duty of those who are employed in sacred 
 ministrations to receive what the Lord Christ hath appointed for their 
 supportment, and in the way of his appointment, so it is likewise with- 
 out trouble, solicitousness, or complaint to acquiesce therein.—So was 
 it with the priests of old, they were to receive their portion, and to ac- 
 quiesce in their portion, the neglect of which duty was the sin. of the 
 sons of Eli. We take it for granted, that the way of maintenance is 
 different as to the ministers of holy things, under the Old and New 
 Testament. That the law of maintenance is taken away, it is the 
 highest folly to imagine, it being so expressly asserted by our Saviour 
 himself and his apostles, Luke.x.7; 1 Cor.ix. But here it is thought 
 lies the disadvantage, that whereas the priests under the Old Testament 
 had a certain portion which was legally due to them, and they might 
 demand it as their own, it is now referred to the voluntary contribution 
 of them that have the benefit and advantage of their labour. Now 
 whereas they oftentimes, yea for the most part, are negligent in their 
 duty and through love of the present world, very scanty and backward 
 in their contributions, ministers cannot be supported in their work, in 
 any measure proportionable to what the priests were of old. Besides 
 it should seem unworthy of a minister of the gospel who ought to be 
 had in esteem, and is declared by the apostle to be worthy of double 
 honour, to depend on the wills and as it were charity of the people, 
 many of them, it may be, poor and low themselves. And these things 
 have taken such impressions on the minds of the most of them that are 
 called ministers, as that with the help of the secular powers, they have 
 wisely provided a new way and law of legal tithing for their susbistence, 
 with a notable overplus of other good ecclesiastical lands and revenues, 
 which practice I shall neither justify nor condemn, let the effects of it 
 and the day declare it. Only I say that the institution of Christ before 
 mentioned, stands in no need of this invention or supply, to safeguard 
 it from these objections. For, 
 
 1, The change made in the way of maintenance, pretended to be so 
 disadvantageous to ministers of the gospel, is no other but a part of that 
 universal alteration, wherein carnal things are turned into those that 
 are more spiritual, which was made by the bringing in of the kingdom 
 of Christ. And if ministers may complain that they have, by the gos- 
 pel, lost the former allotment of sacred officers in tithes, the people may 
 as well complain, that they have no inheritances in the land of Canaan. 
 But he is unworthy the name of a minister of the gospel, who is not 
 satisfied with what our Lord hath ordained in every kind. And as for 
 
456 AN EXPOSITION OF THE [CH. VII. 
 
 those who indeed think better of what was of use in Judaism or hea- 
 thenism, than what is warranted by the gospel, I shall not debate the 
 matter with them. Wherefore as yet I judge, that the taking of the 
 maintenance of sacred ministers from the law of a carnal command- 
 ment, enforcing of it, charging it on the grace and duty of the church, 
 is a perfective alteration, becoming the spirituality and glory of the 
 kingdom of Christ. For, 
 
 2. This way is the most honourable way, and that which casts the 
 greatest respect upon them. Even the princes and rulers of the world, 
 have their revenue and support from the substance of the people. Now 
 I would only ask, whether it would not be more honourable, that the 
 people should willingly and of their own accord, bring in their contri- 
 bution, than merely to pay it under the compulsion of a law. For in 
 this latter way, no man knoweth whether they have the least true honour 
 for their ruler, or regard unto his office. But if it might be done in 
 the former, all the world must take notice what reverence, regard, and 
 honour they have for the person and dignity of their prince. It is true 
 generally the men of the world are such lovers of themselves, and so 
 little concerned in public good, that if they were left absolutely at h- 
 berty in this matter, their governors might be defrauded of their right, 
 and the ends of government be disappointed. Wherefore, inall coun- 
 tries provision is made by law, for the payment of that tribute which 
 yet without law was due; but whether it be meet to bring this order 
 into the church or not, I much question. If it be so, possibly it may 
 secure the revenue of ministers, but it will not increase their honour. 
 For however men may please themselves with outward appearances of 
 things, true honour consists in that respect and reverence, which others 
 pay them in their minds and hearts. Now, when this is such, and that 
 on the account of duty, that men will freely contribute unto their sup- 
 port I know no more honourable subsistence in the world. What! will 
 some say, to depend on the wills and love of the people, there is nothing 
 more base and unworthy ? Yea, but what if all the honour that Jesus 
 Christ himself hath, or accepts from his people, proceeds from their 
 wills and affections ? Mahomet, indeed, who knew well enough that 
 neither honour, respect, nor obedience were due unto him, and that he 
 could no way recompense what should be done towards him in that 
 kind, provided that men should be brought into subjection to his name 
 by fire and sword. But our Lord Jesus Christ despiseth all honour, all 
 obedience and respect that is not voluntary and free, and which doth 
 not proceed from the wills of men. And shall his servants in the work 
 of the gospel, suppose themselves debased, to receive respect and ho- 
 nour from the same principle? Well, therefore, because our apostle tells 
 us that our Lord hath ordained, that those who preach the gospel, shall 
 live on the gospel, and all obedience unto his ordinances and _ institu- 
 tions, must be voluntary, if ministers are ashamed, and esteem it un- 
 worthy of them, to receive what is so contributed in a way of voluntary 
 obedience, let them try if they can prevail with themselves to receive 
 it so for him, and in his name, who 15 not ashamed to receive it, no, if 
 it be only a cup of cold water, 50 10 comes from a free and willing mind 
 when he despiseth the revenue of the whole world upon compulsion. 
 
VER. 4, 5. ] EPISTLE TO THE HEBREWS. 457 
 
 If they will not do so, the best way is toleave his service, and take up 
 with that which is more honourable. For my part, I do judge that the 
 way of maintenance of ministers, by voluntary benevolence, in a way 
 of duty and obedience unto Christ, though it be not likely the most 
 plentiful, is yet the most honourable of all others. And of this judg- 
 ment I shall be, until I am convinced of two things. 1. That true 
 honour doth not consist in the respect and regard of the minds 
 of men unto the real worth and usefulness of those who are honoured, 
 but in outward ceremonies and forced works of regard. 2. That it is 
 not the duty which every church owes to Jesus Christ, to maintain 
 those who labour in the word and doctrine, according to their ability ; 
 or that it is any gospel duty which is influenced by force or com- 
 pulsion. : 
 
 - 3. It must be acknowledged that this way of voluntary contribution 
 is not like to afford matter for that grandeur and secular greatness, 
 those ample revenues, those provisions for ease, wealth, and worldly 
 honour, which some think necessary in this case. But yet, however, 
 it must be granted, that all those large possessions and dominions 
 which some now enjoy under the name of church-revenues, were 
 originally voluntary grants and contributions. For it will not be said 
 that the clergy got them by force of arms or fraud, nor were they 
 their patrimonial inheritance. But yet I fear, there were some undue 
 -artifices used, to induce men unto such donations and ecclesiastical en- 
 dowments, and somewhat more of merit fixed thereon, than truth will 
 allow, besides a compensation therein, for what might be undergone in 
 purgatory, when men were gone out of the world. However, the thing 
 itself in its whole kind, that men out of their substance and revenue 
 should design a portion to the service of the church, is not to be con- 
 demned. But it proved mischievous and fatal, when those who received 
 what was so given, being unmeasurably covetous and worldly, fixed no 
 bounds unto the charity or superstition of men in this kind, until 
 they had overrun the world with their gains. And not only so but 
 whereas there was no pretence of use for such great revenues, in any 
 way pretended to be of divine appointment, they were forced to invent 
 and find out ways innumerable, in abbeys, monasteries, cloisters, to be 
 repositories of their overflowing treasure and revenue. But when 
 God had appointed to build his tabernacle, of the freewill-offerings 
 of the people, a type of the gospel church, when there was provision 
 enough of materials brought in, the liberality of the people was 
 restrained by proclamation, and some, perhaps, grieved that their 
 offerings were not received, Exod. xxxvi, 5, 6. Through want of this 
 care to put a stop unto the devotions of men in these donations, accor- 
 ding unto a just measure of the church’s necessary use, the bounds 
 whereof were broken up and left invisible by the pride, ambition, 
 covetousness, and craft of the clergy, the whole world ran into super- 
 stition and confusion. At present I grant, that the way which the 
 gospel appoints, is not likely to make provision for pomp, grandeur, 
 wealth, revenues, and inheritances unto them that rely upon it. Nor 
 do I think, that if the present establishment of a superfluous revenue 
 unto the clergy were removed, the world itself would in haste run 
 
458 . AN EXPOSITION OF THE [cH. ΥἹΙ. 
 
 into the same stateagain. Wherefore, those who judge these things 
 necessary and desirable, must be permitted, asfar as I know, to betake 
 themselves unto the advantage the world will afford ; itis acknowledged 
 that the gospel hath made no provision of them. 
 
 4. It is indeed supposed unto the disadvantage of this way, that by 
 means thereof, ministers do become obnoxious unto the people, do de- 
 pend on them, and so cannot deal so -uprightly and sincerely with 
 their consciences as they ought to do, lest they incur their displeasure, 
 wherein they are too much concerned. It were easy to manifest, with 
 how many more and greater inconveniences the other way is attended, 
 were we now comparing of them. And in truth it is a vain thing to 
 look for or expect any such order and disposal of these things, as 
 should administer no occasion for the wisdom and eraces of them 
 concerned, nor would such a way be at all useful. I say, therefore, 
 that God hath established mutual duty, to be the rule and measure of 
 all things between ministers and people. Hereunto it is their wisdom 
 and grace to attend, leaving the success unto God. And a minister 
 may easily conclude, that seeing his whole support in earthly things, 
 with respect unto his ministry, depends on the command of God, on 
 the account of the discharge of his duty, if he have respect thereunto - 
 in his work, or so far as it is lawful for him to have, that the more 
 sincere and upright he is therein, the more assured will his support be. 
 And he who 1s enabled to give up himself unto the work of the minis- 
 try in a due manner, considering the nature of that work, and what he 
 shall assuredly meet withal in its discharge, is not in much danger of 
 being greatly moved with this pitiful consideration, of displeasing this 
 or that man in the discharge of his duty. 
 
 5. It is farther pleaded, that these things were tolerable at the first 
 entrance and beginnings of Christianity, when the zeal, love, and 
 liberality of its professors, did sufficiently stir them up unto an abun- 
 dant discharge of their duty ; but now the whole body of them is de- 
 generate from their pristine faith and love, coldness and indifferency in 
 the things of their eternal concernment, with love of self and this 
 present evil world, do so prevail in them all, as that if things were left 
 unto their wills and sense of duty, there would quickly be an end of 
 all ministry for want of maintenance. This is of all others the most 
 cogent argument in this case, and that which prevails with many good 
 and sober men, utterly to decry the way of munisters’ maintenance by 
 a voluntary contribution. I shall briefly give my thoughts concerning 
 it, and so return from this digression. And I say, 1.1 do not condemn 
 any provision that is made among men, by good, wholesome, and 
 righteous laws, for this end and purpose, provided it be such as is ac- 
 eommodated unto the furtherance of the work itself. Such provision 
 as in its own nature is a snare and temptation, inclining men unto 
 pride, ambition, luxury, distance from, and elation above, the meanest 
 of the sheep or lambs of Christ, or, as it were, requiring a worldly 
 grandeur and secular pomp in their course of life, must plead for itself 
 as it is able. But such as may comfortably support, encourage, and 
 help men in this work and discharge of their duty, being made without 
 the wrong of others, is doubtless to be approved. Yea, if in this 
 
vER. 4, 5.] EPISTLE TO THE HEBREWS. 459 
 
 degeneracy of Christianity under which we suffer, any shall out of love 
 and obedience unto the gospel, set apart any portion of their estates, 
 and settle it unto the service of the church in the maintenance of the 
 ministry, it is a good work, which, if done in faith, will be accepted. 
 2. Let those who are true disciples indeed know, that it is greatly in- 
 cumbent on them, to roll away that reproach, which is cast upon the 
 institutions of Christ, by the miscarriages of the generality of Chris- 
 tians. He hath ordained that those who preach the gospel, shall live 
 on the gospel. And the way whereby he hath prescribed this to be 
 effected, is, that those who are his disciples, should, in obedience unto 
 his commands, supply them with temporals, by whom spirituals are 
 dispensed unto them. If this be not done, a reproach is cast upon his 
 institutions, as insufficient unto the end for which they were designed. 
 It is therefore incumbent on all, who have any true zeal for the glory 
 and honour of Christ, to manifest their exemplary obedience and fruit- 
 fulness in this matter; whereby it may appear that it is not any de- 
 fect in the appointments of Christ, but the stubborn disobedience and 
 unbelief of men, that is the cause of any disorder. 3. Seeing there is 
 such a degeneracy among Christians, as that they will not be wrought 
 upon unto a voluntary discharge of their duty in this matter, it may be 
 inquired what hath been the cause, or at least, the principal occasion 
 thereof. Now if this should be found and appear to be the coldness, 
 remissness, neglect, ignorance, sloth, ambition, and worldliness of 
 those who have been their guides and leaders, their officers and minis- 
 ters in most ages; it will evince how little reason some have to com- 
 plain, that the people are backward and negligent in the discharge of 
 their duty. And if it be true, as indeed it is, that the care of religion, 
 that it be preserved, thrive and flourish, not only in themselves, but in 
 the whole church, be committed unto those persons, there can be no 
 such apostasy as is complained of among the people, but that the 
 guilt of it will be at their doors. And if it be so, it is to be inquired 
 whether it be the duty of ministers absolutely to comply with them in 
 their degeneracy, and suffer them to live in the neglect of their duty in 
 this matter, only providing for themselves some other way ; or whether 
 they ought not rather by all ways and means, to endeavour their re- 
 covery into their pristine condition. If it be said, that whatever men 
 pretend, yet it is a thing impossible, to work the people unto a due 
 discharge of their duty in this matter; I grant it is, whilst that is only 
 or principally intended. But if men would not consider themselves 
 or their interest, in the first place, but really endeavour their recovery 
 unto faith, love, obedience, and holiness, and that by their own 
 example, as well as teaching, it may well be hoped, that this duty 
 would revive again, in the company of others ; for it is certain it will 
 never stand alone by itself. But we must proceed with our apostle. 
 Secondly. These sons of Levi who obtained the priesthood, received 
 tithes, kara τὸν vouov, ‘ according to the law;’ that is, as the mat- 
 ter or manner of tithing was determined by the law. For by tithes I 
 understand that whole portion, which by God’s order and command, 
 belonged unto the priests ; and this in all the concerns of it was deter- 
 mined by the law. What, when, how, of whom, all was expressly es- 
 tablished by law. So they received tithes according to the law, 
 
460 AN EXPOSITION OF THE [cH. Vil. 
 
 in the order, way, and manner therein determined. For it is God’s 
 law and appointment, that gives boundaries and measures unto all 
 duties. What is done according unto them, is straight, right, and ac- 
 ceptable; whatever is otherwise, however it may please our own 
 wisdom or reason, is crooked, froward, preverse, and rejected of 
 God. 
 
 But there is an objection that this assertion of the apostle seems 
 liable unto, which we must take notice of in our passage. For whereas 
 he affirms that the Levites who received the office of the priesthood, 
 took tithes of their brethren, it is evident from the first grant and insti- 
 tution of tithing, that the Levites who were not priests, were the first 
 who immediately received them of the people. See Num. xviii. 
 21—24. ' 
 
 Answ. 1. By tithes, the whole consecrated portion according unto the 
 law is intended, as we said before. Hereof the portion allotted unto the 
 priests, out of various offerings or sacrifices, was no small part, wherein 
 the Levites had no interest, but they belonged, and were delivered 
 immediately unto the priests. 2. The Levites themselves were given 
 unto the priests, for their service in and about holy things, Num. i. 9. 
 Whatever afterwards was given unto the Levites, it was so with 
 reference unto the supportment of the priesthood in due order. The 
 tithes, therefore, that were paid to the Levites, were in the original 
 grant of all, to the priests. 3. The priests tithed the whole people in 
 that tenth of all, which they received of the Levites; and that being 
 given unto them, what remained in the possession of the Levites 
 themselves, became as all other clean things, to be used promiscuously, 
 Num. xviii. 26—32. 
 
 The privilege of the priests in taking the tenth of all, is amplified by 
 the consideration of the persons of whom they took them ; now these 
 were not strangers or foreigners, but their own brethren, τουτέστι rove 
 αδελφους avtwy. And these also were so their brethren, as that they 
 had a right unto, and were partakers of the same original privilege 
 with themselves, which did not exempt them from the duty of paying 
 tithes of all unto them; ‘ took tithes of their brethren, though they 
 came out of the loins of Abraham.’ Abraham first received the pro- 
 mises, and was an equal common spring of privileges to his whole pos- 
 terity. The priests were not more children of Abraham than the 
 people were. The whole people, therefore, being so, and thereby 
 equally interested in all the privileges of Abraham, or the church of 
 believers, it is manifest how great the honour and preeminence of the 
 priests were, in that they took tithes of them all. And this the apostle 
 declares, to strengthen his argument for the greatness and excellency 
 of Melchisedec, in that he received tithes of Abraham himself. And 
 we may learn, 
 
 Obs. VIII. That it is God’s prerogative to give dignity and pre- 
 eminence in the church, among them which are otherwise equal, and 
 this must be acquiesced in. Our common vocation by the word, states 
 us all equally in the same privilege, as all the children of Abraham 
 were in that respect in the same condition. But in this common state, 
 God makes by his prerogative, a threefold difference among believers ; 
 as to grace, as to gifts, as to office. 
 
VER. 4, 5.] EPISTLE TO THE HEBREWS, 461 
 
 First. God is sovereign in the commnnication of grace. For 
 although all true believers have the same grace in the kind thereof, yet 
 some much excel others in the degrees and exercise of it. As one star 
 differeth from another, that is, excelleth another in glory, so here one 
 saint excelleth another in grace. This, both the examples of the Scrip- 
 ture, and the experience of all ages of the church, doth testify. And 
 this depended on the sovereign pleasure of God. As he is gracious 
 unto whom he will be gracious, so when, and how, and in what mea- 
 sure he pleaseth. Some shall have grace sooner than others, and 
 some, that which is more eminent than others have. Only he that 
 hath least, shall have no lack, as to making of him meet for the in- 
 heritance of the saints in light; and he that hath most, hath no more 
 than he shall find need of, and exercise for. But so it is, some God 
 will have as pillars in his house, and some are but as bruised reeds. 
 And every one’s duty it is for himself, in his place and condition, to 
 comply with the will of God herein. First. Let not the weak, the 
 feeble of the flock, those who either really are so, or in their own appre- 
 hensions, complain or faint. For, 1. There is no man in the world that 
 hath so little grace, who hath any, but he hath more than he ever de- 
 served; as none hath so much, as that any drachm of it is of his own 
 earning. And as he who hath nothing but what he hath freely re- 
 ceived, hath nothing to boast of, so he who hath that which he never 
 deserved, hath no reason tocomplain. 2. It is the pleasure of God 
 it should be so. If it be his will to keep us spiritually poor, so 
 we are thereby kept humble, we shall be no losers. I say not this, 
 as though any one who hath but a little grace, or apprehends him- 
 self to have so, should on the pretence that such is the will of God, 
 concerning him and his condition, neglect the most earnest endeavour 
 after more, which would be a shrewd evidence that he hath none 
 at all; but that those who in a diligent use of means for growth and 
 improvement, cannot yet arrive unto such an increase, such an ad- 
 dition of one grace unto another, as their profiting may be manifest, 
 which falls out on several occasions, may find relief in the sovereign 
 pleasure of God, to keep them in their low condition. 3, They may 
 do well to consider, that indeed there is a great deal of glory in the 
 least of true grace. Though there be not so much as in more grace, 
 yet there is more than in all things under the sun besides. No man 
 hath so little grace, who hath any, as that he is ever able to set a suffi- 
 cient price upon it, or to be thankful enough for it. 4. There is in- 
 deed so much spoken in the Scripture concerning the love, care, 
 compassion, and tenderness of our Lord Jesus Christ, towards the 
 weak, the sick, the diseased of his flock, that on some accounts, the 
 state of those humble souls who have yet received but little grace, 
 seems to be most safe and desirable, Isa. xl. 11. Let not such, there- 
 fore, complain; it is God alone who is the author of this difference 
 between them and others. And on the same grounds, Secondly. Let 
 those who are strong, who have much grace, learn, 1. Not to boast, or 
 be lifted up, For, as we observed before, they have nothing but what 
 they have freely received. Yea, itis very suspicious that what any one 
 boasteth of, is not grace. For it is the nature of all true grace, to 
 
462 AN EXPOSITION OF THE [cH. VIT. 
 
 exclude all boasting. He that by comparing himself with others, 
 finds any other issue in his thoughts, but either to admire sovereign 
 grace, or to judge himself beneath them, is in an ill condition, or at 
 least in an ill frame. 2. Let them learn not to trust unto what they 
 have received. There is none hath so much grace, as not every mo- 
 ment to need supplies of more. And he, who like Peter, trusteth 
 unto that wherein he is above others, will one way or other, be brought 
 down beneath them ail. 3. Let such be greatly fruitful, or this ap- 
 pearance of much grace will issue in much darkness. 
 
 Secondly. God dealeth thus with men as to spiritual gifts. Among 
 those who are called, the Spirit divideth unto every one even as he 
 will. Unto one he giveth five talents, unto another two, and to a 
 third but one. And this diversity depending merely on God’s sove- 
 reignty, is visible in all churches. And as this tends in itself unto 
 their beauty and edification, so there may be an abuse of it unto their 
 disadvantage. For besides those disorders which the apostle declares 
 to have ensued, particularly in the church of Corinth, upon the undue 
 use and exercise of spiritual gifts, there are sundry evils which ma 
 befal particular persons by reason of them, if their original and end be 
 not duly attended unto. For, 1. Those who have received these 
 spiritual gifts in any eminent manner, may be apt to be lifted up with 
 good conceits of themselves, and even to despise their brethren who 
 come behind them therein. This evil was openly prevalent in the 
 church of Corinth. 2. Among those who have received them in some 
 equality, or would be thought so to have done, emulations, and per- 
 haps strifes thereon, are apt to ensue. One cannot well bear that the 
 gift of another should find more acceptance, or be better esteemed than 
 his own. And another may be apt to extend himself beyond his due 
 line and measure, because of them. And, 3. Those who have received 
 them in the lowest degree, may be apt to despond, and refuse to trade 
 with what they have, because their stock is inferior unto their neigh- 
 bour’s. But what is all this to us? May not God do what he will 
 with his own? If God will have some of the sons of Abraham to pay 
 tithes, and some ‘to receive them, is there any ground of complaint? 
 Unto him that hath the most eminent gifts, God hath given of his 
 own, and not of ours; he hath taken nothing from us to endue him 
 withal, but supplied him out of his own stores. Whoever, therefore, 
 is unduly exalted with them, or envies because of them, he despiseth 
 the prerogative of God, and contends with him that is mighty. 
 
 Thirdly. God distinzuisheth persons with respect unto office. He 
 makes, and so accounts whom he will, faithful, and puts them into 
 ministry. This of old Korah repined against. And there are not a 
 few who free themselves from envy at the ministry, by endeavouring to 
 bring it down into contempt. But the office is honourable, and so 
 are they by whom it is discharged in a due manner; and it is the 
 prerogative of God to call whom he pleaseth thereunto. And there is 
 no greater usurpation thereon, than the constitution of ministers by 
 the laws, rules, and authority of men. For any to set up such in 
 office as he hath not gifted for it, nor called unto it, is to sit in the 
 temple of God, and to show themselves to be God. We may also 
 hence observe, that, 
 
ver. 6—10.] EPISTLE TO THE HEBREWS. 463 
 
 » Obs. IX. No privilege can exempt persons from subjection unto any 
 of God’s institutions, though they were of the loins of Abraham. 
 Yet, 
 
 Ver. 6—10. In the five following verses, the apostle pursues and 
 concludes that part of his argument from the consideration of Mel- 
 chisedec, which concerned the greatness and glory of him who was 
 represented by him, and his preeminence above the Levitical priests. 
 For if Melchisedec, who was but a type of him, was in his own person 
 in so many instances more excellent than they, how much more must 
 he be esteemed to be above them, who was represented by him. For 
 he whom another is appointed to represent, must be more glorious 
 than he by whom he is represented. This part of his argument the 
 apostle concludes in these verses, and thence proceeds unto another 
 great inference and deduction, from what he had taught concerning 
 this Melchisedec. And this was that which struck unto the heart of 
 that controversy which he had in hand, namely, that the Levitical 
 priesthood must necessarily cease, upon the introduction of that better 
 priesthood, which was fore-signified by that of Melchisedec. And 
 these things, whatsoever sense we now have of them, were those on 
 which the salvation or damnation of these Hebrews did absolutely 
 depend. For unless they were prevailed on to forego that priesthood 
 which was now abolished, and to betake themselves alone unto that 
 more excellent which was then introduced, they must unavoidably 
 perish ; as accordingly on this very account it has fallen out with the 
 generality of that people, their posterity persisting in the same unbe- 
 lief unto this day. And that which God made the crisis of the life 
 and death of that church and people, ought to be diligently weighed 
 and considered by us. It may be, some find themselves not much con- 
 cerned in this laborious accurate dispute of the apostle, wherein 
 so much occurs about the pedigrees, priests, and tithes, which they 
 think belongs not tothem. But let them remember, that in that great 
 day of taking down the whole fabric of Mosaic worship, and of 
 the abolition of the covenant of Sinai, the life and death of that an- 
 cient church, (the posterity of Abraham, the friend of God, to whom 
 unto this season an enclosure was made of all spiritual privileges, 
 Rom. ix. 4,) depended upon their receiving or rejecting of the truth 
 here contended for. And God, in like manner, doth oftentimes single 
 out especial truths, for the trial of the faith and obedience of the 
 church in especial seasons. And when he doth so, there is ever after 
 an especial veneration due unto them. But to return: 
 
 Upon the supposition that the Levitical priests did receive tithes, as 
 well as Melchisedec, wherein they were equal ; and that they received 
 tithes of their brethren the posterity of Abraham, which was their es- 
 pecial prerogative and dignity ; he yet proveth by four arguments, that 
 the greatness he had assigned unto Melchisedec, and his preeminence 
 above them, was no more than what was due unto him. And the first 
 of these is taken from the consideration of his person of whom he 
 received tithes, ver. 6. The second from the action of benediction 
 which accompanied his receiving of tithes, ver. 7. The third from 
 
464 AN EXPOSITION OF THE [cH. vit. 
 
 the condition and state of his own person, compared with all those 
 who received tithes acccording to the law, ver. 8. And the fourth 
 from that which determines the whole question, namely, that Levi 
 himself, and so consequently all the whole race of priests that sprang 
 from his loins, did thus pay tithes unto him. 
 
 Ver. 6, 7.—O δὲ μη yeveadoyoupevoe εξ αὐτων, δεδεκατωκε τον 
 A€oaap, καὶ τὸν exovra tac ἑἐπαγγέελιας εὐλογηκε. Χωρις δὲ 
 qaone αντιλογιας, To ἐλαττον ὕπο TOU κρειττονος εὐλογεῖται. 
 
 The Ethiopic translation omits those words, ‘O δὲ μη γενεαλογου- 
 μενος e& αὐτων, δεδεκατωκε Aboaan. He takes up the name Abraham 
 in the foregoing verse, ‘ who came forth out of the loins of Abraham ;’ 
 and adds unto them what follows in this, ‘ who received the promise ;’ 
 possibly deceived by a maimed transcript of the original. 
 
 Mn yeveadoyoupevoc. Syr. pana wa a2 Nd7 7 Non, § He who is not 
 written in their genealogies,’ properly enough; for the apostle speaks 
 of the genealogies that were written, and on record in the book of 
 Genesis, wherein there is none of Melchisedec. And it is the writing by 
 divine inspiration that his argument is founded on. Answ. Genealo- 
 gisatus, ‘ genealogised.’ Is cujus genus non recensetur ex illis, ‘whose 
 stock is not reckoned from them ;’ or as Beza, Ad illos non refertur. 
 Vul. Lat. Cujus generatio non annumeratur in eis; that is, as the 
 Rhemists, ‘ He whose generation is not numbered among them.’ Our 
 translation, ‘Whose descent is not counted from them ;’ putting pedi- 
 gree in the margin. TeveaXoyoupevog 18, 1S Cujus ortus, generatio, 
 nativitas recensetur ; ‘ whose original, nativity, stock, race, is reckoned 
 up or recorded.’ 
 
 Ἐξ αὐτων, ‘from them, from among them.’ Vul. Lat. in eis, for 
 inter eos, ‘among them,’ whose generation is not numbered among 
 them. The meaning is, he was not of their stock or race, he sprang 
 not of them, nor arose from among them. 
 
 Δεδεκατωκε, decimas tulit, sumpsit, exegit,.accepit, decimavit ; δὲ- 
 xarevw 15 decimo, or decimam partem excerpo, ‘ to take out the tenth 
 part, τὰ των πολεμιων δεκατευσειν εὐξαμενος tore; Plut. in Camillo, 
 ex spoliis hostium decimas excerpere; δεκατοω, with an accusative 
 case as here, is‘ to receive tithes of any.;’ and azodskarow, in the same 
 ‘construction, is of the same signification, ver. 5. ἀποδεκατουν τὸν λαον. 
 But abcvlutely it signifies ‘to pay tithes,’ or ‘to give tithes,’ not to 
 
 receive em, Luke xvii. 12, awodexarw παντα ὅσα κτωμαι, “1 tithe all 
 
 that I psssess ;’ that is, give tithe out of it. i 
 
 Ver. 9.—But he whose descent ts not reckoned from them, received 
 titres from Abraham, and blessed him that had the promises. 
 
 A décription there is in these words of Melchisedec, by a negation 
 of a ¢€rtain respect, useful to be observed unto the design of the 
 apost®; and then an assertion upon a supposition thereof. 1. He was 
 a peson, μη γενεαλογουμενος εξ αὐτων, whose ‘descent, pedigree, 
 vivity, traduction of stock and lineage, was not reckoned from 
 
ver. 6—10.] EPISTLE TO *THE HEBREWS. 465 
 
 * among them.’ He had observed before absolutely, that he was not at 
 all genealogised, ver. 3, ayeveaXoynroc, ‘ without descent.’ And how 
 this was necessary to shadow the eternity of the priesthood of 
 Christ, we have declared. For if he had any genealogy, or had stood 
 in need thereof, it had been to show from whom he derived his priest- 
 hood, and unto whom it was transmitted ; whereas he had no such 
 circumstances, nor was to have, as the end of his call and office. 
 Hence it follows in particular, that he could not derive his descent 
 from Levi: morally he could not, because so he had none at all: and 
 naturally he could not, for in his days Levi was only yet in the loins 
 of Abraham; so that in no respect he could descend from him. But 
 the apostle hath a peculiar intention in this verse. For whereas he 
 designed to prove the greatness of Melchisedec, from his receiving 
 tithes, he intends here to declare on what right and title he did so; 
 for there were but two ways whereby any one did or might take tithes 
 of any. 1. By virtue of the law, or institution of God in the law. 
 In this way, none could receive tithes, but he who legally derived his 
 descent from Levi. 2. By virtue of some special grant or personal 
 privilege, either before or above the law. Whereas therefore Melchise- 
 dec, as is here declared, had no interest in the former, it must be with 
 respect unto the latter that he had this right, which argues his dignity. 
 So God may, and sometimes doth, communicate of his favour and 
 
 _privileges, by special exemption, and not by an ordinary rule or con- 
 stitution. Ido not at all know, nor can it be proved, that God is 
 now by his word, or law, or constitution, obliged to give no ministry 
 unto the church, but by virtue of an orderly outward call according 
 to the rule. It is true, we are obliged to keep ourselves unto the rule 
 and law in the cail of ministers, so far as we are able; but whether 
 God hath bound himself unto that order, ἱ very much question. Yea, 
 when there is any great and signal work to be done in the church, it 
 may be such as the church cannot or will not call any unto, even such 
 a reformation of persons as may prove a dissolution of its constitution, 
 if God raise, gift, and providentially call any unto that work, assisting 
 them in it, 1 should not doubt of the lawfulness of their ministry, as 
 granted unto them by special privilege, though not communicated by 
 external rule and order. At is good ordinarily to be genealogised into 
 the ministry by established rule; but God can by virtue of his own 
 sovereignty grant this privilege unto whom he pleaseth. And let not 
 any imagine that such a supposition must needs immediately open a 
 door unto confusion ; for there are invariable rules to try men and 
 their ministry at all times, whether they are sent of God or not. The 
 doctrine which they teach, the ends which they promote, the lives 
 which they lead, the circumstances of the seasons wherein they ap- 
 pear, will sufficiently manifest whence such teachers are. 
 
 2. Having thus described Melchisedec, and manifested on what 
 account the things mentioned were ascribed or did belong unto him, 
 he mentions the things themselves, which were two. 1. That he 
 received tithes of Abraham. 2. That he blessed him; in both which 
 he demonstrates his greatness and dignity. 1. By the consideration 
 
 of the person of whom he received tithes—it was Abraham himself, | 
 
 VOL, 11]. ; HH 
 
466 AN EXPOSITION OF THE [cH. VII. 
 
 2. By an especial circumstance of Abraham—it was he who received 
 the promises, from whence the whole church of Israel claimed their 
 privileges. 
 
 1. Δεδεκατωκὲ τον Abpaapu, ‘he received tithes of Abraham.’ The 
 Levitical priests received tithes of those who came out of the loins of 
 Abrabam, which was an evidence of their dignity by God’s appoint- 
 ment. But he received them of Abraham himself, which evidently 
 declares his superiority above them, as also herein above Abraham him- 
 self. And the apostle, by insisting on these things particularly, shows, 
 1. How difficult a matter it is to dispossess the minds of men of those 
 things which they have long trusted unto and. boasted of. It is plain 
 from the gospel throughout, that all the Jews looked on this as their 
 great privilege and advantage, that they were the posterity of Abra- 
 ham, whom they conceived on all accounts the greatest and most 
 honourable person that ever was in the world. Now, although there 
 was much herein, yet when they began to abuse it, and trust unto it, it 
 was necessary that their confidence should be abated and taken down. 
 But so difficult a matter was this to effect, that the apostle applies 
 every argument unto it, that hath a real force and evidence in it, es- 
 pecially such things as they had not before considered, as it is plain 
 they were utterly ignorant in the instructive part of this story of Mel- 
 chisedec. And we see, in like manner, when men are possessed with 
 an inveterate conceit of their being the church, and having all the pri- 
 vileges of it inclosed unto them, although they have long since forfeited 
 openly all right thereunto, how difficult a thing it is to dispossess 
 their minds of that pleasing presumption. 2. That every particle of 
 divine truth is instructive and argumentative, when it is rightly used 
 and improved. Hence the apostle presseth all the circumstances of 
 this story, from every one of them, giving light and evidence unto the 
 creat truth which he sought to confirm. 
 
 2. That it might yet farther appear how great Melchisedec was, 
 who received tithes of Abraham, he declares who Abraham was, in an 
 instance of his great and especial privilege. It was, τὸν ἔχοντα rac 
 ἐπαγγελιας, ‘he who received the promises.’ This hesingles out as the 
 ereatest privilege and honour of Abraham, as it was indeed the 
 foundation of all the other mercies which he enjoyed, or advantages 
 that he was entrusted witha]. The nature of this promise, with the 
 solemn manner of its giving unto Abraham, and the benefits included 
 in it, he had at large declared, ch. vi. 13—16. Hereby Abraham be- 
 came the father of the faithful, the heir of the world, and the friend 
 of God ; so that it exceedingly illustrates the greatness of Melchisedec, 
 in that this Abraham paid tithes unto him. 
 
 The medium of the argument in this instance is liable only to one ex- 
 ception; namely, that Abraham was not the first that received the 
 promises, so that although he were not, yet there might be others 
 greater than Melchisedec, who never made any acknowledgment of 
 his preeminence. Vor the promise was given to Adam himself im- 
 mediately after the fall, as also unto Noah in the covenant made with 
 him, and to others also who before Abraham died in the faith. Answ. 
 It is true they had the promise and the benefit of it; but yet so as, in 
 
ver. 6---10.] EPISTLE ΤΟ THE HEBREWS. 467 
 
 sundry things, Abraham was preferred above them all. For, 1. He 
 had the promise more plainly and clearly given unto him, than any of 
 his predecessors in the faith. Hence he was the first of whom it is 
 said, that he saw the day of Christ and rejoiced, as having a clearer 
 view of his coming, and of salvation by him, than any that went before 
 him. 2. The promise was confirmed unto him by an oath, which it 
 had not been unto any before. 5. The promised seed was in it pecu- 
 liarly confined unto his family or posterity; see Heb.u. 17. 4. His 
 receiving of the promise, was that which was the foundation of the 
 church in his posterity, which he had peculiarly to deal withal. He 
 had therefore the preeminence above all others in this matter of re- 
 ceiving the promises. 
 
 But it may yet be said, that Abraham had not received the promises 
 then, when he was blessed of Melchisedec, so that it was no argument 
 of his preeminence at that time. But, 1. He had before received the 
 promise for the substance of it, which was afterwards more solemnly 
 confirmed unto him, on the trial of his faith in offering his only son, 
 Gen. xi. 2, 3, ch. xiii. 15, 16. 2. He was then actually instated ina 
 right unto all that farther confirmation of the promises which he received 
 on various occasions, and what followed added not unto the dignity of 
 his person, but served only unto the confirmation of his faith. So 
 Melchisedec blessed him who had the promises. And we may 
 observe, 
 
 Obs. 1. We can be made partakers of no such grace, mercy, or 
 privilege in this world, but God can, when he pleaseth, make an ad- 
 dition thereunto. He who had received the promises, was afterwards 
 blessed. We depend upon an infinite fountain of grace and mercy, 
 from whence it is made out unto us by various degrees, according to 
 the good pleasure of God. Neither will he give unto us, nor are we 
 capable to receive in this world, the whole of what he hath provided 
 for us, in the enjoyment whereof, our final blessedness doth consist. 
 Wherefore, as it is required of us to be thankful for what we have, or 
 to walk worthy of the grace we have received, yet we may live ina 
 constant expectation of more from him, and it is the great comfort 
 and relief of our souls that we may so do. 
 
 Obs. II. It is the blessing of Christ, typified in and by Melchise- 
 dec, that makes promises and mercies effectual unto us. He is him- 
 self the great subject of the promises, and the whole blessing of them 
 cometh forth from him alone. All besides him, all without him, is of, or 
 under the curse. In him, from him, and by him alone, are all 
 blessings to be obtained. 
 
 Obs. III. Free and sovereign grace is the only foundation of all 
 privileges. All that is spoken of the dignity of Abraham, is resolved 
 into this, that he received the promises. 
 
 Ver. 7.—But what if Abraham was thus blessed by Melchisedec, 
 doth this. prove that he was less than he by whom he was blessed 7 
 It doth so, saith the apostle, and that by virtue of an unquestionable 
 general rule. 
 
 a me 
 
468 AN EXPOSITION OF THE fon. Wit, 
 
 Ver. 7 
 
 σῆς αντιλογιας Cc, TO ἐλαττον ὁ UFO του κρείττονος 
 aa 
 
 The words ἔλαττον and κρεῖττον, ‘less and greater,’ are in the 
 neuter gender, and so rendered in mest translations, lud quod minus 
 est, A majore; only the Syriac reduceth them to the masculine, ἽΠ 
 mm swat ἽΤ 12 ΤΊΞΠ ὙΠ, ‘ He who is the less, 1s blessed of him 
 who is the greater, or more excellent than him,’ which 15. the sense of 
 the words. 
 
 Χωρις Of πασης αντιλογιας, Erasm. Porro nemo negat : absque ulla, 
 omni, contradictione, ‘and without all contradiction.’ 
 
 Ver. 7.—And without all contradiction the less is blessed of the 
 greater. 
 
 The words prevent an objection, which is supposed, not expressed. 
 And therefore ave they continued with those foregoing by the conjunc- 
 tion ds, as carrying on what was before asserted by a farther illustration 
 and confirmation of it. And thereis in them, |. The manner of the as- 
 sertion ; 2. The proposition itself. 
 
 ΙΝ The manner of it is in these words, χωρὶς maone αντιλογιας, 
 
 ‘without, beyond, above, all reasonable contradiction.’ A truth this 
 is that cannot, that will not be gainsayed, which none will deny or op- 
 pose ; as that which is evident in the ‘light of nature, and which the 
 order of the things spoken of doth require. All truths, especially 
 divine truths, are such as ought not to be contradicted, and which no 
 contradiction can avert, or change their natures, that they should not 
 so be. But against some of them, not for want of truth, but either 
 from want of evidence in themselves, or for want of light in them unto 
 whom they are proposed, contradictions may arise, and they may be 
 called into dispute or question. ‘Thus it hath fallen out with all truths 
 which we receive by mere supernatural revelation. The darkness of 
 the minds of men, unable clearly to discern them, and perfectly to 
 comprehend them, will raise disputes about them, and objections 
 against them. But some truths there are, which have such an evi- 
 dence in themselves, and such a suitableness to the principles of reason 
 and natural light, that no colour of opposition can be made unto them. 
 And if any one of brutish affections or prejudices do force an opposi- 
 tion unto them, they are to be neglected and not contended withal. 
 Wherefore that which is here intimated ὦ is, that there are some princi- 
 ples of truth that are so secured in their own evidence and light, as 
 that being unquestionable in themselves, they may be used and im. 
 proved as concessions, whereon other less evident truths may be con- 
 firmed and established. ‘The due consideration hereof is of great use 
 in the method of teaching, or in the vindication of any unquestioned 
 truths from opposition. In all teaching, especially in matters that are 
 controverted, it is of great advantage to fix some unquestionable prin- 
 ciples, whence those which are less evident, or are more opposed, may 
 be deduced, or be otherwise influenced and confirmed. Neglect here- 
 of, makes popular discourses weak in their application, and those 
 
 . — 
 
vER. 6—10.] EPISTLE TO THE HEBREWS. 469 
 
 wherein men contend for the truth, infirm in their conclusions. This 
 course therefore the apostle here useth, and resolveth his present argu- 
 ment into such an unquestionable principle, as reason and common 
 sense must admit of. 
 
 2. The proposition thus modified, is, ro ἐλάττον ὑπο Tov κρείττονος 
 εὐλογειται, ‘ that the less is blessed of the greater;’ that is, wherein 
 one is orderly blessed by another, he that is blessed is therein less than, 
 or beneath in dignity, unto him by whom he is blessed, as it is ex- 
 pressed in the Syriac translation. Expositors generally on this place 
 distinguish the severai sorts of benedictions that are in use and war- 
 rantable among men, that so they may fix on that concerning which 
 the rule here mentioned by the apostle, will hold unquestionably. But 
 as unto the especial design of the apostle, this labour may be spared; 
 for he treats only of sacerdotal benedictions, and with respect to 
 them, the rule is not only certainly true, but openly evident. But to 
 illustrate the whole, and to show how far the rule mentioned may be 
 extended, we may reduce all sorts of blessings unto four heads. 
 
 1. There is benedictio potestativa ; that is, such a blessing as con- 
 sists in an actual efficacious collation on, or communication of the 
 matter of the blessing unto the person blessed. Thus God alone can 
 bless absolutely. He is the only Fountain of all goodness, spiritual, 
 temporal, eternal, and so of the whole entire matter of blessing, con- 
 taining it all eminently and virtually in himself. And he alone can 
 efficiently communicate it unto, or collate it on any others, which he 
 doth as seemeth good unto him, according to the counsel of his own 
 will. All will grant, that with respect hereunto, the apostle’s maxim, 
 is unquestionable, God is greater than man. Yea, this kind of bless- 
 ing ariseth from, or dependeth solely on, that infinite distance that is 
 between the being or nature of God, and the being of all creatures. 
 This is God’s blessing, novi m1, ‘an addition of good,’ as the Jews 
 call it, a real communication of grace, mercy, privileges, or whatever 
 the matter of the blessing be. 
 
 2. There is benedictio authoritativa. This is when men in the name, 
 that is, by the appointment and warrant of God, do declare any to be 
 blessed, pronouncing the blessings to them, whereof they shall be made 
 
 _partakers. And this kind of blessing was of old, of two sorts. First. 
 Extraordinary, by virtue of especial immediate inspiration, or a spirit 
 
 of prophecy. Secondly. Ordinary, by virtue of office and institution. 
 In the first way Jacob blessed his sons, which he calls a declaration of 
 ‘what should befal them in the last days,’ Gen. xlix. 1. And such 
 were all the solemn patriarchal benedictions, as that of Isaac, when 
 he had infallible direction, as to the blessing, but not in his own mind 
 as to the person to be blessed, Gen. xxvil. 27—29. So Moses blessed 
 the children of Israel in their respective tribes, Deut. xxx. 1. [ἢ 
 the latter way, the priests, by virtue of God’s ordinance, were to bless 
 the people with this authoritative blessing. ‘ And the Lord spake unto 
 Moses, saying, Speak unto Aaron and his sons, saying, On this wise 
 shall ye bless the children of Israel, saying unto them, ‘The Lord bless 
 thee and keep thee; the Lord make his face shine upon thee, and be 
 
» 470 AN EXPOSITION OF THE [cH. vit. 
 
 gracious unto thee; the Lord lift up the light of his countenance upon 
 thee, and give thee peace: and they shall put my name on the chil- 
 dren of Israel, and I will bless them,’ Num. vi. 22——27. The whole 
 nature of this kind of blessing is here exemplified. It is founded in 
 -God’s express institution and command. And the nature of it con- ᾿ 
 sists in putting the name of God on the people, that is, declaring 
 blessings to them in the name of God, praying blessings for them on 
 his command. Wherefore the word ‘bless,’ is used in a twofold sense 
 in this institution; ver. 23, § Ye shall bless the children of Israel,’ is 
 spoken of the priests; ver. 27, ‘I will bless them,’ is spoken of God. 
 The blessing is the same, declared by the priests, effected by God: 
 they blessed declaratively, he efficiently. And the blessing of Mel- 
 chisedec in this place seems to have a mixture in it of both these. For 
 as itis plain that he blessed Abraham by virtue of his sacerdotal office, 
 which our apostle principally considereth ; so I make no question but 
 he was peculiarly acted by immediate inspiration from God, in what 
 he did. And in this sort of blessing, the apostolical maxim maintains 
 its evidence in the light of nature. 
 
 3. There is benedictio charitativa; that is, when one is said to bless 
 another, by praying for a blessing on him, or using the means whereby 
 he may obtain a blessing. This may be done by superiors, equals, in- 
 feriors, any or all persons mutually towards one another. See 1 Kings 
 vill. 14, 55, 56; 2 Chron. vi. 3; Prov. xxx. 11. This kind of blessing, 
 it being only improperly so, wherein the act of duty is demonstrated 
 by its object, doth not belong to this rule of the apostle. 
 ες 4. There is benedictio reverentialis ; hereof God is the object. So 
 men are said often to bless God, and to bless his holy name, which is 
 mentioned in the Scripture as a signal duty of all that fear and love 
 the Lord. Now this blessing of God, is a declaration of his praises, 
 with a holy, reverential, thankful admiration of his excellencies. But 
 this belongs not at all to the design of the apostle, nor is regulated by 
 this general maxim, but is a particular instance of the direct contrary, 
 wherein without controversy, the greater is blessed of the less. It is 
 the second sort of blessings that is alone here intended; and that is 
 mentioned as an evident demonstration of the dignity of Melchisedec, 
 and his preeminence above Abraham. 
 
 Obs. [V. It is a great mercy and privilege, when God will make use 
 of any, in the blessing of others with spiritual mercies.—It is God 
 alone who originally and efficiently can do so, who can actually and 
 infallibly collate a blessing on any one. ‘Therefore is he said to ‘ bless 
 us with all spiritual blessings in heavenly things, Eph. 1. 3. There is 
 no one blessing, but he is the sole author and worker of it. But yet 
 also he maketh use of others, severally, in various degrees of useful- 
 ness, for their communication. And this he doth, both to fill up that 
 order of all things in dependence on himself, wherein he will be glori- 
 fied ; and also to make some partakers in his especial grace and favour, 
 by using them in the collation of good things, yea, the best things on 
 others. For what greater privilege can any one be made partaker of, 
 than to be an instrument in the hand of God, in the communication of 
 
veER. 6--10.} EPISTLE TO THE HEBREWS. 47] 
 
 his grace and goodness? And a privilege it is whose exercise and im- 
 provement must be accounted for. I speak not therefore of them 
 whose benedictions are euctical and charitative only in their mutual 
 prayers, but of such as are in some sense authoritative. Now a man 
 blesseth by the way of authority, when he doth it as an especial ordi- 
 nance, as he is called and appointed of God thereunto. Peculiar insti- 
 tution gives peculiar authority. So parents bless their children and 
 household, and ministers the church. 
 ' First. Parents bless their children in the name of the Lord, several 
 ways. 1. By instruction, the discharge whereof was the glory and 
 honour of Abraham in the sight of God himself, Gen. xvin. 17—19. 
 For whereas the knowledge and fear of God, is the greatest blessing 
 that any one in this world can be made partaker of, he hath ordained 
 that parents shall be instrumental in the communication of them to 
 their children, suitably to that general law of nature, whereby they 
 are obliged in all things to seek their good. This being the end of | 
 the instruction which God hath appointed them to attend to, they do 
 therein bless them in the name of the Lord. And if parents did truly 
 consider, how they stand in the stead of God in this matter, how what ~ 
 they do is peculiarly in his name and by his authority, they would (it 
 may be) be more diligent and conscientious in the discharge of their 
 duty, than they are. And if children could but understand, that pa- 
 rental instruction is an instituted means of God’s blessing them, with 
 the principal blessing, and that whereon all others, as to them, do 
 much depend, whereunto the fifth commandment is express, they 
 would with more diligence and reverence apply themselves to the re- 
 ception of it, than is usual among them. 2. They do it by their 
 example. The conversation and holy walking of parents is God’s or- 
 dinance whereby he blesseth their children. This is the second way of 
 instruction, without which the former will be insufficient, yea, insig- 
 nificant. Let parents take what pains they please in the teaching and 
 instruction of their families, unless their personal walk be holy and 
 their lives fruitful, they will do more for their destruction than their 
 edification. The least disorder of life persisted in, is of more pre- 
 valency to turn aside children from the ways of God, from the liking 
 and practice of them, than a multitude of instructions are to persuade 
 to their embracement. For besides that we are all naturally more 
 prone to evil than good, and a far less occasion or means will hasten 
 us down a precipice, than raise us and bear us up in the difficult course 
 of holy obedience ; instances of a life inconsistent with instructions or 
 or not answering them, beget secret thoughts in the minds of them who 
 are instructed, that all the pains taken therein is,hypocritical, than 
 which apprehension, nothing is more effectual to alienate the minds of 
 any from the waysof God. But when the truths which men teach 
 their families, are exemplified by the holiness and fruitfulness of their 
 own lives, then are they an ordinance of God for the blessing of them. 
 To pray, to read, to catechise, to instruct, and then to lead a life in 
 frowardness, passion, worldly-mindedness, vain communication and 
 the like, is to pull down with one hand what we set up with the other, 
 or rather with both our hands to pull down our own houses. 3. By 
 
472 AN EXPOSITION OF THE [CH. Vil. 
 
 prayer for them. So David blessed his household, 2 Sam. vi. 20. 
 For besides the duty of prayer, absolutely considered, there is in those 
 prayers by the appointment of God, an especial plea for, and applica- 
 tion of the promises of the covenant to them, which we ourselves have 
 received. So it is expressed in the prayer of David, 2 Sam. vii. 29, 
 ‘ Therefore now let it please thee to bless the house of thy servant, 
 that it may continue for ever before thee, for thou O Lord God hast 
 spoken it, and with thy blessing let the house of thy servant be blessed 
 for ever. And 1 do not understand, how those who do not believe the 
 especial interest of their children in the covenant of grace, can bless 
 them in the name of the Lord in a due manner. These are some few 
 heads of parental benedictions, and whether the duty thereof be 
 answered in that common custom, which some even confine all parental 
 blessings to, in an open neglect of all the duties mentioned, and of 
 others of an alike nature, is not hard to determine. a 
 Secondly. Ministers bless the church. It is part of their minis- 
 terial duty, and belongs to their office so to do. 1. They do it by 
 putting the name of God on the church. This was the way whereby 
 the priests blessed the people of old, Num. vi. 22—27. And this put- 
 ting the name of God on the church is, by the right and orderly cele- 
 bration of all the holy ordinances of worship of his appointment. For 
 the name of God and of Christ is on them all; wherefore in the 
 orderly celebration of them, the name of God is put on the church, 
 and is brought under the promise of the meeting and blessing of God, 
 as he hath spoken concerning every thing whereon he hath placed his 
 name. This is an especial way of authoritative blessing, which can no 
 way be discharged but by virtue of ministerial office. Only let 
 ministers take heed that they put not the name of a false god on the 
 church, by the introduction of any thing in religious worship, which 
 is not of God’s appointment. 2. They bless the church, in the dis- 
 pensation and preaching of the word, to the conversion and edification 
 of the souls of men. So speak the apostles concerning their preach- 
 ing of the word, Acts iii. 26. ‘Unto you first, God having raised up 
 his Son Jesus, sent him to bless you, in turing every one of you from 
 his iniquities.’ This sending of Christ after his resurrection, was the 
 sending of him in the ministry of the apostles and others, by the 
 preaching of the gospel. And the end hereof is to bless them to 
 whom it is preached. And it is known that all the principal spiritual 
 blessings of God in this world, are communicated to the souls of men 
 by the ministry of the word, and ministerial administration of the 
 sacraments, as the only outward causes and means thereof. Herein 
 do ministers bless*the people in the name and authority of God. 3. 
 They do it by the particular ministerial applications of the word to the 
 souls and consciences of men. This authority hath Christ given to 
 them ; saith he, ‘ Whosesoever sins ye remit, they are remitted unto 
 them, and whosesoever sins ye retain, they are retained,’ John xx. 23. 
 i know what use hath been made of these words, that is, how they 
 have been abused to give countenance to the necessity of private con- 
 fession of all sins to the priests, and of their power of absolution or 
 remission thereon. But yet the real intention of the words, and the 
 
VER. 6—10.] EPISTLE TO THE HEBREWS. 473 
 
 truth that is in them, must not be waved or overlooked. It is not 
 therefore the mere preaching of the word, and therein a doctrinal de- 
 . claration of whose sins are remitted, and whose sins are retained, ac- 
 cording to the gospel, which men are respectively interested in by 
 their faith or unbelief, that is here intended ; the commission, giving 
 the power here mentioned, is of a more general nature. But an es- 
 pecial application of the word to the consciences of men, with respect 
 to their sins, is included therein. And this is done two ways. 1. 
 With respect to the judgment of the church. 2. With respect to the 
 judgement of God. The first is that binding or loosing, which the 
 Lord Christ hath given power for, to the ministers and guides of the 
 church, as to the communion thereof, Matt. xvii. 18. For by the 
 ministerial application of the word to the sins and consciences of men, 
 are they to be continued in, or excluded from the communion of the 
 church, which is called the binding or loosing of them. The other 
 respects God himself, and the sense which the conscience of a sinner 
 hath of the guilt of sin before him. In this case the ministers of the 
 gospel are authorized in the name of Christ, to remit their sins, that is, 
 so to apply the promises of mercy and grace to their souls and con- 
 sciences, as that, being received by faith, they may have peace with 
 God. Soare they authorized to remit or retain sins, according to the 
 tenor and terms of the gospel. Not that the remission of sins abso- 
 lutely doth depend on an act of office, but the release of the con- 
 science of a sinner from the sense of guilt, doth sometimes much de- 
 - pend on it, rightly performed ; that is, by due application of the pro- 
 mises of the gospel, to such as believe and repent. 4. How they bless 
 the church by prayer and example, may be understood, from what 
 hath been spoken concerning those things with respect to parents. 
 ‘The authority that is in them, depends on God’s especial institution, 
 which exempts them from, and exalts them above, the common order 
 of mutual charitative benedictions. 5. They bless the people declara- 
 tively, as a pledge whereof it hath heen always of use in the church, 
 that at the close of the solemn duties of its assemblies, wherein the 
 name of God is put on it, to bless the people by express mention of the 
 blessing of God, which they pray for on them. But yet, because the 
 same thing is done in the administration of all other ordinances, and 
 this benediction is only euctical or by the way of prayer, I shall not 
 plead for the necessity of it. And we may yet infer two things from 
 hence. 
 
 Obs. V. 1. That those who are thus appointed to bless others in the 
 name of God, and thereby exalted into a preeminence above those that 
 are blessed, by his appointment, ought to be accordingly regarded by 
 all that are so blessed by them. It is well if Christians do rightly 
 consider what their duty is to them who are appointed as a means to 
 communicate all spiritual blessings to them. 
 
 Obs. VI. And 2. Let those who are so appointed take heed that by 
 their miscarriage they prove not a curse to them whom they ought to 
 bless. For if they are negligent in the performance of their duties in 
 the things mentioned, much more, if therewithal they put the name of 
 any false god on them, they are no otherwise. : 
 
474 AN EXPOSITION OF THE [CH. VII. 
 
 ‘Ver. 8.—TueE eighth verse carrieth on the same argument, by a 
 particular application to the matter in hand, of the things which he 
 had in general observed before in Melchisedec. For, whereas the 
 apostle had before declared, that ‘he was without father, without | 
 mother, without beginning of days or end of life,’ he now shows how 
 all this conduced to his purpose. 
 
 Ver. 8.—Kar ὧδε μὲν δεκατας ἀποθνησκοντες ανθρωποι λαμξανουσιν" 
 EKEL OF μαρτυρουμενος OTL ζῃ. 
 
 Ανθρωποι, Syr. by an usual idiotism of that language, ‘the sons of 
 man. Αποθνησκοντες, qui moriuntur, ‘ who die.’ Vul. Lat. Homines 
 morientes, ‘dying men,’ of which difference we must speak afterwards. 
 Μαρτυρουμενος ore Cy, generally, de quo testatum est, quod vivat. 
 Vul. Lat. [bi autem contestatur quia vivit; which the Rhemists ren< 
 der, ‘ but there he hath witness that he liveth,’ both obscurely. Arias. 
 Testatione dictus quia vivit, to no advantage. Maprupoupevoe, is pro- 
 perly, is de quo testatur, as Erasmus, Beza, Castalio, Smidle, render 
 it. The Arabic concurs with the Vulgar. The Syriac by way of 
 paraphrase, ‘He of whom the Scripture witnesseth that he liveth” ς᾽ 
 
 Ver. 8.—And here men verily that die receive tithes, but there he 
 of whom it is witnessed that he liveth. 
 
 There is in the words a comparison and opposition between the 
 Levitical priests and Melchisedec in this matter of receiving tithes, 
 which in general was common to them both. And we may consider 
 in them, 1. The circumstances of the comparison. 2. The general 
 agreement of both sorts, which is the ground of the comparison. 3. 
 The parts of the antithesis, or opposition, or dissimilitude between 
 them. 
 
 First. The circumstances of the comparison are two. 
 
 First. The manner of its introduction, in the earnestness of the 
 assertion, in the particle μὲν; it is as much as quidem or equidem, 
 ‘truly, verily,’ which is omitted in our translation,” though elsewhere 
 the same particle is so rendered. ‘ ‘This, moreover, is the state of the 
 case in this matter.’ And the insertion of it is proper unto an affirma- 
 tion upon a concession, as this here is. 
 
 Secondly. The determination of the time or place, or manner of the 
 opposition in those adverbs ὧδε and exe, ‘ here and there,’ ‘Qée usually 
 refers unto place; and some think that the apostle hath respect unto 
 Jerusalem the seat of the Levitical priesthood, and the land of Canaan, 
 which alone was titheable according to the law. For the Jews do judge 
 and that rightly, that the law of legal tithing extended not itself 
 beyond the bounds of the land of Canaan ; a sufficient evidence that it 
 was positive and ceremonial. In oposition hereunto, exe, ‘there,’ 
 must signify some other places, or any place where the priesthood of 
 Melchisedec hath its signification; that is, in Christian religion. But 
 the truth is, if ὧδε here signifies a certain and determinate place, that 
 opposed in exe, ‘there,’ must be Salem, where Melchisedec dwelt, 
 
ν εκ. 6—10.] EPISTLE TO THE HEBREWS. 475 
 
 which was not only afterwards titheable, as within the bounds of 
 Canaan, but most probably was Jerusalem itself, as we have declared, 
 This conjecture, therefore, is too curious; nor do we need to tie u 
 ourselves unto the precise signification of the word ὧδε, although that 
 also be sometimes used with respect unto time as well as place. 
 Wherefore, these words, ‘ here and there,’ do express the several diffe- 
 rent states under consideration. ‘ Here,’ is in thecase of the Levitical 
 priesthood ; and ‘there’ respects the case of Melchisedec, as stated, 
 Gen. xiv. 
 
 Secondly. The foundation of the comparison, that wherein both 
 agreed, is in this, that they received tithes. It is expressed of the one 
 sort only, namely, the Levitical priests—they received tithes ; but it 
 is understood of the other also, whereon the word is repeated and 
 inserted in our translation—but there he receiveth them. δΔεκατας 
 λαμξανουσι, ‘they do receive tithes,’ in the present tense. But it may 
 be said, there was none that then did so; or at least, de jure, could do 
 so, seeing the law of tithing was abolished. Wherefore, an enallage may 
 be allowed here of the present time for that which was past: they do, 
 that is, they did so whilst the law was in force. But neither is this 
 necessary ; for, as I have before observed, the apostle admits or takes 
 it for granted, that the Mosaical system of worship was yet continued, 
 and argueth on that concession unto the necessity of its approaching 
 abolition. And yet we need not here the use of this supposition. For 
 the words determine neither time nor place, but the state of religion 
 under the law. According to the law are tithes to be paid unto, and 
 received by such persons. ‘This, therefore, is agreed, that both the 
 Levitical priests and Melchisedec received tithes. 
 
 Thirdly. The opposition and difference lies in the qualification and 
 properties of them by whom they are received. For, 1. Those on the 
 one side, that is, of the Levitical priesthood, were αποθνησκοντες 
 ανθρωποι, homines qui moriuntur, or homines morientes, ‘men that 
 die, dying men;’ that is, men subject unto death, mortal men, who 
 lived and died in the discharge of their office, according unto the com- 
 mon law of mortality. And the observation of Slichtingius on these 
 words is, as far as I can understand, useless unto his own design, much 
 more to the apostle’s. Notandum vero quod non mortalibus homini- 
 bus, sed morientibus tantum Melchisedecum autor opponat, nec im- 
 mortalem eum esse, sed vivere dicit; vita autem non mortalitati sed 
 morti proprie opponitur. Something is aimed at in way of security 
 unto another opinion, namely, that all men were created in a state of 
 mortality, without respect unto sin. But nothing is gotten by this 
 subtlety. For by ‘dying men,’ the apostle intends not men that were 
 actually dying, as it were at the point of death. For in that condi- 
 tion the priests could neither execute their office, nor receive tithes of 
 the people. Only he describes such persons as in the whole course of 
 their ministry were liable unto death, from the common condition of 
 mortality, and in their several seasons died accordingly. Wherefore, 
 dying men, or men subject to death, and mortal men, are in this case 
 the same. And although life, as to the principle of it, be opposed 
 unto death, yet as unto a continual duration, the thing here intended 
 
476 AN EXPOSITION OF THE ~fCH. VII. 
 
 by the apostle, it is opposed unto mortality, or an obnoxiousness unto 
 death. For a representation is designed of him, who was made a 
 priest, not after the law of a carnal commandment, but after the power 
 of an endless life. Wherefore, saith the apostle those who received 
 tithes after the law, were all of them mortal men, that had both 
 beginning of days and end of life. So the death of Aaron, the 
 first of them, and in him of all his successors, is recorded in the 
 Scripture. 
 
 In opposition unto this state of the Levitical priests, it is affirmed 
 that exe:,in the case of Melchisedec, μαρτυρουμενος ore Jy, ‘it is wit- 
 nessed that he liveth.’ How h® liveth, and how it is witnessed unto 
 that he liveth, we must inquire. For it is apparently of Melchisedec, 
 of whom, in the first place, as the type, these things are spoken; and 
 yet we know that really, and in his own person, he was dead long 
 before. But there are several things on the account whereof it is said, 
 that it is witnessed that he liveth. For, 1. Whatever the Scripture is 
 silent in as to Melchisedec, which it usually relates of others in the 
 like state, our apostle takes for a contrary testimony unto him. For he 
 lays down this general principle, that what the Scripture conceals of 
 Melchisedec, it doth it to instruct us in the mystery of his person and — 
 ministry, as types of Christ and his. Hence, the silence of the Scrip- 
 ture in what it useth to express, must in this case be interpreted as a 
 testimony unto the contrary. So it witnessed of him, that he was 
 without father, without mother, without descent, in that it mentioneth 
 none of them. And, whereas he had neither beginning of days nor 
 end of life recorded in the Scripture, it is thereby witnessed, that 
 not absolutely, but as to his typical consideration, he liveth. For there 
 are no bounds nor periods fixed unto his priesthood, nor did it expire 
 by the bringing in that of Levi, as that did by the introduction of 
 Christ’s. 2. He did actually continue his office unto the end of that 
 dispensation of God, and his worship wherein he was employed ; and 
 this witnesseth the perpetuity of his life, in opposition unto the Leviti- 
 cal priests. For these two states are compared by the apostle, that of 
 Melchisedec and that of Levi. There was a time limited unto this 
 priesthood in the house of Aaron ; and during that time one priest died 
 and another succeeded in several generations, until they were greatly 
 multiplied, as the apostle observeth, ver. 23. But during the whole 
 dispensation of things with respect unto Melchisedec, he continued in 
 his own person to execute his office from first to last, without being 
 subject unto death, wherein it is witnessed that he liveth. 3. He is 
 said ‘ to live,’ that is, always to do so, because his office continueth for 
 ever, and yet no mere mortal man succeeded him therein. 4. In this 
 whole matter, he is considered not absolutely and personally, but 
 typically, and as a representation of somewhat else. And what is re- 
 presented in the type, but is really, subjectively, and properly found 
 only in the antitype, may be affirmed of the type as such. So it is in 
 all sacramental institutions ; as the paschal lamb was called expressly 
 God’s passover, Exod. xii. 11, when it was only a pledge and token 
 thereof; as under the New Testament, the bread and wine in the 
 sacred supper, are called the body and blood of Christ, which they do 
 
ver. 6—10.] EPISTLE TO THE HEBREWS. 477 
 
 represent. Thus it is true really and absolutely of our Lord Jesus 
 Christ, that he liveth for ever, that he is a priest for ever, which the 
 apostle much insisteth on, and urgeth to his purpose afterwards. ‘This 
 eternity, or ever-living of Jesus Christ, was represented in Melchisedee, 
 in that it is not said any where in the Scripture that he died: it is 
 witnessed, therefore, that he liveth, because he whom he represents 
 doth really do so, and his own death is not mentioned, on purpose that 
 he might so represent him. And the apostle’s argument, unto the 
 dignity and preeminence of Melchisedec above the Levitical priests in 
 this instance, is of an unquestionable evidence. For consider Mel- 
 chisedec, not in his natural being and existence, which belongs not 
 unto this mystery, but in his Scripture-being and existence, and he is 
 immortal, always living, wherein he is more excellent than those, who 
 were always obnoxious unto death in the exercise of their office. And 
 from the branches of this comparison we may take two observations, 
 
 Obs. VII. In the outward administration of his worship, God is 
 pleased to make use of poor, frail, mortal, dying men. So he did of 
 old, and so he continues still todo. ‘Our fathers, where are they ? 
 and the prophets do they live for ever?’ Zech. 1. 5. The prophets of 
 old, the most eminent administrators under the Old Testament, they 
 were all mortal dying men, and whilst they lived in this world, they 
 were subject unto like passions with other men, James v.17. And the 
 same account the apostle giveth us of the principal administrators of 
 the New Testament, 2 Cor. iv. 8—12, vi. 8,9. And we know itis so 
 with all those into whose hands the same work is transmitted. Yea, 
 ofttimes as to the infirmities of body and outward condition, their 
 weakness and frailty are signalized above others. Nor doth any ad- 
 vantage accrue to the gospel, by the secular exaltations of such as 
 pretend unto the same employment, wherein, without other qualifica- 
 tions, they do little resemble the ministry of Christ himself. Such, I 
 say, doth God please to make use of, persons obnoxicus unto all in- 
 firmities and temptations with all other believers, and equally with 
 them falling under the stroke of mortality. He could have accom- 
 _ plished his whole design immediately by his grace and Spirit, without 
 the institution of any administrators. He could have employed his 
 holy angels in the declaration and dispensation of the gospel; or he 
 could have raised up men so signalized with wisdom, and all endow- 
 ments of mind and body,as should have eminently distinguished them 
 from the whole race of mankind besides. But waving these, and all 
 other ways possible and easy unto his infinite wisdom and power, he 
 hath chosen to make use in this great occasion, of poor, infirm, frail, 
 tempted, sinning, dying men. And sundry reasons of this his holy 
 counsel are expressed in the Scripture. 
 
 1, He doth it to make it evident that itis his own power, and 
 nothing else, which gives efficacy and success unto all gospel adminis- 
 trations. 2 Cor. iv. 7, " We have this treasure in earthen vessels, that 
 the excellency of the power may be of God, and not of us.’ There is 
 an excellency of power which accompanieth the dispensation of the 
 word. Mighty spiritual effects are produced by it, such as wherein 
 the glory of God doth consist, and whereon the eternal welfare of the 
 
478 AN EXPOSITION OF THE [CH. VII. 
 
 souls of men doth depend. This glory in subduing the adverse power 
 of sin, Satan, and the world, in the quickening, sanctifying, saving the 
 souls of the elect, God will be seen and owned in, he will not give it 
 unto another. Whereas, therefore, those by whom these treasures are 
 communicated unto others, are frail, perishing, earthen vessels, or 
 those by whom the gospel is dispensed are poor, frail, weak men, 
 seen and known so to be, there is no veil by their ministry cast over 
 the glory of God. There is not a soul convinced, converted, or com- 
 forted by their word, but they may truly say of it, as the apostles did 
 of the miracle which they wrought, Acts. 1.19, ‘Why look ye so on us, 
 as though by our own power and holiness we made this man to walk ?” 
 this blind man to see? this dead man to live? By the consideration 
 of our meanness, all may discern that the excellency of this power is 
 of God, and not of us. Yea, for this very end, our apostle refused to 
 make use of such a persuasiveness of words and exercise of wisdom, 
 as might give any appearance or countenance unto such an apprehen- 
 sion, as though by them this effect were produced. 1 Cor. u. 4, 5, 
 « My speech and my preaching was not with enticing words of man’s 
 wisdom, but in demonstration of spirit and of power: that your faith 
 should not stand in the wisdom of man, but in the power of God.’ 
 And herein ought he to be an example unto us all. But it is come to 
 that with many, that being destitute utterly of what he had, namely, 
 an ability to dispense the word in the demonstration of the Spirit and 
 of power, they do wholly betake themselves unto what he refused, or 
 the enticing words of man’s wisdom, according to their ability, But 
 what the Jews spoke blasphemously of Christ, upon his opening the 
 eyes of him who was born blind, may in a sense be truly spoken of any 
 of us, upon the opening of the eyes of them that were spiritually 
 blind: ‘ Give God the praise, we know that this man is a sinner.’ 
 
 2. God hath so ordered things in wisdom and grace, that the ad- 
 minstrators of holy things unto others, might have experience in them- 
 selves of their state and condition, so as to be moved with compassion 
 towards them, care about them, and zeal for them. Without these 
 graces, and this constant exercise, men will be but very useless instru- 
 ments in this work. And these will not grow any where but in men’s 
 own experience. For how shall he be tender, compassionate, careful, 
 towards the souls of others, who knows no reason why he should be 
 so towards his own? The high priest of old was such a one as could 
 have compassion.en the ignorant and them that are out of the way, 
 for that he himself was encompassed with infirmity, Heb. v. 2. And 
 therein was he a type of Christ, who was in all points tempted as we 
 are, that he might be ready to succour them that are tempted. This 
 vave him the experience of compassion in the exercise of it. Where- 
 fore, when a minister of the gospel knows his own weakness, infir- 
 mities, and temptations, his need of mercy and grace, the ways of his 
 obtaining supplies of them, the danger of the snares which he is ex- 
 posed unto, the value of his own soul, the preciousness of the blood of 
 Christ, and excellency of the eternal reward, he cannot, considering 
 the charge committed unto him, and the duty required of him, but be 
 moved with pity, compassion, tenderness, love, and zeal, towards those 
 
ver. 6—10.] EPISTLE TO THE HEBREWS. 479 
 
 unto whom he doth administer, especially considering how greatly 
 their eternal welfare depends on his ability, diligence, and faithful- 
 ness, in the discharge of his duty. And this proves on sundry ac- 
 counts, greatly to the advantage of the poor tempted disciples ot 
 Christ. For it makes a representation unto them of his own compas- 
 sion and love, as the great Shepherd of the sheep, Isa. xl. 11, and 
 causeth a needful supply of spiritual provisions -to be always in readi- 
 ness for them, and that to be administered unto them with experience 
 of its efficacy and success. | 
 
 _ 3. That the power of gospel grace and truth may be exemplified 
 unto the eyes of them unto whom they are dispensed, in the persons of 
 them by whom it is administered according unto God’s appointment. 
 All who know aught in this matter, know what temptations and objec- 
 tions will arise in the minds of poor sinners, against their obtaining 
 any interest in the grace and mercy that is dispensed in the gospel. . 
 Some, they judge, may be made partakers of them, but for them, and 
 such as they are, there seems to be no relief provided. But is it no en- 
 couragement unto them, to see that by God’s appointment the tenders 
 of his grace and mercy are made unto their souls, by men subject unto 
 like passions with themselves, and who, if they had not freely obtained 
 grace, would have been as vile and unworthy as themselves? For as 
 the Lord called the apostle Paul to the ministry, who had been a 
 blasphemer, a persecutor, and injurious, that he might in him show 
 forth all long-suffering, for a pattern unto them who should hereafter 
 believe on him to everlasting life, that is, for the encouragement even 
 of such high criminal offenders to believe, 1 Tim. i. 13-—-16; so in 
 more ordinary cases, the mercy and grace which the ministers of the 
 gospel did equally stand in need of, with those to whom they dispense 
 it, and which they have received, is for a pattern, example, and en- 
 couragement of them to believe after their example. 
 
 4. In particular, God, in this matter, maketh use of persons that 
 die, that their testtmony unto the truth of gospel grace and mercy, 
 may be complete and unquestionable. Death is the great touch-stone 
 and trial of all things of this nature, as to their efficacy and sincerity. 
 Many things will yield relief, and various refreshments in life, which 
 upon the approach of death vanish into nothing. So it is with all the 
 comforts of this world, and with all things that have not an eternal 
 truth and substance in them. Had not those therefore who dispense 
 sacred things, been designed themselves to come unto this touch-stone 
 of their own faith, profession, and preaching, those who must die, and 
 know always that they must do so, would have been unsatisfied what 
 might have been the condition with them, had they been brought unto 
 it; and so have ground to fear in themselves what will become of that 
 faith, wherein they have been instructed, in the warfare of death when it 
 shall approach. To obviate this fear and objection, God hath ordained 
 that all those who administer the gospel, shall all of them bring their 
 own faith unto that last trial; that so giving. a testimony unto the 
 sincerity and efficacy of the things which they have preached, in 
 that they commit the eternal salvation of their souls unto them, (and 
 higher testimony none can give,) they may be encouragements to 
 others to follow their examples, to imitate their faith, and pursue their 
 
480 ‘ AN EXPOSITION OF THE [CH. ὙΠ. 
 
 course unto the end. And for this cause also doth God ofttimes call 
 them forth unto peculiar trials, exercises, afflictions, and death itself in 
 martyrdom, that they may be an example and encouragement unto the 
 whole church. 
 
 I cannot but observe for a close of this discourse, that as the un- 
 avoidable infirmities of the ministers of the gospel, managed and passed 
 through in a course of faith, holiness, and sincere obedience, are, on 
 many accounts, of singular use and advantage unto the edification and 
 consolation of the church; so the evil examples of any of them in life 
 and death, with the want of those graces which should be excited unto 
 exercise by their infirmities, is pernicious thereunto. 
 
 Obs. VILL. The life of the church depends on the everlasting life 
 of Jesus Christ.— It is said of Melchisedec, as he was a type of him, 
 ‘It is witnessed that he liveth.’ Christ doth so, and that for ever; 
 and hereon under the failings, infirmities, and death of all other ad- 
 ministrators, depends the preservation, life, continuance, and salvation 
 of the church. But this must be spoken peculiarly on, ver. 27, whither 
 10 is remitted. 
 
 Ver. 9, ]0.—ir may be objected unto the whole preceding argument 
 of the apostle, that although Abraham himself paid tithes unto Mel- 
 chisedec, yet it followeth not that Melchisedec was superior unto the 
 Levitical priests, concerning whom alone the question was between 
 him and the Jews. For although Abraham might be a priest in some 
 sense also, by virtue of common right, as were all the patriarchs, yet 
 was he not so by virtue of any especial office, instituted of God to abide 
 in the church. But when God afterwards, by peculiar law and ordi- 
 nance, erected an order and office of priesthood in the family of Levi, 
 it might be superior unto, or exalted above that of Melchisedec, al- 
 though Abraham paid tithes unto him. This objection, therefore, the _ 
 apostle obviates in these verses, and therewithal giving his former - 
 argument a farther improvement, he makes a transition, according 
 unto his usual custom (as it has been observed that it is his method 
 to do) unto his especial design, in proving the excellency of the 
 priesthood of Christ, above that of the law, which is the main scope 
 of this whole discourse. 
 
 ‘Ver. 9, 10.—Ka (ὡς επος εἰπειν) dia Δβρααμ, και Λευι 6 δεκατας 
 λαμβανων δεδεκατωται. Ext yap ev TH οσφυὶ του πατρος ny, OTE 
 συνήντησεν AVTW ὃ Μελχισεδεκ. 
 
 Ὡς επὸς εἰπεῖν, ut verbum dicere, ‘as to speak a word.’ Vul. Lat. 
 ut ita dictum sit, ‘be it so said.’ Syr. ‘as ony one may say.’ Arab. 
 ‘and it is said that this discourse, or reason, may be some way ended.’ 
 Ut ita loquar, ‘as I may so speak.’ In the rest of the words there is 
 neither difficulty, nor difference among translators. 
 
 There are three things observable in these words. 1. The manner 
 of the introduction of the apostle’s new assertion. 2. The assertion 
 itself, which hath the force of a new argument unto his purpose, ver. 9. 
 And, 3. The preof of his assertion in ver,’ 10. 
 
 1. ‘The manner of the introduction of his assertion, is in these words, 
 
ver. 6—10.] EPISTLE TO THE HEBREWS. 481 
 
 ὡς επὸος εἰπεῖν, ‘aS | may so say.’ This qualification of the assertion, 
 makes an abatement of 1t one way or other. Now this is not, as to 
 the truth of the proposition, but as to the propriety of the expression. 
 The words are, as if that which is expressed, was actually so, namely, 
 that Levi himself paid tithes, whereas it was so only virtually. The 
 thing itself intended, was with respect unto the apostle’s purpose, as 
 if it had been so indeed; though Levi not being then actually existent, 
 he could not be tithed in his own person. Nor is the apostle dubious 
 of the truth of the consequence which he urgeth from this observation, 
 as if he had said prope dixerim, which is supposed as one signification 
 of this phrase. Only the instance being new, and he arguing from 
 what was virtual only, as if it had been actual, he gave his assertion 
 this qualification. This is spoken upon an allowance of the common 
 acceptation of the sense of these words among interpreters, For my 
 part, I rather incline to judge, that he useth this phrase for as much 
 as ut verbo dicam, to sum up the whole in a word. To put an issue 
 unto this dispute, between the Levitical priesthood and that of Mel- 
 chisedec; I say, that not only Abraham, but even Levi himself was 
 tithed by him. 
 
 2. His assertion is, καὶ Λευι, that Levi who received tithes, was 
 tithed in Abraham, namely, when Abraham gave the tithes of all to 
 Melchisedec. By Levi he intendeth not the person of Levi absolutely, 
 the third son of Jacob, but his posterity, or the whole tribe proceeding 
 from him, so far as they were interested in the priesthood. For Levi 
 himself never received tithes of any, the priesthood being erected in 
 his family, long after his death, in the person of his great-grandchild 
 Aaron. So then Levi who received tithes, is the same with the sons 
 of Levi who received the priesthood, ver. 5, namely, in their several 
 generations unto that day. 
 
 Of this Levi it is affirmed that δεδεκατωται δια Αβρααμ, ‘he was 
 tithed or paid tithes in Abraham,’ or through him, and by him, as the 
 word is. When Abraham himself gave tithes to Melchisedec, he did it 
 not in his own name only, buf in the name of himself and his whole pos- 
 terity. And this upon the principles before laid down and vindicated, 
 proves the preeminence of the priesthood of Melchisedec, above that 
 of the house and family of Levi. All the difficulty of the argument 
 lies in the proof of the assertion, namely, that Levi did indeed so pay 
 tithes in Abraham. This the apostle therefore proves by the observa- 
 tion which he lays down, ver. 10, § For he was yet in the loins of his 
 father when Melchisedec met him.’ 
 
 3. The force of this proof seems to depend on a double principle. 
 1. That children, the whole posterity of any one, are in his loins before 
 they are born. And this principle is sure in the light of nature and 
 common reason ; they are in them as the effect in its cause; nor have 
 they any future existence, but with relation unto their progenitors, 
 even the remotest of them. 2. That what any one doth, that all his 
 posterity are esteemed to*do in and by him. But it is certain that this 
 rule will not generally hold, nor indeed will it ever do so absolutely, 
 without some other cogent circumstances. By human laws, the crimes 
 of men reflect dishonour in some cases on their families; and on the 
 
 VOL, III. : ΠῚ 
 
 ΕΣ 
 
482 AN EXPOSITION OF THE [cH. Vii. 
 other side, they entail the honour, which by their worth they have 
 acquired on their posterities. What a man also gives away of his 
 estate unto public uses, as in the foundation of schools or hospitals, 
 his children may be said to do it in him, because so much is decreased 
 from their inheritance. As here, what Abraham gave to Melchisedec, it 
 was alienated from his posterity, Levi among the rest. But none of these 
 things reach the case in hand, or are sufficient to give force or evidence 
 unto the reasoning of the apostle. Wherefore, to find them out, sundry 
 things must be observed, which are manifest truths in themselves, and 
 on the supposition whereof, the apostle’s argument stands firm. 
 
 1. That Abraham was now called of God, and separated unto his 
 service, so as to be the foundation of a new church in the world. And 
 there is a relation unto such an original stock in all the branches, 
 beyond what they have unto any other’ intermediate progenitors. 
 Hence, all the idolatrous nations in the world, constantly made the 
 first persons from whom they derived their original, of whose offspring 
 they would be accounted, their gods whom they worshipped. These 
 were their Joves indigetes, their home-born deities, whom they ho- 
 noured, and whose honours they thought descended unto them by 
 inheritance. 
 
 2. He had now received the promise, that God would be a God 
 unto him and to his seed after him; whereby all his posterity were 
 taken into covenant with him, and hereon Abraham covenanted with 
 God in the name of, and as the great representative of all his seed. 
 And such covenants are the foundation of all order and rule in this 
 world. For after persons, or a people have covenanted into such agree- 
 ments in government, and as to the administration of common right 
 among themselves, provided the terms whereon they have agreed be 
 good, and suitable to the light of nature, their posterity are not at 
 liberty to alter and change them at their pleasure. For whereas they 
 derive all their right and inheritances from their progenitors, they are 
 supposed in them to have consented to all that was done by them. 
 
 3. Hereon what God said and did unto Abraham, he said it and did 
 it unto all his seed in him. The promises were theirs, and the inheri- 
 tance was theirs; yea, what God is said to give unto Abraham so 
 often, namely, the whole land of Canaan, was never actually made 
 good unto him in his own person, no, not a foot-breadth. But he 
 received the grant of it as a representative of his posterity, who, four 
 hundred years after, had the actual possession of it. , 
 
 4, What Abraham did solemnly in obedience unto God, by virtue 
 of the covenant as a public condition thereof, he did undertake in it 
 for his posterity, and performed it in their name. And therefore God 
 enjoined him to bring all his posterity under the token of that engage- 
 ment in circumcision, so soon as they were capable thereof. And on 
 the other hand, God continually affirms that he would do them good, 
 because of his oath and engagement unto Abraham, seeing- they were 
 intended therein. Wherefore, ° 
 
 5. Abraham in this solemn address unto God, by Melchisedec the 
 type of Christ, wherein he expressed his covenant obedience unto 
 him, was the representative of all his posterity, and in particular, of 
 
vER. 6—10. | EPISTLE TO THE HEBREWS. 233 
 
 Levi and of all the priests that descended from him. And having now 
 received the whole land, by virtue of a covenant in the behalf of his 
 posterity, that it should be theirs, though he himself had never pos- 
 session of it, nor in it, he doth in the name of his posterity, and as 
 their representative, give the tenths unto God by Melchisedec, as that 
 chief rent which God for ever reserved unto himself, upon his grant. 
 When the people came actually to possess the land, they held it al- 
 ways on this condition, that the tenths of all should be given unto 
 God. And this Abraham in his taking seisin of it for them, paid in 
 their name. So truly and virtually was Levi himself tithed in the 
 loins of Abraham when Melchisedec met him. Wherefore, it was not 
 merely Levi being in the loins of Abraham with respect unto natural 
 generation, whence he is said to be tithed in him, but his being in 
 him with respect unto the covenant which Abraham entered into with 
 God in the name of his whole posterity. 
 
 This reasoning of the apostle’s, I confess, at first view seemeth as 
 intricate and more remote from cogency, than any elsewhere used by 
 him. And therefore by some profane persons hath it been cavilled at. 
 But all things of that nature arise merely from want of a due reve- 
 rence unto the word of God. When we come unto it with those satis- 
 factions in our minds, that there is truth, and divine wisdom in every 
 expression of it, that all its reasonings are cogent and effectual, though 
 we understand them not, we shall not fail upon a humble inquiry to 
 attain what we may safely embrace, or see what we ought to admire. 
 And so this place, which at first sight seems to present us with a 
 reasoning on a very uncertain foundation, being duly inquired into, 
 we find it resolved into the firm principles of reason and religion. 
 
 And the foregoing observation will expedite two difficult questions 
 which expositors raise to themselves on this verse. The first whereof 
 is, whether Christ himself may not as well as Levi, be said to pay . 
 tithes in Abraham, as being in his loins? which would utterly frus- 
 trate the design of the apostle. The second is, how, or in what sense 
 one may be said to do any thing in another, which may be reckoned 
 or imputed to him? 
 
 For the first of these, Austin and others have well laboured in the 
 solution of it: the sum of what they say is, That the Lord Christ was 
 not in Abraham as Levi was, not in his nature as it was corrupted ; 
 nor did he educe or derive his nature from him by carnal generation, 
 or by the common way of the propagation of mankind. And these 
 things do constitute a sufficient difference and distance between them 
 in this matter. But yet with these considerations, and on the sup- 
 position of them, there is another which contains the true and proper 
 reason of this difference. And that is, that the Lord Christ was never 
 in Abraham as a federate, as one taken into covenant with him, and 
 so represented by him, as Levi was. Abraham was taken into cove- 
 nant with Christ, as the Head, Sponsor, Surety, and Mediator of the 
 New Covenant, with respect whereunto he says of himself and the . 
 elect, ‘ Behold. I and the children which the Lord hath given me.’ 
 Hereon he was the representative of Abraham and of all that believe, 
 and what he did is imputed to them. But he was never balcey into 
 
 11 2 
 
484 AN EXPOSITION OF THE [cu. vil. 
 
 covenant with Abraham, nor was capable of so being, seeing to him 
 it was a covenant of pardon and justification by faith, which he was 
 no way concerned in but as the procurer of them for others. Where- 
 fore what Abraham did, cannot be imputed to him, so as that he 
 should be esteemed to have done them in him. 
 
 And this makes way for the solution of the general question, How 
 one may be said to do any thing in another which shall be reckoned 
 to him as his own act? And this may be by virtue of a covenant, and 
 no otherwise. Hence divines do usually illustrate the imputation of the 
 sin of Adam to his posterity by this example of Levi, though I have not 
 met with any who truly understand the ground of the comparison, which 
 is Abraham acting as a covenanter in the name of his posterity. But 
 whereas this is is opposed with some vehemency by Slichtingius in his 
 comment on this place, I shall transcribe his words, and consider his 
 discourse. ‘ Hec sententia non ad omnes actiones transferenda est ; sed 
 ad eas tantum, que proprié versantur vel in auctione vel m diminu- 
 tione rerum que a parentibus in lberos devolvi et heereditario jure 
 transferri solent, qualis actio est decimarum solutio. Persolvuntur 
 enim de bonis et facultatibus, que hactenus cum sunt liberorum, qua- 
 tenus jus hereditatis ad eos spectat, presertim si certum sit, fore 
 liberos, qui in bona succedant, quemadmodum Abrahamo contigit, cui 
 certa fuit ἃ Deo promissa posteritas. Quemadmodum enim heredes 
 personam patris post mortem ratione possessionis bonorum veluti re- 
 preesentant, ita antequam heeredes a patre separentur et de bonis pa- 
 ternis statuendi arbitrium habeant, pater omnium liberorum suorum 
 personam quadam ratione refert, et quicquid de illis statuerit aut fece- 
 rit id heredes quodammodo fecisse censentur. Dico, quodammodo, 
 quia proprie id dici non potest; nec autor hic D. id propric factum esse 
 asserit, sed improprietatem verbis suis subesse ipsemet profitetur, ut 
 antea vidimus. Ex dictis autem facile intelligitur, id quod nos una 
 cum autore D. statuimus, ad eos tantum successores seu posteros esse 
 extendendum ad quos vel c-rto, ut Abrahami posteris conugit, vel 
 saltem verisimiliter perventura sit hereditas parentis et notabilis ali- 
 qua bonorum ob eo profectorum portio. Alioquin vis illa hereditatis 
 de qua diximus, expirabit, nec posteris tribui poterit id quod majorum 
 aliquis circa bona sua fecerit. Quibus ita explicatis, facile jam appa- 
 ret falli eos qui ex hoc loco colligunt omnem Adami posteritatem in 
 ipso Adamo parente suo peccasse, et mortis supplicium vere fuisse 
 commeritum. Nam vel de eo nunc quidquam dicam ipsum autorem 
 improprietatem in hac loquendi forma agnoscere, nequaquam id ex- 
 tendendum est ad parentum majorumve peccata ac merita. Etenim 
 peccata ac merita qua talia mere sunt personalia, seu personam ejus 
 qui peccat non egrediuntur, nec eatenus parentes posteritatem suam 
 representant ; licet fieri queat ut ex eorum delicto damnum aliquod 
 nec exiguum ad liberos redundet, quemadmodum quidem in Adami 
 delicto contigit; ipsum tamen peccatum ac meritum Adami revera non 
 -ommunicatur cum ejus posteritate, ac proinde posteri Adami ob pa- 
 rentis sui noxam revera non puniuntur, nisi et ipsi parentem fuerint 
 imitati.’ 
 
 I have transcribed these words at large, because their design is to 
 
ver. 6—10.] EPISTLE TO THE HEBREWS. 485 
 
 defeat that article of our faith concerning the imputation of the sin of 
 Adam to all his posterity, which there is no doubt but they will make 
 use of, who are gone over among ourselves to the negative of it: and 
 that 1t might appear whose heifer they plough withal, who deny the 
 imputation of the righteousness of Christ to justification, because 
 those things that are personal and inherent in one, cannot be commu- 
 nicated to another. 1 say, therefore, 1. That this assertion, of one 
 being accounted to another in what he doth, holds only in those things 
 which belong to the increase or diminution of an inheritance, which 
 descends from parents to children, and not otherwise, is gratis dictum, 
 without pretence or confirmation. Even in things moral, God threatens 
 to visit the sins of the fathers on the children. So the Israelites wan- 
 dered penally in the wilderness forty years, and bare the iniquity of 
 their parents. The infants that perished in the flood, and at the con- 
 flagration of Sodom, died penally under the judgment that came for 
 the sin of their parents. Wherefore the general foundation of his 
 whole discourse is unproved and false, and the application of it to 
 the present case, as we shall see, weak and impertinent. For, 2. This 
 renders the argument of the apostle as weak and impertinent as any 
 thing can be imagined. For it allows Levi to be no otherwise tithed 
 in Abraham, but as part of the goods which Abraham gave in tithe 
 to Melchisedec would have descended to him. For he was but one of 
 the twelve sons of Jacob, the grandchild of Abraham, whose share in 
 those tithes cannot be computed to be worth mentioning, much less 
 to bear the weight of an argument in so great a cause. Besides, it is 
 not the person of Levi, but his posterity in the family of Aaron, that 
 is intended. And such moveables as were tithed by Abraham, do 
 seldom descend through so many generations. It is therefore ridi- 
 culous to impose such a kind of argumentation on the holy apostle. 
 ὦ, Yea, this interpretation is directly contrary to what the apostle de- 
 signed to confirm by the instance he gives. For that which he aimed 
 at, was to prove Levi inferior to Melchisedec, by his paying of tithes 
 in the loins of Abraham. But if he did this no otherwise, but that 
 some goods that should have descended to him were given to Mel- 
 chisedec, it argues him rather superior to him; for absolutely he that 
 gives is superior to him that receives, as it is in general a more blessed 
 thing to give than to receive. 4. That which he proceeds on, is a 
 general rule of his own framing, which is no way applicable to this 
 particular case, as it 's a particular case. Itis that, as children suc- 
 ceed into the room of their parents as to their goods, and after a sort 
 represent them; so parents before their children come to inherit, do 
 represent their children, so as that they may be said in some sense, to 
 do what is done by their parents. But this is a rule made without 
 any colour of reason. For, Ist. I would know when this representa- 
 tion and concernment should expire, or whether it hold to all genera- 
 tions. If it hold for ever, then may we all be said, in some sort, to 
 do what Adam did with his goods and lands before he died, and so of 
 all our intervenient progenitors. If it do expire, and this relation 
 abideth only for a season, I desire to know the bounds of that season. 
 Aaron was the first of the house of Levi, who is intended in these 
 
480 AN EXPOSITION OF THE [cH. Vit. 
 
 words, and he was the seventh generation from Abraham, in which 
 time, it is probable, if ever, this right of inheritance would expire. 
 Qdly. It is not true in any sense, in the very next parents in most 
 cases. For suppose a parent be wicked and flagitious, and shall waste 
 his substance and goods in riotous living, in what sense shall his son, 
 suppose him a person fearing God, be said so to have disposed of his 
 goods in him? 3dly. The truth is, unless it be by a subsequent ap- 
 probation of what our progenitors have done, or by virtue of a cove~ 
 nant whereby they and their posterity were obliged, which is the case 
 in hand, children can in no sense be said to do what their progenitors 
 have done, in the disposal of their goods and inheritances. Neither 
 indeed will a subsequent approbation give any tolerable sense to this 
 assertion, unless there be a power of an effectual dissent in the chil- 
 dren also. If aman give a part of his estate to found an hospital, 
 and leave the care of it to his posterity, with this proviso, that if any 
 of them saw just cause for it, they should resume the estate into their 
 own possession; in case they do not so, they may in some sense be 
 said to do, what indeed their father did. But if this be not in their 
 power, though they approve of what he did, they cannot be said to 
 have done it. But in covenants the case is plain. Men may enter_ 
 imto a mutual covenant for the erection of a government among them, 
 which proving a foundation of all their civil rights for the future, their 
 posterity may be said to have made that covenant, and to be obliged 
 thereby, as it was in this case. 5. Neither will it advantage his pre- 
 tence, with a seeming acknowledgment of some impropriety in his 
 assertion in those words, ὡς eroc emev, as I may so say.’ For 
 although it should be granted that he intends some impropriety in the 
 expression, yet there must be truth in his assertion, which this inter- 
 pretation will not allow: for if it be true only in the sense he contends 
 for, it is true in none at all, for that is not any. But the meaning of 
 these words is, ut verbo dicam, that I may give you a summary of the 
 whole, that which my argument riseth up to. 6. Having given us 
 this crooked rule, he adds a limitation to it, whereby he hopes to re- 
 duce the whole to his purpose. “ For,’ saith he, ὁ this rule is not to be 
 extended to the merits or sins of parents and ancestors, though some 
 loss may acerue to the children thereby ;’ for thence he infers, that 
 though we may suffer some loss by the sin of Adam, yet his sin is not 
 imputed to us. But, Ist. How far the children of flagitious parents 
 may not only suffer loss, but undergo temporal punishment also for 
 the sins of their parents, was shown before in the instances of those 
 who perished in their infancy, both by the flood and in the conflagra- 
 tion of Sodom. 2dly. The case between any other parent and his 
 posterity, is not the same as it was between Adam and us all; so that 
 these things are sophistically jumbled together. There is indeed an 
 analogy between Adam and his posterity on the one hand, and Christ 
 with believers on the other, and never was there, nor shall there be 
 the like relation between any else. For these two individual persons 
 were appointed of God to be the heads of the two covenants, and re- 
 presentatives of the federates as to the ends of the covenants. Hence 
 the whole evil of the one and the good of the other, as they were, and 
 
vER. 6—10.] EPISTLE TO THE HEBREWS. 487 
 
 as far as they were, heads of the covenants, are imputed to them who 
 derive from them in their respective covenants. But after the first sin 
 Adam ceased to be a head to his posterity, as to the good or evil of 
 that covenant, which was now broken and disannulled. Neither was 
 he, nor any of his posterity ever after, restored or assumed into the 
 same state and condition. It is therefore highly vain, to confound the 
 consideration of our concern in what Adam did as he was the head of 
 the covenant, with what he afterwards did, and other intervenient 
 progenitors might do. All this our apostle confirms at large, Rom. v. 
 7. Abraham was taken into a new administration of the covenant 
 with new promises and seals. But he neither was, nor could be, made 
 the head and representative of that covenant whereinto he was taken, 
 otherwise than typically. Hence his moral good or evil could not be 
 reckoned to his posterity in covenant. But yet he was made the head 
 and spring of the administration of its outward privileges; and this, 
 so far as his trust extended, was imputed to his posterity, as in the 
 case of circumcision. Wherefore seeing what he did to Melchisedec, 
 belonged to the administration of the covenant committed to him, 
 Levi is rightly said to have done it in him also. And so these things. 
 do mutually illustrate one another. But to deny that we were all in 
 Adam as the head of the first covenant, that we sinned in him, that 
 the sin which we in any sense have sinned is imputed to us, is not to 
 dispute with us, but expressly to contradict the Holy Ghost. 
 
 But we may take some observations from these words. As, 
 
 Obs. IX. They who receive tithes: of others for their work in holy 
 administrations, are thereby proved to be superior to them of whom 
 they do receive them.—They are given to them among other ends, as 
 an acknowledgment of their dignity. So it was when they were paid 
 of old by God’s institution; and so it would be still, if they might be 
 paid or received in a due manner, with respect to the labour of any in 
 gospel administrations. But whereas not one among thousands, doth 
 give or pay them on any other ground but because they must do so 
 whether they will or no; nor would do so any more, were it not for the 
 coercive enforcing power of human laws; and whereas they on the 
 other side that do receive them, do look on them not as a free pledge 
 of the people’s respect and the honour that they bear to them, but as 
 their own right and due by law, they are a testimony neither of the 
 people’s obedience, nor of the minister’s dignity, but only of the ex- 
 treme disorder of all things in religion. 
 
 Obs. X. It is of great concern to us, what covenant we do belong 
 to, as being esteemed to do therein what is done by our representatives 
 in our name.—There were never absolutely any more than two cove- 
 nants; wherein all persons indefinitely are concerned. The first was 
 the covenant of works, made with Adam and with all in him, And 
 what he did as the head of that covenant, as our representative there- 
 in, is imputed to us as if we had done it, Rom. v. 12. The other is 
 that of grace, made originally with Christ, and through him with all 
 the elect. And here lieth the life and hope of our souls, that what 
 Christ did as the Head of that covenant as our representative, it is all 
 imputed to us for righteousness and salvation. And certainly there is 
 
᾿ 
 
 488 AN EXPOSITION OF THE [CH. VIE. 
 
 nothing of more importance to us, than to know whether of these co- 
 venants we belong to; we are also some way concerned in them, by 
 whom that one or the other of these covenant-states is conveyed to 
 us. For before we make our own personal voluntary choice, we are 
 by the law of our natures, and of the covenant itself, inclosed in the 
 Same condition with our progenitors, as to their covenant-state. And 
 thence it is that in the severest temporal judgments, children not 
 guilty of the actual transgression of their parents, not having sinned 
 after the similitude of them, by imitation, do yet ofttimes partake of 
 the punishment they have deserved, being esteemed in some manner 
 _ to have done what they did, so far as they were included in the same 
 covenant with them. And many blessings on the other hand are they 
 partakers of, who are included in the covenant of those parents who 
 are interested in the covenant of grace. For such parents succeed in 
 the room of Abraham every one of them. And what Abraham did as 
 to the administration of the covenant intrusted with him, his posterity 
 whose representative he was therein, are said to have done in him, as 
 Levi is in this place, and therefore had the seal of the covenant given 
 to them in their infancy. And an alteration in this dispensation of 
 
 grace hath not yet been proved by any, or scarce attempted so ~ 
 to he. | 
 
 Ver. 11.—In this verse, after so long a preparation and introduc- 
 tion, whereby he cleared his way from objections, and secured his 
 future building, the apostle enters on his principal argument, concern- 
 ing the priesthood of Christ, and all the consequences of it with re~ 
 spect unto righteousness, salvation, and the worship of God, which 
 depend thereon. This being his main design, he would not engage 
 into it, before he had in every respect declared and vindicated the dig~ 
 _nity and glory of the person of Christ, as vested with his blessed 
 offices. And from hence unto the didactical part of the epistle, he 
 proceeds in a retrograde order unto what he had before insisted on, 
 For whereas he had first declared the glory of the person of Christ in 
 now entered on his sacerdotal, he goes on to enlarge upon this last 
 function ; then he returns unto his prophetical, and shuts up the whole 
 with a renewed mention of his kingly power, as we shall see in their 
 order and proper places. 
 
 Ver. 11.—Ev μὲν ovv τελειωσις δια της Λευΐϊτικης ἱερωσυνὴης NV, 
 (ὃ λαος yao eT” auTy νενομοθετητοὶ) τις ETL YPELA, κατὰ τὴν ταξιν 
 Μελχισεδὲκ ἕτερον ανιστασϑαι ἱερεα, καὶ ov κατα την ταξιν Λαρων 
 
 λεγεσϑαι. 
 
 Τελειωσις, Syr. ΝΠΥ 25, consummatio, perfectio, ‘a sacred perfection, 
 or completeness of state and condition.’ 
 
 Ata της ΔΛευΐϊτικης ἱερωσυνης. Syr. ΝΟΣῚ NWN ETS by the hand of 
 the priesthood of Levi himself.7 Because Levi himself received not 
 the priesthood in his own person, but his posterity, Tremellius renders 
 it Levitarum, ‘the priesthood of Levites.’ The original leaves no 
 
ver. 11.] EPISTLE TO THE HEBREWS, 4&9 
 
 scruple, ‘ by the Levitical priesthood,’ the priesthood that was confined 
 to the house, family, tribe, and posterity of Levi. 
 
 ‘O λαος yap ex’ αὐτῃ νενομοϑετητο, M.S. evevonooSernro, corruptly ; 
 Nam sub hoc, populo sancita est lex, Beza. ‘ For under it the law 
 was established to the people.’ Sub ipso populus legem accepit, ac- 
 ceperat ; Syr. ΝΡ Nowa) DD 727, ‘ by whom, or whereby the law was 
 imposed upon the people.’ If mas, ‘by whom,’ relate unto Levi, the 
 sense is mistaken; and much more by the Arab. which takes the law 
 only for the law of the sarcerdotal ottice, from which it is plainly dis- 
 tinguished. The Ethiopic reads the whole verse to this purpose : ‘ And 
 the people did according to the law of the priesthood which was 
 appointed; what need was there therefore that he should give another 
 priest, whose appointment one should say was according to Melchise- 
 dec ?? which argues the great unskilfulness of that interpreter. 
 
 Tec ere χρεία, quid adhuc, quid amplius opus erat, esset ; necessarium 
 fuit ? ‘What need was there yet, or moreover.’ Syr. N22, wherefore,’ 
 ad quid? ‘ to what purpose 2” 
 
 AvisracSa, Oriri. Beza, Exoriri. Surgere, Vul. Lat. Syr. np, 
 ‘should arise.’ Oriri, properly, cara τὴν ταξιν. Syr. snot, ‘in or 
 after the likeness of Melchisedec,’ secundum ordinem. 
 
 Καὶ ov κατα την ταξιν Ααρων λεγεσϑαι, Et non secundum ordinem 
 Aaron dici, Syr. pt “0x, which is rendered in the translation in the 
 Polyglot, sed dixit, ‘but he said, it shall be, or‘he shall be in the like- 
 ness of Aaron:’ Dixisset autem, which, regulated by the precedent in- 
 terrogation, gives us the trae sense of the place. ‘ Suppose there 
 must another priest arise, yet if perfection had been by the Levitical 
 priesthood, he would have said that he should be of the order of 
 Aaron.’ ‘ 
 
 Ver. 11.—IJf therefore perfection were by the Levitical priesthood, 
 (for under it the people received the law) what farther need was 
 there that another priest should rise after the order of Melchisedec, 
 and not be called after the order of Aaron. 
 
 The first thing in the words, is the introduction of the ensuing dis- 
 course and argument, in those particles of inference, εἰ μὲν ουν, ‘ if 
 therefore.’ If things be as we have declared, he had a peculiar scope 
 and design in all those things. These he is now introducing. The 
 improvement of his whole preceding discourse, and the whole mystery 
 of the priesthood of Melchisedec, he will now make an application of 
 unto the great cause he had in hand. He hath proved by all sorts of 
 arguments, that the priesthood of Melchisedec was superior unto that 
 of Aaron. Before he had evinced that there was to be another priest 
 after his order; and this priest must of necessity be greater than all 
 those who went before him of the tribe of Levi, inasmuch as he was 
 so, by whom he was represented before the institution of that priest- 
 hood. Now he will let the Hebrews know whither all these things do 
 tend in particular, and what doth necessarily follow from, and depend 
 upon them. This he lays the foundation of in this verse, and declares 
 in those following. And that they might consider how what he had 
 
490 AN ἘΧΡΟΒΙΤΙΟΝ OF THE [CH. VIIs 
 
 to say was educed from what he had before proved, he introduceth it 
 with these notes of inference, εἰ μὲν ovv, ‘if therefore.’ And to 
 comprehend the meaning of these words in general, with the design of 
 the apostle in them, we may observe, 
 
 1. That his reasoning in this case is built upon a supposition which 
 the Hebrews could not deny. And this is, that τελείωσις, ‘ perfection or 
 consummation,’ is the end aimed at in the priesthood of the church. 
 That priesthood which perfects or consummates the people, in order 
 unto their acceptance ,with God, and future enjoyment of him, their 
 present righteousness and future blessedness, is that which the church 
 stands in need of, and cannot rest till it comes unto. That priesthood 
 which doth not do so, but leaves men in an imperfect unconsummated 
 estate, whatever use it may be of for a season, yet cannot it be per- 
 petual unto the exclusion of another. For if so, either God had not 
 designed to consummate his people, or he must do it some other way, 
 and not by a priesthood. The first is contrary to the truth and faith- 
 fulness of God in all his promises, yea, would ‘make all religion vain 
 and ludicrous. For if it will never make men perfect, to what end 
 doth it serve, or what must do so in the room thereof? That this 
 should be done in any other way, than by a priesthood, the Hebrews 
 did neither expect nor believe. For they knew full well, that all the 
 ways appointed by the law, to make atonement for sin, to attain righ- 
 teousness and acceptance with God, depended on the priesthood and 
 services of it, in sacrifices and other parts of divine worship. If 
 therefore the apostle proves that perfection could not be attained by, 
 nor under the Levitical priesthood, it necessarily follows, that there 
 must be some more excellent priesthood remaining as yet to be intro- 
 duced. This therefore he undeniably evinceth by this consideration. 
 For, 
 
 2. Look unto the Levitical priesthood in the days of David and 
 Solomon. Then was that order in its height and at its best ; then was 
 the tabernacle first, and afterwards the temple, in their greatest glory, 
 and the worship of God performed with the greatest solemnity. The 
 Hebrews would grant, that the priesthood of Levi could never arise to 
 a higher pitch of glory, nor be more useful than it was in those days. 
 Yet, saith he, it did not then consummate the church ; perfection was 
 not then attainable by it. This the Jews might deny, and plead that 
 they desired no more perfection than what was in those days attamed 
 unto. Wherefore our apostle proves the contrary ; namely, that God 
 designed a perfection or consummation for his church, by a priesthood, 
 that was not then attained. This he doth by the testimony of David 
 himself, who prophesied and foretold that there was to be another 
 priest after the order of Melchisedec. For if the perfection of the 
 church was all that God ever aimed at by a priesthood; if that were 
 attained, or attainable by the priesthood in David’s time, to what end 
 should another be promised to be raised up of another order? To 
 have done so, would not have been consistent with the wisdom of 
 God, nor the immutability of his counsel. For unto what purpose 
 
 should a new priest of another order be raised up, to do that which. 
 was done before? Wherefore, 
 
VER. 11.] EPISTLE TO THE HEBREWS. 491 
 
 3. The apostle obviates an objection that might be raised against 
 the sense of the testimony produced by him, and his application of it. 
 For it might be said, that as after the institution of the Levitical priest- 
 hood, there was yet mention of another priest to rise, it might be some 
 eminent person of the same order, such a one as Joshua the son of 
 Josedec after the captivity, who was eminently serviceable in the 
 house of God, and had eminent dignity thereon, Zech. iii. 4—-7. So 
 that the defect supposed might be in the persons of the priests, and 
 not in the order of the priesthood. This the apostle obviates, by 
 declaring that if it had been so, he would have been called or spoken 
 of as one of the order of Aaron. But whereas there were two orders 
 of the priesthood, the Melchisedecian and Aaronical, it is expressly 
 said that this other priest should be of the former, and not of the 
 latter. 
 
 4. He hath yet a farther design, which is not only to prove the ne- 
 cessity of another priest and priesthood, but thereon also a change and 
 an abrogation of the whole law of worship under the Old Testament. 
 Hence he here introduceth the mention of the law, as that which was 
 given at the same time with the priesthood, and had such a relation 
 thereunto, as that of necessity it must stand and fall with it. And 
 this may suffice for a view of the scope of this verse, and the force of 
 the argument contained in it. We shall now consider the particulars 
 of it. 
 
 1. A supposition is included, that τελείωσις, which we render ὁ per- 
 fection,’ is the adequate and complete end of the office of the priest- 
 hood in the church. This, at one time or another, in one order or 
 another, it must attain, or the whole office is useless. And the apostle 
 denies that this could be obtained, dia της Λευϊτικης ἱερωσυνης, ‘ by 
 the Levitical priesthood.’ And he calls the priesthood of the law 
 Levitical, not only because Levi was their progenitor, the patriarch of 
 their tribe, from whom they were genealogised ; but also because he 
 would comprise in his assertion, not only the house of Aaron, unto 
 whom the right and exercise of the priesthood was limited and con- 
 fined, but he would also take into consideration the whole Levitical 
 service which was subservient unto the office of the priesthood, and 
 without which it could not be discharged. Wherefore the Levitical 
 priesthood is that priesthood in the family of Aaron, which was 
 assisted in all their sarcerdotal actings and duties by the Levites, who 
 were consecrated of God unto that end. That τελείωσις, or ‘ perfec- 
 tion,’ was of this priesthood, is denied in a restrictive interrogation. 
 If it had been so, it would have been otherwise with respect unto ano- 
 ther priest, than as it is declared by the Holy Ghost. 
 
 2. Our principal inquiry on this verse will be, what this τελείωσις is, 
 and wherein it doth consist. The word is rendered perfectio, consum- 
 matio, consecratio, sanctificatio, dedicatio. ‘The original signification 
 and use of the word hath been spoken unto on ch. 11. ver. 10, where it 
 is rendered sanctification. Real and internal sanctification is not 
 intended, but that which is the same with sacred dedication or conse- 
 cration. For it is plainly distinguished from real inherent sanctifica- 
 tion by our apostle, ch. x. 14, Mra yao προσφορα τετελειωκεν εἰς TO 
 δίηνεκες rove ἁγιαζομενους, ‘ By one offering, he hath perfected them 
 
492. AN EXPOSITION OF THE [cH. vir, 
 
 that are sanctified.’ This τελείωσις, the effect and product of τετελειίωκεν, 
 is wrought towards them who are sanctified, and so doth not consist 
 in their sanctification. Much less therefore doth.it signify an absolute 
 perfection of inherent holiness. Some men no sooner hear the name 
 of perfection in the Scripture, but they presently dream of an absolute, 
 sinless, inherent perfection of holiness, which, if they are not utterly 
 blinded and hardened, they cannot but know themselves far enough 
 distant from. But this word hath no such signification. But if it de- 
 note not internal holiness at all, it cannot denote the perfection of it. 
 Nor is any such perfection attainable in this life, as the Scripture every 
 
 where testifies. Wherefore the apostle hath no need to prove that 
 it was not attainable by the Levitical priesthood, nor to reflect upon it 
 for that reason, seeing it is not attainable by any other way or means 
 whatever. We must therefore diligently inquire into the true notion of 
 this τελείωσις, or “ perfection,’ which will guide the remaining interpre- 
 tation of the words. And concerning it we may observe in general, 
 
 First. That it is the effect, or end, or necessary consequent of a 
 priesthood. This supposition is the foundation of the whole argument 
 of the apostle. Now the office and work may be considered two ways. 
 1. With respect unto God, who is the first immediate object of all the 
 proper acts of that office. 2. With respect unto the church, which is 
 the subject of all the fruits and benefits of its administration. 
 
 If we take it in the first way, then the expiation of sin is intended 
 in this word. For this was the great act and duty of the pmesthood 
 towards God, namely, to make expiation of sin, or atonement for it by 
 sacrifice. And if we take the word in this sense, the apostle’s asser- 
 tion is most true. For this perfection was never attaimable by the 
 Levitical priesthood. It could expiate sin, and make atonement only 
 typically, and by way of representation; really and effectually, as to 
 all the ends of spiritual reconciliation unto God, and the pardon of 
 sin, they could not do it. For it was not possible, as our apostle 
 observes, that the blood of bulls and goats should take away sins, ch. 
 x. 4, which he also proves in his ensuing discourse at large. But I do 
 not know that this word is any where used in this sense, nor doth it 
 include any such signification. And whereas God is the immediate 
 object of that sacerdotal energy whereby sin is expiated, it is the 
 church that is here said to be perfected ; so that expiation of sin can- 
 not be intended thereby, though it be supposed therein. Besides, the 
 apostle doth not here understand sacrifices only, by which alone 
 atonement was made, but all other administrations of the Levitical 
 priesthood whatever. 
 
 The Socinians would have expiation of sin here intended, and I 
 shall therefore examine briefly what they speak to this purpose, in 
 their comment on this place. Perfectionis, reAcuwoewc, Nomine hoe 
 loco nihil aliud intelligit autor, quam veram et perfectam expiationem 
 peccatorum, qua non tantum quorundam sed omnium etiam gravissi-~ 
 morum criminum reatus, isque non tantum peenz alicujus temporarie 
 et ad hanc vitam spectantis, sed ipsius eternze mortis aufertur, Jusque 
 homini vitae sempiterne conceditur; qua denique non tantum reatus 
 omnis omnium peccatorum, sed et ipsa peccata in hominibus tolluntur. 
 
vER. 11.] EPISTLE TO THE HEBREWS. 495 
 
 Namque his in rebus vera hominum perfectio coram Deo consistit. 
 Si ergo hc perfectio hominibus contingere potuisset per sacerdotium 
 Leviticum, certé nullus fuisset usus novi sacerdotis Melchisedeciani. 
 Sacerdotium enim propter peccatorum expiationem constituitur. At 
 ‘si perfecta peccatorum expiatio contingebat per Aaronicum sacerdotium, 
 quid opus erat novum istum superinducere sacerdotem secundum ordi- 
 nem Melchisedeci, ut scilicet perageret id, quod peragere potuerat 
 Aaronicus? Quocirea cim Deus illum constituere voluerit, atque 
 adeo jam constituerit ; hinc patet nemini per Leviticum sacerdotium, 
 perfectionem seu perfectam expiationem contigisse, ut certe non contigit. 
 Quorundam enim peccatorum expiatio per illud fiebat, nempe ignoran- 
 tiarum et infirmitatum ; gravium autem peccatorum et scelerum poena 
 mortis luenda erat. Nec ista expiatio ad tollendam zternam mortem 
 quidquam virium habuit, sed tantum ad tollendas quasdam poenas tem- 
 porarias, et huic vite proprias. Nec denique illis sacrificiis ulla vis inerat 
 homines ab ipsis peccatis retrahendi. 
 
 1. What in general is suited unto the apostle’s argument, whatever 
 be the sense of the reAewwore here mentioned, is approved. The ques- 
 tion is, whether the expiation of sin be here intended, what is the na- 
 ture of that expiation, and what was the use of the sacrifices under 
 the law? All which on this occasion are spoken unto, and the mind 
 of the Holy Ghost in them all perverted. For, 1. That expiation of 
 sin, properly so called, by an act of the priestly office towards God, 15 
 not here intended, hath been before declared, beth from the significa- 
 tion of the word, and the design of the apostle. What these men in- 
 tend by the expiation of sin, and how remote it is from that which the 
 Scripture teacheth, and the nature of the. thing itself requireth in the 
 reason and common understanding of all mankind, | have fully 
 evinced in the Excercitations about the priesthood of Christ. And 
 take expiation in the sense of the Scripture, with the common sense 
 and usage of mankind, and in their judgment, it was by the Levitical 
 priesthood, and was not by the priesthood of Christ. For it cannot 
 be denied, but that the Levitical priests acted towards God, in their 
 offering of sacrifices to make atonement for sin. But that the Lord 
 Christ did so, is by these men denied. For that which under this 
 name they ascribe unto him, is only the taking away of punishment 
 due unto sin by his power, which power was given him of God upon 
 his ascension or entrance into heaven as the holy place. 2. They deny 
 that expiation was by the Levitical priesthood, on two grounds.” First. 
 Because they did expiate only some lesser sins, as of ignorance and 
 infirmity ; and so it cannot be said to be by them, because they were 
 only some few sins that they could expiate. Secondly. Because their 
 expiation concerned only deliverance from temporal punishment. 
 That expiation, in the Scripture sense, could not be really effected by 
 the Levitical priesthood, is granted, and shall afterwards be proved. 
 But both these pretended reasons of it are false. For, First. There 
 was an atonement made in general for all the sins of the people. For 
 when Aaron made an atonement by the scapegoat, Lev. xvi. 10, he 
 confessed over him all the iniquities of the children of Israel, and all 
 their transgression in all their sin, ver. 21. And herein the greatest as 
 
494 AN EXPOSITION OF THE [cH. ΥἹ:. 
 
 well as the least of their sins were comprised. For although there 
 were some sins which being capital, according unto the constitutions 
 of their commonwealth, in which respect there was no sacrifice ap- 
 pointed in particular whereby they who were guilty of them might be 
 freed from punishment, that the ordinances of God might not seem to 
 interfere ; yet had they by their interest in the more general sacrifices, 
 a right unto expiation of sin as to its guilt, for otherwise every one who 
 died penally, must of necessity die eternally. Secondly. It is also 
 false that their sacrifices had no other use but to free men from 
 temporal punishments. Indeed it is a wild apprehension, that the use 
 of sacrifices in the church of old, to be observed by the people with so 
 creat solemnities, and under so great penalties, wherein the principal 
 actings of faith did consist, as also the great exercise of the spiritual 
 obedience of the whole church, should serve only to free men from 
 legal, outward, civil, temporal punishments for lesser sins of ignorance 
 and infirmity, which were none at all for the most part. Absolutely 
 indeed, and of themselves, by virtue of their own worth, or by their 
 own innate efficacy, they neither did, nor could expiate sin, as to its 
 cuilt and eternal punishment, which attended all sin by the curse of 
 law ; nor did God ever appoint them for that end, yet they did it rela- 
 tively and typically, that is, they represented and exhibited unto the 
 faith of the sacrificers, that true effectual sacrifice to come, whereby 
 all their sins were pardoned and done away. Wherefore, Thirdly. 
 The difference between the expiation of sin by the Levitical priesthood 
 and by Christ, did not consist in this, that the one expiated sin only 
 with respect unto temporal punishments, the other with respect unto 
 them that are eternal; but in the manner of their expiation, and the 
 efficacy of each to that end. They expiated sins only typically, doc- 
 trinally, and by way of representation ; the benefit received from their 
 sacrifices being not contained in them, nor wrought by their causality, 
 nor procured by their worth or value, but these were exhibited unto 
 the faith of the sacrificers, by virtue of their relation unto the sacrifice 
 of Christ. Hence were they of many sorts and often repeated, which 
 sufficiently argues that they did not effect what they did represent. 
 But the Lord Christ, by the one offering of himself, wrought this 
 effect really, perfectly, and absolutely, by its own value and efficacy, 
 according unto the constitution of God. But this is not the perfection 
 here intended by the apostle. . 
 Secondly. This τελείωσις respects the church, which is the subject 
 of all the benefits of the priesthood, and it is that perfect state of the 
 church in this world, which God from the beginning designed unto it. 
 He entered upon its erection in the first promise, with respect unto his 
 worship, and the blessed condition of the church itself. Hereon, and 
 with respect hereunto, is the church-state of the Old Testament said 
 to be weak and imperfect, like that of a child under governors and 
 tutors. Hence, also, it had a yoke imposed on it, causing fear and 
 bondage: ‘ God having ordained better things for us,’ or the church 
 under the New Testament, iva un χωρις ἡμων τελειωθωσι, Heb. xi. 40, 
 ‘that they without us should not be consummated,’ or made perfect in 
 their church-state. And this state of the church is expressed by this 
 
vER. 11.] EPISTLE TO THE HEBREWS. 495 
 
 word in other places, as we shall see. The foundation of it was laid 
 in that word of our Saviour wherewith he gave up the ghost, τετελεσ- 
 ται, John xix. 30, ‘It is finished,’ or completed ; that is, all things 
 belonging to that great Sacrifice whereby the church was to be per- 
 fected, were accomplished. For he had respect unto all that the pro- 
 phets had foretold; all that he was to do in this world, and the con- 
 summatiun of the church was to ensue thereon, when, by one offering, 
 he for ever perfected them that are sanctified. And those who were 
 throughly instructed in the privileges of this church-state, and had a 
 sense of the benefits thereof, are called τελειοι, ‘ perfect,’ 1 Cor. il. 6. 
 We speak wisdom, εν τοῖς τελείοις, the mysteries of the gospel, wherein 
 such persons discerned the wisdom of God. And so are they called, 
 Heb. v. 14. This our Saviour prayed for in the behalf of his church, 
 immediately before he procured it by his sacrifice, John xvil. 23, iva 
 wot τετελειωμενοι, ‘that they may be perfected.’ And the end of the 
 institution of the ministry of the gospel, to make his mediation effec 
 tual unto the souls of men by the application of it in the word unto 
 them, was to bring the church, εἰς avdpa τελειον, Eph. iv. 19, ‘to a 
 perfect man,’ or that perfection of state which it is,capable of in this 
 life. So the apostle informs us, that what he aimed at in his ministry, 
 by warning every man, and teaching them in all wisdom, was that he 
 might present, παντὰ avOpwrov τέλειον ev Χριστῳ, Col.i. 28, ‘every 
 man,’ that is, all believers, ‘ perfect in Christ Jesus.’ For, ‘in him we 
 are complete,’ ch. 1. 10, where, though another word be used, (πεπλη- 
 owpevor) yet the same thing is intended ; namely, that perfect com plete 
 state of the church which God designed to bring it unto in Christ. 
 And that our apostle useth the same word in the same sense in sundry 
 places in this Epistle, we shall see in our progress. 
 
 Thirdly. This τελείωσις, or ‘ perfection,’ may be considered two 
 ways. 
 
 1. As to its absolute completeness in its final issue. This the apos- 
 tle denies that he himself had as yet attained, Phil. iii. 12, ‘ Not as 
 though I had already attained, or received,’ cha€ov, namely, the whole 
 of what is purchased for me by Christ, ἡ ἤδη τετελείωμαι, or were al- 
 ready made perfect,’ which could not be without attaining the resur- 
 rection of the dead, ver. 11, though the substance be so already in the 
 saints departed ; whence he calls them the spirits of just men, τετελει- 
 ὠμενων, Heb. xii. 23, ‘made perfect.’ And this he calls absolutely, 
 zo τέλειον, 1 Cor. xiii. 10, ‘that which is perfect ;’ or that state of ab- 
 solute perfection which we shall enjoy in heaven. 
 
 2. It may be considered as to its initial state in this world, expressed 
 in the testimonies before recited ; and this is that which we inquire 
 after. And the Lord Christ, as the sole procurer of this state, is said 
 to be τελειωτης, ‘the consummator, the perfecter, the finisher of our 
 faith, or religious worship,’ Heb. xii. 2, as having brought us into a 
 state τελειωσεως, ‘of perfection.’ 
 
 This is that, whatever it be, which we shall immediately inquire 
 into, that is denied unto the Levitical priesthood, and afterwards unto 
 the law, as that which they could not effect. They could not, by 
 their utmost efficacy, nor by the strictest attendance unto them, bring 
 
496 | AN EXPOSITION OF THE [cH. VIL. 
 
 the church into that state of perfection, which God had designed for 
 it in this world, and without which the glory of his grace had not 
 been demonstrated. 
 
 Fourthly. The chief thing before us, therefore, is to inquire what 
 this state of perfection is, wherein it doth consist, and what is required 
 unto the constitution of it; and in the whole, to show that it could 
 
 not be by the Levitical priesthood or law. Now, the things that be- 
 
 i 
 
 long unto it, are of two sorts. 1. Such as belong unto the souls and 
 
 consciences of believers, that is, of the church: and, 2. Such as be- 
 long to the worship of God itself. For with respect unto these two, 
 doth the apostle discourse, and asserts a state of perfection in opposi- 
 tion to the imperfect state of the church under the law, with respect 
 unto them both. And as unto the first, there are seven things con- 
 curring unto the constitution of this state. 1. Righteousness. 2. 
 Peace. 3. Light or knowledge. 4. Liberty with boldness. 5. A 
 clear prospect unto a future state of blessedness. 6. Joy. 7. Confi- 
 dence and glorying in the Lord. And the latter, ‘or the worship of 
 the gospel, becomes a part of this state of perfection. 1. By its being 
 spiritual. 2. Easy, as absolutely suited unto the principles of the new 
 creature. 3. In that it is instructive. 4. From its relation unto 
 Christ as the high priest. 5. From the entrance we have therein into~ 
 the holy place. In these things consists that state of perfection which 
 the church is called unto under the New Testament, which it could 
 never attain by the Levitical priesthood. This is that kingdom of 
 God which is not meat and drink, but righteousness, and peace, and 
 joy in the Holy Ghost, Rom. xiv. 17. But because these things are 
 of great importance, although the particulars are many, I shall briefly © 
 consider them all apart. 
 
 First. The first thing constituting this gospel state of perfection, is 
 righteousness. The introduction of all imperfection and weakness in 
 the church, was by sin. This made the law weak, Rom. vill. 3, and 
 sinners to be without strength, Rom. v. 7. Wherefore, the reduction 
 of perfection, must in the first place be by righteousness. This was 
 the great fundamental promise of the times of the New Testament, 
 Isa. Ix. 21; Ps. Ixxu. 7, Ixxxv. 10,11. And this was to be brought 
 in by Christ alone. Wherefore, one name whereby he was promised 
 unto the church, was, ‘the Lord our righteousness,’ Jer. xxi. 6. 
 Righteousness of our own we had none, nor could any thing in the 
 whole creation supply us with the least of its concerns, with any thing 
 that belongs thereunto; yet without it must we perish for ever. 
 Wherefore, Jehovah himself becomes our righteousness, that we might 
 say, ‘In Jehovah have we righteousness and strength, and that in him 
 all the seed of Israel might be justified and glory,’ Isa. xlv. 24, 25. 
 For ‘ by him are all that believe justified from all things from which 
 they could not be justitied by the law of Moses,’ Acts xii. 39. To this 
 end he brought in everlasting righteousness, Dan. ix. 24, pyadiy pr. 
 Not a temporary righteousness suited unto the ody, the age of the 
 church under the old covenant, which is often said to be everlasting in 
 a limited sense ; but that which was for all ages to make the church 
 blessed unto eternity. So is he made unte us of God righteousness, 
 
 tT Cor. 1, Ov. 
 
VER. 11.] EPISTLE TO THE HEBREWS. 497 
 
 This is the foundation of the gospel τελείωσις, or ‘ perfection ;’ and 
 it was procured for us, by the Lord Christ offering up himself in sacri- 
 fice as our great high priest. For, ‘we have redemption through his 
 blood, even the forgiveness of sins,’ Eph. i. 7. God having set him 
 forth to be a ‘ propitiation through faith in his blood, to declare his 
 righteousness for the forgiveness of sins.’ And this he is in opposition 
 unto whatever the law could effect, taking away that condemnation 
 which issued from a conjunction of sin and the law. For ‘what the 
 law could not do in that it was weak through the flesh, God sending 
 his Son in the likeness of sinful flesh, and for sin, condemned sin in 
 the flesh, that the righteousness of the law might be fulfilled in. us,’ 
 Rom. viii. 3, 4. The end of the law, in the first place, was to be a 
 means and instrument of righteousness unto those to whom it was given. 
 But after the entrance of sin, it became weak, and utterly insuflicient 
 unto any such purpose: for, ‘by the deeds of the law can no flesh be 
 justified.” Wherefore, ‘ Christ is become the end of the law for righ- 
 teousness, to every one that believeth, Rom.x.4. And by whom- 
 soever this is denied, namely, that Christ is our righteousness, which 
 he cannot be but by the imputation of his righteousness unto us, they 
 do virtually overthrow the very foundation of that state of perfection, 
 which God had designed to bring his church unto. This, the Levitical 
 priesthood could not effect, for the reason given in the words following : 
 ‘ For under it the people received the law.’ It could do no more but 
 what the law could do; but that could not make us righteous, because 
 it was weak through the flesh. And by the deeds of the law, no man 
 can be justified. . 
 
 It may be said that believers had this righteousness under the Levi- 
 tical priesthood, or they could not have had a good report through 
 faith, namely, this testimony, that they pleased God. 
 
 Answ. 1. Our apostle doth not deny it, yea, he proves it at large by 
 manifold instances, ch. xi, that they had it. Only he denies that they 
 had it by virtue of the Levitical priesthood, or any duties of the law. 
 He speaks not of the thing itself with respect unto the persons of be- 
 lievers under the Old Testament, but of the cause and means of if. 
 What they had of this kind, was by virtue of another priesthood, which 
 therefore, was to be introduced ; and the other, which could not effect 
 it, was therefore to be removed. He denies not perfection unto persons 
 under the Levitical priesthood, but denies that they were made par- 
 takers of it thereby. 
 
 2. They had this righteousness really and as to the benefits of it, 
 but had it not in that clearness and evidence of its nature, cause, and 
 effects, as it is now revealed in the gospel. Hence, although their 
 interest in it was sufficient to secure their eternal concernments, yet 
 they had it not in such a way as was required unto this τελείωσις in 
 this life. For we know how great a portion of the perfect state of the 
 gospel consists in a clear apprehension, that Christ is, and how he 1s 
 our righteousness, whereon the main of our present comforts do depend. 
 The great inquiry of the souls of men is, how they may have a righ- 
 teousness before God. And the clear discovery of the causes of it, of 
 
 VOL. 11]. KK 
 
498 AN EXPOSITION OF THE [cH. VII. 
 
 the way and manner how we are made partakers of it, is a great part 
 of the perfection of the gospel state. 7 : 
 
 3. It was so obscurely represented unto them, as that the law rose 
 up in a competition with it, or rather against it, in the minds of the 
 generality of the people. ‘They ‘looked for righteousness as it were 
 by the works of the law,’ Rom. ix. 32, and on this rock of offence, this 
 stumbling-stone, they shipwrecked their eternal condition, ver. 32, 33. 
 For whilst they ‘ went about to establish their own righteousness, they 
 submitted not unto the righteousness of God,’ Rom. x. 3. And we 
 may easily apprehend how great a snare this proved to them. For 
 there is in corrupted nature, such an opposition and enmity unto this 
 righteousness of God in Christ, and the dictates of the law are so 
 rivetted in the minds of men by nature, that now after the full and 
 clear declaration of it in the gospel, men are shifting a thousand ways, 
 to set up a righteousness of their own in the room of it. How strong, 
 then, must the same inclination be in them who had nothing but the 
 law to guide them, wherein this righteousness was wrapt up under 
 many veils and coverings. Here, therefore, at the last, the body of 
 the people lost themselves, and continne unto this day under the 
 curse of that law, which they hoped would justify and save them. 
 
 Secondly. Peace is the next thing that belongs unto this gospel 
 state of perfection. The ‘kingdom of God is peace,’ Rom. xiv. 17. 
 To lay the foundation of this kingdom, the Lord Christ both made 
 peace, and preached peace, or declared the nature of the peace he had 
 made, tendering and communicating of it unto us, Eph. iu. 14—17. 
 And this peace of evangelical consummation, is threefold. 1. With 
 God. 2. Between Jews and Gentiles. 3. In and among ourselves. 
 
 1. It is peace with God. This is the first effect and fruit of the 
 righteousness before mentioned, Isa. xxx. 17. For, ‘ being justified 
 by faith, we have peace with God, Rom. v. 1. And hereon depends 
 our peace in the whole creation above and below. And if we look into 
 the promises of the Old Testament concerning the kingdom of Christ, 
 the greatest part, and the most eminent of them, respect peace with 
 God and the whole creation. All things in the creation were at odds, 
 jarring and interfering continually, upon the entrance of sin. For an 
 enmity thereby being introduced between God and man, it extended 
 itself unto all other creatures that had either dependence on man, or 
 were subservient naturally unto his use, or were put in subjection to 
 him by God, the Lord of all. Hereby were they all cast into a state 
 of vanity and bondage, which they groan under, and as it were, look 
 out for a deliverance from, Rom. viii. 20—23. But in this gospel 
 state, God designs a reconciliation of all things, or a reduction of them 
 into their proper order. For he ‘ purposed in himself, that in the dis- 
 pensation of the fulness of times, he would gather together in one, all 
 things in Christ, both which are in heaven, and which are on earth, 
 even in him,’ Eph. 1. 9,10. The avaxepadawore here mentioned, is 
 the same on the matter with the τελείωσις in this place. God has in 
 his counsel and purpose, distributed the times or ages of the world, 
 into several parts or seasons, with respect unto his own works, and the 
 
go 
 
 VER. 11.] EPISTLE TO THE HEBREWS. 499 
 
 revelation of his mind and will unto men. See our exposition on ch. i. 
 1. Every one of these parts or seasons, had its particular οἰκονομία, 
 or ‘ dispensation.’ But there was a πληρωμα των Katpwy, “ἃ certain 
 time or season,’ wherein all the rest that were past before, should have 
 their complement and perfection. And this season had its especial 
 οἰκονομία, or ‘dispensation’ also. And this was the ανακεφαλαιωσις 
 mentioned ; the peace-making and reconciliation of all things, by gath- 
 ering up the scattered, divided, jarring parts of the creation into one 
 Head, even Christ Jesus. Andas this enmity and disorder entered 
 into the whole by the sin of man, so the foundation of this catholic 
 peace and order, from which nothing is excluded but the serpent and 
 his seed, must be laid in peace between God and man. This, therefore, 
 God designed in Christ alone, 2 Cor. v. 20,21. The first and funda- 
 mental work of Christ, as the high priest of the new covenant, was to 
 make peace between God and sinners. And this he did by bringing 
 in everlasting righteousness. So was he typed by Melchisedec, first 
 king of righteousness, then king of peace. For ‘when we were ene- 
 mies, we were reconciled unto God by the death of his Son,’ Rom. ν. 
 ~10. Hence his name was m>w Ὁ, ‘the Prince of peace,’ Isa. ix. 6. 
 Wherefore, this reconciliation and peace with God, is a great part of 
 this gospel perfection. So our Saviour testifieth, John xiv. 27, ‘ Peace,’ 
 saith he, ‘I leave with you, my peace I give unto you, not as the 
 world giveth, give [ unto you: let not your heart be troubled, neither 
 let it be afraid.’ Assured peace with God, delivering the souls of his 
 disciples from all trouble and fear, is that which he peculiarly be- 
 queathed unto them. And so great a share in this τελείωσις doth this 
 peace with God, and the consequents of it in peace with the residue 
 of the creation bear, that the kingdom of Christ is most frequently 
 spoken of under this notion, Isa. x1. 4—9, &c. But these things are 
 liable unto a double objection. For, | 
 
 First. Some may complain hereon, Behold our bones are dried, our 
 hope is lost, we are cut off for our parts. For we cannot attain unto 
 this peace with God, being exercised with fear and disconsolations all 
 our days, so as that we seem to have no interest in this gospel state. 
 Answ. 1. Peace is made for all that believe. 2. The way of attaining 
 itis laid open unto them, Isa. xxvil. 5. 5. Patient abiding in faith, 
 will in due time bring them into this peace. 4. It is one thing to have 
 peace with God, which all believers have; another to have the con- 
 stant sense and comfort of it in their own souls, which they may want 
 for a season. 
 
 Secondly. Some say, they are so far from finding peace with the 
 whole creation, that on all accounts they meet with great enmities in 
 the world. Answ. 1. It is not said that peace is made for us with 
 Satan or the world, the serpent and his seed. This belongs not unto 
 this perfection. 2. Whatever troubles we may have with other things, 
 yet in the issue, they shall all work together for our good, which is 
 sufficient to constitute a state of peace. 
 
 This part of the perfection of the church, could not be attained by 
 the Levitical priesthood. For two things belonged thereunto. 1. That 
 peace be actually made. 2. That it be fully declared. So ep apostle 
 
 K K 
 
 + 
 
500 AN EXPOSITION OF THE — [cH. vit. 
 
 expresseth it as it was effected by Christ, Eph. 11. 14.—He is our 
 peace: and that, 1. By making peace—he made peace, ver. 15, 16. 
 2. By declaring it. ver 17.—he came and preached peace. Neither of 
 these could be done by the Levitical priesthood. Not the first, it could 
 not make peace, because it could not bring in righteousness, which is 
 the cause and foundation of it, Isa. xxxu. 17; Rom. v. 1. Not the 
 second, it could not declare or preach this peace. For the giving of 
 the law, with all tokens of dread and severity, with the curse annexed 
 unto it, was directly contrary hereunto. This, therefore, was brought 
 in by this better priesthood alone. | 
 
 2. Peace between Jews and Gentiles, belongs unto this state. For 
 God designed not the erecting of his kingdom amongst one party or 
 sort of mankind. That it should be otherwise, that the Gentiles 
 should become the children of Abraham, and be made heirs of the 
 promise, was a great mystery under the Old Testament, Eph. 11. 4—6. 
 And we know how slow the disciples of Christ himself were, in the 
 receiving and understanding hereof. But evident it is, that this was | 
 God’s design from the giving of the first promise, and we see now in 
 the light of the gospel, that he gave many intimations of it unto the» 
 church of old, with respect whereunto the veil abideth on the minds οἵ 
 the Jews unto this day. Wherefore, without this peace also, the per- 
 fect state of the church aimed at, could not be attaimed. But this 
 could never have been brought about by the Levitical. priesthood and 
 law. For they were indeed the principal occasion of the distance be- 
 tween them, and the means of the continuance of their disagreement. 
 And that which the Jews thought to have been the principal advantage 
 and privilege of Abraham in his posterity, was that which, whilst it 
 continued, kept him from the actual possession of his greatest glory, in 
 being the heir of the world, and a father of a multitude of nations. 
 Nor whilst that priesthood was standing, could Japheth be persuaded to 
 dwell in the tents of Shem. Hence, this peace was so far from being 
 the effect of the Levitical priesthood and the law, as that it could not 
 be introduced and established until they were both taken out of the 
 way, as our apostle expressly declares, Eph. 11. 14—16. The last 
 issue of this contest, came unto these two heads. 1. Whether the 
 Gentiles should at all be called unto the faith of the gospel. 2. Whe- 
 ther being called, they should be obliged unto the observance of the 
 law of Moses. The first fell out among the apostles themselves, but 
 quickly determined by our Lord Jesus Christ unto their joy and satis- 
 faction. And this he did two ways. 1. By sending.Peter to preach 
 the gospel unto Cornelius, and therein bestowing the Holy Ghost on 
 them that did believe, Acts x. 14, 17, 45, 46, 47, xi. 17, 18. 2. By 
 giving Paul an open full commission to go to the Gentiles and preach 
 the gospel unto them, Acts xxii. 21, xxvi. 15—18. Here the body of 
 the people of the Jews, fell off with rage and madness. But the other 
 part of the controversy, was of longer continuance. The Jews, find- 
 ing that the Gentiles were by the gospel brought so near unto them, 
 as to turn from dumb idols unto God, and to receive the promise no 
 less than themselves, would by all means have brought them over unto 
 the obedience of the law of Moses also. This yoke, the Gentiles 
 
VER. 11.] EPISTLE TO THE HEBREWS. 501 
 
 being greatly afraid of, were in no small perplexity of mind what to do. 
 The gospel they were resolved to embrace, but were very unwilling to 
 take on them the yoke of the law. Wherefore, the Holy Ghost in the 
 apostles, at length puts an issue unto the difference also, and lets the 
 church know, that indeed the wall of partition was broken down, the 
 law of commandments contained in ordinances was taken away, and 
 that the Gentiles were not to be obliged unto the observance of it, 
 which they greatly rejoiced in, Acts xv. 31. Other way there was 
 none for the reconciliation of those parties, who had been at so long 
 and so great a variance. 
 
 It will be said, that we yet see a variance between Jews and Gentiles 
 continued all the world over ; and they are in all places mutually an 
 abomination unto each other. And it is true it is so, and is likely so 
 to continue. For there is no remedy that can be so effectual to heal a 
 distemper, or make up a fracture, as that it will work its cure without 
 use or application. The gospelis not at all concerned in what state 
 and condition men are who reject it, and refuse to believe it. They 
 may still live in enmity and malice, hateful and hating one another. 
 But where it is believed, embraced, and submitted unto, there an abso- 
 lute end is put unto all difference or enmity between Jews and Gen- 
 tiles, as such, seeing all are made one in Christ. And this τελείωσις 
 belongs only unto them who do obey the gospel, 
 
 3. Peace among ourselves, that is, among believers, doth also belong 
 hereunto. There was peace and brotherly love required under the law. 
 But no duty receiveth a greater improvement under the gospel. The 
 purchase of it by the blood of Christ, his prayer for it, the new motives 
 added unto it, the communication of it as the legacy of Christ among 
 his disciples, with the especial ends and duties of it, do constitute it a 
 part of the perfect state of the church under the gospel. 
 
 Thirdly. The third thing wherein this τελείωσις, or perfection, doth 
 consist, is spiritual light and knowledge with respect to the mysteries 
 of the wisdom and grace of God. God had designed for the church 
 a measure of spiritual light and knowledge which was not attainable 
 under the law, which is the subject of that great promise, Jer. xxxi. 
 34, the.accomplishment of which is declared, 1 John i. 27, And 
 there are three things which concur to the constitution of this privi- 
 lewes”: 
 ]. The principal revealer of the mind and will of God. Under the 
 law God made use of the ministry of men to this purpose, as of Moses 
 and the prophets. And he employed also, both in the erection of the 
 church-state, and in sundry particulars afterwards, the ministry of an- 
 gels, as our apostle declares, ch. i. 2, And in some sense that state 
 was thereby put in subjection to angels, ver. 5. But this ministry, the 
 dispensation of light and knowledge thereby, could not render it com- 
 plete, yea, it was an argument of the darkness and bondage under 
 which it was. For there was yet one greater than they all, and above 
 them all, one more intimately acquainted with God and all the coun- 
 sels of his will by whom he would speak forth his mind, Deut. xviu. 
 18,19. This was the Son of God himself, without whose immediate 
 ministry the consummation of the church-state could not be attained, 
 
502 AN EXPOSITION OF THE [cH. VI}. 
 
 This consideration our apostle insists on at large in the first chapter 
 and the beginning of the second, concluding from thence the preemi- 
 nence of the evangelical state above the legal. The especial nature 
 whereof we have declared in the exposition of those places. A most 
 eminent privilege this was, yea, the highest outward privilege that the 
 church is capable of, and eminently concurs to its perfection. For 
 whether we consider the dignity of his person, or the perfect know- 
 ledge and comprehension he had of the whole counsel of God, and the 
 mysteries of his grace, it incomparably exalts the church state above 
 that of old, whence our apostle draws many arguments to the neces- 
 sity of our obedience, above what they were urged witha]. See ch. 1]. 
 2,3, xil. 25. And this full revelation of his counsels by the ministry © 
 of his Son, God did reserve, partly that he might have a preeminence 
 in all things, and partly because none other either did or could com- 
 prehend the mysteries of it as it was now to be revealed. See 
 ΠΗ 7, 18. 
 
 2. The matter or things themselves revealed. There was under the 
 Levitical priesthood a shadow of good things to come, but no perfect 
 image or complete delineation of them, ch. x. 1. They had the first 
 promise, and the enlargements of it to Abraham and David. Sundry- 
 expositions were also added to them, relating to the manner of their 
 accomplishment. And many intimations were given of the grace of 
 God thereby. But all this was done so darkly, so obscurely, so wrap- 
 ped up in types, shadows, figures, and allegories, as that no perfection 
 of light or knowledge, was to be obtained. The mystery of them con- 
 tinued still hid in God, Eph. 11.9. Hence are the doctrines concern-_ 
 ing them called parables and dark sayings, Ps. Ixxviii. 2. Neither did 
 the prophets themselves see into the depth of their own predictions, 1 
 Pet.i. 11, 12. Hence the believing church waited with earnest expec- 
 tation, ‘ till the day should break, and the shadows should flee away,’ 
 Cant. 11. 17,iv.6. They longed for the breaking forth of that glorious 
 light, which the Son of God was to bring, attending in the meantime 
 to the word of prophecy, which was as the light of a candle to them 
 shining in a dark place... They lived on that great promise, Mal. iv. 2. 
 They expected righteousness, light, and grace, but knew not the way 
 of them. Thence their prophets, righteous men, and kings, desired to 
 see the things of the gospel, and saw them not, Matt. xni. 17; Luke 
 x. 24, And therefore John the Baptist, who was greater than any of 
 the prophets, because he saw and owned the Son of God as come in 
 the flesh, which they desired to see, and saw not; yet living and dying 
 under the Levitical priesthood, not seeing life and immortality brought 
 to light by the gospel, the least in the kingdom of God is greater than 
 he in spiritual knowledge. Wherefore it belonged to the τελειωσις; or 
 perfect state of the church, that there should be a full and plain reve- 
 Jation and declaration made of the whole counsel of God, of the mys- 
 tery of his will and grace, as the end of those things which were to 
 be done away. And this is done in the gospel, under that new priest- 
 hood which was to be introduced. Nor without this priesthood could 
 it be so made. For the principal part of the mystery of God depends 
 on, consists in the discharge of the office of that priesthood. They do 
 
ver. 11.] EPISTLE TO THE HEBREWS. 7 USS ΤΑΝ 
 
 so on his oblation and intercession, the atonement made for sin, and 
 the bringing in of everlasting righteousness thereby. The plain reve- 
 lation of these things, which could not be made before their actual 
 accomplishment, is a great part of this gospel perfection. This the 
 apostle disputes at large, 2 Cor. iil. from ver. 7, to the end of the 
 chapter. 
 
 3. The inward spiritual light of the minds of believers, enabling 
 them to discern the mind of God, and the mysteries of his will as re- 
 vealed, doth also belong to this part of the perfection of the gospel 
 church-state. This was promised under the Old Testament, Isa. xi. 9, 
 liv. 13; Jer. xxxi. 34. And although it was enjoyed by the saints of 
 old, yet was it so in a very small measure and low degree, in compari- 
 son of what it is now after the plentiful effusion of the Spirit. See 1 
 Cor. ii. 11,12, This is that which is prayed for Eph. 1. 17—19, i. 
 18,19. Wherefore this head of the τελείωσις, or perfection intended, 
 consists in three things. 1. The personal ministry of Christ in the 
 preaching of the gospel, or declaration of the mystery of the wisdom 
 and grace of God in himself. 2. The dispensation or mission of the 
 Holy Ghost to reveal and fully make known the same mystery by the 
 apostles and prophets of the New Testament, Eph. iii. 5. 3. In the 
 effectual illumination of the minds of them that do believe, enabling 
 them spiritually to discern the mysteries so revealed, every one accord- 
 ing to the measure of his gift and grace. See concerning it, 1 Pet. 1]. 
 9; Eph. iii. 17—19, v. 8. 
 
 Fourthly. There belongs to this perfection that rappnova, that liber- 
 ty and boldness which believers have in their approaches to God. This 
 is frequently mentioned as an especial privilege and advantage of the 
 gospel state, Eph. iii. 12; Heb. ii. 6, iv. 16, x. 19,35; 1 Johnii. 21, 
 iv. 17, v. 14. And on the contrary, the state under the Levitical 
 priesthood is described asa state of fear and bondage, that is com- 
 paratively, Rom. viii. 15; 2 Tim. 1. 7; Heb. ii. 15. And this bondage, 
 or fear arose from sundry causes inseparable from that priesthood and 
 the administrations of it. As, : 
 
 1. From the dreadful manner of giving the law. This filled the 
 whole people with terror and amazement. On the administration of 
 the Spirit by the gospel, believers do immediately cry, ‘Abba Father,’ 
 Rom. viii. 16; Gal.iv.6. They have the liberty and boldness to draw 
 nigh to God, and to call bim Father. But there was such an admi- 
 nistration of a spirit of dread and terror in the giving of the law, as that 
 the people were not able to bear the approaches of God to them, nor 
 the thought of an access to him. And therefore they desired that all 
 things for the future might be transacted by an internuncius, one that 
 might go between God and them whilst they kept at their distance, 
 Deut. v. 23—27. When any first hear the law, they are afraid of 
 God, and desire nothing more than not to come near him. They 
 would be saved by a distance from him. When any first hear the 
 gospel, that is, so as to believe it, their hearts are opened with love to 
 God, and all their desire is, to be near to him, to draw nigh to his 
 throne. Hence it is called the joyful sound. Nothing can be more 
 opposite than these two frames. And this spirit of fear and dread thus 
 
504 AN EXPOSITION OF THE {cH. VI. 
 
 first given out in the giving of the law, was communicated to them in 
 all their generations, whilst the Levitical priesthood continued. For as 
 there was nothing to remove it, so itself was one of the ordinances 
 provided for its continuance. This are we now wholly delivered from. 
 See ch. xii. 18—21. 
 
 2. Itarose from the revelation of the sanction of the law in the 
 eurse. Hereby principally the law gendered to bondage, Gal. iv. 26. 
 For all the people were in some sense put under the curse ; namely, so 
 far as they would seek for righteousness by the works of the law. So 
 saith our apostle, ‘ As many as are of the work of the law are under 
 the curse,’ Gal. iii. 10. This eurse was plainly and openly denounced as 
 due to the breach of the law, as our apostleadds, ‘ lt is written, Cursed is 
 every one who continueth not in all things which are written in the 
 book of the law to do them.’ And all their capital punishments were 
 representations thereof. This could not but take a deep impression on 
 their minds, and render them obnoxious to bondage. Hence, although 
 on the account of the promise they were heirs, yet by the law they 
 were made as servants and kept in fear, Gal. iv. |. Neither had they 
 such a prospect into the nature and signification of their types, as to 
 set them at perfect liberty from this cause of dread. For as there _ 
 was a veil on the face of Moses, that is, as all the revelations of the 
 mind and will of God by him, were veiled with types and shadows ; 
 so there was a veil on their hearts also in the weakness of their spiritual 
 light, that ‘they could not look steadfastly to the end of that which is 
 abolished,’ 2 Cor. 111. 13, that is, to him ὁ who is the end of the law for 
 righteousness unto them that do believe,’ Rom. x. 4. It was therefore 
 impossible but that their minds must ordinarily be filled with anxiety 
 and fear. But there is now no more curse in the gospel state. Rev. 
 xxii. ὦ. The curse abideth only on the serpent and his seed, Isa. lxv. 
 25. ‘The blessing of the promise doth wholly possess the place of it, 
 Gal. i. 13, 14. Only they who will choose still to be under the law, 
 by living in the sins that it condemneth, or seeking for righteousness 
 by the works which it commands, are under the curse. 
 
 3. Under the Levitical priesthood, even their holy worship was so 
 appointed and ordered, as to keep them partly in fear, and partly at a 
 distance from the presence of God. The continual multiplication of 
 their sacrifices, one day after another, one week after another, one 
 month after another, one year after another, taught them, that by them 
 all there was not an end made of sin, nor everlasting righteousness 
 brought in by any of them. This argument our apostle makes use of 
 to this purpose, ch. x. ], ‘The law, saith he, ‘ could never by those 
 sacrifices: which they offered year by year continually, rove προσερ- 
 Xomevouc τελειωσαι, bring the worshippers to this perfection.’ And he 
 gives this reason for it, namely, because they had still a conscience of 
 sin, that is, a conscience condemning them for sin, and therefore there 
 was a remembrance made of sin again every year, ver. 2,3. Hereby 
 they were kept in dread and fear. And in their worship they were 
 minded of nothing so much as their distance from God, and that they 
 had not as yet aright to an immediate access to him. For they were 
 not so much as once to come into the holiest, where were the pledges 
 
VER. 11.) EPISTLE TO THE HEBREWS. 505 
 
 and tokens of God’s presence. And the prohibitions of their approaches 
 to God were attended with such severe penalties, that the people cried 
 out they were not able to bear them, Num. xvii. 12, 13, which Peter 
 reflects on, Acts xv. 10, ‘The Holy Ghost thereby signifying, that the 
 way into the holiest of all was not made manifest whilst the first ta- 
 bernacle was standing,’ Heb. ix. 8. No man had yet right to enter 
 into it with boldness, which believers now have, ch. x. 19, 20. 
 
 4. God had designed the whole dispensation of the law under that 
 priesthood unto this very end, that it should ‘give the people neither 
 rest nor liberty, but press and urge them to be looking after their full 
 relief in the promised Seed, Gal. iv. 1,2, 11.24. It pressed them with 
 a sense of sin, with a yoke of ceremonious observances, presenting them 
 with the handwriting of ordinances which was against them, Col. ii. 
 14. It urged their consciences not to seek after rest in or by that 
 state. Here could be no perfection, because there could be no liberty. 
 The zagpyora, or boldness we speak of, is opposed unto all these causes 
 of bondage and fear. It was not the design of God always to keep 
 the church in a state of nonage, and under schoolmasters : he had 
 appointed to set it at liberty in the fulness of time, to take his children 
 nearer unto him, to give them greater evidences of his love, greater 
 assurances of the eternal inheritance, and the use of more liberty and 
 boldness in his presence. But what this παρβηρια of the gospel is, 
 wherein it doth consist, what is included in it, what freedom of spirit, 
 what liberty of speech, what right of access, and boldness of approach 
 unto God, built upon the removal of the law, the communication of 
 the Spirit, the way made into the holiest by the blood of Christ, with 
 other concernments of it, constitutive of gospel perfection, I have al- 
 ready in part declared in our exposition on ch. 1. 5, and must, if God 
 please, yet more largely insist upon it, on ch. x., so that I shall not 
 here further speak unto it. 
 
 Fifthly. A clear foresight into a blessed -estate of immortality and 
 glory, with unquestionable evidences and pledges, giving assurance of 
 it, belongs also to thisconsummation. Death was originally threatened 
 as the final issue of sin. And the evidence hereof was received under 
 the Levitical priesthood in the curse of the law. There was indeed a 
 remedy provided against its prevalency in the first promise. For 
 whereas death comprised all the evil that was come, or was to come, 
 on man for sin,’ ‘In the day thou eatest thereof thou shalt die :’ the 
 promise contained the means of deliverance from it, or it was no pro- 
 mise, tendered no relief unto man in the state whereinto he was fallen. 
 But the people under the law could see but little into the manner and 
 way of its accomplishment, nor had they received any pledge of it, in 
 any one that was dead and lived again soas to die no more. Where- 
 fore their apprehensions of this deliverance were dark, and attended 
 with much fear, which rendered them obnoxious unto bondage. See 
 the exposition on ch. 11. 14, where we have declared the dreadful appre- 
 hensions of the Jews concerning death, received by tradition from the 
 fathers. They could not look through the dark shades of death into 
 light, immortality, and glory. See the twofold spirit of the Old and 
 New Testament, with respect unto the apprehensions of death ex- 
 
506 AN EXPOSITION OF THE [cH. VII. 
 
 pressed ; the one, Job x. 21, 22, the other, 2 Cor. v. 1—4. But there 
 1s nothing more needful unto the perfect state of the church. Suppose 
 it endowed with all possible privileges in this world, yet if it have not 
 a clear view and prospect, with a blessed assurance of immortality and 
 glory after death, its condition will be dark and uncomfortable. And 
 as this could not be done without bringing in of another priesthood, so 
 by that of Christ’s it is accomplished. For, 
 
 1. He himself died as our high priest. He entered into the de- 
 vouring jaws of death, and that as it was threatened in the curse. 
 And now is the trial to be made. If he who thus ventured on death as 
 threatened in the curse, and that for us, be swallowed up by it, or de- 
 tained by its power and pains, there is a certain end of all our hopes. 
 Whatever we may arrive unto in this world, death will convey us over 
 into eternal ruin. But if he brake through its power, and have the 
 pains of it removed from him, and do swallow it up into victory, and 
 rise triumphantly into immortality and glory, then is our entrance into 
 them also, even by and after death, secured. And in the resurrection 
 of Christ, the church had the first unquestionable evidence that death 
 might be conquered, that it and the curse might be separated, that 
 there might be a free passage through it into life and immortality. 
 These things originally, and in the first covenant, were inconsistent, 
 nor was the reconciliation of them evident under the Levitical priest- 
 hood. But hereby was the veil rent from top to bottom, and the most 
 holy place not made with hands laid open unto believers. See Isa. 
 KRV../3"0: 
 
 2. As by his death, resurrection, and entrance into glory, he gave a 
 pledge, example, and evidence unto the church of that in his own per- 
 son which he had designed for it, so the grounds of it were laid in the 
 expiatory sacrifice which he offered, whereby he took away the curse 
 from death. There was such a close conjunction between death and 
 the curse, such a combination between sin, the law and death, that the 
 breaking of that conjunction, and the dissolving of that combination, 
 was the greatest effect of divine wisdom and grace, which our apostle 
 so triumpheth in, 1 Cor. xv. 54—57. This could no otherwise be 
 brought about, but by his being made a curse in death, or bearing the 
 curse which was in death in our stead, Gal. iii. 13, 
 
 3. He hath clearly declared unto the utmost of our capacities in 
 this world, that future state of blessedness and glory, which he will 
 lead all his disciples into. All the concernments hereof under the 
 Levitical priesthood, were represented only under the obscure types and 
 shadows of earthly things. Buthe hath ‘abolished death and brought 
 life and immortality to light through the gospel,’ 2 Tim. 1.10. He 
 destroyed and abolished him who had the power of death, in taking 
 away the curse from it, Heb. ii. 14. And he abolished death itself in 
 the removal of those dark shades which it cast on immortality and 
 eternal life ; and hath opened an abundant entrance into the kingdom 
 of God and glory. He hath unveiled the uncreated beauties of the 
 King of glory, and opened the everlasting doors, to give an insight 
 
 into those mansions of rest, peace, and blessedness. which are prepared 
 _ for believers in the everlasting enjoyment of God. And these thirgs 
 
ver. 11.] EPISTLE TO THE HEBREWS. 507 
 
 constitute no small: part of that consummated estate of the church 
 which God designed, and which the Levitical priesthood could no way 
 effect. 
 
 Siathly. There is also an especial joy belonging uuto this state. For 
 this kingdom of God is righteousness, and peace, and joy in the Holy 
 Ghost. Neither was this attainable by the Levitical priesthood. 
 Indeed, many of the saints of the Old Testament did greatly rejoice 
 in the Lord, and had the joy of his salvation abiding with them ; see 
 Ps. li. 12; Isa. xxv. 9; Hab. i. 17,18. But they had it not by vir- 
 tue of the Levitical priesthood. Isaiah tells us that the ground of it 
 was the swallowing up of death in victory, xxv. 8, which was no other- 
 wise to be done, but by the-death and resurrection of Christ. It was 
 by an influence of efficacy from the priesthood that was to be introduced 
 that they had their joy; whence Abraham saw the day of Christ, and 
 rejoiced to see it. The prospect of the day of Christ was the sole 
 foundation of all their spiritual joy, that was purely so. But as unto 
 their own present state, they were allowed and called to rejoice in the 
 abundance of temporal things; though the Psalmist, in a spirit of 
 prophecy, prefers the joy arising from the light of God’s countenance 
 in Christ, above all of that sort, Ps. iv. 6, 7. But ordinarily 
 their joy was mixed and allayed with a respect unto temporal things ; 
 see Lev. xxii. 39—41; Deut. xii. 11,12, 18, xvi. 11, xxvu. 7. This 
 was the end of their annual festivals. And those who would introduce 
 such festival rejoicings into the gospel state, do so far degenerate into 
 Judaism, as preferring their natural joy in the outward manner of ex- 
 pression, before the spiritual ineffable joys of the gospel. This it is 
 that belongs unto the state thereof; such a joy in the Lord, as carrieth 
 believers with an holy triumph through every condition, even when all 
 outward causes of joy do fail and cease. A joy it is unspeakable, and 
 full of glory, 1 Ῥοί. 1. 8; see John xv. 11; Rom. xv. 13; Jude 24. 
 It is that inexpressible satisfaction, which is wrought in the minds of 
 believers by the Holy Ghost, from an evidence of their interest in the 
 love of God by Christ, with all the fruits of it, present and to come, 
 with a spiritual sense and experience of their value, worth, and ex- 
 cellency. This gives the soul a quiet repose in all its trials, refresh- 
 ment when it is weary, peace in trouble, and the highest satisfaction in 
 the hardest things that are to be undergone, for the profession of the 
 name of Christ, Rom. v. 1 —d. 
 
 Seventhly. Confidence and glorying in the Lord, is also a part of 
 this perfection. This is the flowering, or the effect and fruit of joy; 
 a readiness unto, and the way whereby we do express it. One great 
 design of the gospel is to exclude all boasting, all glorying of any 
 thing of self in religion, Rom. i. 27. Itis by the gospel and the 
 law of faith thereia that men are taught not to boast or glory, neither 
 in outward privileges, nor in moral duties; see Phil. ii. 5—9; Rom. 
 iii. 27, 28, iv. 2. What then is there no glorying left us in the 
 profession of the gospel, no triumph, no exultation of spirit, but we 
 must always be sad and cast down, at best stand but on even terms 
 with our oppositions, and never rejoice over them? Yes, there is a 
 greater and more excellent glorying introduced, than the heart of man 
 
δ08 AN EXPOSITION OF THE [CH. Vil. 
 
 on any other account is capable of. But God hath so ordered all 
 things now, that no flesh should glory in his presence, but that he who 
 glorieth should glory in the Lord, 1 Cor. 1, 29, 31. And what is the 
 reason of the foundation hereof? It is this alone, that ‘we are in 
 Christ Jesus, who of God is made unto us wisdom, and righteousness, 
 and sanctification, and redemption,’ ver. 30. So it was promised of 
 old, that in the Lord, that is, the Lord our righteousness, all the seed 
 of Israel should be justified and glory, Isa. xlv. 25. This is that 
 Kavynua τῆς ελπιδος, which we have opened on, ch. in, 6. 14, whither 
 the reader is referred. It is that triumphant exultation of spirit which 
 ariseth in believers, from their absolutely preferring their interest in 
 heavenly things above things present, so as to contemn and despise 
 whatever is contrary thereunto, however tendered in a way of allure- 
 ment or rage. et ᾿ 
 
 In these things and others of the like nature and kind, consists that 
 τελειωσις, Or Consummation of the state of the church as to the per- | 
 sons of the worshippers, which the apostle denies to have been attaina- 
 ble, by or under the Levitical priesthood. The arguments wherewith 
 he confirms his assertion ensue in the verses following, where they 
 must be further considered. But we may not proceed without some 
 observations for our own edification in this matter. 
 
 Obs. I. An interest in the gospel consisteth not in an outward pro- 
 fession of it, but in areal participation of those things wherein the 
 perfection of its state doth consist. Men may have a form of godli- 
 ness, and be utter strangers to the power of it. Multitudes in all 
 ages have made, and do make, a profession of the gospel, who yet 
 have no experience in themselves of the real benefits and advantages 
 wherewith it is accompanied. All that they obtain hereby, is but to 
 deceive their souls into eternal ruin. For they live in some kind of 
 expectation, that in another world they shall obtain rest, and blessed- 
 ness, and glory by it. But the gospel will do nothing for them here- 
 after in things eternal, who are not here partakers of its power and 
 fruits in things spiritual. 
 
 Obs. II. The preeminence of the gospel state above the legal is 
 spiritual and undiscernible unto a carnal eye. For, 1. It is evident 
 that the principal design of the apostle in all these discourses is, to prove 
 the excellency of the state of the church under the New Testament, 
 in its faith, liberty, and worship, above that of the church under the 
 Old. And, 2. That he doth not in any of them, produce instances of 
 outward pomp, ceremonies, or visible glory, in the confirmation of his 
 assertion. He grants, all the outward institutions and ordinances of 
 the law, insisting on them, their use, and signification in particular ; 
 but he opposeth not unto them any outward visible glory in gospel 
 administrations. 3. In 2 Cor. iii. he expressly compares these two 
 administrations of the law and the gospel as unto their excellency 
 and glory. And, first, he acknowledgeth that the administration of 
 the law, in the institution and celebration of it, was glorious, ver. 6—11. 
 But withal he adds, that it had no glory in comparison with that 
 under the New Testament, which doth far excel it. Wherein then 
 doth this glory consist? He tells us it doth so in this, in that it 15 
 
VER, 11.] EPISTLE TO THE HEBREWS. 509 
 
 the administration of the Spirit, ver. 8, ‘Tlow shall not the administra- 
 tion of the Spirit be rather glorious?’ He doth not resolve it into 
 outward order, the beauty and pomp of ceremonies and ordinances. 
 In this alone it doth consist, in that the whole dispensation of it is 
 carried on by the grace and gifts of the Spirit ; and that they are also 
 administered thereby. ‘This, saith he, is glory and liberty, such as 
 excel all the glories of the old administrations. 5. In this place he 
 sums it up all in this, that the perfection we have treated of was effected 
 by the gospel, and could not be so by the Levitical priesthood, and 
 the whole law of the commandments contained in ordinances. In 
 these spiritual things therefore are we to seek after the glory of the 
 gospel, and its preeminence above the law. And those who suppose 
 they render the dispensation of the gospel glorious, by vying with the 
 law in ceremonies and an. external pomp of worship, as doth the 
 church of Rome, do wholly cross his design. And therefore, 
 
 Secondly. This τελείωσις, or perfection, respects the worship of the 
 gospel, as well as the persons of the worshippers, and the grace 
 whereof they are made partakers. God had designed the church 
 unto a more perfect state in point of worship, than it was capable of 
 under the Levitical priesthood. Nor indeed could any man reasona- 
 bly think, or wisely judge, that he intended the institutions of the 
 law, as the complete ultimate worship and service, that he would 
 require or appoint in this world, seeing our natures, as renewed 
 by grace, are capable of that which is more spiritual and sublime, 
 For, 
 
 Ι. They were in their nature carnal, as our apostle declares, ver. 
 16, and ix. 10. The subject of them all, the means of their celebra- 
 tion, were carnal things, beneath those pure spiritual acts of the mind 
 and soul, which are of a more noble nature. They consisted in meats 
 and drinks, the blood of bulls and goats, the observance of moons 
 and festivals, in a temple made of wood and stone, gold and silver, 
 things carnal, perishing and transitory. Certainly God, who is a 
 Spirit, and will be worshipped in spirit and in truth, designed at one 
 time or other a worship more suited unto his own nature, though the 
 imposition of these things on the church for a season, was necessary, 
 And as they were carnal, so they might be exactly performed by men 
 of carnal minds, and were so for the most part, in which respect God 
 himself speaks often with a great undervaluation of them ; see Ps. 1. 
 8—13 ; Isa. i. 11—13. Had not he designed the renovation of our 
 natures into his own image, a new creation of them by Jesus Christ, 
 this carnal worship might have sufficed, and would have been the best 
 we are capable of. But to suppose that he should endow men, as he doth 
 by Christ, witha new spiritual supernatural principle, enabling them unto 
 a more sublime and spiritual worship, it cannot be imagined that he 
 would always bind them up unto those carnal ordinances in their reli- 
 gious service. And the reason is, because they were not a meet and 
 sufficient means for the exercise of that new principle of faith and 
 love which he bestows on believers by Jesus Christ. Yea, to burden 
 them with carnal observances, is a most effectual way to take them off 
 frum its exercise in his service. And so it is at this day; wherever 
 
510, AN EXPOSITION OF THE [cH. vir. 
 
 there is a multiplication of outward services and observances, the 
 minds of men are so taken up with bodily exercise about them, as 
 that they cannot attend unto the pure internal actings of faith and 
 love. 
 
 2. What by their number and what by their nature, and the man- 
 ner of exacting of them, they were made a yoke which the people 
 were never able to bear with any joy or satisfaction, Acts xv. 10. 
 And this yoke lay partly in the first place on their consciences, or the 
 inner man. And it consisted principally in two things. 1. The multi- 
 tude of ceremonies and institutions did perplex them, and gave them 
 no rest. Seeing which way soever they turned themselves, one pre- 
 cept or other, positive or negative, ‘Touch not, taste not, handle not,’ 
 was upon them. 2. The veil that was on them, as to their use, mean- 
 ing, and end, increased the trouble of this yoke. They could not see 
 unto the end of the things that were to-be done away, because of the 
 veil, nor could apprehend fully the reason of what they did. And it 
 may be easily conceived how great a yoke it was to be bound unto the 
 strict observance of such rites and ceremonies in worship; yea, that 
 the whole of their worship should consist in such things, as those who 
 made use of them did not understand the end and meaning of them. 
 And, 2dly. It lay on their persons from the manner of their imposi- 
 tion ; as they were tied up unto days, times, and hours, so their trans- 
 gression or disobedience made them obnoxious to all sorts of punish- 
 ments, and excision itself. For they were all bound upon them with 
 a curse ; whence ‘ every transgression and disobedience received a just 
 recompence of reward,’ ch. 11. 2, For ‘he that despised Moses’ law, 
 died without mercy,’ ch. x. 28, which they complained of, Num. xvii. 
 12,13. This put them on continual scrupulous fears, with endless 
 inventions of their own to secure themselves from the guilt of such 
 transgressions. Hence the religion of the Jews at present, is become 
 a monstrous confused heap of vain inventions, and scrupulous ob- 
 servances of their own, to secure themselves, as they suppose, from 
 transgressing any of those which God had given them. Take any 
 one institution of the law, and consider what is the exposition they 
 give of it in their Mishna, by their oral tradition, and it will display 
 the fear and bondage they are in, though the remedy be worse than 
 the disease. Yea, by all their inventions, they did but increase that 
 which they endeavoured to avoid. For they have brought things unto 
 that pass among them, that it is impossible that any one of them 
 should have satisfaction in his conscience, that he hath aright observed 
 any of God’s institutions, although he should suppose that he required 
 nothing of him, but the outward performance of them. 
 
 3. Their instructive efficacy, which is the principal end of the ordi- 
 nances of divine worship, was weak, and no way answered the power 
 and evidence of gospel institutions, ch. x. 1. Therefore was the way 
 of teaching by them intricate, and the way of learning difficult. Hence 
 is that difference which is put between the teachings under the Old 
 Testament and the New. For now it is promised, that men ‘shall not 
 teach every man his brother, and every man his neighbour, saying, 
 Know the Lord,’ as it was of old. The means of instruction were so 
 
vER. 1].] EPISTLE TO THE HEBREWS. 511 
 
 dark and cloudy, and having only a shadow of the things themselves 
 that were to be taught, and not the very image of them, that it was 
 needful that they should be continually inculcated to keep up the know- 
 ledge of the very rudiments of religion. Besides, they had many 
 ordinances, rites, and ceremonies, imposed on them to increase their 
 yoke, whereof they understood nothing but only that it was the sove- 
 reign pleasure and will of God, that they should observe them, though 
 they understood not of what use they were. And they were obliged 
 unto no less an exact observance of them, than they were unto that 
 of those which were the clearest and most lightsome. 
 
 The best direction they had from them, and by them, was, that indeed 
 there was nothing in them, that is, in their nature or proper efficacy, 
 to produce or procure those good things which they looked for through 
 them, but only pointed unto what was to come. Wherefore they 
 knew, that although they exercised themselves in them with diligence 
 all their days, yet by virtue of them they could never attain what 
 they aimed at; only there was something signified by them, and after- 
 wards to be introduced, that was efficacious of what they looked after. 
 Now, unto the strict observance of these things, were the people 
 obliged under the most severe penalties, and that all the days of their 
 lives. And this increased their bondage. God indeed, by his grace, 
 did influence the minds of true believers among them unto satisfac- 
 tion in their obedience, helping them to adore that sovereignty and 
 wisdom which they believed in all his institutions. And he gave unto 
 them really the benefits of the good things that were for to come, 
 and that were pretigured by their services. But the state wherein 
 they were by reason of these things was a state of bondage. Nor 
 could any relief be given in this state unto the minds or consciences 
 of men by the Levitical priesthood. For it was itself the principal 
 cause of all these burdens and grievances, in that the administration of 
 all sacred things was committed thereunto. 
 
 The apostle takes it here for granted, that God designed a τελείωσις, 
 or state of perfection unto the church; and that as to its worship, as 
 well as unto its faith and obedience. We find by the event, that it 
 answered not the divine wisdom and goodness, to bind up the church 
 during its whole sojourning in this world, unto a worship so carnal, 
 burdensome, so imperfect, so unsuited to express his grace and kindness 
 towards it, or its sense thereof. And who can but pity the woeful 
 condition of the present Jews, who can conceive of no greater blessed- 
 ness than the restoration of this burdensome service. So true is it 
 what the apostle says, the veil is upon them unto this present day, 
 yea, blindness is on their minds tbat they can see no beauty but only 
 in things carnal, and like their forefathers who preferred the bondage 
 of Egypt, because of their flesh-pots, before all the liberty and bless- 
 ings of Canaan; so do they their old bondage state, because of some 
 temporal advantages it was attended withal, before the glorious liberty 
 of the sons of God. 
 
 In opposition hereunto, there is a worship under the gospel which 
 hath such properties as are constitutive also of this perfection. By 
 gospel worship, I understand the whole way and order of that solemn 
 
512 AN EXPOSITION OF THE [σης VII. 
 
 worship of God, which the Lord Christ hath commanded to be ob- 
 served in his churches, with all the ordinances and institutions of it, 
 and all the private worship of believers, in their whole access unto 
 God. The internal glory and dignity of this worship must be referred 
 unto its proper place, which is ch. x. 19—22. Here 1 shall only men- 
 tion some few things, wherein its excellency consists in opposition unto 
 the defects of that under the law, on the account whereof it is consti- 
 tutive of that evangelical perfection whereof we treat. 
 
 First. It is spiritual, which is the subject of the apostle’s discourse, 
 2 Cor. iii. 6B—9.&e. And it is so ona twofold account. 1. In that 
 it is suited unto the nature of God, so as that thereby he 15 glorified 
 as God. For Ged is a Spirit, and will be worshipped in spirit, which 
 our Saviour asserts to belong unto the gospel state, in opposition unto 
 all the most glorious carnal ordinances and institutions of the law, 
 John iv. 21—24 So is it opposed unto the old worship, as it was 
 carnal. It was that which in and by itself, answered not the nature 
 of God, though commanded for a season ; see Ps.1.8—14. 2. Be- 
 cause it is performed merely by the aids, supplies, and assistances of 
 the Spirit, as it hath been at large proved elsewhere. 
 
 Secondyl. It is easy and gentle, in opposition unto the burden and 
 insupportable yoke of the old institutions and ordinances. That so 
 are all the commands of Christ unto believers, the whole system of 
 his precepts, whether for moral obedience or worship, himself declares. 
 ‘Take my yoke upon you,’ saith he, ‘and learn of me, for I am meek 
 and lowly in heart, and ye shall find rest unto your souls; for my 
 yoke is easy, and my burden is light, Matt. xi. 29, 43. So the apostle 
 tells us, that ‘his commandments are not grevious,’ 1 John v. 9. But 
 yet concerning this ease of gospel worship, some things must be ob- 
 served. 
 
 1. As to the persons unto whom it is so easy and pleasant; and it 
 is so only unto them who, being weary and heavy laden, do come unto 
 Christ, that they may have rest, and do learn of him; that is, unto 
 convinced, humbled, converted sinners, that do believe in him. Unto 
 all others, who on mere convictions, or by other means, do take it 
 upon them, it proves an insupportable burden, and that to which they 
 cannot endure to be obliged. Hence the generality of men, although 
 professing the Christian religion, are quickly weary of evangelical 
 worship, and do find out endless inventions of their own, wherewith 
 they are better satisfied in their divine services. Therefore, have they 
 multiplied ceremonies, fond superstitions, and downright idolatries, which 
 they prefer before the purity and simplicity of the worship of the gos- 
 pel: as itis in the church of Rome. And the reason hereof is, that 
 enmity which is in the minds against the spiritual things, represented 
 and exhibited in evangelical worship. For there being so near an 
 alliance between those things and this worship, they that hate the one, 
 cannot but despise the other. Men of unspiritual minds cannot de- 
 light in spiritual worship. It is therefore, 
 
 2. Easy unto believers, on the account of that principle wherewith 
 they are acted in all divine things. This is the -new nature, or the new 
 creature in them, wherein their spiritual life doth consist. By this 
 
VER. 11.] EPISTLE TO THE HEBREWS. 513 
 
 they delight in all spiritual things in the inner man, because they are 
 cognate and suitable thereunto. Weariness may be upon the flesh, 
 but the spirit will be willing. For as the principle of corrupted nature 
 goeth out with delight and vehemency unto objects that are unto its 
 satisfaction, and unto all the means of its conjunction unto them, and 
 union with them; so the principle of grace in the hearts of believers, 
 is carried with delight and fervency unto those spiritual things which 
 are its proper object ; and therewithal unto the ways and means of 
 conjunction with them, and union unto them. And this is the proper 
 life and effect of evangelical worship. It is the means whereby grace 
 in the soul is conjoined and united unto grace in the word and _ pro- 
 mises, which renders it easy and pleasant unto believers, so that 
 they delight to be exercised therein. 
 
 3. The constant aid they have in and for its performance, if they 
 be not wanting unto themselves, doth entitle it unto this property, 
 The institution of gospel worship is accompanied with the administra- 
 tion of the Spirit, Isa. lix., 21, and he συναντιλαμξανεται, helpeth and 
 assisteth in all the worship of it, as was intimated before. 
 
 4. The benefit which they receive by it, renders it easy and pleasant 
 unto them. For all the ordinances of evangelical worship are of that 
 nature, and appointed of God unto that end, so as to excite, increase, 
 and strengthen grace in the worshippers, as also to convey and exhibit 
 a sense of the love and favour of God unto their souls. And in these 
 two things consists the principal interest of all believers in this world, 
 nor have they any design in competition with that of increasing in 
 them. Finding, therefore, how by the diligent attendance unto this 
 worship, they thrive in both parts of their interest, it cannot but be 
 pleasant unto them. 
 
 5. The outward rites of it are few, lightsome, easy to be observed, 
 without scrupulous tormenting fears ; and they do not, by attendance 
 unto bodily services, divert the mind from that communion with God, 
 of which they are a means. 
 
 Thirdly. It is instructive, and that with clearness and evidence of 
 the things which we are to know and learn. This was a great part 
 of the imperfection of legai institutions, that they taught the things 
 which they signified and represented obscurely, and the mind of God 
 in them was not learned but with much difficulty, no small part of 
 their obedience consisting in a resignation of their understandings 
 unto God’s sovereignty, as to the use and the end of the things wherein 
 they were exercised in his worship. But all the ordinances and insti- 
 tutions of the gospel, do give light into, and exhibit the things” them- 
 selves unto the minds and faith of believers. Hereon they discern the 
 reasons and grounds of their use and benefit; whence our whole wor- 
 ship is called our reasonable service, Rom. xii. 1. Thus, in the preach- 
 ing of the word, Jesus Christ is evidently.set forth crucified among 
 us, Gal. iii. 1, not darkly represented in types and shadows. And in 
 the sacrament of the supper, we do plainly show forth his death until 
 he come, | Cor. xi. 26. And the like may be said of all other evan- 
 gelical institutions. And the principal reason hereof is, because they 
 do not represent or shadow things to come, no, nor yet things absent, 
 
 VOL. iif. LL 
 
514 AN EXPOSITION OF THE [cH. VII. 
 
 as did those of old; but they really represent and exnibit spiritual 
 things, Christ and the benefits of his mediation unto our souls. And 
 in the observance of them, we are not kept at a distance, but have an 
 admission unto the holy place not made with hands, because Christ, 
 who is the minister of that holy sanctuary, is in them, and by them, 
 really present unto the souls of believers. Two other things men- 
 tioned before concerning this worship, namely, its relation unto Christ, _ 
 as our high priest, and our access in it unto the holy place, the throne 
 of grace, must be spoken unto at large elsewhere. 
 
 This is a brief declaration of that τελείωσις or ‘ perfection,’ which 
 the apostle denies to have been attainable by the Levitical priesthood. 
 And the grounds of his denial he gives us in the remaining words of the 
 text, which we shall also consider: only we may observe by the way, that, 
 
 Obs. III. To look for glory in evangelical worship from outward ce- 
 remonies and carnal ordinances, is to prefer the Levitical priesthood 
 before that of Christ. That which we are to look for in our worship, 
 is a τελειωσις, such a perfection as we are capable of in this world. 
 This the apostle denies unto the Levitical priesthood, and ascribes it 
 unto the priesthood of Christ. But if such a perfection is to be found 
 in ceremonies and ordinances, outwardly pompous and glorious, upon 
 necessity the contrary conclusion must be made and affirmed. But 
 yet so it iscome to pass in the world, that men do order things in their 
 public worship, as if they judged that the pure unmixed worship of 
 the gospel, had no glory in comparison of that of the law, which did 
 excel, and whereunto they do more or less conform themselves. But 
 it is time for us to proceed with our apostle. 
 
 Having denied perfection unto the Levitical priesthood, which he lays 
 down in a supposition including a negation, so as to make way for the 
 proof of what he denied; for the further explication of it, and apphi- 
 cation unto his present purpose, he adds the respect that their priest- 
 hood had to the law, intending thereby to bring the law itself under 
 ihe same censure of disability and insufficiency. 
 
 Ὁ λαος yao er αὐτῇ νενομοθετητο. 
 
 1. The subject spoken of is ὁ λαος; ‘the people,’ that is in the wil- 
 derness, the body of the church, to whom the law and priesthood were 
 given immediately by the ministry of Moses. But after this, the 
 whole posterity of Abraham in their successive ‘generations, were one 
 people with them, and are so esteemed. For a people is still the same : 
 and as a people never dies, till all individuals that belong unto it are 
 cut off; so by this people, the whole church of all ages under the Old 
 Testament is intended. 
 
 2. Of this people he says, vevouobernro, ‘they were legalized.’ 
 'They were also evangelized, as our apostle speaks, ch. iv. 2. They 
 were so in the promise made unto Abraham, and in the many types of 
 Christ and his offices and sacrifice that were instituted among them. 
 Yet were they at the same time so brought under the power of the 
 law, as that they had not the light, liberty, and comfort of the gospel, 
 which we enjoy. Νομοθετειν, is legem ferre, legem sancire, lezem im- 
 ponere ; to ‘make, constitute, impose a law.’ And the passive vopo- 
 θετεισϑαι, when applied unto persons, is leg: latee subjici, or legem 
 
vER. 11.] i EPISTLE TO THE HEBREWS. 515 
 
 latam accipere, to be made ‘subject unto a law;’ to receive the law 
 made to oblige them. So is it used in this place. We have, therefore, 
 not amiss rendered it, ‘ received the law,’ ‘the people received the law.’ 
 But the sense of that expression is regulated by the nature of a law. 
 They so received it, as to be made subject unto it, as to be obliged by 
 it. Other things may be otherwise received ; but a law is received by 
 coming under its obligation. They were brought under the power, 
 authority, and obligation of the law. Or because the law was the 
 foundation and instrument of their whole state, both in things sacred 
 and civil, the meaning of the word may be, they were brought into that 
 state and condition whereinto the law disposed them. 
 
 This is said to be done, ex’ avry, ‘ under it;’ that is, ἱερωσυνῃ, under 
 that priesthood. But how the people may be said to receive the law 
 under the Levitical priesthood, must be further inquired into. Some 
 think that em in this place, answers unto ὃν in the Hebrew; that is, 
 ‘concerning it.’ And so the meaning of the word is, “ for it was con- 
 cerning the Levitical priesthood that the people received a command ;’ 
 that is, God by his law and command, instituted the Levitical priest - 
 hood among them, and no other, during the times of the Old Testa- 
 ment. According unto this interpretation, it is not the whole law of 
 commandments contained in ordinances that is intended, but the law 
 constituting the Levitical priesthood. This sense is embraced by 
 Slichtingius and Grotius, as it was before them touched on, but rejected 
 by Junius and Piscator. But, although there be no inconveniency in 
 this interpretation, yet I look not on it, as suited unto the design of 
 the apostle in this place. For his intention is to prove, that perfection 
 was not to be obtained by the Levitical priesthood. Unto this end he 
 was to consider that priesthood under all its advantages; for if any of 
 them seem to be omitted, it would weaken his argument; seeing what 
 it could not do under one consideration, 1t might do under another. 
 Now, although it was some commendation of the Levitical priesthood 
 that it was appointed of God, or confirmed by a law, yet was it a 
 far yreater advancement, that therewith the whole law was given, and 
 thereon did depend, as our apostle declares in the next verses. 
 
 The introduction of this clause by the particle yap, may be on a 
 double account, which, though different, yet either of them is consis- 
 tent with this interpretation of the words. 1. It may be used in a 
 way of concession of all the advantages that the Levitical priesthood 
 was accompanied withal ; be it, that together with that priesthood, the 
 people also received the law. Or, 2. On the other side, there,is in- 
 cluded a reason why perfection was not to be attained by that priest- 
 hood ; namely, because together with it, the people were brought into 
 bondage under the yoke of the law. Either wav, the whole Jaw is in- 
 tended. But the most probable reason of the introduction of this 
 clause by that particle, for, was to bring in the whole law into the same 
 argument, that perfection was not attainable by it. This the apostle 
 plainly resumes, ver. 18, 19, concluding, as of the priesthood here, 
 that it made nothing perfect. For it is the same law which made 
 nothing perfect, that was given together with that priesthood, and not 
 that especial command alone, whereby it was instituted. , 
 
 uLs 
 
516 AN EXPOSITION OF THE. {cH. vi. 
 
 There yet remains one difficulty in the words. For the people are 
 said to receive the law under the Levitical priesthood, and therefore, it 
 should scem that that priesthood was established before the giving of 
 the law. But it is certain that the law was given on mount Sinai, 
 before the institution of that priesthood. For Aaron was not called, 
 nor separated unto his office, until after Moses came down from the 
 mount the second time, with the tables renewed after he had broken 
 them, Exod. xl. 12—14. Two things may be applied to the removal 
 of this difficulty. For 1. The people may be said to receive the law 
 under the Levitical priesthood, not with respect unto the order of the 
 giving of the law, but as unto their actual obedience unto it, in the 
 exercise of the things required in it. And so nothing that appertained 
 unto divine worship according to the law, was performed by them until 
 that priesthood was established. And this, as 1 have shown, is the 
 true signification of the word vevouofernro here used. It doth not 
 signify the giving of the law unto them, but their being legalized, or 
 brought under the power of it. Wherefore, although some part of the 
 law was given before the institution of that priesthood, yet the people 
 were not brought into the actual obedience of it, but by virtue thereof. 
 But 2. The apostle in this place hath especial respect unto the law, as” 
 it was the cause and rule of religious worship, of sacrifices, cere- 
 monies, and other ordinances of divine service. For in that part of 
 the law, the Hebrews placed all their hopes of perfection, which the 
 moral law could not give them. And in this respect, the priesthood 
 was given before the law. For, although the moral law was given in 
 the audience of the people before on the mount, and an explication 
 was given of it untu Moses, as 10 was to be applied to the government 
 of that people in judiciary proceedings, commonly called the judicial 
 law, before he came down from the mount, Exod. xxi. xxii. yet 
 as to the system of all religious ceremonies, ordinances of worship, 
 sacrifices of all sorts, and typical institutions, whatever belonged unto 
 the sacred services of the church, the law of it was not given out 
 unto them till after the erection of the tabernacle, and the separation 
 of Aaron and his sons unto the office of the priesthood. Yea, that 
 whole law was given by the voice of God, out of that tabernacle, 
 whereof Aaron was the minister, Lev. i. 1, 2. So that the people in 
 the largest sense may be said to receive the law under that priesthood. 
 Wherefore, the sense of the words is, that together with the priesthood 
 the people received the law of commandments contained in ordinances, 
 which yet effected not, in their conjunction, the end that God designed 
 in his worship. And we may observe that, 
 
 Obs. IV. Put all advantages and privileges whatever together, and 
 they will bring nothing to perfection without Jesus Christ. God 
 manifested this in all his revelations and institutions. His revelations 
 from the foundation of the world, were gradual and partial, increasing 
 the light of the knowledge of his glory, from age to age. But put 
 them all together from the first promise, with all expositions of it, and 
 additions unto it, with prophecies of what should afterwards come to 
 _ pass, taking in also the ministry of John the Baptist ; yet did they not 
 all of them together, make a perfect revelation of the mind and will 
 
VER. 111 EPISTLE TO THE HEBREWS, 517 
 4 - 
 
 of God, as he will be known and worshipped, Heb. i. 1; John i. 18. 
 So also was there great variety in his institutions. Some were of 
 great efficacy and of clearer significancy than others. But all of 
 them put together made nothing perfect. Much more will all the ways 
 that others shall find out to attain righteousness, peace, light, and life 
 before God, come short of rest or perfection. 
 
 The last thing considerable in these words, is the reason whereby the 
 apostle proves, that in the judgment of the Holy Ghost himself, per- 
 fection was not attainable by the Levitical priesthood. For if it were, 
 what farther need was there that another priest should arise after the 
 order of Melchisedec, and not be called after the order of Aaron ? 
 The reason in these words is plain and obvious. For after the in- 
 stitution of that priesthood, and after the execution of it in its greatest 
 glory, splendour, and efticaey, a promise is made in the time of David, 
 of another priest, of another order to rise. Hereof there can be no 
 account given, but this alone, that perfection was not attainable by that 
 which was already instituted and executed. For it was a perfection 
 that God aimed to bring his church unto, or the most perfect state in 
 righteousness, peace, liberty, and worship, which it is capable of in 
 this world. And whatever state the church be brought into, it must 
 be by its high priest and the discharge of his office. Now, if this 
 might have been effected by the Levitical priesthood, the rising of 
 another priest was altogether needless and useless. This is that in- 
 vincible argument whereby the holy apostle utterly overthrows the 
 whole system of the Judaical religion, and takes it out of the way, as 
 we shall see more particularly afterwards. But the expressions used 
 in this reason, must be distinctly considered. 
 
 That another priest, isoeve ἕτερος, ‘a priest of another sort.’ Not 
 only a priest who individually was not yet exhibited, but one of ano- 
 ther stock and order. A priest that should not be of the tribe of Levi, 
 nor of the order of Aaren as is afterwards explained. 
 
 Ανιστασϑαι, ‘to arise; that is, to be called, exalted ; to stand up in 
 the execution of that office. To rise up, or to be raised up, is used 
 indefinitely concerning any one that attempts any new work, or is made 
 eminent for any end good or bad. In the latter sense, God is said to 
 raise up Pharaoh to show his power in him, that he might magnify his 
 glorious power in his punishment and destruction, Exod. ix. 16; Rom, 
 1x. 17. In a good sense with respect unto the call of God, it is used by 
 Deborah, Judg. ν. 7, ‘Until I Deborah arose, until 1 arose a mother in 
 Israel.’ Commonly eyeow and εγείρομαι are used to this purpose, 
 Matt. xi. 11; John vii. 52. ‘To arise, therefore, is to appear and 
 stand up at the call of God, and by his designation, unto the execution 
 or performance of any office or work. So was this other priest’s of- 
 fice, in compliance with the call and appointment of God. 
 
 And this priest was thus to arise after the order of Melchisedec. 
 So it is expressly affirmed in the Psalms. And here the apostle takes 
 in the consideration of what he had before discoursed, concerning the 
 greatness of Melchisedec. For he designed uot only to prove the thing 
 itself, which is sufficiently done in the testimony out of the Psalmist ; 
 but also to evidence the advantage and benefit of the church by this 
 
518 AN EXPOSITION OF THE [CH. ὙΠ. 
 
 change. And hereunto the consideration of the greatness of Melchi- 
 sedec, was singularly subservient, as manifesting the excellency of 
 that priesthood by which the righteousness of the church and its wor- 
 ship was to be consummated. 
 
 Lastly. The apostle adds negatively of this other priest who was to 
 rise, by reason of the weakness of the Levitical priesthood, which 
 could not perfect the state of the church, that he was not to be ‘called 
 after the order of Aaron.’ . 
 
 Καὶ ov κατα την ταξιν Ααρων λεγεσϑαι, ‘and not to be called after 
 the order of Aaron,’ that is in the Psalm where the rising of this priest 
 is declared and foretold ; there heis said to be, or denominated a priest 
 after the order of Melehisedec, and nothing is spoken of the order of 
 Aaron. λεγεσϑαι denotes only an external denomination, not an inter- 
 nal call. It is not the same with kaAoupevoc, used by our apostle, ch. 
 v. 4. Καλουμενὸος ὑπο του Θεου, ‘called of God ;’ that is, by an effec- 
 tual call and separation unto office. But it answers to προσαγορευθεις, 
 ch. v. 10, cognominatus, called so by external denomination. For the ~ 
 real call of Christ unto his office by him who said unto him, ‘Thou 
 art my Son, this day have I begotten thee,’ was such as the call of 
 Melchisedec himself could not represent. Wherefore the call οὗ 
 Christ unto his office, and that of Melchisedec, are nowhere com- 
 pared. But upon the account of sundry resemblances, insisted on by 
 the apostle in the first verses of this chapter, Christ is called by ex- 
 ternal denomination, a priest after his order, and is nowhere called so 
 after the order of Aaron. And the reason why the apostle addeth this 
 negative, is evident. For it might be said, that although another 
 priest was foretold to arise, yet this might respect only an extraordi- 
 nary call unto the same office, and not a call unto an office of another 
 kind or order. Aaron was called by God immediately and in an ex- 
 traordinary manner ; and all his posterity came unto the same office by 
 an ordinary succession : so God promiseth to raise up a priest in a sin- 
 gular manner, 1 Sam. ii. 35, ‘I will raise me up a faithful priest, which 
 shall do according unto that which is in mine heart and in my mind.’ 
 A priest of another order is not here intended, but only the change of 
 the line of succession from the house of Ithamar, unto that of Phine- 
 has, fulfilled in Zadok in the days of Solomon. So a new priest might 
 be raised up, and yet the old legal order and administration be conti- 
 nued. But, saith the apostle, he is not to be of the same order: for 
 the defect of the Levitical priesthood was not only in the persons 
 which he mentions afterwards, but it was in the office itself, which 
 could not bring the church to perfection. And that de facto he was so 
 to be, he proves by this argument negatively from the Scripture, that 
 he is nowhere by the Holy Ghost, said to be of the order of Aaron, 
 but on the contrary, of that of Melchisedec, which is inconsistent 
 therewithal. 
 
 And this is the first argument whereby the apostle confirms his 
 principal design, which he particularly strengthens and improves in 
 the verses following. 
 
 Ver. 12.—MerarwWeuevne yao τῆς ἱερωσυνης; εξ avaykne καὶ νόμου 
 μεταθεσις γινεται. 
 
VER. 12.] EPISTLE TO THE HEBREWS. 519 
 
 Mutato sacerdotio, Vul. Lat. translato, Bez. hoc sacerdotio, express- 
 ing the article. Syr. ‘ Yea, even as a change was made in the priest- 
 hood, so a change was made also in the law,’ not to the mind of the 
 apostle. Ethiop. “1 their law so passed away, their priesthood shall 
 pass away ;’ more out of the way than the other, 
 
 Ver, 12.—For the priesthood being changed, there is made of neces- 
 sity a change of the law. 
 
 In this verse, the apostle evidently declares what he intended by the 
 law in that foregoing, which the people received under the Levitical 
 priesthood. It was the whole law of commandments contained in or- 
 dinances, or the whole law of Moses, so far as it was the rule of wor- 
 ship and obedience unto the church. . For that law it is, that followeth 
 the fates of the priesthood. 
 
 And herein lieth the stress and moment of the controversy, which 
 the apostle then had with the Jews, and which we have at this day 
 with their unbelieving posterity. For the question was, whether the 
 law of Moses was to be absolutely eternal, the rule of the worship of 
 the church, whilst it was to continue in this world. And it appears 
 that in the preaching of the gospel, that which most provoked the 
 Jews was, that there was inferred thereby a cessation and taking away 
 of Mosaic institutions. This was that which enraged them unto the 
 shedding of the blood of the church, which they were guilty of, after 
 the murder of the Head thereof. For they fell on Stephen, under pre- 
 tence that he had said that Jesus of Nazareth should destroy the cus- 
 toms which Moses delivered, Acts vi. 14. And this also provoked their 
 rage against our apostle, Acts xxi. 28. Yea, the most of them who 
 were converted to the faith of the gospel, yet continued obstinate in 
 this persuasion, that the law of Moses was yet to continue in force, 
 Acts xxi. 20. And with this opinion, some of them troubled the peace 
 and hindered the edification of the churches, called from among the 
 Gentiles, as hath been at large elsewhere declared. This matter there- 
 fore which the apostle now entereth on, was to be managed with care 
 and diligence. 
 
 This he enters on in this verse, being a transition from one point to 
 another, having made way for his intentions in the verse foregoing. 
 That which hitherto he hath insisted on in this chapter, is the excel- 
 lency of the priesthood of Christ, above that of the law, manifested in 
 the representation made of it by Meichisedec. In the pursuit of his 
 argument to that purpose, he proves that the Aaronical priesthood was 
 to be abolished, because after its institution there was a promise of the 
 introduction of another, wherewith it was inconsistent. And _ herein 
 observing the strict conjunction that was between that priesthood and 
 the law, with their mutual dependence on one another, he proves from 
 thence that the law itself was also to be abolished. 
 
 Herein therefore lay the principal design of the apostle in this 
 whole epistle. For the law may be looked on under a double consi- 
 deration. 1. As to what the Jews ‘in that degenerate state of the 
 church obstinately looked for from it. 2. As to what it did really re- 
 
520 - AN EXPOSITION OF THE [cH. VII. 
 
 quire of them, whilst it stood in force and power. And under both 
 these considerations it was utterly inconsistent with the gospel. _ 
 
 1. The Jews at that time expected no less from it, than expiation of 
 sin by its sacrifices, and justification by the works of it. It is true, 
 they looked for these things by it unjustly, seeing it promised no such 
 thing, nor was ever ordained to any such purpose ; but yet these things 
 they looked for, and were resolved so to do, until the law should be re- 
 moved out of the way. And it is evident how inconsistent this is with 
 the whole work of the mediation of Christ, which is the sum and sub- 
 stance of the gospel. But suppose they looked not absolutely for 
 atonement and justification by the sacrifices and works of the law, yet 
 the continuance of their observance was repugnant to the gospel. For 
 the Lord Christ, by the one offering of himself, had made perfect 
 atonement for sin, so that the sacrifices of the law could be of no more 
 use or signification. And the continuance of them, wherein there was 
 
 -renewed mention of the expiation of sin, did declare that there was 
 not a perfect expiation already made, which overthrows the efficacy 
 and virtue of the sacrifice of Christ. Even as the daily repetition of 
 a sacrifice in the mass continueth to do. Again, whereas the Lord 
 Christ by his obedience and righteousness had fulfilled the law, and ~ 
 was become the end of it for righteousness to them that do believe, the 
 seeking after justification as it were by the works of the law, was 
 wholly repugnant thereunto. 
 
 2. And in the next place, the law may be considered as it prescribed 
 a way of worship in its ordinances and institutions, which God doth 
 accept. This the people were indispensably obliged to, whilst the law 
 stood in force. But in the gospel, our Lord Jesus Christ, had now ap- 
 pointed a new spiritual worship, suited to the principles and grace 
 thereof. And these were so inconsistent as that no man could at once 
 serve these two masters. 
 
 Wherefore the whole law of Moses, as given to the Jews, whether 
 as used or abused by them, was repugnant to, and inconsistent with 
 the gospel, and the mediation of Christ, especially his priestly office 
 therein declared. Neither did God either design, appoint, or direct 
 that they should be co-existent. If then the law continue in its force, 
 and have power to oblige the consciences of men, and is still so to 
 abide, there is neither room nor place for Christ and his priesthood in 
 the church, nor indeed for the discharge of his other offices. And this 
 opposition between the law and the gospel, works and grace, our own 
 righteousness and that of Christ, our apostle doth not only grant, but 
 ‘vehemently urge in all his epistles, allowing none to suppose that they 
 may have both these strings to their bow. One of them, he is pe- 
 remptory, that all mankind must betake themselves to. Here the Jews 
 were entangled, and knew not what to do. The greatest part of them 
 adhered to the law, with an utter rejection of the gospel and the Au- 
 thor of it, perishing in their unbelief. Others of them endeavoured to 
 make a composition of these things, and retaining of Moses, they 
 would admit of Christ and the gospel also. And this the Holy Ghost 
 in the apostles did for a while bear withal. But now whereas the 
 whole service of the tabernacle was of itself fallen down, and become 
 
vER. 12.] EPISTLE TO THE HEBREWS. 521 
 
 as useless, so of no force, its obliging power ceasing in its accomplish- 
 ment by Christ ; and whereas the time was drawing near, wherein God 
 by his providence would utterly remove it, the inconsistency of it with 
 the gospel state of the church was now fully to be declared. 
 
 This therefore our apostle grants, that there was such a repugnaney 
 between the law and the gospel, as to the ends of righteousness and 
 divine worship, as that one of them must of necessity be parted withal. 
 Wherefore the whole controversy turning on this hinge, it was highly 
 incumbent on him to manifest and prove, that the law did now cease, 
 according to the appointment of God; and that God had of old de- 
 signed, foretold, and promised that soit should do, and be abolished, 
 on the introduction of that which was the end and substance of it. 
 And this I look on as the greatest trial the faith of men ever had in 
 the concerns of religion; namely, to believe that God should take 
 away, abolish, and leave as dead and useless, that whole system of 
 solemn worship, which he had appointed in so glorious a manner, and 
 accepted for so many generations. But yet, as we are to acquiesce in the 
 sovereign pleasure of God, made known by revelation against all rea- 
 sonings of our own whatsoever; so it must be confessed, that faith was 
 greatly bespoken and prepared by the nature, end, and use of all those 
 institutions, which more than intimated, that they were appointed only 
 for a time, and served to introduce a more glorious dispensation of 
 divine wisdom and grace. 
 
 The proof therefore of the utter cessation of the law, the apostle 
 enters on by the invincible argument, whose foundation or proposition 
 is laid in this verse, and the especial parts of it are explained, con- 
 firmed and vindicated in those that follow. And in his ensuing dis- 
 course his principal design is to prove, that the church is so far from 
 being a loser, or disadvantaged by this change, as that she receiveth 
 thereby the highest privilege, and greatest blessing that in this world 
 she is capable of. 
 
 In the words of this verse there is a supposition of the change of 
 the priesthood, as that which was proved before, and an inference from 
 thence to a necessity of the change of the law. 
 
 Μετατιθεμενης της ἱερωσυνης, “ the priesthood being changed ; that 
 is, the priesthood of Levi appointed and exercised under the law. 
 Μετατιθεμενης, translato, mutato; so some read, ‘ transferred,’ ¢ trans- 
 lated ;? some ‘changed.’ The former do not reach the whole sense 
 intended. For the office of the priesthood may be transferred from one 
 person to another, from one family to another, yea, front one tribe to 
 another; and yet the priesthood, as to the kind and nature of it, continue 
 the same. This, our apostle afterwards mentions, ver. 13, 14, asa part of 
 his argument to prove the priesthood itself to be changed. But this it 
 doth not absolutely, seeing it is possible that the office may be transferred 
 from one tribe to another, and yet not be changed as toitsnature. But the 
 proof lies in this, that Moses in the institution of the priesthood, made no 
 mention of the tribe of Judah, and therefore, if that office be transferred 
 unto that tribe, it must be of another kind than that before instituted. 
 And on this supposition, that which he intends to prove, follows evi- 
 dently upon the translation of the priesthood. For all the sacred ser- 
 
522 3 ‘AN EXPOSITION OF THE [CH. VII. 
 
 vices and worship which the law required, were so confined, or at least 
 had such respect unto the Levitical priesthood, as that no part of it, 
 no sacred duty could be performed, on a supposition of taking away 
 the priesthood from that tribe and family. For whereas the whole of 
 their worship consisted in the service and sacrifices of the tabernacle, 
 God had appointed, that whosoever did draw nigh unto the perform- 
 ance of any of these services, that was not of the seed of Aaron, 
 should be cut off and destroyed. Wherefore, upon a supposition of 
 the ceasing or changing of the priesthood in that family, the whole 
 law of ordinances became unpracticable, useless, and lost its power ; 
 especially seeing there was no provision made in the law itself for a 
 priesthood in any other tribe. Besides, such was the contexture of the 
 law, and such the sanction of it, ‘cursed is he who continueth not in 
 all things written in the law to do them,’ that if any thing be taken 
 out of it, if its order be disturbed, if any alteration be made, or any 
 transgression be dispensed withal, or exempted from the curse, the 
 whole fabric must of necessity fall to the ground. 
 
 But yet it is not a mere transferring of the priesthood from one 
 tribe to another, that is here mtended by the apostle. For there is 
 such a change of the priesthood, as there is of the law. But the 
 change of the law was an αθετησις, a “ disannulling’ or abolishing, as 
 is afiirmed, ver. 18. Such, therefore, must the change of the priest- 
 hood be, and so it was. The priesthood was changed, in that one kind 
 of it was utterly abolished, and another introduced. So was the Levi- 
 tical priesthood changed, as that the other priest which came with his 
 office in the room thereof, could not be called or said to be after the 
 order of Aaron, but was of another kind, typed out by Melchisedec. 
 It may therefore be inquired, on what grounds this priesthood was to 
 be so abolished, or how it appears that so it is, and by what means it 
 was actually taken away. 
 
 That it was so to be abolished, the apostle proves, 1. Because be- 
 fore the institution of that priesthood, there was another far more ex- 
 cellent, namely, that of Melchisedec. 2. That the Holy Ghost had 
 declared that the introduction of that more excellent priesthood for a 
 season, was to prefigure and represent another priesthood that was 
 afterwards to be established. And this could not be that of Levi, seeing 
 God doth not make use of that which is more excellent to figure 
 or represent that which is inferior thereunto. Another priest- 
 hood, therefore, must arise, and be granted unto the church in 
 answer unto that type. 3. That it was impossible that this new priest 
 after the order of Melchisedec, should be consistent with that of Levi, 
 or that it should be continued after that was brought in. For, First. 
 He was to be of another tribe, as he immediately proves. Secondly. 
 Because his priesthood and sacrifice were to be of another kind than 
 that of Levi, which he demonstrates at large in the ensuing chapters. 
 Thirdly. Because on the other hand, the priesthood of Aaron, 1. Could 
 never accomplish and effect the true and proper ends of the priesthood, 
 which the church stood in need of, and without which, it could not be 
 cousummated. And, 2. Was in its own nature, offices, works, and 
 duties, inconsistent with any priesthood, that was not of its own order. 
 It must therefore be abolished. 
 
VER. 12.] EPISTLE TO THE HEBREWS. 523 
 
 It may therefore be inquired, how the priesthood was changed, or 
 that of the house of Levi taken away. And I say, as the apostle 
 directs, it was done by the appointment of God. For his introduction 
 of another priest, when it was actually accomplished, had the force 
 of a repealing law. The institution of the former was abrogated 
 thereby, without any other constitution. For as unto its use, it did 
 hence cease of itself. It had no more to do, its work was at an end, 
 and its services were of no advantage to the church: For the sign of 
 what is to come, is set aside, and ceaseth to be a sign, when the thing 
 signified is brought in, Yea, the continuance of it would give ἃ tes- 
 timony against itself. And as to its right, this new institution of God, 
 applied by his own authority unto it in its proper season, took it away. 
 2. The application of the authority of God, in the institution of a 
 new priesthood to take away the old, was made by the Holy Ghost, 
 in the revelation of the will of God by the gospel, wherein the ceasing 
 of it was declared. And sundry things may be observed concerning 
 this abolishing of it. 
 
 Obs. I. Notwithstanding the great and many provocations of them 
 by whom it was exercised and discharged, yet God took it not away, 
 until it had accomplished the end whereunto it was designed.—Neither 
 the wickedness of the people, nor of the priests themselves, could - 
 provoke the Lord to revoke his institution, until the appointed end of 
 it was come. And it is no small part of the blindness of the present 
 Jews, to think that God would so utterly abolish his own ordinance, 
 as they must acknowledge he hath done, if he would have it to be of 
 any longer use in the church. For sixteen hundred years, they have 
 not had any priest among them, nor is it possible they should accord- 
 ing unto the law, if they were actually restored unto their own pre- 
 tended right in Canaan. For they have utterly lost the distinction of 
 tribes among them, nor can any of them in the least pretend they are 
 of the lineage of the priests. And for any one to usurp that office 
 who is not lineally descended from Aaron, they own to be an abomina- 
 tion. As, therefore, they know not how to look for a Messiah from 
 the tribe of Judah, seeing all sacred genealogy is at an end; no more 
 can they look for a priest of the house of Aaron. Now this end of 
 it, was the bringing in of a better hope, or the promised seed, who, 
 according to the promise, was to come to the second temple, and, 
 therefore, whilst that priesthood continued. 2. God took it not away 
 till he brought in that which was more excellent, glorious, and adyan- 
 tageous unto the church, namely, the Priesthood of Christ. And if 
 this be not received through their unbelief, they alone are the cause 
 of their being losers by this alteration. 3. In abundant patience and 
 condescension, with respect unto that interest which it had in the 
 conciences of men from his institution, God did not utterly lay it aside 
 in a day, after which, it should be absolutely unlawful to comply with 
 it. But God took it away by degrees, as shall afterwards be declared. 
 
 Obs. II. That the efficacy of all ordinances or institutions of wor- 
 ship, depends on the will of God alone—Whilst it was his will that 
 the priesthood should abide in the family of Levi, it was useful and 
 effectual unto all the ends whereunto it was designed. But when he 
 
δ24. ; ‘AN EXPOSITION OF HE | [cH. VII. 
 
 would make an alteration therein, it was in vain for any to look for 
 either benefit or advantage by it. And although we are not now to 
 expect any change in the institutions of divine worship, yet all our 
 expectations from them, are to be resolved into the will of God. 
 
 Obs. III. Divine institutions cease not without an express divine 
 abrogation.—Where they are once granted and erected by the authority 
 of God, they can never cease without an express act of the same 
 authority taking of them away. So was it with the institutions of the 
 Aaronical priesthood, as the apostle declares. And this one considera~ 
 tion, is enough to confirm the grant of the initial seal of the covenant 
 unto the present seed of believers, which was once given by God him- 
 self, in the way of an institution, and never by him revoked. 
 
 Obs. [V. God will never abrogate or take away any institution or 
 ordinance of worship, unto the loss or disadvantage of the church.— 
 He would not remove or abolish the priesthood of Levi, until that 
 which was incomparably more excellent, was introduced and esta- 
 blished. 
 
 Obs. V. God in his wisdom so ordered all things, that the taking 
 away of the priesthood of the law, gave it its greatest glory. For it 
 ceased not, before it had fuily and absolutely accomplished the end- 
 whereunto it was designed, which is the glory and perfection of any 
 ordinance: even the mediation of Christ himself shall cease, when all 
 the ends of it are fulfilled. And this end of the priesthood was most 
 glorious; namely, the bringing in that of Christ, and therein of the 
 eternal salvation of the church. And what more honourable issue 
 could it come unto? The Jews, by their pretended adherence unto 
 it, are they which cast the highest dishonour upon it; for they own 
 that it is laid aside, at least that it hath been so for sixteen hundred 
 years, and yet neither the end of it effected, nor any thing brought 
 in by it, unto the greater advantage of the church. 
 
 The next thing considerable in these words, is the inference which 
 the apostle makes from his assertion and the proof it: ‘there is made 
 of necessity, a change also of the law.’ E& avayxne, ‘of necessity.’ 
 {t is not a note of the necessity of the inference from the proposition 
 in the way of argument, but the necessary dependence of the things 
 mentioned, the one on the other. For whereas the whole administra-~ 
 tion of the law, so far as it concerned the expiation of sin by sacri- 
 fices, and the solemn worship of God in the tabernacle or temple, 
 depended absolutely on, and was confined unto the Aaronical priest- 
 hood, so as that without it, no one sacrifice could be offered unto God, 
 nor any ordinance of divine worship be observed; that priesthood 
 being abolished and taken out of the way, the law itself of necessity 
 and unavoidably ceaseth and becometh useless. It doth so, 1 say, as 
 unto all the proper ends of it, as a law obligatory unto the duties re- 
 quired in it. 
 
 Wherefore, there is also νομοῦ μεταθεσις, “ἃ change of the law;’ 
 that is, an abolition of it. For it is a change of the same nature with 
 the change of the priesthood ; which, as we have shown, was its abo- 
 lition and taking away. And how this came to pass, the word γίνεται 
 declares, ‘there is made a change.’ It did indeed necessarily follow 
 
vER. 13.] EPISTLE TO THE HEBREWS. 525 
 
 on the change of the priesthood ; yet not so, but that there was an act 
 of the will and authority of God on the law itself. God made this 
 change, and he alone could do it; that he would do so, and did so, the 
 apostle proves in this and the verses following. So is the law of com- 
 mandments contained in ordinances taken out of the way, being nailed 
 unto the cross of Christ, where he left it completely accomplished. 
 
 But moreover, the Jaw in its institution was an instructive revela- 
 tion, and taught many things concerning the nature of sin, its expia- 
 tion and cleansing ; representing, though darkly, good things to come. 
 So it is yet continued as a part of the revealed will of God. And the 
 light of the gospel being brought unto it, we may learn things far 
 more clearly out of it, than ever the Jews of old could do. 
 
 And the force of the argument here insisted on by the apostle, 
 against the absolute perpetuity of the law, which was of old, and yet 
 continueth to be the head of the controversy between the Jews and 
 the church of Christ, is so unavoidable, that some of them have been 
 compelled to acknowledge that in the days of the Messiah, legal sa- 
 crifices and the rest of their ceremonies, shall cease; though the most 
 of them understand that their cause is given away thereby. And the 
 have no other way to free themselves from this argument of the apostle, 
 but by denying that Melchisedec was a priest, or that it is the Mes- 
 siah who 15 prophesied of, Ps. cx. which evidences of a desperate 
 cause, and more desperate defenders of it, have been elsewhere con- 
 vinced of folly. Wherefore, this important argument is confirmed by 
 our apostle in the ensuing verses. And we may see, 
 
 Obs. VI. How it is a fruit of the manifold wisdom of God, that it 
 was a great mercy to give the law, and the greater to take it away. 
 And, - 
 
 Obs. VII. If under the law the whole worship of God did so de- 
 pend on the priesthood, and that failing or being taken away, the 
 whole worship of itself was to cease, as being no more acceptable 
 before God ; how much more is all worship under the New Testament 
 rejected by him, if there be not a due regard therein unto the Lord 
 Christ, as the only high priest of the church, and to the efficacy of 
 his discharge of that office. 
 
 Obs. VIII. It is the highest vanity to pretend use or continuance 
 in the church, frem possession or prescription, or pretended benefit, 
 beauty, order, or advantage, when once the mind of God is declared 
 against it-—The pleas of this kind for the old priesthood and law, 
 excelled all that can be insisted on, with respect unto any other things 
 for which any pretend a veneration in divine worship; yet were they 
 of no validity or effieacy. 
 
 Ver. 13.—Eq’ ὃν yap Xeyerat ταῦτα, φυλης ἕτερας μετεσχηκεν, ap” 
 NE OVOELE προσεσχηκε τῳ ϑυσιαστηριῳ. 
 
 Ἐφ᾽ ὃν, in quem; in quo, Vul. Lat. p> smdy ὝΘΝΠΝΤ ὙΣ ὙΠ, Syr. 
 ‘For he concerning whom these things are spoken.’ ¢ For he on whom 
 these things are said,’ Rhem. improperly. ®vAne ἕτερας μετεσχῆκεν, 
 Vul. de alia tribu est, Rhem. ‘is of another tribe,’ omitting the espe- 
 
526 AN EXPOSITION OF THE [CH. VII. 
 
 cial force of the word μετεσχηκεν, though the substance of the sense 
 be retained. Syr. t-nx, ‘was born’ of another tribe. Particeps fuit, 
 did derive his genealogy from, and so had his especial relation unto 
 another tribe. Προσεσχηκε, ministravit, attendit; Vul. presto fuit. 
 The Ethiopic, ‘And if any one will say so (or as one may say) he 
 placeth another tribe, because they kept not the altar,’ mistaking 
 both the meaning of the design, and sense of the apostle’s words. 
 
 Ver. 13.—For he of whom these things are spoken, pertaineth 
 unto another tribe, of which no man gave attendance at the 
 altar. 
 
 The causal conjunction yap, doth not only intimate a pursuit of the 
 foregoing argument, and the confirmation of the supposition whereon 
 it was built, but also an entrance upon the express application of the 
 whole preceding discourse, unto the person of Jesus Christ, the true 
 and only high priest of the church. 
 
 1. In the words there is, the subject to be further treated on, de- 
 scribed, ep’ ὃν λέγεται ravta. That περι ov, de quo, ‘he concerning 
 whom,’ quem designaverunt hec, ad quem hee pertinent, ‘he who is” 
 designed in all these things,’ “πὸ unto whom they do all belong.’ He 
 with respect unto whom, ταῦτα; ‘these things τ᾿ that is, all that hath 
 been spoken concerning Melchisedee and his priesthood, all things 
 that do naturally follow and ensue thereon. For although sundry of 
 them were spoken first and immediately concerning other persons and 
 things; yet they all belong ultimately and perfectly unto Christ alone, 
 whom they did represent and make way for. And we may observe 
 hence, 
 
 Obs. 1. That it is our duty in studying of the Scripture, to inquire 
 diligently after the things which are spoken concerning Jesus Christ, 
 and what is taught of him in them.—This doth our apostle find out, in 
 all that was spoken concerning Melchisedec and the Levitical priest- 
 hood. This Jesus himself gives in charge, John v. 39, ‘Search the 
 Scriptures, they are they which testify of me.’ Our principal aim in 
 searching the Scriptures ought to be, that we may find out what they 
 say, and what they testify concerning Christ. And this was the 
 practice of the prophets of old, with respect unto all the revelations 
 which they received, 1 Pet. 1. 10—12. Let the pains and industry, 
 and skill of men in the reading and interpreting of the Scriptures, be 
 what they will, without this design, they will never rightly be under- 
 stood, nor duly improved. For as those things which concern his per- 
 son, office, and grace, with the mysteries of the wisdom of God in 
 them all, are the principal subject of them; so all other things which 
 are taught and revealed in them, are never apprehended unto any 
 good end or purpose, unless their relation unto him, and dependence 
 upon him be rightly understood. Some are charged that they esteem 
 of no preaching but that which is concerning the person of Christ, 
 which how false an accusation it is, their preaching and writings do 
 discover. But this they say indeed, that is, some do so, that seeing it 
 is the design of God to gather all things into a head in Christ, that 
 
VER. 13.] EPISTLE TO THE HEBREWS. 527 
 
 preaching is to little purpose, which doth not, more or less expressly, 
 evidence the relation of all truths and duties unto him. 
 
 2. It is added guAne Erepac μετεσχηῆκε, ‘he pertained unto another 
 tribe. To confirm his argument concerning the changing or abolition 
 of the priesthood, the apostle supposeth the distribution of the people 
 into tribes, according unto the number of the sons of Jacob. And as 
 these tribes had a common interest in the church, so some of them 
 had peculiar privileges granted and confirmed unto them by law. So 
 the priesthood was granted, confined, and confirmed unto the tribe of 
 Levi, and unto the family of Aaron in that tribe. And it was so con- 
 fined thereunto, as that all the rest of the tribes were for ever excluded 
 from any interest therein, and all that belonged unto them incapaci- 
 tated thereof. But unto one of the tribes, so excluded from an interest 
 in the legal-priesthood, did he belong, of whom these things are spo- 
 ken. And this I look upon as the principal reason of the distinc- 
 tion of that people into their tribes; namely, that God thereby might 
 provide for their instruction, as to the continuance of the legal worship 
 among them, which could be no longer continued than the priesthood 
 was reserved unto that one tribe, whereunto it was originally granted, 
 μετεσχηκε; See the meaning of the word in our exposition on ch. ii. 14. 
 His share, lot, and. interest lay in another tribe. 
 
 3. He describes in general this other tribe whereof he was, by its 
 legal exclusion from all the service of the altar; “ Of which no man 
 eave attendance at the altar.” What tribe that was in particular, he 
 declares in the next verse, showing not only of what tribe he was, but 
 also what it was necessary he should be. Another tribe, ad’ ἧς, 
 ‘ whereof,’ from which none that was genealogized, attended at the 
 altar; that is, had right so to do, or was not forbidden by the law so 
 to do. God doth not reckon that to be done in his service, which he 
 hath not appointed, much less which he hath forbidden. What other 
 inroads were made on the sacerdotal office, we know not; but one of 
 the tribe here intended by the apostle, whereof none was to attend the 
 altar, did draw nigh to offer incense, for which he was rebuked by the 
 high priest, and punished of God, 2 Chron. xxvi. 18. And God exer- 
 cised the greater severity herein, that the church might understand, 
 that when he introduced and allowed of a priest of another tribe, that 
 old priesthood must of necessity cease and be abolished. ‘ No man 
 gave attendance,’ that is, had right so to do. 
 
 That expression, προσεσχήκε τῳ ϑυσιαστηριῳ, ‘attended, waited, on 
 the altar,’ may be a synecdochical description of the whole priestly 
 office, from the principal work and duty belonging thereunto. But I 
 suppose the apostle may not only mclude the priests, unto whom the 
 immediate work of sacrificing at the altar did belong; but all those 
 who attended the services of it, though they could offer neither burnt 
 incense nor sacrifice ; that is, all the kevites in their courses. For he 
 so excludes the tribe, whereof he speaks, from the least relation unto 
 the sacerdotal work or office. None of them ever did or might draw 
 near nor minister unto the altar in any sacred services whatsoever. 
 See 1 Cor. ix. 13. 
 
 This entrance doth the apostle make into the confirmation of his 
 
528 AN EXPOSITION OF THE [cH. VII. 
 
 assertion, that the priesthood was changed, and therewithal the law. 
 For it appears that there was to be a priest, who had no right by the 
 law so to be; seeing he was of that. tribe which the law utterly ex- 
 cluded from any interest in the sacred services of the altar; and 
 much more those which were peculiar unto the Aaronical priests. 
 Thus, 
 
 Obs. II. All men’s rights, duties, and privileges in sacred things, 
 are fixed and limited by divine institution. And, 
 
 Obs. IIL. Seeing Christ himself had no right to minister at the ma- 
 terial altar, the re-introduction of such altars, is inconsistent with the 
 perpetual continuance of his priesthood. 
 
 Ver. 14.—The apostle confirms his assertion by a particular appli- 
 cation of it unto the person of our Lord Jesus Christ. 
 
 VER. 14.---Προδηλον yao ὃτι εξ Ιουδα avareradxev 6 Kupiog ἡἥμων, 
 εἰς ἣν φυλην οὐδὲν περι ἱερωσυνὴης Μίωσης ελαλησε. 
 
 Περι ἱερωσυνης, Vul. Lat. de sacerdotibus, without countenance 
 from any copies of the original or ancient translation. - 
 
 The words contain a double assertion. 1. That,our Lord sprang of 
 the tribe of Judah. 2. That of that tribe, Moses spake nothing con- 
 cerning the priesthood. There wants nothing to complete the proof 
 of his argument, but that our Lord was a priest, which he therefore 
 proves in the ensuing verses. 
 
 Ver. 14.—For it is evident (or manifest) that our Lord sprang 
 out of Judah, of which tribe Moses spake nothing concerning the 
 priesthood. 
 
 In the first part of the words, there are two things considerable. 
 The manner of the proposition, or the modification of the assertion, 
 προδηλον eort. The conjunction yap, ‘ for, doth only show that a rea- 
 son or proof of what was before laid down, is here introduced. And 
 of this he saith, palam est, manifestum, ‘it is manifest, open,’ a thing 
 confessed ; evident, as we say, in itself. A thing easy to be proved, 
 but that it is by no man denied. Only whereas δηλον is ‘ manifest’ or 
 evident, προδηλον seems to intimate what was ‘ manifest beforehand ;’ 
 aS mpodnAow is ‘to evidence a matter beforehand.’ And this may not 
 only respect, but be confined unto the preceding promises and declara- 
 tion, that the Messiah should be of the tribe of Judah. But we may 
 consider in general, how this is said to be a thing evident, or manifest 
 in its application unto our Lord Jesus Christ. And, 
 
 1. This was included in the faith of believers, who granted him to 
 be the Messiah. For nothing was more plainly promised under the 
 Old Testament, nor more firmly believed by the church, than that the 
 Messiah was to be of the tribe of Judah, and of the family of David. 
 And thus it was προδηλον, ‘ manifest to them beforehand.’ For unto 
 Judah the promise was solemnly confined, Gen. xlix. 8—10, and fre-~ 
 quently reiterated unto David, as I have shown elsewhere. Whoever, 
 
VER. 14.] EPISTLE TO THE HEBREWS. 529 
 
 therefore, acknowledged our Lord Jesus Christ to be the true Messiah, 
 as all the Hebrews did unto whom our apostle wrote, though the most 
 of them adhered unto the law and to its ceremonies, they must and 
 did grant, that he sprang of the tribe of Judah. And none of the 
 unbelieving Jews made use of this objection, that he was not of the 
 tribe of Judah, which if they could have managed, had absolutely 
 justified them in their unbelief. This was sufficient unto the purpose 
 of the apostle, seeing he proceeded not only on what was granted 
 among them, but firmly believed by them, and not denied by their 
 adversaries. 
 
 2. It was in those days manifest by his known genealogy. For by 
 the providence of God, his parents were publicly enrolled of that tribe 
 and of the family of David, in the tax and recoguition of the people 
 appointed by Augustus Cesar, Luke 11, 4. And this was made yet 
 more famous by the cruelty of Herod, seeking his destruction among 
 the children of Bethlehem, Matt. 11. And the genealogies of all 
 families, whilst the Jewish commonwealth continued in any condition, 
 were carefully preserved, because many legal rights’ and constitutions 
 did depend thereon. And this preservation of genealogies was both 
 appointed of God, and fenced with legal rights for this very end, to 
 evidence the accomplishment of his promise in the Messiah. And to 
 this end was his genealogy written and recorded by two of the evan- 
 gelists, as that whereon the truth of his being the Messiah did much 
 depend. 
 
 Sundry of the ancients had an apprehension, that the Lord Christ 
 derived his genealogy both from the tribes of Judah and Levi, in the 
 regal and sacerdotal offices, as he who was to be both King and 
 Priest. And there is a story inserted in Suidas, how in the days of 
 Justinian the Emperor, one Theodosius, a principal patriarch of the 
 Jews, acquainted his friend, one Philip a Christian, how he was en- 
 rolled by the priests in their order, as of the lineage of the priests, by 
 the name of Jesus the son of Mary and of God ; and that the records 
 thereof were kept by the Jews at Tiberias to that very time. But the 
 whole story is filled with gross effects of ignorance and incredible 
 fables, being only a dream of some superstitious monastic. But the 
 ancients grounded their imagination, on the kindred that was between 
 his mother and Elizabeth the wife of Zechariah the priest, who was 
 the daughter of Aaron, Luke i. 5. But this whole conceit is not only 
 false, but directly contradictory to the scope and argument of the 
 apostle in this place. For the authors of it would have the Lord Christ 
 so to derive his genealogy from the tribe of Levi, as thence to be en- 
 titled to the priesthood, which yet could not be, unless he was also 
 proved to be of the family of Aaron. And toassign a priesthood to 
 him as derived from Aaron, is openly contradictory to the apostle in 
 this place, and destructive of his whole design, as also of the true real 
 priesthood of Christ himself; as is evident to any one who reads this 
 chapter. The alliance and kindred that was between the blessed 
 Virgin and Elizabeth, was doubtless by an antecedent intermarriage of 
 those tribes, as Elizabeth’s mother might be sister to the father or 
 grandfather of the holy Virgin. And this was not only lawful between 
 
 VOL, III. M M 
 
530 AN EXPOSITION OF THE [cH. VII. 
 
 the tribes of Judah and Levi, or the regal and sacerdotal families, 
 whence Jehoshabeath the wife of Jehoiadah, was the daughter of Je- 
 horam the king, 2 Chron. xxii. 11, as some have imagined; but such 
 marriages were usual to, and lawful among all the other tribes, where 
 women had no inheritances of land, which was expressly provided 
 against by a particular law. And this very law of exception doth 
 sufficiently prove the liberty of all others. For the words of it are, 
 ‘Every daughter, that possesseth an inheritance in any tribe of the 
 children of Israel, shall be wife unto one of the family of the tribe of 
 her father, that the children of Israel may enjoy every one the inheri- 
 tance of their father,’ Num. xxxvi. 8. Both the express limitation of 
 the law to those who possessed inheritances, and the reason of it for 
 the preservation of the lots of each tribe entire, as ver. 3,4, manifest 
 that all other were at liberty to marry any Israelite, be he of what 
 tribe soever. And thus both the genealogies of Matthew and Luke, 
 one by a legal, the other by a natural line, were both of them from the 
 tribe of Judah and family of David. So, 
 
 Obs. I. It pleaseth God to give sufficient evidence unto the accom- 
 plishment of his promise. 
 
 2. For the manner of the proceeding of the Lord Christ from that - 
 tribe, the apostle expresseth it by avareraXxe, ‘he sprang.’ Ανατελλω 
 is usually taken in an active sense, to ‘cause to rise,’ Matt. v. 45, Tov 
 ἡλιον avrov ανατελλει, ‘he causeth his sun to rise. And sometimes 
 it is used neutrally, for ‘to rise ;? and so, as some think, it peculiarly 
 denotes the rising of the sun, in distinction from the other planets. 
 Hence is avaroAn ‘the east,’ from the rising of thesun. So the coming 
 of our Lord Jesus Christ is called, the rising of the sun of righteous- 
 ness with healing in his wings, Mal. iv. 2, avaroAn εξ ὕψους, Luke 1. 
 78, ‘the day-spring from on high.’ Thus did the Lord Christ arise in 
 the light and glory of the sun, a light to lighten the Gentiles, and the 
 glory of his people Israel. But the word is used also to express othet 
 springings, as of water from a fountain, or a branch from the stock. 
 And so it is said of our Lord Jesus, that he should ‘ grow up as a 
 tender plant, and as a root out of a dry ground,’ Isa. limi. 2. ‘A rod 
 out of the stem, and a branch out of the roots of Jesse,’ ch. xi. 1. 
 Hence he is frequently called the branch, and the branch of the Lord, 
 Isa. iv. 2; Jer. xxni. 5, xxxii. 15; Zech. ii. 8, vi. 12. But the first, 
 which is the most proper sense of the words, is to be regarded; he 
 arose eminently and illustriously from the tribe of Judah. 
 
 Having laid down this matter of fact, as that which was evident, 
 and on all hands confessed, he observes upon it, that ‘ of that tribe, 
 Moses spake nothing concerning the priesthood.’ 
 
 Exc nv φυλην, “ with reference unto which. tribe,’ περι ἧς, de qua 
 tribu. Being to prove that the priesthood did no way belong to the 
 tribe of Judah ; so that the introduction of a priest of that tribe, must 
 necessarily exclude those of the house of Aaron frem that office, he 
 appeals unto the lawgiver, or rather the law itself. For by Moses, not 
 the person of Moses absolutely is intended; as though these things 
 depended on his authority ; but it is his ministry in giving of the law; 
 or his person only as ministerially employed in the declaration of it, 
 
veR. 15—17.] EPISTLE TO THE HEBREWS. 531 
 
 that our apostle respects. And it is the law of worship that is under 
 consideration. Moses did record the blessing of Judah, as given him 
 by Jacob, wherein the promise was made unto him, that the Shiloh 
 should come from him,’ Gen. xlix. 10. And this same Shiloh was 
 also to .be a priest. But this was a promise before the law, and not 
 to be accomplished until the expiration of the law, and belonged not 
 unto any institution of the law given by Moses. Wherefore, Moses as 
 the lawgiver, when the office of the priesthood was instituted in the 
 church, and confirmed by especial law or ordinance, spake nothing of 
 it with respect unto the tribe of Judah. For as in the law, the first 
 institution of it was directly confined unto the tribe of Levi, and house 
 of Aaron, so there is not in all the law of Moses, the least intimation 
 that on any occasion in any future generations, it should be translated 
 unto that tribe. Nor was it possible, without the alteration and abo- 
 lition of the whole law, that any one of that tribe should once be put 
 into the office of the priesthood. The whole worship of God was to 
 cease, rather than that any one of the tribe of Judah should officiate 
 in the office of the priesthood. And this silence of Moses in this mat- 
 ter, the apostle takes to be a sufficient argument to prove that the legal 
 priesthood did not belong, nor could be transferred unto the tribe of 
 Judah. And the grounds hereof are resolved into this general maxim, 
 that whatever is not revealed and appointed in the worship of God, by 
 God himself, is to be considered as nothing, yea, as that which is to 
 be rejected. And such he conceived to be the evidence of this maxim, 
 that he chose rather to argue from the silence of Moses in general, than 
 from the particular prohibition, that none, who was not of the posterity 
 of Aaron, should approach unto the priestly office. So God himself 
 condemneth some instances of false worship, on this ground, that he 
 never appointed them, that they never came into his heart, and thence 
 ageravates the sin of the people, rather than from the particular prohi- 
 bition of them, Jer. vu. 31. Wherefore, 
 
 Obs. II. Divine revelation gives bounds, positively and negatively, 
 unto the worship of God. 
 
 Ver. 15—17.—Tuar the Aaronical priesthood was to be changed, 
 and consequently the whole law of ordinances that depended thereon, 
 and that the time wherein this change was to be made was now come, 
 is that which is designed unto confirmation in all this discourse. And 
 it is that truth whereinto our faith of the acceptance of evangelical 
 worship is resolved. For without the removal of the Old, there is no 
 place for the New. This, therefore, the apostle now fully confirms, 
 by a recapitulation of the force and sum of his preceding arguments. 
 
 Ver. 15—17.—Kar περισσότερον ere καταδηλον εστιν, εἰ κατα THY 
 ὁμοιοτητα Μελχισεδὲκ ανισταται ἵερευς ἕτερος; ὃς OV KATA νομὸν EV- 
 τόολης σαρκικῆς γέγονεν, ada κατα δυναμιν ζωης ακαταλυτου. 
 Maprupe yap" ὃτι ov ἱερευς εἰς TOV αἰωνα κατὰ τὴν ταξιν Μελχι- 
 OEOEK. 
 
 Ver. 15—17,—And it is yet far moré-evident, for that after the 
 MM 2 
 
532 AN EXPOSITION OF THE (CH. VII. 
 
 stmililude of Melchisedec there ariseth another priest, who is made 
 not after the law of a carnal commandment, but after the power of 
 
 _ an endless life. For he testifieth, Thou art a priest for ever after 
 the order of Melchisedec. 
 
 There are four things to be considered in these words. 1. The man- 
 ner of the introduction of this new argument, declaring its especial 
 force, with the weight that the apostle lays upon it,—‘and it is yet 
 far more evident.’ 
 
 2. The medium or argument itself which he insists upon, which is, 
 that from what he had already proved, there was another priest to 
 arise after the similitude of Melchisedec. 
 
 3. The illustration of this argument, in an explication of the ways 
 and means whereby this priest arose, declared both negatively and 
 positively,—‘ who is made not after the law of a carnal commandment, 
 but after the power of an endless life.’ 
 
 4. The confirmation of the whole, with the testimony of David,— 
 ‘for he testifieth, Thou art a priest for ever after the order of Mel- 
 chisedec.’ pts 
 ΄ The manner of the introduction of this argument is emphatical :— 
 Καὶ περισσοτερον ext καταδηλον εστι' “ And it is yet far more evident.’ 
 
 The conjunctive particle καὶ connects this consideration unto that. 
 
 foregoing, as of the same nature and tendency. 
 
 The thing spoken of is said to be καταδηλον. Of what he said 
 before, he affirmed that it was προδηλον, ver. 14, namely, that our 
 Lord sprang of Judah, ‘evident, manifest, demonstrable ;’ but this 
 he adds is καταδηλον, which composition of the word strengthens the 
 signification, arguing yet a more open and convincing evidence. 
 
 Hence he adds, that it is περισσοτερον, Magis patet; abundantius 
 manifestum, comparatively with what was said before, of an abundant 
 efficacy for conviction, that whose light nothing can stand against. 
 But we must observe, that the apostle doth not compare the things 
 themselves absolutely with one another, and so determine that one is of 
 a more evident truth than the other; but he compares them only with 
 respect unto the evidence in arguing unto his end. There is more 
 immediate force in this consideration, to prove the cessation of the 
 Levitical priesthood, that another priest was to rise after the similitude 
 of Melchisedec, than was merely in this, that our Lord sprang of the 
 tribe of Judah; but of this afterwards. 
 
 And therefore he adds eri, ‘ yet ;’ that is, above all that hath been 
 collected from the consideration of Melchisedec, there is yet this 
 uncontrollable evidence unto our purpose remaining. __ 
 
 The apostle we see lays great weight on this argument, and withal 
 proceeds gradually and distinctly from one thing to another in the 
 whole discourse. It may be we see not why he should insist so much 
 upon, and so narrowly scan all particulars in this matter. For being 
 freed by the gospel from the power of temptations about it, and being 
 of the Gentiles, who were never concerned in it, we cannot be sensible 
 of the just importance of what is under confirmation. The truth is, 
 he hath the greatest argument in hand, that was ever controverted in 
 
vER. L5—17,.] EPISTLE TO THE HEBREWS. 533 
 
 the church of God, and upon the determination whereof the salvation 
 or ruin of the church did depend. The worship he treated of, was im- 
 mediately instituted by God himself; and had now continued near 
 fifteen hundred years in the church. All this while it had been the 
 certain rule of God’s acceptance of the people, or of his anger towards 
 them ; for whilst they complied with it, his blessing was continually 
 upon them, and the neglect of it was still punished with severity. 
 And the last caution that God had given them, by the ministry of the 
 last prophet he sent unto them, was, that they should ‘abide in the 
 observance of the law of Moses, lest I come (says he) and smite the 
 whole earth with a curse,’ Mal. iv. 6. Besides these, and sundry other 
 things, that were real and pleadable'in the behalf of the Mosaic worship, 
 the Hebrews esteemed it always their great and singular privilege above 
 all other nations, which they would rather die than part withal. And 
 the design of the apostle in this place is to prove, that now utterly un- 
 expectedly unto the church, after so long a season, their whole worship 
 was to be removed, to be used no more, but that another system of or- 
 dinances and institutions absolutely new, and inconsistent with it, was 
 to be introduced. And upon the compliance of the Hebrews with this 
 doctrine, or the rejection of it, depended their eternal salvation or 
 destruction. 
 
 It was therefore very necessary that the apostle should proceed 
 warily, distinctly, and gradually, omitting no argument that was of 
 force and pleadable in this cause, and that he should not fail to remark 
 in an especial manner on those arguments, which contained an espe- 
 cial evidence and demonstrative force in them, as he doth in this 
 instance. For this introduction of it, ‘and it is yet far more,’ or 
 ‘abundantly more evident,’ is as a hand put in the margin of a writing, 
 calling for a peculiar attendance unto, and consideration of the matter, 
 directed unto. And we may see, 
 
 Obs. I. That present truths are earnestly to be pleaded and con- 
 tended for.—So the apostle Peter would have believers established, 
 ev TH παρουσῃ αληδειᾳ, ‘in the present truth.’ All truth is eternal, 
 and in itself equally subsistent and present unto all ages. But it is 
 especially so either from the great use of it in some seasons, or the 
 great opposition that is made unto it. So this doctrine about the abo- 
 lition of the Mosaic ceremonies and institutions, with the intro- 
 duction of a new priesthood and new ordinances of worship, was 
 then the present truth, in the knowledge and confirmation whereof, 
 the church was eternally concerned. And so may other truths be 
 at other seasons. And any of them may be so rendered, by 
 the opposition that at any time is made to them. For God is 
 pleased to exercise and try the faith of the church by heresies, which 
 are fierce, pertinacious, and subtle oppositions made tothe truth. Now 
 none of them, which aim at any consistency in and with themselves, 
 or are of any real danger unto the church, did ever reject all gospel 
 truths, but some general principles they will allow, or they would leave 
 themselves no foundation to stand upon, in their opposition unto others. 
 Those therefore singly opposed by them at any time, as the deity or 
 satisfaction of Christ, justification by faith, and the like, being so op- 
 posed, become the present truth of the age, in the instance of ad- 
 
534 AN EXPOSITION OF THE [CH. VII. 
 
 herence whereunto, God will try the faith of his people, and requires 
 that they may be earnestly pleaded for. And this is that which the 
 apostle Jude intends, ver. 5, where he exhorts us, ἐπαγωνίζεσδαι, ‘ to 
 contend,’ ‘strive,’ ‘wrestle,’ with all earnestness and the utmost of 
 our endeavours, for the faith once delivered unto the saints; namely, 
 because of the opposition that was then made unto it. And a truth 
 may come under this qualification, by persecution as well as heretical 
 opposition. Satan is always awake and attentive unto his advantages ; 
 and therefore, though he hate all truth, yet doth he not at all times 
 equally attempt upon every thing that is so. But he waiteth to see 
 an inclination in men from their lusts, or prejudices, or interests in this 
 world, against any especial truth, or way of divine worship, which God 
 hath appointed. When he finds things so ready prepared, he falls to 
 his work, and stirs up persecution against it. This makes that truth 
 to be the present truth to be contended for, as that wherein God will 
 try the faith, and obedience, and patience of the church. And the 
 reasons why we ought with all care, diligence, and perseverance, to at- 
 tend unto the preservation and profession of such truths, are obvious 
 unto all. 
 
 Obs. II. Important truths should be strongly confirmed.—Such is 
 that here pleaded by the apostle, and therefore doth he so labour in 
 the confirmation of it. He had undertaken to convince the Hebrews 
 of the cessation of their legal worship, out of their own acknowledged 
 principles. He deals not with them merely by his apostolical autho- 
 rity, and by virtue of the divine revelations of the will of God which 
 himself had received ; but he proceeds with them on arguments taken 
 out of the types, institutions, and testimonies of the Old Testament, 
 all which they owned and acknowledged, though without his aid they 
 had not understood the meaning of them. On this supposition, it was 
 necessary for him to plead and press all the arguments from the topic 
 mentioned, which had any cogency in them; and he doth so ac- 
 cordingly. 
 
 Obs. III. Arguments that are equally true, may yet on the account 
 of evidence not be equally cogent; yet,' 
 
 Obs. IV. In the confirmation of the truth, we may use every help 
 that is true and seasonable, though some of them may be more effec- 
 tual unto our end than others.—This we are instructed in, by the 
 apostle affirming in this place, that what he now affirms is yet far more 
 evident, And this evidence, as we observed before, may respect either 
 the things themselves, or the efficacy in point of argument. For in 
 themselves, all things under the Old Testament, were typical and sig- 
 nificant of what was afterwards to be introduced. So our apostle tells 
 us, that the ministry of Moses consisted in giving testimony to those 
 things which were to be spoken or declared afterwards, ch.1.5. But 
 among them, some were far more clear and evident as to their signifi- 
 cation than others were. In the latter sense, the things which he had 
 discoursed about Melchisedec, and his priesthood, were more effectually 
 demonstrative of the change of the Levitical priesthood, than what he 
 had newly observed concerning the rising of our Lord Jesus Christ, 
 not of the tribe of Levi but of Judah, although that had life and evi- 
 dence also in itself, which is principally intended. 
 
ver. 15—17.] EPISTLE TO THE HEBREWS. 535 
 
 The argument itself is next expressed, whereunto t.is full evidence 
 is ascribed, εἰ κατα τὴν ὁμοιοτητα Μελχισεδεκ aviotarat ἵερευς ἕτερος, “1 
 another priest do arise after the similitude of Melchisedec.’ And in 
 the words there is, 1. The modification of the proposition in the par- 
 ticle «. 2. The notation of the subject spoken of—another priest. 
 3. His introduction into his office—he did arise. 4. The nature of 
 his office, and the manner of his coming unto it—after the likeness of 
 Melchisedec. 
 
 Ku, ‘if,’ is generally taken here not to be a conditional, but a causal 
 conjunction. And so, as many judge, it is used, Rom. viii. 31; 
 2 Cor. v. 15; 1 Thess. iii. 8; 1 Pet.i. 17. And it is rendereth in our 
 translation by ‘ for,’ ‘ for that another priest ;? as Beza rendered it by 
 quod, ‘ because.’ Others by ex eo quod, and siquidem. Syr. ‘And 
 again this is more known by that which he said.’ All take it to be 
 an intimation of a reason proving what is affirmed ; and so it doth if, 
 with the Vulgar, we retain si, or siquidem, ‘if so be.’ And it is yet 
 far more evident, ‘if so be that another priest.’ 
 
 As to the argument in general, we must observe, 1. That the design 
 of the apostle in this place, is not to demonstrate the dignity and emi- 
 nency of the priesthood of Christ from that of Melchisedec, his type, 
 which he had done before sufficiently ; he doth not produce the same 
 words and arguments again unto the same purpose: but that which 
 he aims at is from that testimony, whereby he had proved the dignity 
 of the priesthood of Christ, now also to prove the necessary abolition 
 of the Levitical priesthood. Wherefore, 2. He doth not insist on the 
 whole of the testimony before pleaded, but only on that one thing of 
 another priest, necessarily included therein. 
 
 2. The subject spoken of is ἱερευς ἕτερος, that is not merely am, that 
 is, αλλος, alius; as the Syriac understood it, who renders it by smN: 
 but it is "i alienus, that is intended. Every Ἢ was by the law abso- 
 lutely forbidden to approach unto the priest’s office, or altar, or sacred 
 employment. So ἕτερος, ‘another, in this case, is ‘a stranger,’ one 
 that is not of the house or family of Aaron. And nothing can be more 
 evident, than that the Levitical priesthood, and the whole law of divine 
 worship, must be taken away and abolished then, if it appear that any 
 “i, ἕτερος, or ‘stranger,’ may be admitted into that office; much more, 
 if it were necessary that it should so be. For the law of the priest- 
 hood took care of nothing more than that no stranger that was not of 
 the house of Aaron, should be called to that office; see Exod. 
 xxix. 33; Lev. xxi. 10; Num. i. 51, ii. 10. Aaron, and his 
 sons, they shall wait on the priest’s office, max asp aim, ‘and the 
 stranger that cometh nigh, that is to discharge any sacerdotal duty, 
 ‘shall be put to death... And God gave an eminent instance of his 
 severity with respect unto this law in the punishment of Corah, though 
 of the tribe of Levi, for the transgression of it. And he caused a per- 
 petual memorial to be kept of that punishment, to the end they might 
 know, that no stranger that is not of the seed of Aaron should come 
 near to offer incense before the Lord, Num. xvi. 10, And hence our 
 apostle in the next verse observes, that this priest was not to be made 
 after the law of a carnal commandment, seeing his making was a dis- 
 solution of that law or commandment. If therefore there must be- 
 
536 (ΑΝ EXPOSITION OF THE [cH. ΝῊ: 
 
 ἱερευς ἕτερος, ‘ another priest,’ that was not of the lineage of Aaron, 
 the other is abolished. 
 
 3. His introduction into his office is expressed by avorara:, ‘there 
 ariseth ;’ oritur, exoritur. Syr. oxp, Surgit. Vul. Lat. Exurgat, ‘arose,’ 
 in an extraordinary manner, Judges v. 7, ‘ Until I Deborah: arose, 1 
 arose a mother in Israel ;’ that is, by an extraordinary call from God to 
 be a prophetess and a deliverer. Deut. xviii. 18, ‘A prophet will I 
 raise up unto you,’ which was Christ himself. So God ‘raised up a 
 horn of salvation in the house of his servant David,’ Luke i. 69, that 
 is, with an extraordinary power and glory. So was this priest to arise, 
 not springing out of, nor succeeding in any order of priesthood before 
 established. But all things in the law lay against his introduction ; 
 
 and the body of the people in the church, was come unto the highest . 
 
 defiance of any such priest. But as God had fore-signified what. he 
 would do, when the time of the reformation of all things should come, 
 so when he performed his word herein, he did it in that manner, with 
 that evidence of his glory and power, as introduced him against all op- 
 position. For when the appointed time is come, wherein the decrees 
 of God shall bring forth, and his counsel be accomplished, all difficul- 
 ties, though appearing insuperable, shall vanish and disappear, Zech. 
 iv. 6, 7. 
 
 4. The nature of his priesthood is declared in its resemblance unto 
 that of Melchisedec, cara τὴν ὁμοιοτητα. The apostle intendeth not 
 to express the words of the Psalmist, ‘mat ὃν, which he constantly 
 renders κατα ταξιν, ‘according unto the order;’? but he respects the 
 whole conformity that was between Melchisedec and our Lord Jesus 
 Christ, in the instances which he had before insisted on. For whereas 
 God had ordered all] things in the Scripture concerning Melchisedec, 
 that he might be αφωμοιωμενος τῳ viw του Θεου, ver. 3, ‘made like 
 unto the Son of God, ‘ he is said to arise, kaS ὁμοιοτητα “ according to 
 the likeness or similitude of Melchisedec.’ For every similitude is mu- 
 tual; one thing is as like unto another, as that is unto it. This there- 
 fore is evident, that there was to be another priest; ἕτερος, not only 
 αλλος, merely ‘another, but ἀλλογενης, ‘one of another stock and 
 race ;’ and a priest he was to be after the similitude of Melchisedec, 
 and not so much as after the similitude of Aaron. The arising of 
 Christ in his offices puts an end unto all other things that pretend an 
 usefulness unto the same end with them. When he arose as a king, he 
 did not put an end unto the office and power of kings in the world ; 
 but he did so unto the typical kingdoms over the church, as he did to 
 the priesthood by arising as a priest. And when he ariseth spiritually 
 in the hearts and consciences of believers,.an end is put unto all other 
 things, that they might before look for life, or righteousness, or salva- 
 tion by. 
 
 Ver. 16.—This verse containeth an illustration and confirmation of 
 the foregoing assertion, by a declaration of the way and manner how 
 this other priest, who was not of the seed of Aaron, should come unto 
 that office. And this was necessary also for the prevention of an ob- 
 jection, which the whole discourse was obnoxious to. For it might be 
 
 said, that whatever was affirmed concerning another priest, yet there. 
 
ver. 15—17.] EPISTLE TO THE HEBREWS. 537 
 
 was no way possible, whereby any one might come so to be, unless he 
 were of the family of Aaron. All others were expressly excluded by 
 the law. Nor was there any way or means ordained of God, any espe- 
 cial sacrifice instituted, whereby such a priest might be dedicated, and 
 initiated into his office. In prevention of this objection, and confirma- 
 tion of what was before declared, the apostle adds, 
 
 Ver. 16.—Who was made not after the law of a carnal command- 
 ment, but after the power of an endless life. 
 
 The words declare, 1. That this priest was made so; and, 2. How 
 he was made so, both negatively and positively. 
 
 1. He was made so: ὃς yeyove, “ which priest was made,’ ‘ or ‘ who was 
 made a priest.” The force of this expression hath been explained on 
 ch. i. 2, and ch. v. 5. The Lord Christ did not merely on his own 
 authority and power take this office on himself. He became so, he 
 was made so, by the appointment and designation of the Father. Nor 
 did he do any thing in the whole work of his mediation, but in obe- 
 dience unto his command, and in compliance with his will. For it is 
 the authority of God alone, which is the foundation of all office, duty, 
 and power, in the church. Even that Christ himself is and was unto 
 the church, he is and was so by the grace and authority of God, even 
 the Father. By him was he sent, his will did he perform, through his 
 grace did he die, by his power was he exalted, and with him doth he 
 intercede. What acts of God in particular do concur unto the consti- 
 tution of this office of Christ, and to the making him a priest, have 
 been declared before. oe 
 
 2. The manner of his being made a priest, is expressed - negatively, 
 ov κατα Tov νομὸν evroAne caoKikyce, ‘not after;’ or ‘not according 
 to the law of a carnal commandment.’ Syr. sp N27p1)7, £ the law of 
 bodily commandments.’ It is unquestionable, that the apostle by this 
 expression intendeth in the first place the law of the Levitical priest- 
 hood, or the way and manner whereby the Aaronical priests were first 
 called and vested with their office, and then any other law, con- 
 stitution, rule, or order of the same kind.” He was made a priest 
 neither by that law, nor any other like unto it. And two things we 
 mustiinguire into. 1, Why the call of the Aaronical priests is said to 
 be after the law of commandment. 2. Why this commandment is 
 said to be fleshly. 
 
 First. For the first we may observe that the whole law of worship 
 among the Jews is called by our apostle, 6 νομὸς των evrodwy ev 
 doypact, Eph. ii. 15, ‘The law of commandments in ordinances.’ 
 And it is so called for two reasons. 
 
 1. Because commands were so multiplied therein, that the whole 
 law was denominated from them. Hence it became ζυγος δυσβασ- 
 τακτος, ‘a yoke hardly to be borne,’ if not altogether intolerable, Acts 
 xv. 10. 2. Because of that severity wherewith obedience was exacted. 
 A command in its formal notion expresseth authority, and the multi- 
 plication of them severity ; and both these God designed to make 
 eminent in that law, whence it hath this denomination, ‘a law of com- 
 
δ98 ΠΑΝ EXPOSITION OF THE [cH. VII. 
 
 mandments.’ Hereof the law of the constitution of the office of the 
 priesthood, and the call of Aaron thereunto, was a part, and he was 
 therefore made a priest by the law of commandments; that is, by a 
 preceptive law, as a part of that system of commands wherein the 
 whole law consisted. See this law, and all the commands of it, Exod. 
 xxvill. throughout. 
 
 Secondly. Why doth the apostle call this commandment capxikne, 
 ‘carnal or fleshly.’ Answ. It may be on either of these three ac- 
 counts. | 
 
 1. With relation unto the sacrifices, which were the principal part 
 of the consecration of Aaron unto his office. And these may be called 
 fleshly on twd accounts. 1. Because of their subject-matter, they 
 were flesh, or the bodies of beasts; as the Syriac reads these words, 
 ‘the commandment of bodies,’ that is, of beasts to be sacrificed. 2. In 
 themselves, and their relation unto the Jewish state, they reached no 
 further than the purifying of the flesh. They sanctified unto the 
 purifying of the flesh, as the apostle speaks, ch. 1x. 13. And thus the 
 whole commandment should be denominated from the principal sub- 
 ject-matter, or the offering of fleshly sacrifices unto the purifying of 
 the flesh. : Ἴ 
 
 2. It may be called carnal, because a priesthood was instituted 
 thereby, which was to be continued by carnal propagation only; the 
 priesthood appointed by that law, was confined unto the carnal seed 
 and posterity of Aaron, wherein this other priest had no interest. 
 
 3. Respect may be had unto the whole system of those laws and 
 institutions of worship, which our apostle, as was also before observed, 
 calls carnal ordinances, imposed unto the time of reformation, ch. ix. 
 10. They were all carnal, in opposition unto the dispensation of the 
 Spirit under the gospel, and the institutions thereof. 
 
 None of these ways was the Lord Christ made a priest. He was 
 not dedicated unto his office by the sacrifice of beasts, but sanctified 
 himself thereunto, when he offered himself through the eternal Spirit 
 unto God, and was consummated in his own blood. He was not of 
 the carnal seed of Aaron, nor did, nor could claim any succession unto 
 the priesthood, by virtue of an extraction from his race, And no con- 
 stitution of the law in general, no ordinance of it, did convey unto him 
 either right or title unto the priesthood. It is therefore evident, that 
 he was in no sense made a priest according to the law of a carnal com- 
 mandment; neither had he either right, power, or authority, to exer- 
 cise the sacerdotal function, in the observance of any carnal rites or 
 ordinances whatever. And we may observe, 
 
 Obs. V. That what seemed to be wanting unto Christ, in his en- 
 trance into any of his offices, or in the discharge of them, was on the 
 account of a greater glory.—Aaron was made a priest with a great out- 
 ward solemnity. The sacrifices which were offered, and the garments 
 he put on, with his visible separation from the rest of the people, had 
 a great ceremonial glory in them. There was nothing of all this, nor 
 any thing like unto it, in the consecration of the Lord Christ unto his 
 office. But yet indeed these things had no glory, in comparison of 
 that excelling glory, which accompanied those invisible acts of divine 
 
ver. 1ὅ---17.} EPISTLE TO THE HEBREWS. 539 
 
 authority, wisdom, and grace, which communicated his office unto 
 him. And indeed in the worship of God, who is a Spirit, all outward 
 ceremony is a diminution and debasement of it. Hence were ceremo- 
 nies for beauty and glory multiplied under the Old Testament, but 
 yet, as the apostle shows, were all but carnal. But as the sending of 
 Christ himself, and his investiture with all his- offices, were by secret 
 and invisible acts of God and his Spirit, so all evangelical worship, as 
 to the glory of it, is spiritual and internal only. And the removal of 
 the old pompous ceremonies from our worship, is but the taking away 
 of the veil, which hindered from an insight and entrance into the holy 
 place. 
 
 2. The way and manner whereby the Lord Christ was made a 
 priest, is expressed positively: ἀλλα κατα δυναμιν ζωης ακαταλυτου. 
 ‘but according to the power of an indissoluble life.” Αλλα denotes 
 an opposition between the way rejected and this asserted, as those 
 which were not consistent. He was not made a priest that way, but 
 this. How is Christ then made a priest according to the power of an 
 endless life? that is, saith one in his Paraphrase, ‘installed into the 
 priesthood after his resurrection.” What is meant by ‘installed,’ I do 
 not well know. It should seem to be the same with τελειωθεὶς, ‘con- 
 secrated, dedicated, initiated.’ And if so, this exposition diverts wholly 
 from the truth. For Christ was installed into his office of priesthood, 
 before his resurrection, or he did not offer himself as a sacrifice unto 
 God, in his death and blood-shedding. And to suppose, that the 
 Lord Christ discharged and performed the principal act of his sacer- 
 dotal office, which was but once to be performed, before he was in- 
 stalled a priest, is contradictory to Scripture and reason itself. Ideo 
 ad vitam immortalem perductus est, ut in eternum sacerdos noster 
 esset. ‘He was therefore brought unto an immortal life, that he 
 might be our priest for ever, saith another. But this is not to be 
 made a priest according to the power of.an endless life. If he means, 
 that he might always continue to be a priest, and to execute that office 
 always unto the consummation of all things, what he says is true, but 
 not the sense of this place; but if he means, that he became immortal 
 after his resurrection, that he might be our priest, and abide so for 
 ever, it excludes his oblation in his death from being a proper sacer- 
 dotal act, which that it was, I have sufficiently proved elsewhere, 
 against Crellius and others. . 
 
 Some think that the endless life intended is that of believers, which 
 the Lord Christ by virtue of his priestly office confers upon them. 
 The priests under the law proceeded no further but to discharge carnal 
 rites, which could not confer eternal life on them for whom they minis- 
 tered. But the Lord Christ in the discharge of his office, procureth 
 eternal redemption and everlasting life for believers. And these things 
 are true, but they comprise not the meaning of the apostle in this 
 place. For how can Christ be made a priest according to the power 
 of that eternal life, which he confers on others? For the comparison 
 and opposition that is made between the law of a carnal command- 
 ment, whereby Aaron was constituted a priest, and the power of an 
 endless life, whereby Christ was made so, do evidence, that the making 
 
540 AN EXPOSITION OF THE OH NEY, 
 
 of Christ a priest, not absolutely, which the apostle treats not of, but 
 such a priest as he is, was the effect of this endless life. 
 
 Wherefore the Zwn axaraAvroc, the indissoluble life here intended, 
 is the life of Christ himself. Hereunto belonged, or from hence did 
 proceed that Suvvayuc, or power, whereby he was made a priest. And 
 both the office itself, and the execution or discharge of it, are here 
 intended. And as to the office itself, this eternal or endless life of 
 Christ is his life as the Son of God. Hereon depends his own media- 
 tory life for ever, and his conferring of eternal life on us, John v. 26, 
 27. And to be a priest by virtue of, or according unto this power, 
 stands in direct opposition unto the law of a carnal commandment. 
 
 It must therefore be inquired, how the Lord Christ was made a 
 priest according unto this-power. And I say it was, because thereby 
 alone he was rendered meet to discharge that office, wherein God was 
 to redeem his church with his own blood, Acts xx. 28. By ‘ power,’ 
 therefore, here, both meetness and ability are intended. And beth 
 these the Lord Christ had from his divine nature, and his endless life 
 therein. 
 
 Or it may be the life of Christ in his human nature is intended, in 
 opposition unto those priests, who being made so by the law ofa 
 carnal commandment, did not continue in the discharge of their office 
 by reason of death, as our apostle observes afterwards. But it will be 
 said, that this natural life of Christ, the life of the human nature, was 
 not endless, but had an end put unto it in the dissolution of his soul 
 and body on the cross. 
 
 I say therefore, this life of Christ was not absolutely the life of the 
 human nature, considered separately from his divine ; but it was the 
 life of the person of the Son of God, of Christ as God and man in one 
 person. And so his life was endless. For, first, in the death which 
 he underwent in his human nature, there was no interruption given 
 unto his discharge of his sacerdotal office, no, not fora moment. For, 
 secondly, His person still lived, and both soul and body were therein 
 inseparably united unto the Son of God. Although he was truly and 
 really dead in his human nature, he was still alive m his indissoluble 
 person. And this the apostle hath a respect unto, in the testimony 
 which he cites in the next verse, to prove that he is a priest for ever. 
 The carnal commandment gave authority and efficacy unto the Levi- 
 tical priests. But Christ is made a priest according to the power of an 
 endless life; that is, through the power and efficacy of that eternal 
 life, which is in his divine person, both his human nature is preserved: 
 always in the discharge of his office, and he is enabled thereby to 
 work out eternal life on the behalf of them for whom he is a priest. 
 And so the apostle proves the difference of this other priest, from 
 those of the order of Aaron, not only from the tribe wherein he was to 
 be, and from his type Melchisedec, but also from the way and means, 
 whereby the one and the other were enabled to discharge their office. 
 
 Ver. 17.—Tue proof of all before asserted, is given in the testimony 
 of the Psalmist so often before appealed to: ‘ For he testifieth, Thou 
 art a priest for ever after the order of Melchisedec.’ 
 
ΕΒ. 15—17.] EPISTLE TO THE HEBREWS. 541 
 
 The introduction of this testimony is by paprupe yao, or ‘ he wit- 
 nesseth or testifieth ? that is, David doth in the Psalm, or rather the 
 Holy Ghost speaking in and by David, doth so testify. He doth not 
 absolutely say that so he ‘speaks,’ but ‘ testifies τ᾿ because he used his 
 words in a way of testimony unto what he had delivered. And al- 
 though one thing be now principally intended by him, yet there is in 
 these words a testimony given unto all the especial heads of his dis- 
 course. As, 1. That there was to be another priest, a priest that was 
 not of the stock of Aaron, nor tribe of Levis For he says unto the 
 Messiah prophesied of, who was to be of the seed of David, ov ἱερευς, 
 ‘Thou art ἃ priest,’ although a stranger from the Aaronical line. 2. That 
 this other priest was to be after the order of Melchisedec, and was not 
 to be called after the order of Aaron. For he was ‘mat >5y—xara ταξιν, 
 ‘after the order :᾿ sis a redundant, and not ἃ suffix. maz is from 927, 
 and signifies ‘a state or order of things: ‘a mat dy sada ὋΝ sony, 
 vant Eccles. 11. 18, ‘I said in my heart concerning the estate of the 
 sons of men,’ their condition and order of all things; that is, ra€ve. 
 The priesthood of Christ in the mind of God, was the eternal idea or 
 original exemplar of the priesthood of Melchisedec. God brought him 
 forth, and vested him with his office, in such a way and manner, as 
 that he might outwardly represent in sundry things, the idea of the 
 priesthood of Christ in his own mind. Hence he and his priesthood, 
 became an eternal exemplar of the priesthood of Christ, as unto its 
 actual exhibition ; and therefore is he said to be made a priest after 
 his order, that is, suitably unto the representation made thereof in 
 him. 3. That he was made a priest, namely, by him and his autho- 
 rity, who said unto him, ‘Thou arta priest; as ch. v. 5, 6, 10. 
 4. That he was so after the power of an endless life; for he was a 
 priest for ever. This word is applied to the law and legal priesthood, 
 ~and signifies a duration commensurate unto the state and condition of 
 the things whereunto it is applied. There was an b> y of the law, an 
 age whereunto its continuance was confined. So long all the promises 
 annexed to it stood in force. And as ascribed unto the new state of 
 things under the gospel, it doth not signify eternity absolutely, but a 
 certain unchangeable duration, unto the end of the time and works of 
 the gospel. For then shall the exercise of the priesthood of Christ 
 cease, with his whole mediatory work and office, 1 Cor. xv. 28. Christ 
 therefore is said to be a priest for ever. 1. In respect of his person, 
 endued with an endless life. 2. Of the execution of his office unto 
 the final end of it—he lives for ever to make intercession. 3. Of the 
 effect of his offices, which is to save believers unto the utmost, or with 
 an everlasting salvation. ) 
 
 And the apostle had sufficient reason to affirm that what he pro- 
 posed was eminently manifest, namely, from the testimony which he 
 produceth thereof. From what can ke more evident, than that the 
 Aaronical priesthood was to be abolished, if so be that God had de- 
 signed and promised to raise up another priest in the church, who was 
 neither of the stock nor order of Aaron, nor called the same way to 
 his office as he was, and who, when he was so raised and called, was 
 to continue a priest for ever, leaving no room for the continuance of 
 
542 AN EXPOSITION OF THE [CH. -viT. 
 
 that priesthood in the church, nor place for its return when it was 
 once laid aside? And we may observe that, | 
 
 Obs. VI. The eternal continuance of Christ’s person gives eternal 
 continuance and efficacy unto his office.—Because he lives for ever, 
 he is a priest for ever. His endless life is the foundation of his endless 
 priesthood. Whilst he lives, we want not a priest; and therefore he 
 says, that because he lives, we shall live also. 
 
 Obs. VII. To make new priests in the church, is virtually to re- 
 nounce the faith of his livmg for ever as our priest, or to suppose that 
 he is not sufficient to the discharge of his office. 
 
 Obs. VIII. The alteration that God made in the church by the 
 introduction of the priesthood of Christ, was progressive towards its 
 perfection.—To return therefore unto, or look after legal ceremonies in 
 the worship of God, is to go back unto poor beggarly elements and 
 rudiments of the world. 
 
 Ver. 18, 19.—In the twelfth verse of this chapter, the apostle 
 affirms, that the priesthood being changed, there was of neces- 
 sity a change made of the law also. Having proved the former, he 
 now proceeds to confirm his inference from it, by declaring that the 
 priest and priesthood that were promised to be introduced, were in all 
 things inconsistent with the law. In that place, he mentions only a 
 μεταθεσις, or change of the law. But he intended not an alteration to 
 be made in it, so as that being changed and mended, it might be re- 
 stored unto its former use. But it was such a change of it, as was an 
 αθετησις, an abrogation of it, as in these verses he doth declare. 
 
 Now this was a matter of the highest concern unto the Hebrews, 
 and of great importance in itself. For it included, and carried along 
 with it, an alteration of the whole state of the church, and of all the 
 solemn worship of God therein. This therefore was not to be done 
 but on cogent reasons, and grounds indispensable. And no doubt but 
 the apostle foresaw what a surprisal it would be unto the generality of 
 the Hebrews, to hear that they must quit all their concern and special 
 interest in the law of Moses. For he had three sorts of persons to deal 
 withal in this great cause. 
 
 1. Such as adhered unto, and maintained the Mosaic institutions, 
 
 in opposition unto Christ and the whole way of our coming unto God. 
 
 by him. These esteemed it the greatest blasphemy imaginable for any 
 to affirm, that the law was to be changed or abrogated. And this was 
 the occasion of the death of the first martyr of Jesus Christ, under the 
 accusation of blasphemy, which by the law was to be punished with 
 death. For this they made their charge against Stephen, that he 
 spake ‘blasphemous words against Moses, (whom they put in the 
 first place,) and against God,’ Acts vi. 11. And the proof of this 
 blasphemy they lay on those words, that Jesus should change the 
 
 customs which Moses had delivered to them. Accordingly, on this © 
 
 very account, they stirred up persecution with rage and madness against 
 the holy apostles, all the world over. The mouths of these cursed un-. 
 believers were to be stopped, and therefore cogent and unanswerable 
 reasons, were in this case to be urged by the apostle; and they are so 
 
 “— 
 
vER. 18,19.] EPISTLE TO THE HEBREWS. 543 
 
 accordingly. And they were to know, that notwithstanding all their 
 rage and bluster, those that believed were not ashamed of the gospel ; 
 and they must be told that the law was to be abrogated, whether they 
 would hear or forbear, however they were provoked or enraged 
 thereby. 
 
 2. There were others of them who, although they received the 
 gospel, and believed in Christ, yet were persuaded that the law was 
 still in force, and the worship prescribed in it still to be observed. 
 And of these there were very great multitudes, as the apostle declares, 
 Acts xxi. 20, This error was, in the patience of God, for a while 
 tolerated among them, because the time of their full conviction was 
 not yet come. But those who were possessed with it, began after a 
 while to be very troublesome unto the church, and would not be con- 
 tent to observe the law themselves, but would impose the observance 
 of it on all the Gentile converts, on the pain of eternal damnation, - 
 Acts xv. 1. They said and contended, that unless they were circum- 
 cised after the manner of Moses, they could not be saved. These also 
 were to be restrained and convinced ; and those of them who were. 
 obstinate in this persuasion, not long after apostatised from the whole 
 of Christianity. And, 
 
 3. There were sincere believers, whose faith was to be strengthened 
 and confirmed. With respect unto them all, the apostle laboureth with 
 great diligence in this argument, and evidently proves, both that it was 
 the will and purpose of God, that the administration of the law should 
 have an end, and also that the time was now come, wherein it was to 
 cease and be abrogated. This therefore he proceeds withal in these 
 verses. 
 
 Ver. 18, 19.---αθετησις μὲν yap γινεται προαγουσης evToAne, δια τὸ 
 αὐτῆς ἀσϑενες καὶ ανωφελες. Οὔυδὲεν γαρ ετελειωσεν 6 νομος; ἐπεισα- 
 ywyn δὲ κρείττονος ελπιδος, δι᾿ ἧς ἐγγιζομεν τῳ Θεῳ. 
 
 Αθετησις, Vul. Lat. Reprobatio. Rhem. ‘ Reprobation,’ most im- 
 properly. Syr. ΝΘ ΤῊ, mutatio, ‘a change,’ which reacheth not the 
 force of the word. Ar. Abrogatio. Bez. Fit irritum ; that is, man- 
 datum. Αθετεω is rendered, loco moveo, abrogo, abdico, irritum facio ; 
 ‘to take out of the way,’ ‘to abrogate,’ ‘ to disannul,’ ‘ to make void ;’ 
 and for the most part it hath respect unto a rule, law, or command, that 
 was or is in force. Sometimes it is used of a person, who ought in 
 duty to be regarded and honoured, but is despised, Luke x. 16 ; John 
 xii. 48, where it is rendered ‘to despise.’ So 1 Thess. iv. 8; Jude 8. 
 Sometimes it respects ‘ things,’ Gal. ii. 21; 1 Tim. v. 12, but com- 
 monly it respects ‘a law,’ and is applied to them who are absolutely 
 under the power of the law, or such in whose power the law is. The 
 first sort are said to make void the law, when they transgress it neglect- 
 ing the authority whereby it is given, Mark vii. 9; Heb. x. 28. But 
 when this word 15 applied unto him who hath power over the law, it 
 signifies the abrogation of it, so far as that it shall have no power to 
 to oblige unto its observance. Αθετησις is used nowhere in the 
 New Testament but here, and ch. ix. 26. Here it is applied unto 
 the law, being the taking away of its power to oblige unto obe- 
 
544 AN EXPOSITION OF THE [cH. vu. 
 
 dience ; there unto sin, denoting the abrogating of its power to 
 condemn. ! 
 
 Mev yap, quidem, equidem, enim. Syr. jo, autem, ‘but :᾽ “ for 
 verily.’ 
 
 IIpoayovone evroAne, preecedentis mandati. The Syriac thus ren- 
 ders the verse, ‘The change which was made in the first com- 
 mandment, was made fer its weakness, and because there was no profit 
 in it.’ 
 
 Ava τὸ αὐτῆς acSevec, propter ipsius imbecillitatem ; infirmitatem; 
 propter illud quod in eo erat infirmum aut imbecille. 
 
 Ka ανωφελες ; et inutilitatem, 72 SAM PANY, Syr. ‘and because 
 there was no profit in it.’ 
 
 The Arab. changeth the sense of the place, reading to this 
 purpose: ‘For there is a transgression where the commandment 
 went before, because that was weak and of little advantage.’ 
 
 EreXcwoev 6 νομος ; perfecit lex. Bez. Consummavit ; ad_perfec- 
 tum adduxit. Vul. Lat. Rhem. ‘Brought nothing to perfection.’ 
 Syr. ‘ For the law did not perfect any thing.’ 
 
 Ἐπεισαγωγη δὲ κρειττονος ελπιδος. Vul. Introductio verd melioris 
 spel. Beza, Sed superintroducta spes potior. Others, Sed erat 
 introductio ad spem potiorem. Syr. ‘But there entered in the room 
 thereof, a hope more excellent than it.’ 
 
 EyyZomev ; appropinquamus ; accedimus ; Vul. proximamus. Rhem. 
 ‘ we approach.’ 
 
 Our own translation fully expresseth the original in all the parts of 
 it, only it determines the sense of ver. 19, by the insertion of that word 
 did. 
 
 Ver. 18, 19.— For there is verily a disannulling of the commandment 
 going before, for the weakness and unprofitableness thereof. For 
 the law made nothing perfect ; but the bringing in of a better hope 
 by which we draw nigh unto God. 
 
 1. The subject spoken of is the command; 2. Described by the 
 time of its giving—‘ it went before ;’ 3. Hereof it is affirmed, that it is 
 disannulled ; and, 4. The reason thereof is adjoined from a twofold 
 property or adjunct of it in particular. For, First. It was weak. 
 Secondly. It was unprofitable. 5. As unto its deficiency from its 
 general end—‘ it made nothing perfect ;’ 6. Illustrated by that which 
 took its work upon itself, and effected it thoroughly—‘ the hope brought 
 in, by which we draw nigh unto God.’ 
 
 1. The evroAn, or command, is of as large a signification, ver. 18, as 
 νομος, ‘the law,’in ver 19. For the same thing is intended in both 
 the words. It is not therefore the peculiar command for the institution 
 of the legal priesthood, that is intended, but the whole system of 
 Mosaic institutions. For the apostle having already proved, that the 
 priesthood was to be abolished, he proceeds on that ground, and from 
 thence, to prove, that the whole law was also to be in like manner 
 abolished and removed. And indeed it was of such a nature and con- 
 stitution that pull one pin out of the fabric, and the whole must fall 
 to the ground. For the sanction of it being, that he was cursed who 
 
vER. 18, 19.] EPISTLE TO THE HEBREWS. 544 
 
 continued not in all things written in the law to do them, the change 
 of any one thing must needs overthrow the whole law. How much 
 more must it do so, if that be changed, removed, or taken away, which 
 was not only a material part of it, but the very hinge, whereon the 
 whole observance of it did depend and turn. And the whole of this 
 system of laws is called evroAn, ‘a command,’ because it consisted, ev 
 δογμασι, in ‘arbitrary commands and precepts,’ regulated by that 
 maxim, ‘The man that doth these things shall live by them,’ Rom. x. 
 >. And therefore the law, as a command, is opposed unto the gospel 
 as a promise of righteousness by Jesus Christ, Gal. ii. 11, 12, Nor 
 is it the whole ceremonial law only, that isintended by the command 
 in this place; but the moral law also, so far as it was compacted with 
 the other into one body of precepts for the same end. For with respect 
 unto the efficacy of the whole law of Moses, as unto our drawing nigh 
 to God, it is here considered. 
 
 2. This commandment is described by the time of its giving ; it is 
 προαγουσα, ‘it went before,’ that is, before the gospel as now preached 
 and dispensed. It did not do so absolutely. For our apostle shows 
 and proves, that as to the promise, whereby the grace of the new cove- 
 nant was exhibited, and which contained the substance and essence of 
 the gospel, it was given four hundred and thirty years before the giving 
 of the law, Gal. i. 17. Wherefore, the precedency of the law here 
 expressed, may respect the testimony produced out of David, whereby 
 the apostle proves the cessation of the priesthood, and consequently of 
 the law itself. For the command was given before that testimony, and 
 so went before it, But it rather respects the actual introduction of a 
 new priest in the accomplishment of this promise. For hereon the 
 whole change and alteration in the law and worship pleaded for by 
 our apostle, did ensue. The commandment going before, is the law 
 whereby the worship of God and obedience unto him, was regulated 
 béfore the coming of Christ, and the introduction of the gospel. 
 
 3. Of this command or law, it is affirmed that there is an aSernae, 
 and that with some earnestness. Αϑέετησις μεν yao γινεται, for ‘ truly, 
 verily, certainly.’ This, whatever it be, it came not to pass of its own 
 accord, but it was made by him who had power and authority so to 
 do, which must be the lawgiver. ASernove may respect alaw, as wag 
 before intimated, either on the account of the lawgiver, him that hath 
 power over it, or of those unto whom it is given as a law, and who are 
 under the power of it. In the latter sense, aSerew is to ‘ transgress 
 a law,’ to make it void what lies in us, by contemning the authority of 
 him by whom it is given ; that use of the word was before observed 
 in Mark vii. 9 ; Heb. x. 28. In the first sense it is directly opposed 
 unto νομοϑεσια; that is, ‘ the giving, presenting, and promulgating of 
 a law,’ by a just and due authority, whence it hath a power and force 
 to oblige unto obedience. Aernove is the dissolution hereof. The 
 word, as was said even now, is once more used in the New Testament, 
 and that by our apostle in this Epistle, ch. ix. 26. Christ hath appeared 
 εἰς αϑετησιν ἅμαρτιας, ‘to put away sin,’ say we, by the sacrifice of: 
 himself. That is, to the abrogation or abolishing of that power, αὶ hich ) 
 sin hath by its guilt to bind over sinners unto punishment. So the 
 
 VOL, 111. NN 
 
546 AN EXPOSITION OF THE [cH. VII. 
 
 avernotc of the law, is its abrogation, in taking away all its power of 
 obliging unto obedience or punishment. The apostle elsewhere ex- : 
 
 » Presseth the same act by καταργεω, Eph. 11. 15; 2 Tim. 1. 10. It is 
 therefore plainly declared that the law is abrogated, abolished, disan- : 
 nulled; but we must yet farther inquire, 1. How this could be 
 done; 2. By what means it was done; and, 3. which himself adds 
 expressly, For what reason it was done. 
 
 First. We must inquire how this could be done. Thisinquiry seems 
 not to be without its difficulties. For it was a law originally given 
 unto the church by God himself, and continued therein with his ap- 
 probation for many generations. And there are multiplied instances 
 m the sacred records, of his blessing them who were faithful and obe- 
 dient in its observance. Yea, the whole prosperity of the church did 
 always depend thereon; as_ its neglect was always accompanied 
 with severe tokens of God’s displeasure. Besides, our Saviour affirm- 
 eth of himself, that he came not καταλυσαι τον νομον, Matt. v. 17, to 
 dissolve or destroy the law, which upon the matter is the same with 
 aSernoa. Forif a law be disannulled or abrogated, it is totally dis- 
 solved as to its obligatory power. And our apostle removes the sus- 
 picion of any such thing from the doctrine of the gospel, Rom. i. 31, 
 ‘ Do we then make void the law through faith? God forbid: yea, we 
 establish the law.’ 
 
 Answ. ‘There are two ways whereby any law may be disannulled or 
 abrogated. First. By taking away all authority and use from it as 
 unto its proper end, whilst it is in its pretended force. For suppose 
 it to be made for ever or for a time only, its abrogation is its deprivation 
 of all authority and use as a law. And this cannot regularly be done 
 but on one of these accounts. 1. That the authority giving the law, 
 was not valid from the beginning, but men have been obliged unto it © 
 ona false presumption thereof. 2. That the matter of it was never 
 good or useful, or meet to be made the matter of law. On neither of 
 these accounts could this law be abolished, nor ever was so by the Lord 
 Christ or the gospel, nor is so to this day. For God himself was the 
 immediate author of it, whose authority is sovereign and over all ; and 
 thence also it follows, thatthe matter of it was good. For the com- 
 mandment, as our apostle speaks, was holy, just, and good, Rom. vii. 
 12. And however there be a differenee between that which is morally 
 good in itself and its own nature, and that which is so only by divine 
 institution ; yet the revealed will of God is the adequate rule of good 
 and evil unto us, as unto our obedience. On these accounts, therefore 
 it never was, nor ever could be abolished. 
 
 Secondly. A law may be abrogated, when on any consideration 
 whatever, its obligation unto practice doth cease or is taken away. 
 Thus was it with this law ; for, as every other law, it may be considered 
 two ways. 
 
 1. With respect unto its main end, and directive power to guide men 
 therein. This, in all human laws, is the public good of the community 
 of society unto which it is given. When this ceaseth, and the law 
 becomes not directive or useful unto the public good any more, all 
 rational obligations unto its observance do cease also. But yet this’ 
 
ver. 18, 19.] EPISTLE TG THE HEBREWS. 547 
 
 law differeth also from all others. All that any other law aimeth at, 
 is obedience unto itself, and the public good, which that obedience 
 will produce. So the moral Jaw in the first covenant, had no other 
 end but obedience unto it, and the rewardableness thereon, of them 
 that did obey it. So wasit an entire instrument of our living to God 
 and of eternal rewards thereon. But as in its renovation it was made 
 a part of the law here intended, it came with it to be of another nature 
 or to have another use and end. For the whole scope and design of 
 this law, was to direct men not to look after that good which was its 
 end, in obedience unto itself, but in something else, that it directed 
 unto by that obedience. The end it directed unto, was righteousness 
 before God ; but this could never be attained by an obedience unto it, 
 hor was it ever intended that soit should do. This the law could 
 not do in that it was weak through the flesh, Rom, vii. 3. And 
 therefore, those who pursued and followed after it with the most ear- 
 nestness for this end, never attained thereunto. Rom. ix. 31, 32. This 
 end, therefore, is principally to be considered in this law, which, when 
 it is attained, the law is established, although its obligation unto obe- 
 dience unto itself, do necessarily cease. Now this end of the law was 
 Christ and his righteousness, as the apostle expressly declares ; ‘ For 
 Christ is the end of the law for righteousness, to every one that believ- 
 eth,’ Rom, x.4. And therefore, this whole law was our schoolmaster 
 to Christ, Gal. iii. 24,25. This is called by our Saviour, πληρωσαι 
 τον νομον, ‘to fulfil the law,’ and is opposed to the destroying of it, 
 Matt. v. 17, “1 came not καταλυσαι, to destroy, or dissolve the law, but 
 to fulfil it.’ That is, not to abrogate it or take it away, as that which 
 either wanted a just authority, or was not good or useful, the common 
 reasons of the abrogation of any law in force: but I came to bring in, 
 and accomplish the whole end which it aimed at, and directed unto ; 
 whereon it would cease to oblige unto a farther practice. And this the 
 apostle calls israva:, ‘to establish the law ;’ ‘Do we then make void 
 the law through faith? yea, we establish the law,’ Rom. 1. 31. That 
 is, we declare how it hath its end and full accomplishment, which is 
 the greatest establishment that any law is capable of. And if the ful- 
 filling of the law, both as unto what it requires in a way of obedience, 
 and what also in its curse for sin, be not imputed unto us, we do not 
 by faith establish the law, but make it void. 
 
 2. The law may be considered with respect unto the particular duties 
 that it required and prescribed. And because the whole law had its 
 end, these were appointed only until that end might be, or was attained. 
 So saith our apostle, ‘They were imposed until the time of reformation,’ 
 ch. ix. 10. Wherefore, two things did accompany this law in its first 
 institution. 1. That an obedience unto its commands, would not pro- 
 duce the good which it directed unto, as formally respecting the law 
 itself. 2. That the duties it required had a limited time for their per- 
 formance and acceptance, allotted to them. Wherefore without the 
 least disparagement unto it, as unto the authority whereby it was given 
 or as unto its own holiness and goodness, it might be disannulled as 
 unto its actual obligation unto practice, and the observance of its com- 
 mands. For the end of it being fully accomplished, it is no ΩΝ esta- 
 
 NN 
 
548 AN EXPOSITION OF THE [cu, vir. 
 
 blished, than if the observance of it had been continued unto the end 
 of the world. It was therefore established by Christ and the gospel, 
 as unto its end, use, and scope; it was disannulled as to its obligatory 
 power, and to the observance of its commands. For these two are 
 inconsistent, namely, that a law, as unto all its ends, should be ful- 
 filled, and yet stand in force in its obligatory power unto obedience. 
 
 Secondly. We must inquire how this was done, or how this law 
 was abrogated, as to its obligatory power and efficacy. And this was 
 done two ways. 
 
 First. Really and virtually. This was done by Christ himself in 
 his own person. For the fulfilling and accomplishing of it, was that 
 which really and virtually took away all its obligatory power. For 
 what should it oblige men unto? An answer is ready unto all its de- 
 mands, namely, that they are fulfilled ; and as unto what was signifi- 
 cative in its duties, it is all really exhibited ; so that on no account it 
 can any more oblige or command the consciences of men, ‘This the 
 apostle sets out, in a comparison with the relation that is between a 
 man and his wife, with the obligation unto mutual duties that ensues 
 thereon, Rom. vii. 1—6. Whilst the husband is alive, the wife is 
 obliged unto all conjugal duties towards bim and unto him alone. 
 But upon his death, that obligation ceaseth of itself, and she is at 
 liberty to marry unto another. So were we obliged unto the law, 
 whilst it was alive, whilst it stood in its force and vigour: but when 
 through the death of Christ, the law was accomplished, it died as to 
 the relation which was between it and us, whereon all its obligation 
 unto observance was disannulled. This was that, whereby the law 
 was really and virtually abrogated. Its preceptive part being fulfilled 
 and its significative being exhibited, it was of no more force and effi- 
 cacy asa law. The reason why it was thus to have an end put to it, 
 is declared in the close of the verse. | 
 
 Secondly. It was so abrogated declaratively ; or the will of God 
 concerning its abrogation, was made known four ways. 
 
 1. In general by the promulgation and preaching of the gospel, 
 where the accomplishment and cessation of it, was declared. For the 
 declaration made, that the Messiah was come, that he had finished his 
 work in the world, and thereby made an end of sin, bringing in ever- 
 lasting righteousness, whereby the law was fulfilled, did sufficiently 
 manifest its abrogation. The apostles, I confess, in their first preach- 
 ing to the Jews, spake not of it expressly, but left it to discover itself as 
 an undeniable consequent of what they taught, concerning thes Lord 
 Christ and the righteousness of God in him. This, for some while, 
 many of them that believed, understood not, and therefore were zealous 
 of the law, which God in his patience and forbearance did graciously 
 tolerate, so as not to impute it unto them. It was indeed great dark- 
 ness, and manifold prejudices, that hindered the believing Jews from 
 seeing the necessary consequence unto the abolition of the law, from 
 the promulgation of the gospel : yet this was God pleased to bear with 
 them in, that we might not be too fierce, nor reflect with too much 
 severity on such as are not able in all things to receive the whole trut 
 as we desire they should.. ; 
 
VER. 18, 19.] EPISTLE TO THE HEBREWS. 549 
 
 2. It was so by the institution and introduction of new ordinances 
 of worship. This was wholly inconsistent with the law, wherein it was 
 expressly enacted, that nothing should be added unto the worship of 
 God therein prescribed. And if any such addition was made by the 
 authority of God himself, as was inconsistent with any thine before 
 appointed, it is evident that the whole law wasdisannulled. But anew 
 order, a new entire system of ordinances of worship, was declared in 
 the gospel. Yea, and those, some of them especially, as that of the 
 Lord’s supper, utterly inconsistent with any ordinances of the law, see- 
 ing it declares that to be done and past, which they direct us unto as 
 future and to come. 
 
 3. There was a determination made in the case, by the Holy Ghost, 
 upon an occasion administered thereunto. Those of the apostles, who 
 preached the gospel unto the Gentiles, had made no mention unto 
 them of the law of Moses, as knowing thatit was nailed unto the cross 
 of Christ, and taken out of the way. So were they brought unto the 
 faith and obedience of the gospel without any respect unto the law, as 
 that wherein they were not concerned, now it had received its accom- 
 plishment. But some of the Jews who believed, being yet persuaded 
 that the law was to be continued in force, and its observance imposed 
 on all who were proselyted by the gospel, occasion was given unto that 
 solemn determination, which was made by the apostles, through the 
 guidance of the Holy Ghost, Acts xv. And the substance of that de- 
 termination was this; that the gospel, as preached unto the Gentiles, 
 was not a way or means of proselyting them unto Judaism, but the 
 bringing them unto a new church-state, by an interest in the promise 
 and covenant of Abraham, given and made four hundred and thirty 
 years before the giving of the law. Whilst the law stood in its force, 
 whoever was proselyted unto the truth, he was so unto the law, and 
 every Gentile that was converted unto the true God, was bound to be 
 circumcised, and became obliged unto the whole law. But that being 
 now disannulled, it is solemnly declared, that the Gentiles converted 
 by the gospel, were under no obligation unto the law of Moses, but 
 being received into the covenant of Abraham, were to be gathered into 
 a new church-state, erected in and by the Lord Christ in the gospel, 
 
 4. As unto those of the Hebrews, who yet would not understand 
 these express declarations of the ceasing of the obligatory power of 
 the law, to put anend unto all disputes about his will in this matter, God 
 gave a dreadful αθετησις or ‘abolition’ unto it, in the total, final, irrevo- 
 cable destruction of the city and temple, with all the instruments and 
 vessels of its worship, especially of the priesthood, and all that be- 
 longed thereunto. Thus was the law disannulled, and thus was it de- 
 clared so to be. 
 
 Obs. I. It is a matter of the highest nature and importance, to set 
 up, take away, or remove any thing from, or change any thing in, the 
 worship of God. Unless the authority of God interpose, and be mani- 
 fested so to do, there is nothing for conscience to rest in, in these things. 
 
 And, 
 Obs. II. The revelation of the will of God, in things relating unto 
 
550 AN EXPOSITION OF THE [cH. vil. 
 
 his worship, is very difficultly received, where the minds of men are 
 prepossessed with prejudices and traditions. Notwithstanding all 
 those ways whereby God had revealed his mind concerning the abolt- 
 tion of the Mosaic institutions, yet these Hebrews could neither under- 
 stand it nor receive it, until the whole seat of its worship was destroyed 
 and consumed. 
 
 Obs. III. The only securing principle in all things of this nature,"is 
 to preserve our souls in an entire subjection unto the authority of 
 Christ, and unto his alone. 
 
 Thirdly. The close of the verse gives an especial reason of the dis- 
 annulling or abrogation of the command, taken from its own nature 
 and efficacy. For there is verily a disannulling of the commandment 
 going before ; dua ro αὐτῆς ἀσϑενες καὶ ανωφελες, that is, δια την αὐτῆς 
 acSevaav καὶ ανωφελιαν. The adjective in the neuter gender put for ἃ 
 substantive, which is emphatical; as on the contrary it is so, when the 
 substantive is put for the adjective; as 1 John 11, 27, ἄληθες εστι και 
 οὐκ ἐστι Wevdoe, “15 true and is not a lie;’ that is, mendax, fatse or 
 ‘lying. And aurne, ‘its own,’ is added to show that the principal 
 cause of disannulling the law, was taken from the law itself. 
 
 I have proved before, that the commandment in this verse is of 
 equal extent and signification with the law in the next. And the law 
 there doth evidently intend the whole law, in both the parts of it, 
 moral and ceremonial, as it was given by Moses unto the church of 
 Israel. And this whole law is here charged by our apostle with weak- 
 ness and unprofitableness, both which make a law fit to be disannulled. 
 But it must be acknowledged that there is a difficulty of no small 
 importance in the assignation of these imperfections unto the law ; for 
 this law was given by God himself. And how can it be supposed that 
 the good and holy God should prescribe such a law unto his people, as 
 was always weak and unprofitable. From this and the like considera- 
 tions, the blasphemous Manichees denied that the good God was the 
 author of the Old Testament, and the Jews continue still upon it to 
 reject the gospel, as not allowing the least imperfection in the law, but 
 equalling it almost with God himself. We must, therefore, consider 
 in what sense the apostle ascribes these properties to the law. 
 
 1. Some seek for a solution of this difficulty, from Ezek. xx. 1], 
 compared with ver. 25. Ver. 11. God saith, that ‘I gave them my 
 statutes, and showed them my judgments, which if a man do, he shall 
 live in them.’ But ver. 25, ‘I gave them also statutes that were not 
 good, and judgments whereby they should not live.’ The first sort of 
 laws, they say, were the decalogue, with those other judgments that 
 accompanied it, which were given unto the people as God’s covenant, 
 before they broke it by making the golden calf. These were good in 
 themselves, and good unto the people, so as if they did them, they 
 should live therein. But after the people had broken the covenant in 
 making of a golden calf, God gave them that whole system of ordi- 
 nances, institutions, and laws which ensued. These they say, in that 
 ~ place of Ezekiel, God calls ordinances that were not good, and judg- 
 
 ments whereby they should not live, as being imposed on the people in 
 the way of punishment. And with respect unto these they say it 
 
ver. 18, 19.] EPISTLE TO THE HEBREWS. 551 
 
 is, that the apostle affirms the commandment was weak and unpro- 
 fitable. 
 
 But as the application of this exposition unto this passage in the 
 apostle’s discourse, is not consistent with the design of it, as will after- 
 wards appear, so indeed the exposition itself is not defensible. For it 
 is plain, that by the laws and statutes mentioned, ver. 11, not any part 
 of them, but the whole system of ordinances and commandments 
 which God gave by Moses, is intended. And the two words in the 
 text, Dprm and pwpwn, do express the whole law, ceremonial and judi- 
 cial, And it was not from this or that part, but from the whole law 
 that the people, as far as they were carnal, looked for righteousness 
 and salvation, Rom. x. 5; Gal. ii. 12. And as these laws and statutes, 
 mentioned ver. 11, contained the whole law given by Moses, so those 
 intended, ver. 25, whereof it is said, that they were not good, nor could 
 they live in the keeping of them, cannot be the laws and statutes of 
 God considered in theniselves. For it is inconsistent with the holiness, 
 goodness, and wisdom of God, to give laws, which in themselves and 
 their own nature, should not be good, but evil. Nor, on supposition 
 that he has given them statutes that were not good, and judgments 
 wherein they should not live, could he plead, as he doth, that his ways 
 were equal, and that their ways were unequal. For in these laws, he 
 evidently promised that those who did them should live therein. 
 Where is the equality, equity, and righteousness, if 1t were otherwise 7 
 Wherefore, if the statutes of God be intended in the place, it must be 
 with respect unto the people, their unbelief and obstinacy, that it is 
 said of them that they were not good; being made useless unto them 
 by reason of sin. In that sense the apostle says, that ‘the command- 
 ment which was ordained unto life, he found to be unto death,’ Rom. 
 vil. 10. But I rather judge, that having charged the people with neg- 
 lect and contempt of the Jaws and judgments of God, which were 
 good, God’s giving them up judicially unto ways of idolatry and false 
 worship, which they made as laws and judgments unto themselves, 
 and willingly walked after the commandment, as Hos. v. 11 is here so 
 expressed. But there is no ground for such a distinction between the 
 laws and judgments of God in themselves, that some of them should 
 be good, and some of them should be not good ; that in some of them 
 men might live, but not in others. 
 
 Secondly. I answer that the whole law may be considered two ways. 
 First. Absolutely in itself. Secondly. With respect, 1. Unto the end 
 for which it was given. 2. Unto the persons to whom it was given. 
 
 First. Considering the law in itself, no reflection cam be made upon 
 it, because it was an effect of the wisdom, holiness, and truth of God. 
 But in the respects mentioned, it manifests its own weakness and un- 
 profitableness. For they were sinners to whom it was given, and both 
 defiled and guilty, antecedently unto the giving of the law, being so 
 by nature, and thereon children of wrath. Two things they stood in 
 need of in this condition. 
 
 1. Sanctification by an inherent purity and holiness, with a complete 
 righteousness from thence. This, the moral law was at first the rule 
 and measure of, and would have always effected it by its observance. 
 
552 AN EXPOSITION OF THE [CH. vII. 
 
 It could never indeed take away any defilement of sin from the soul, 
 but it could have prevented any such defilement. But now, with re- 
 spect unto the persons to whom it was given, it became weak and un- 
 profitable unto any such end. It became so, saith the apostle, by 
 reason of the flesh, Rom. vii. ὃ. For, although in itself it was a per- 
 fect rule of righteousness, Rom. x. 5; Gal. ii. 12, 21, yet it could 
 not be a cause or means of righteousness unto them, who were disabled 
 by the entrance of sin to comply with it, and fulfil it. Wherefore, 
 the moral law, which was in itself efficacious and useful, was now 
 become unto sinners, as unto the ends of holiness and righteousness, 
 weak and unprofitable ; for ‘ by the deeds of the law shall no flesh be 
 justified.’ 
 
 2. Sinners do stand in need of the expiation of sin; for being ac- 
 tually guilty already, it is to no purpose to think of a righteousness 
 for the future, unless their present guilt be first expiated. Hereof 
 there is not the least intimation in the moral law. It hath nothing in 
 it, nor accompanying of it, that respects the guilt of sin, but the curse 
 only. This, therefore, was to be expected from the ceremonial law, 
 and the various ways of atonement therein provided, or no way at all. 
 But this of themselves they could not effect. They did indeed repre- 
 sent and prefigure what would so do, but of themselves they were in-_ 
 sufficient unto any such end. For it is not possible, as our apostle 
 speaks, that ‘the blocd of bulls and goats should take away sin,’ ch. 
 x. 5, And this law may be considered three ways. 1. In opposition 
 unto Christ, without respect to its typical signification, under which 
 notion it was now adhered unto by the unbelieving Hebrews. This 
 being no state of it by divine appointment, it became thereby not only 
 of no use unto them, but the occasion of their ruin. 2. In competi- 
 tion and conjunction with Christ; and so it was adhered unto by 
 many of these Hebrews who believed the gospel. And this also was 
 a state not designed for it, seeing it was appointed only to the time of 
 reformation, and therefore, was not only useless, but noxious and 
 hurtful. 3. In subordination unto Christ to typify and represent what 
 was to be obtained in him alone; so during its own season it was of 
 no use unto that end, but yet could never effect the things which it 
 did represent. And in this state doth the apostle pronounce it weak 
 and unprofitable, namely, on a supposition that atonement and 
 expiation of sin was actually to be made, which it could not reach 
 unto. 
 
 Secondly. But it may be yet farther inquired, Why God did give 
 this law unto the people, which, although good in itself, yet, because 
 of the condition of the people, it could not attain the end which was 
 intended. The apostle gives so full an answer unto this’ inquiry, that 
 we need not farther to insist upon it. For he giveth two reasons why 
 God gave this law. First, he saith it was ‘added because of trans- 
 gression, till the seed should come to whom the promise was made,’ 
 Gal. ii. 19. It had a manifold necessary respect unto transgression. 
 As, 1. To discover the nature of sin, that the consciences of men might 
 be made sensible thereof. 2. To coerce and restrain it by its prohibi- 
 tion and threatenings, that it might not run out into such an excess as 
 
ver. 18, 19.] EPISTLE TO THE HEBREWS. 553 
 
 to deluge the whole church. 3. To represent the way and means, 
 though obscurely, whereby sin might be expiated. And these things 
 were of so great use, that the very being of the church depended on 
 them. Secondly. There was another reason for it, which he declares 
 in the same place, ver. 23, 24. It was ‘to shut up men under a sense 
 of the guilt of sin,’ and so with some severity drive them out of 
 themselves, and from all expectation of a righteousness by their own 
 works, that so they might be brought unto Christ, first in the promise, 
 and then as he was actually exhibited. 
 
 This brief account of the weakness and unprofitableness of the 
 law, whereon it was disannulled and taken away, may at present 
 suffice. The consideration of some other things in particular will 
 afterwards occur to us. Only in our passage we may a little ex- 
 amine, or reflect on the senses that some others have given unto 
 these words. 
 
 Slichtingius, in his comment on the next verse, gives this account 
 of the state of the law. ‘ Lex expiationem concedebat leviorum delic- 
 torum, idque ratione pcene alicujus arbitrarie tantdm: gravioribus 
 autem peccatis quibus mortis peenam fixerat, nullam reliquerat veniam, 
 maledictionis fulmen vjbrans in omnes qui gravis peccassent.’ But 
 these things are neither accommodate unto the purpose of the apostle, 
 nor true in themselves. For, 1. The law denounced the curse equally 
 unto every transgression, be it small or great: ‘ Cursed is he who con- 
 tinueth not in all things.’ 2. It expiated absolutely no sin small or 
 great, by its own power and efficacy ; neither did it properly take away 
 any punishment, temporal or eternal. That some sins were punished 
 with death, and some were not, belonged unto the polity of the govern- 
 ment erected among that people. But, 3. As unto the expiation of 
 sin, the law had an equal respect unto all the sins of believers, great 
 and small: it typically represented the expiation of them all in the 
 sacrifice of Christ, and so confirmed their faith as to the forgiveness of 
 sin, but farther it could not proceed. 
 
 And Grotius on the place. ‘ Non pereduxit homines ad justitiam illam 
 veram et internam, sed intra ritus et facta externa constitit: Promissa 
 terrestria non operantur mortis contemptum, sed eum operatur melior 
 spes vite eterne et ccelestis.’ Which is thus enlarged by another: 
 ‘The Mosaical law got no man freedom from sin, was able to give no 
 man strength to fulfil the will of God, and could not purchase pardon 
 for any that had broken it. This, therefore, was to be done now 
 afterwards by the gospel, which gives more sublime and plain promises 
 of pardon of sin, which the law could not promise, of an eternal and 
 heavenly life to all true penitent believers ; which gracious tenders now 
 made by Christ, give us a freedom of access unto God, and confidence 
 to come and expect such mercy from him.’ Answ. 1. What is here 
 spoken, if it intend the law in itself, and its carnal ordinances without 
 any respect unto the Lord Christ and his mediation, may in some 
 sense be true. For in itself it could neither justify nor sanctify the 
 worshippers, nor spiritually or eternally expiate sin. But 2. Under 
 the law, and by it, there was a dispensation of the covenant of grace, 
 which was accompanied with promises of eternal lite. For it did not 
 
554 AN EXPOSITION OF THE | [CH. VII. 
 
 only repeat and reinforce the promise inseparably annexed unto the 
 law of creation, ‘ Do this and live,’ but it had also other promises of 
 spiritual and eternal things annexed unto it, as it contained a legal 
 dispensation of the first promise or the covenant of grace. But, 3. 
 The opposition here made by the apostle is not between the precepts of 
 law and the precepts of the gospel, the promises of the law and the pro- 
 mises of the gospel, outward righteousness and inward obedience ; but 
 between the efficacy of the law unto righteousness and salvation, by the 
 priesthood and sacrifices ordained therein, on the one hand, and the 
 priesthood of Christ, with his sacrifice which was promised before, and 
 now manifested in the gospel, on the other. And herein he doth not only 
 show the preference and dignity of the latter above theformer, but also 
 that the former of itself could do nothing unto these ends ; but whereas 
 they had represented the accomplishment of them for a season, and so 
 directed the faith of the church unto what was future, that now being 
 come and exhibited, it was of no more use nor advantage, nor meet to 
 be retained. 
 
 Thus then was the law disannulled ; and it was so actually by the 
 means before mentioned. But that the church might not be surprised, 
 there were many warnings given of it before it came to pass. 45,1. 
 A mark was put upon it from the very beginning, that it had not a 
 perpetuity in its nature, nor inseparably annexed unto it. For it had 
 no small presignification in it, that immediately upon the giving of it 
 as a covenant with that people, they brake the covenant in making the 
 golden calf of Horeb, and thereon Moses brake the tables of stone 
 wherein the law was written. Had God intended that this law should 
 have been perpetual, he would not have suffered its first constitution 
 to have been accompanied with an express emblem of its disannulling. 
 2. Moses expressly foretels, that after the giving of the law, God would 
 provoke them to jealousy by a foolish people, Deut. xxxu. 21; Rom. 
 x. 19, that is, by the calling of the Gentiles, whereon the wall of par- 
 tition that was between them, even the law of commandments contained 
 in ordinances, was of necessity to be taken out of the way. 3. The 
 prophets frequently declared, that it was of itself utterly insufficient 
 for the expiation of sin, or the sanctification of sinners, and thereon 
 preferred moral obedience above all its institutions ; whence it necessa- 
 rily follows, that seeing God did intend a τελειωσις, or state of per- 
 fection for his church, that this law was at last to be disannulled. 4. 
 All the promises concerning the coming of Christ as the end of 
 the law, did declare its station in the church not to be perpetual; 
 especially that insisted on by our apostle, of his being a priest after 
 the order of Melchisedec. 5. The promises and predictions are express, 
 that a new covenant should be established with the church, unto the 
 removal of the old, whereof we must treat in the next chapter. By 
 all these ways was the church of the Hebrews forewarned, that the 
 time would come, when the old Mosaic law, as to its legal or covenant 
 efficacy, should be disannulled, unto the unspeakable advantage of the 
 church. And we may hence observe, 
 
 Obs. IV. The introduction into the church of what is better and 
 more full of grace in the same kind with what went before, doth dis- 
 
ver. 18, 19.] _ EPISTLE TO THE HEBREWS. 555 
 
 annul what so preceded; but the bringing in of that which is not 
 better, which doth not communicate more grace, doth not do so. Thus 
 our apostle expressly disputes, that the bringing in of the law four 
 hundred years after the giving of the promise, did not evacuate, or 
 any way enervate the promise. And the sole reason hereof was, 
 because the promise had more grace and privilege in it, than the law 
 had. But here the bringing in of another priesthood, because it was 
 filled with more effectual grace and mercy, utterly disannulled that 
 which was instituted before. And as we may hence learn the care and 
 kindness of God unto the church, so also our own duty in adhering 
 with constant obedience unto the institutions of Christ. For this must 
 be so, until something else more full of grace and wisdom than they 
 are, be appointed of God in the church. And indeed, this is that 
 which is pretended by those by whom they were rejected. For they 
 tell us that the ordinances of the gospel are weak and unprofitable, 
 and are disannulled by that dispensation of the Spirit which hath en- 
 sued after them. But the truth is, to fancy a dispensation of the 
 Spirit without, against, or above the ordinances of Christ, who alone 
 doth dispense him, and that in the ways of his own appointment, is 
 to renounce the whole gospel. 
 
 Obs. V. If God would disannul every thing that was weak and un- 
 profitable in his service, though originally of his own appointment, 
 because it did not exhibit the grace he intended, he will much more 
 condemn any thing of the same kind that is invented by men. I could 
 never yet understand, why God should abolish those ordinances of 
 worship which himself had appointed, because they were weak, and 
 approve of such as men should find out of themselves, which cannot 
 have the least efficacy or signification towards spiritual ends ; such as 
 are multiplied in the papacy. 
 
 Obs. VI. It is in vain for any men to look for that from the law, 
 now it is abolished, which it could not effect in its best estate; and 
 what that is, the apostle declares in the next verse. 
 
 Ver. 19.—Ovéev yao ετελειωσεν ὃ vopmog, ἐπεισαγωγη δὲ κρειττονος 
 ελπιδος, δι’ ἧς ἐεγγιζομεν τῳ Θεῳ. 
 
 Ουδὲν yap. Syr. xd 2 D772; non enim aliquid ; that is, nihil. 
 
 EreAswoe. Syr. 7702, perfecit, ‘finished, perfected.’ Vul. Lat. ad 
 perfectum adduxit. Rhem. ‘brought to perfection.’ Bez. consum- 
 mavit. Others, sanctificavit. Of the use of this word, we have 
 spoken before. 
 
 Ἐπεισαγωγη, Ke. Syr. att snvat sap mpd pt by, ‘ but for it 
 (or in its stead) there entered a hope which is better thanit.’ Beza, 
 Superintroducta spes potior. Ezeoaywyn, is supraintroductio, or 
 postintroductio, ‘the bringing in of one thing after another.’ Some 
 supply erat, here, and read the words, sed erat introductio ad spem 
 potiorem ; or, spei melioris. Hf 
 
 Eyy:Zousv. Proximamus ad Deum. Vul. Lat. Appropinquamus 
 
 60. 
 
556 ! AN EXPOSITION OF THE [cH. vir. 
 
 Ver. 19.—For the law made nothing perfect, but the bringing in of 
 a better hope, whereby we draw nigh unio God. 
 
 The disannulling or abolition of the law, was laid down in the pre- 
 ceding verse, as a necessary consequent of its being weak and unpro- 
 fitable. For when a law hath been tried, and it is found liable unto 
 this charge, it is equal and even necessary, that it should be disan- 
 nulled, if the end aimed at be necessary to be attained, and there be 
 any thing else to be substituted in its room, whereby it may so be. 
 This therefore the apostle declares in this verse, giving the reasons in 
 particular of what he had before asserted in general. So the causal 
 connexion γαρ; ‘for,’ doth intimate. And, 
 
 1. He gives an especial instance, wherein it was evident that the 
 Jaw was weak and unprofitable. 
 
 2. He declares what was to be introduced in the room thereof, which 
 would attain and effect the end, which the law could not reach to, by 
 reason of its weakness. 
 
 3. He expresseth what that end was. 
 
 The first he doth in those words, ovdev yap 6 νομὸς ετελειωσε, ‘ for 
 the law made nothing perfect.’ The subject spoken of is vomoc, ‘ the 
 law ;’ that is, the whole system of Mosaic ordinances, as it was the 
 covenant which God made with the people in Horeb. For the apostle 
 takes the commandment and the law for the same in this chapter, and the 
 covenant in the next, for the same with them both. And _ he treats of 
 them principally in the instance of the Levitical priesthood ; partly 
 because the whole administration of the law depended thereon; and 
 partly because it was the introduction of another priesthood, whereby 
 the whole was disannulled. 
 
 Of this law, commandment, or covenant, it is said that οὐδὲν ere- 
 Agwoe, ‘it made nothing perfect.’ Ouvdev, ‘nothing,’ for ovdeva, ‘no 
 man,’ say expositors generally; ‘it made no man perfect.’ So 
 the neuter is put for the masculine. So it is in those words of our 
 Saviour, John vi. 37, Παν 6 διδωσι μοι ὃ πατὴρ προς eve HEE, ‘All that 
 the Father giveth me, cometh unto me;’ that is, ‘every one. So is 
 οὐδὲν, as here, put for ovdeva, ver. 63, ἡ σαρξ οὐκ ὠφελεῖ ovdev, ‘ the 
 flesh profiteth nothing, that is, say some, ‘no man.’ But I am not 
 satisfied with this exposition, but rather judge that the apostle did pro- 
 perly express his intention. ‘It made nothing,’ that is, none of the 
 things which we treat about, ‘perfect.’ It did not make the church 
 state perfect, it did not make the worship of God perfect, it did not 
 perfect the promises given unto Abraham in their accomplishment, it 
 did not make a perfect covenant between God and man: it had a 
 shadow, an obscure representation, of all these things, but it made 
 nothing perfect. 
 
 What the apostle intends by τελείωσις, and so ‘consequently by 
 eteAcwwoe in this place, we have discoursed at large before on verse 1]. 
 So that we shall not here again insist on it. 
 
 But it may be inquired why, if the law made nothing perfect, it was 
 instituted or given by God himself? He had designed a state of per- 
 fection unto the church, and seeing the law could not effect it, nay, 
 
ver. 18, 19.] EPISTLE TO THE HEBREWS. 357 
 
 seeing it could not be introduced whilst the law was in force, to what 
 end served the giving of this law 7 
 
 Ans. This doubt was in part solved before, when we showed the 
 ends for which the law was given, although it was weak and unpro- 
 fitable, as unto some other. But yet there are some other reasons 
 to be pleaded, to represent the beauty and order of this dispensation. 
 For, 
 
 1. In all these things, the sovereignty of God is to be submitted 
 unto. And unto humble souls, there is beauty in divine sovereignty. 
 When the Lord Jesus rejoiced in spirit, and thanked his heavenly 
 Father that he had revealed the mysteries of the gospel unto babes, | 
 and hid them from the wise and prudent, he assigns no other reason 
 but his sovereignty and pleasure wherein he rejoiced, ‘ Even so, Father, 
 for so it seemed good in thy sight,’ Luke x. 21. And if we cannot 
 see an excellency in the dispensations of God, because they are his, 
 who gives no account of his matters, we shall never delight in his 
 ways. So our apostle gives no other reason of this legal dispensation, 
 but that God had provided some better thing for us, that they without 
 us should not be made perfect, Heb. xi. 40. Therefore did he give 
 them this law for a season, which made nothing perfect; for even so 
 it seemed good in his sight. It is the glory of God to be gracious to 
 whom he will be gracious, and that at what time he will, and unto 
 what degree and measure he pleaseth. And in this glory of his are 
 we to acquiesce. 
 
 2. Mankind having woefully prevaricated and apostatized from God, 
 it was just and equal that they should not be at once instated in their 
 reparation. ‘lhe suddenness of it might have taken off from its great- 
 ness. Wherefore, as God left the generality of the world without the 
 knowledge of what he intended, so he saw good to keep the church 
 in a state of expectancy, as to the perfection of liberty and deliver- 
 ance intended. He could have created the world in an hour or mo- 
 ment; but he chose to do it in the space of six days, that the glory of 
 his work might be distinctly represented unto angels and men. And 
 he could, immediately after the fall, have introduced the promised 
 seed, in whose advent the church must of necessity enjoy all the per- 
 fection whereof it is capable in this world. But to teach the church 
 the greatness of their sin and misery, and to work in them an acknow- 
 ledgment of his unspeakable grace and mercy, he proceeded gradually 
 in the very revelation of him, as we have shown on ch. i. ver. 1, and 
 caused them to wait under earnest desires, longings, and expectations, 
 many ages for his coming. And during this season it was of necessity 
 that they should be kept under a law that made nothing perfect. For 
 as our apostle speaketh, ‘if they which are of the law be heirs, faith 
 is made void,’ Rom. iv. 14, ‘and if righteousness come by the law, 
 then is Christ dead in vain,’ Gal. ii. 21. And if there ‘had been a 
 law given, which could have given life, verily righteousness should 
 have been by the law,’ Gal. 111. 21. Wherefore until the actual exhi- 
 bition of the promised Seed, it was absolutely necessary that the 
 church should be kept under a law that made nothing perfect. 
 
 3. That people unto whom the law was peculiarly to be given, and 
 
558 | AN EXPOSITION OF THE [ CH. VII. 
 
 by whom God would accomplish his further design, were a stubborn, 
 earthly, hard-hearted people, that stood in need of a yoke, to burden 
 and subdue them unto the will of God. So obstinate they were in 
 what they had once received, and so proud of any privilege they en- 
 joyed, that whereas their privileges were very many, and very great, 
 they would never have had any thought of looking out after another 
 state, but have foregone the promise, had they not been pinched, and 
 burdened, and disappointed in their expectation of perfection by this 
 law, and the yoke of it. 
 
 4. God had designed that the Lord Christ should in all things have 
 the preeminence. This wasdue unto him on the account of the glory of 
 his person, and the greatness of his work. But if the law could have 
 made any thing perfect, itis evident that this could not have been. 
 
 Perfection being thus denied unto the law, it is added, exeacaywyn 
 δὲ κρειττονος ελπιδος. The words are elliptical, and without a supple- 
 ment give no certain sense. And this may be made two ways. First. 
 By the verb substantive nv, and so the whole of what is asserted is an 
 effect of the law. It made nothing perfect, but it was the bringing in 
 of a better hope, or an introduction unto a better hope, as some ren- 
 der the words. It served as God’s way and method, unto the bring- 
 ing in of our Lord Jesus Christ: unto this end it was variously ser- 
 viceable in the church. For as its institutions, promises, instructions, 
 and types, did represent him unto the faith of believers; so it pre- 
 pared their minds unto an expectation of him, and longing after him. 
 And the conjunction δὲ, which is adversative, seems to intimate an 
 Opposition in what the law did, unto what it is said before that it did 
 not. It did not make any thing perfect, but it did bring in a better 
 hope ; and we know in how many things it was a preparatory intro- 
 duction of the gospel. Wherefore this sense is true, though not, as I 
 judge, directly intended in these words. ἣν ἢ 
 
 Beza first observed, that δὲ was put for adda in this place, as it is 
 unquestionably in sundry others. If so, not an assignation of a con- 
 trary effect unto the law unto what was before denied, is intended ; 
 but the designation and expression of another cause of the -effecting 
 of that which the law could not effect. And the defective speech is 
 to be supplied by ετελειωσε, ‘made perfect ; as we do it by ‘ did,’ that 
 is, ‘did make all things perfect.’ To the same purpose the apostle 
 expresseth himself in other words, Rom. vill. 3, ‘For what the law 
 could not do, in that it was weak though the flesh, God sending 
 his own Son in the likeness of sinful flesh, and for sin, condemned 
 sin in the flesh.’ For the words are so to be supplied: what 
 the law could not do, that God did; which what it was, and how God 
 did it, the following words declare. Thus God had designed to bring 
 the church unto a better state, a state of comparative perfection in this 
 world. This the law was not a means or instrument suited unto: 
 wherefore another way is fixed on to that end, which being completely 
 effective of it, the law was laid aside and disannulled as unprofitable. 
 
 This the word ἐπεισαγωγη doth lead unto; for it is as much as post- 
 introductio, or superintroductio, ‘ the introduction of one thing after,’ 
 or ‘upon another.’ This was the priesthood and sacrifice of Christ, 
 
 \ 
 
—= =” 
 
 ver. 18, 19.] EPISTLE TO THE HEBREWS. 559 
 
 which were brought in after the law, upon it, in the room of it, to 
 effect that which the law could ‘not do. This our apostle further ar- 
 gues and confirms, ch. x. 1—10. ‘This therefore is the sense of the 
 words :—The introduction of the better hope, after, and upon the law, 
 when a sufficient discovery had been made of its weakness and insuf- 
 ficiency, as unto this end, did make all things perfect, or bring 
 the church to that state of consummation, which was designed 
 unto it. 
 
 It remaineth only therefore that we show what this κρείττονος ελπι- 
 Soc, ‘ better hope,’ is, whereunto this effect is ascribed. Whatever it 
 be, it is called ‘ better,’ with respect unto the law, with all things that 
 the law contained or could effect, somewhat of more power and efficacy 
 to perfect the church state. This neither was, nor could be any thing 
 but Christ himself and his priesthood; for in him we are complete, 
 Col. ii. 10, and by one offering he hath for ever perfected them that 
 are sanctified, the heavenly things themselves being purified thereby. 
 Hope therefore is used here metonymically, to design the thing hoped 
 for. From the giving of the first promise, and throughout understhe 
 dispensation of the law, Christ, and his coming into the world, were 
 the hope.of all believers, the great thing which they desired, longed, 
 and hoped for. Hence was he called, ‘the Desire of all nations,’ 
 Hag. ii. that which the secret desires of the whole race of mankind 
 worked towards. And in the church, which enjoyed the promises, 
 they rejoiced in the foresight of it, as did Abraham; and desired to 
 see his day, as did the prophets, diligently inquiring into the time and 
 season of the accomplishment of those revelations, which they had 
 received concerning him, 1 Pet. i. 11, 12. It is not therefore the doc- 
 trine of the gospel, with its precepts and promises, as some suppose, 
 which is here intended, any otherwise but as it is a declaration of the 
 coming of Christ, and the discharge of his office; for without respect 
 hereunto, without virtue and efficacy thence alone derived, the out- 
 ward precepts and promises of the gospel would no more perfect the 
 church-state than the law could do. 
 
 Obs. VII. When God hath designed any gracious end towards the 
 church, it shall not fail, nor his work cease for waut of effectual means 
 to accomplish it.—All means indeed have their efficacy, from his de- 
 signation of them unto their end. His wisdom makes them meet, and 
 his power makes them effectual. Whatever therefore seems to bea 
 means in the hand of God unto any end, and doth not eflect it, was 
 never designed thereunto; for he fails in none of his ends, nor do his 
 means come short of what he aims at by them. Wherefore, although 
 God designed a perfect state of the church, and after that gave the 
 law, yet he never designed the law to accomplish that end. It had 
 other ends, as we have already declared. But men were very apt to 
 take up with the law, and to say of it, ‘Surely the Lord’s Anointed 
 is before us.’ Wherefore God, by many ways and means, discovered 
 the weakness of the law as unto this end. Then were men ready to 
 conclude, that the promise itself concerning this perfect church-state, 
 would be of none effect. The mistake lay only herein, that indeed 
 God had not as yet used that only means for it, which his infinite 
 
560 AN EXPOSITION OF THE [CH. VIT. 
 
 wisdom had suited for, and his infinite power would make effectual 
 unto its attainment. And this he did in such a way, as that those 
 who would not make use of his means, but would, as it were, impose 
 that upon him, which he never intended to make use of in that kind, — 
 perished in their unbelief. Thus was it with the generality of the 
 
 Jews, who would have perfection by the law, or none at all. 
 
 Wherefore, the promise of God concerning the church, and to it, . 
 must be the rule and measure of our faith. Three things do deeply 
 exercise the church, as unto their accomplishment. - 1. Difficulties 
 rendering it wholly improbable. 2. Long unexpected procrastination. 
 3. Disappointment of appearing means of it. But in this instance of 
 the introduction of a perfect church-state in and by the person of Jesus 
 Christ, God hath provided a security for our faith, against all objec- 
 tions, which these considerations might suggest. For, 
 
 1. What greater difficulties can possibly lie in the way of the accom- 
 plishment of any of the promises of God, which yet are upon the sacred 
 record unaccomplished, as suppose, the calling of the Jews, the de- 
 struction of antichrist, the peace of the church, und prosperity of it 
 in the plentiful effusion of the Spirit; but that as great, and greater, 
 lay in the way of the fulfilling of this promise? All the national pro- 
 vocations, sins, and idolatries, that fell out in the posterity of Abraham ; 
 all the calamities and desolating judgments that overtook them, the 
 cutting down of the house of David, until there was only a root of it 
 left in the earth; the unbelief of the whole body of the people; the 
 enmity of the world, actuated by all the craft and powers of Satan, 
 were as mountains in the way of the accomplishment of this promise. 
 But yet they all of them became at length a plain before the Spint of 
 God. And if we should compare the difficulties and oppositions, that 
 at this day lie against the fulfilling of some divine promises, with those 
 that rose up against this one of perfecting the church-state in Christ, 
 it would, it may be, abate our forwardness in condemning the Jews of 
 incredulity, unless we found ourselves more established in the faith of 
 what is to come, tlian for the most part we are. 
 
 2. Long and unexpected procrastinations, are trials of faith also. 
 Now this promise was given at the beginning of the world, nor was 
 there any time allotted for its accomplishment. Hence it is generally 
 supposed, from the words there used in the imposition of the name of 
 Cain on her first-born, that Eve apprehended that the promise was 
 actually fulfilled. The like expectations had the saints of all ages ; 
 and were continually looking out after the rising of this bright morn- 
 ing Star. Many atime did God renew the promise, and sometimes 
 confirmed it with his oath, as unto Abraham and David; and yet still 
 were their expectations frustrated, so far as confined unto their own 
 generations. And though God accepted them in their cries, and 
 prayers, and hopes, and longing desires, yet near four thousand years 
 were expired, before the promise received its accomplishment. And 
 if we do believe that the faith and grace of the New Testament, do 
 exceed what was administered under the Old; and that we do enjoy 
 that pledge of God’s veracity in the accomplishment of his promises, 
 which they attained not unto, shall we think it much, if we are exer- 
 
‘ver. 18, 19.] EPISTLE TO THE HEBREWS. 66] 
 
 ᾿οἰβθά some part of that season, (as yet but a small time,) in looking 
 
 after the accomplishment of other promises ? 
 
 3. Disappointment of appearing means is of the same nature. Long 
 after the promise was given and renewed, the law is ina solemn and 
 glorious manner delivered unto the church, as the rule of their wor- 
 ship, and the means of their acceptance with God. Hence the gene- 
 rality of the people did always suppose, that this was it, which would 
 make all things perfect. Something indeed they thought might be 
 added unto its glory, in the personal coming of the Messiah; but the 
 Jaw was still to be that which was to make all things perfect. And 
 we may easily apprehend what a surprisal it was unto them, when it 
 was made manifest that the law was so far from effecting this pro- 
 
 ‘mised state, that there was a necessity of taking it out of the way, 
 
 as a thing weak and unprofitable, that the better hope perfecting the 
 state of the church might be introduced. Such appearances of means 
 highly probable for the deliverance of the church, are sometimes re- 
 presented to us, which after a while do utterly disappear, and things 
 are rolled into a posture quite contrary unto the expectations of many. 
 When there is an appearance of what God hath promised, of what 
 believers have prayed for, it is no wonder if some do earnestly em- 
 brace it. But where God hath laid aside any means, and sufficiently 
 declared that it is not his holy pleasure to use it in such a way, or 
 unto such a length, as we would desire for the fulfilling of his pro- 
 mises, it is not duty, but obstinacy and selfishness, to adhere unto if, 
 with any such expectations. 
 
 Obs. VIII. Believers of old who lived under the law, did not live 
 upon the law, but upon the hope of Christ, or Christ hoped for.— 
 Christ is the same (that is, to the church) yesterday, to-day, and for 
 ever. If justification, if salvation could be had any other way, or by 
 any other means, then was his coming needless, and his death in vain. 
 It was the promise of him, and not of the law, which he had _ broken, 
 which was the relief and salvation of Adam. This being the first 
 thing that was proposed unto fallen man, as the only means of his 
 restoration, justification, and salvation, if any thing were afterwards 
 added unto the same purpose, it would declare this to be insufficient ;. 
 which would be an impeachment of divine wisdom and grace. On 
 the same promise of Christ, which virtually contained and exhibited 
 unto believers all the benefits of his mediation, as it was frequently 
 renewed and variously explained, did all the saints live under the Old 
 Testament. And the obscurity of the revelations of him in comparison 
 of that by the gospel, respected only the degrees, but not the essence 
 of their faith. 
 
 Obs. IX. The Lord Christ by his priesthood and sacrifice, makes 
 perfect the church and all things belonging thereunto, Col. 1. 10. 
 
 In the last place, the apostle illustrates the work wrought through 
 the introduction of the better hope, by the effect of it in them that do 
 believe. A? ἧς ἐγγίζομεν τῳ Oey, ‘by which we draw nigh unto God.’ 
 Av’ ἧς, ‘ by which,’ may refer either to the remote antecedent εἐπεισα- 
 ywyn, the ‘introduction or bringing in,’ or unto the next, which is 
 
 VOL, TI. 00 
 
ΓΖ] 
 
 562 AN EXPOSITION OF THE [CH. vil. 
 
 ελπιδος, the ‘hope ;’ being both of the same gender. By the intro- 
 duction of the better hope, we draw nigh to God; or by which hope, 
 we draw nigh to God. Both come to the same for the substance of 
 the sense; but the application is more natural to the next antecedent, 
 by which hope, we draw nigh unto God. It remaineth only that we 
 Wink what it is thus to draw nigh to God. 
 
 γγιζω is a word belonging to the sacerdotal office, denoting the 
 approach of the priests to God in his worship. So the LXX. for the 
 most part render ΞΡ, the general term for all access unto God with 
 sacrifices and offerings. And this doth the apostle intend. Under 
 the Levitical priesthood, the priests in their sacrifices and solemn ser- 
 vices, did draw nigh unto God. The same now is done by all be- 
 lievers under the sacerdotal ministration of Jesus Christ. They now, 
 all of them, draw nigh unto God. And in all their worship, especially 
 in their prayers and supplications, they ‘have by him an access unto 
 God,’ Eph. ii. 18. There is a similitude in these things, and an allu- 
 sion in the one unto the other; yet so as that the one doth far excel 
 the other, as to grace and privilege. For, 1. Under the law, it was 
 the priests alone who had this privilege of drawing nigh unto God, in 
 the solemn worship of the temple and tabernacle. The people were 
 kept at a distance, and might never come near the sacred services of 
 the holy place. But all believers being made a royal priesthood, every 
 one of them hath an equal right and privilege by Christ, of drawing 
 nigh unto God. 2. The priests themselves did draw nigh only unto. 
 outward pledges, tokens, and symbols of God’s presence. Their 
 highest attainment was in the entrance of the high priest once a-year 
 into the most holy place. Yet was the presence of God there only in 
 things made with hands, only instituted to represent his glory. But 
 believers do draw nigh to God himself, to the throne of his grace, as 
 the apostle declares, ch. x. 19—22. It may therefore be granted, that 
 there is this intention in the words. For as by the law of old, the 
 priests in the solemn worship of the church, did draw ngh to God in 
 those visible pledges of his presence which he had appointed; and 
 this they did by virtue of the Aaronical priesthood and the law of its 
 institution, which was the utmost that could be attamed in their im- 
 perfect state; so now upon the introduction of the better hope, and 
 by virtue thereof, believers in all their solemn worship, do draw nigh 
 unto God himself, and find acceptance with him. 
 _ And there are two reasons for the admission of this interpretation. 
 For, 1. One part of the apostle’s design, is to manifest the glory and 
 preeminence of gospel worship above that of the law. And the ex- 
 eellency hereof, consists not in outward forms and pompous ceremonies, 
 but in this, that all believers do therein draw nigh unto God himself 
 with boldness. 2. Whereas it is peculiarly the priesthood of Christ, 
 and his discharge of that office in his oblation and intercession, which 
 he intends by the better hope, as he fully declares himself towards 
 the end of the chapter; they are those which we have a peculiar re- 
 spect unto, in all our approaches unto God in our holy worship. Our 
 entrance unto the throne of grace, is through the veil of his flesh as 
 
 & 
 
VER. 18, 19.] EPISTLE TO THE HEBREWS. 563 
 
 offered. Our admission is only by virtue of his oblation, and our ac- 
 ceptance depends on his intercession. Herein, therefore, in a peculiar 
 manner, by this better hope, we draw nigh unto God. 
 
 But yet there is a more extensive signification of this expression in 
 the Scripture, which must not be here excluded. By nature all men 
 are gone far off from God. ‘The first general apostasy, carried man- 
 kind into a most inconceivable distance from him. ‘Though our dis- 
 tance from him by nature, as we are creatures, be infinite, yet this 
 hinders not but that in his infinite goodness and condescension, we 
 may have intercourse with him, and find acceptance before him. But 
 the distance which came between us by sin, cuts off all communion 
 of that kind. Wherefore, our moral distance from God, as our nature 
 is corrupted, is greater, with respect unto our relation unto him, than 
 our essential distance from him, as our nature is created. Hence, being 
 afar off, is the expression of this state of nature, Eph. i. 19, ‘ You 
 were sometimes afar off.’ And whatever accompanieth that state in 
 wrath and curse upon men, in fear, bondage, the power of sin and 
 enmity against God within them ; in obnoxiousness unto misery in this 
 world and eternal destruction hereafter, is comprised in that expres- 
 sion. Itis to be far from the love and favour of God, from the know- 
 ledge of him, and obedience unto him. Wherefore, our drawing nigh 
 unto God, denotes our deliverance and recovery from this estate. So 
 it is expressed in the place named: ‘ But now in Christ Jesus, ye who 
 were sometimes afar off, are made nigh by the blood of Christ” To 
 represent this, all the acts of solemn worship, which respected the sa~ 
 crifice of Christ, were called approximations. And hereunto, unto 
 this drawing nigh to God, or that we may so do, two things 
 are required. 
 
 First. A removal of whatever kept us at a distance from God. 
 And the things of this nature, were of two sorts. 1. What was upon 
 us from God for our sin and apostasy. This was his wrath and curse ; 
 and these were declared in the publishing of the law on Mount Sinai, 
 with the terrible appearances and dreadful voices that accompanied. | 
 This made the people stand afar off, Exod. xx. 21; as an emblem of 
 their condition with respect to the law. 2. Guilt within, with its con 
 sequences of fear, shame, and alienation from the life of God. Unless 
 these things of the one sort and the other, those upon us and those 
 within us, be taken away and removed, we can never draw nigh unto 
 God. And to secure our distance, they were enrolled in ἃ hand-writ- 
 ing as a record against us, that we should never on our own account, 
 so much as endeavour any access unto him, Epb. 1. 14; Col. u. !4. 
 How they were removed by the bringing in of the better hope, that is, 
 by the priesthood of Christ, the apostle declares in this Epistle, as we 
 shall see, God willing, in our progress. This neither was, nor could be 
 done by the law or its ordinances: neither the moral preceptive part of 
 it, nor the ceremonial, in all its rites and sacrifices, could of themselves 
 expiate sins, make atonement for our apostasy, turn away the wrath 
 of God, nor take away guilt, fear, bondage, and alienation out of the 
 minds of men. 
 
 Secondly. There is moreover required hereunto, that upon the Jjus- 
 
 002 
 rs 
 
ὅθά AN EXPOSITION OF THE | [cH. VII. 
 
 tification and acceptance of our persons, we have faith, liberty, bold- 
 ness, confidence, and assurance given unto us in our coming unto God. 
 And this cannot be without the renovation of our natures into his 
 image, the quickening of our souls with a new principle of spiritual 
 life, and ability unto all duties of acceptable obedience. All these 
 things are required unto our drawing nigh unto God, or unto a state 
 of reconciliation, peace, and communion with him. And we may 
 observe, 
 
 Obs. X. Out of Christ, or without him, all mankind are at an in- 
 conceivable distance from God.—And a distance it is of the worst 
 kind ; even that which is an effect of mutual enmity. The cause of it 
 was on our part voluntary, and the effect of it, the height of misery. 
 . And however any may flatter and deceive themselves, it is the present 
 condition of all who have not an interest in Christ by faith. They are 
 far off from God, as he is the fountain of all goodness and blessedness ; 
 ‘inhabiting,’ as the prophet speaks, ‘ the parched places of the wilder- 
 ness, and shall not see when good cometh,’ Jer. xvii. 6, far from the 
 dews and showers of grace or mercy, far from divine love and favour ; 
 cast out of the bounds of them, as Adam out of paradise, without any 
 hope or power in themselves to return. The flaming sword of the 
 law, turns every way to keep them from the tree of life. Yet are they 
 not so far from God, but they are under his wrath and curse, and 
 whatever of misery is contained in them. Let them fly whither they 
 please, wish for mountains and rocks to fall on them, as they will do 
 hereafter ; hide themselves in the darkness and shades of their own 
 ignorance, like Adam among the trees of the garden, or immerge them- 
 selves in the pleasures of sin for a season ; all is'one, the wrath of God 
 abideth on them. And they are far from God in their own minds also; 
 being alienated from him, enemies against him, and in all things made 
 up with Satan, the head of the apostasy. Thus is it, and inconceiv- 
 ably worse, with all that embrace not this better hope to bring them 
 
 nigh unto God. 
 ' Obs. XI. It is an effect of infinite condescension and grace, that 
 God would appoint a way of recovery for those who had wilfully cast 
 themselves into this woeful distance from him. Why should God look 
 after such fugitives any more? He had no need of us or our services 
 in our best condition, much less, in that useless depraved state where- 
 into we had brought ourselves. And although we had transgressed 
 the rule of our moral dependence on him, in the way of obedience, 
 and thereby done what we could to stain and eclipse his glory; yet he 
 knew how to repair it to advantage, by reducing us under the order of 
 punishment. By our sins we ourselves come short of the glory of 
 God, but he could lose none by us, whilst it was absolutely secured 
 by the penaity annexed to the law. When upon the entrance of sin, 
 he came and found Adam in the bushes, wherein he thought foolishly 
 to hide himself, who could expect (Adam did not) but that his only 
 design was to apprehend the poor rebellious fugitive, and give him up 
 to condign punishment? But quite otherwise, above all thoughts that 
 could ever have entered into the hearts of angels or men; after he had 
 declared the nature of the apostasy, and his own indignation against 
 
 8 
 
VER, 20—22.] EPISTLE TO THE HEBREWS. 565 
 
 it, he proposeth and promiseth a way of deliverance and recovery. 
 This is that which the Scripture so magnifies under the names of grace 
 and love of God, which are beyond expression or conception, John 11], 
 16. And it hath also that lustre frequently put upon it, that he dealt 
 not so with the angels that sinned ; which manifests in what condition 
 he might have left us also, and how infinitely free and sovereign that 
 grace was, from whence it was otherwise. Thence it was that he had 
 a desire again unto the works of his hands, to bring poor mankind 
 near unto him. And whereas he might have recalled us unto him- 
 self, yet so as to leave some marks of his displeasure upon us, to 
 keep us at a distance from him, than that we stood at before; as 
 David brought back his wicked Absalom to Jerusalem, but would 
 not suffer him to come into his presence; he chose to act like himself, 
 in infinite wisdom and grace, to bring us yet nearer to him, than ever 
 we could have approached by the law of our creation. And as the 
 foundation, means, and pledge hereof, he contrived and brought forth: 
 that most glorious and unparalleled effect of divine wisdom, in taking 
 our nature unto that inconceivable nearness unto himself, in the union 
 of it unto the person of his Son. For as all things in this bringing of 
 us nigh to God who were afar off, are expressive effects of wisdom and 
 grace; so that of taking our nature into union with himself, is glori- 
 ous unto astonishment. And.as we are thereby made inconceivably 
 more nigh to God in our nature, than we were upon our first crea- 
 tion, or than angels shall ever be; so by virtue thereof, are we in our 
 persons, brought in many things much nearer to God, than ever we 
 could have been brought by the law of creation. “Ὁ Lord our God, 
 how excellent is thy name in all the earth! who hast set thy glory 
 above the heavens,’ Ps. viii. 1. It is in the admiration of this un- 
 speakable grace, that the Psalmist is so ravished in the contemplation 
 of God, as hath been declared in our exposition on the second chapter 
 of this Epistle. 
 
 Obs. XII. All our approximation unto God in any kind, all our 
 approaches unto him in holy worship, are by him alone, who was the 
 blessed hope of the saints under the Old Testament, and is the life of 
 them under the New.—These things must be afterwards spoken unto. 
 
 Ver. 20—22.—T ne apostle had warned the Hebrews before, that 
 he had many things to say, and those not easy to be understood, con- 
 cerning Melchisedec. And herein he intended not only those things 
 which he expresseth directly, concerning that person and his office, 
 but the things themselves signified thereby in the person and office of 
 Christ. And therefore he omits nothing which may from thence be 
 any way represented. So from that one testimony of the Psalmist, 
 he makes sundry inferences unto his purpose. As, 
 
 1. That the Lord Christ was to be a priest, which included in it the 
 cessation of the Levitical priesthood, seeing he was of the tribe of 
 Judah, and not of the tribe of Levi. 
 
 2. That he was to be another priest, that is, a priest of another or- 
 der, namely, that of Melchisedec. And this he variously demonstrates, 
 to prove his preeminence above the Aaronical priesthood: as also 
 
 & 
 
566 AN EXPOSITION OF THE ΓΗ VII. 
 
 thereon, that upon his introduction, that order was utterly to cease and 
 be disannulled. 
 
 3. He observes from the same testimony unto the same purpose, 
 that he was to be a priest for ever, so as that there should never more, 
 upon his death or otherwise, be any need of another priest, nor any 
 possibility of the return of the former priesthood into the church. 
 
 4. Neither yet doth he rest here, but observes moreover, the manner 
 how God, in the testimony insisted on, declared his purpose of making 
 the Lord Christ a priest, which was constitutive of his office; and 
 that was by his oath. And thence takes occasion to manifest how far 
 his priesthood is exalted above that under the law. This is that which 
 now lies before us in these verses. And we have in these things an 
 instance given, of what unsearchable stores of wisdom and truth, are 
 laid up in every parcel of the word of God, if we have a spiritual light: 
 in their investigation. 
 
 Ver. 20—22.—Kar καθ᾽ ὅσον ov χωρις ὁρκωμοσίας" (οἱ μεν yap, 
 χωρὶς ὁρκωμοσιας εἰσιν ἱερεις yeyovotec’ ὃ ὃε μετα ὁρκωμοσιας, 
 la του λέγοντος πρὸς αὐτον᾽ ὠμοσε Kupioc, καὶ οὐ μεταμελη- 
 θησεται Dv ἱερευς εἰς τὸν αἰωνα κατα τὴν ταξιν Μελχισεδεκ᾽). 
 κάτα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ἴησους. 
 
 The words of the 20th verse being elliptical, the sense of them is 
 variously supplied. Most translators carry on the sense unto that 
 which is the midst of the 21st in our translation, ‘Others were made 
 priests without an oath.’ The Syriac refers the words unto them fore- 
 going; Nniavaa 10 mm ‘and confirmed it (that is the better hope) 
 with an oath.” And Beza, etiam guatenus non sine jurejando super- 
 introducta est, ‘inasmuch as (that hope) is not brought in without an 
 oath ;? and another, ‘since;’ et ed potior illa spes, quatenus non 
 absque jurejurando superintroducta est, Schmid. But this limits the 
 comparison unto this verse, which the apostle really finisheth, ver. 22. 
 Vul. Lat. et quantum est non sine jarejurando, which the Rbemists 
 render ‘and masmuch as itis not without an oath.’ Ours supply, 
 “he was made a priest : inasmuch as not without an oath he was made 
 a priest: no doubt according tothe mind of the apostle. For he hatha 
 prospect in these words, unto what ensues, where he expressly applies 
 this oath unto the priesthood of Christ, and the consummation thereof. 
 
 Ka καθ᾽ ὅσον, etiam quatenus; et quatenus, ‘and inasmuch.’ 
 Ka’ ὅσον is omitted by the Syriac; Vul. in quantum est, ‘ inas- 
 much ;’ hereunto answereth, cara tocourov, ver. 22, eatenus. 
 
 ‘Ooxwpoora is the same with ὅρκος, jusjurandum, an ‘oath.’ But it 
 is here principally applied unto those oaths whereby conventions, com- 
 pacts, or covenants were confirmed. Hence ὁρκωμοσια were the sacri- 
 fices that were offered in the confirmation of sworn covenants. It is 
 three times used here by our apostle on this occasion, ver. 20, 21, 28, 
 and nowhere else in the New Testament. 
 
 Οἱ μεν yap, Vul. alii quidem, which the Rhemists mend by render- 
 ing it, ‘and the other ;’ Beza, nam illi qnidem; and so the Syriac, 
 2 pum, ‘and they; ours, ‘for those priests,’ rather, ‘and _ truly 
 
νΕΒ. 20—22.] EPISTLE TO THE HEBREWS. — 567 
 
 those priests,’ though μὲν yap, have only the force of a causal con- 
 junction. 
 
 Exot yeyovorec ; Syr. 17, ‘were,’ but the manner of their being 
 made priests, is intended ; and so the words are to be expressed fully ; 
 facti sunt, ‘ were made.’ 
 
 Ava του λεγοντος προς avrov ; the Syriac adds, m7 a, ‘by the hand 
 of David.’ It is not the giving of the oath, but the recording of it in 
 the Psalm, that he intendeth. 
 
 Ov μεταμεληϑήσεται, non peenitebit, Syr. 5212 N53, and ‘ will not lie;’ 
 will not repent or change his mind. 
 
 Kara rocovrov; Vul. in tantum, ‘ to answer,’ in quantum, before ; 
 tants, eatents ; tanto, ‘by so much;’ Syr. 75> x2, hoc toto, ‘by all 
 this ;’ and so proceeds: ‘this covenant was more excellent, wherein 
 Jesus was made the surety.’ 
 
 Of the signification of the word eyyvoc, I shall speak afterwards, 
 
 Ver. 20—22.—And inasmuch as not without an oath. For they truly 
 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. By so much was Jesus 
 made surety of a better covenant. 
 
 The same argument is pursued as in the foregoing verses, only with 
 a new medium, and that such as leads on towards the conclusion of 
 the whole disputation. The introduction of a new priesthood, the ces- 
 gation or abolition of the old, with the advantage of the church 
 thereby, because of its dignity, preeminence and stability, above that 
 which was to give place unto it, are the things which the apostle is 
 in the proof and confirmation of. 
 
 _ There are three things in these three verses. 
 
 1. A proposition of a new medium for the confirmation of the prin- 
 cipal argument before insisted on, ver. 20. ἘΣ 
 
 2. An illustration and proof of what is asserted in that proposition, 
 ver. 2]. 
 
 3. An inference from its being so established and proved, ver. 22. 
 
 In the proposition three things may be considered. 
 
 1. The connexion of it unto the preceding discourse, by the con- 
 junction και. we, 
 
 2. The modification of the proposition in the manner of its intro- 
 duction, καθ᾽ ὅσον; quanto, quatenus, in quantum, ° inasmuch.’ 
 
 3. The proposition itself expressed negatively ; ov χωρις, ‘not with- 
 out,’ &c. . 
 
 The note of connexion καὶ, may respect ver 17; where the 
 same testimony now insisted upon, is introduced, and so may Intimate 
 a farther pursuit of the same argument. If so, the other two verses, 
 18, 19, are inserted as a parenthesis, comprising an inference of what 
 the apostle had before proved, with the reasons of it. For whereas 
 before, he had only made use of the words of the Father unto Christ, 
 thou art a priest for ever, and thereon showed what would thence 
 follow ; he now proceeds to declare the manner how those words were 
 
568 AN EXPOSITION OF THE fCH. vit. 
 
 spoken, namely, with an oath. Or it may respect the words immedi- 
 ately foregoing, namely, the brmging in of a better hope; for it was 
 brought in by an oath: and this sense is followed by most translators, 
 who supply the defect in these words, by the repetition of a better 
 hope. But although neither of those suppositions concerning the con- 
 nexion of the words, doth prejudice the sense or design of them, yet, 
 as we have observed before, καὶ, ‘ for,’ oftentimes is as much as ‘ more- 
 over,’ as it 1s rendered, etiam, by Beza; and then it denotes, not an 
 immediate connexion with, or dependence on what went before in par- 
 ticular, but only an advancing on the same general argument. And 
 so it is here a note of introduction, of a new special consideration for 
 the confirmation of the same design. Thence our translators supply 
 the words, not with any thing that went before, but with what follows 
 after, which the apostle designed now in particular to speak unto, ‘ he 
 was made a priest.’ 
 
 The modification ef a proposition is in those words, καθ᾽ ὅσον, eatenus 
 quantum, in quantum ‘inasmuch,’ ‘so much.’ Hereunto answers κατὰ 
 τοσουτον, ver. 22, in tantum; quanto, tanto. The excellency of the 
 covenant whereof Christ was made Mediator above the old covenant, had 
 proportion with the preeminence of his priesthood above that of Aaron, 
 in that he was made a priest by an oath, but they were not so. And 
 we may observe in general, that, 
 
 Obs. I. The faith, comfort, honour, and safety of the church, de- 
 pends much on every particular remark that God hath put upon any 
 of the offices of Christ, or whatever belongs thereto. We have lived 
 to see men endeavouring their utmost to render Christ himself, and all 
 his offices, of as little use in religion, as they can possibly admit, and 
 yet retain the name of Christians. And it 1s to be feared, that he is 
 as little valued by some in their practice, as he is by others in their 
 notions. This is not the way of the Scripture. Therein every con- 
 cernment of him and his offices is particularly insisted on; and the 
 apostle in this chapter makes it manifest, what important mysteries 
 depend on such minute considerations, as some would think were little 
 to be regarded. But all things concerning him are full of divine mys- 
 teries, and every word about them that drops from infinite wisdom, 
 ought to be an object of faith and admiration. When, therefore, we 
 cease to inquire with all diligence into all the revelations made con- 
 cerning Christ or his offices, or any thing which belongs unto them ; we 
 do really cease to be Christians. And there can be no greater evi- 
 dence of our want of faith in him and love unto him, than if we neg- 
 lect a due consideration of all things, that the Scripture reveals and. 
 testifies concerning him. 
 
 The proposition itself is in those words—‘not without an oath.’ 
 Two things the apostle supposeth in this negative proposition. 
 
 1. That there were two ways whereby men either were or might be 
 made priests, namely, they might be so either with, or without an oath. 
 And he expresseth the latter way, applying it negatively unto Christ, 
 that he might include a negation of the former way with respect unto 
 
 the priests under the law; both which he afterwards expressly men- 
 tioneth. 
 
VER. 20—22.] EPISTLE TO THE HEBREWS. 569 
 
 2. That the dignity of the priesthood depends on, and is declared 
 by the way whereby God was pleased to initiate men into that office. 
 
 These two things being in general laid down, us those which could 
 not be denied, the apostle makes application of them in the next verse 
 distinctly, unto the priests of the law on the one hand, and Christ on 
 the other, in a comparison between whom he is engaged. And we may 
 observe, that, 
 
 Obs. II. Nothing was wanting on the part of God, that might give 
 eminency, stability, glory, and efficacy, unto the priesthood of Christ : 
 ‘Not without an oath.’— For, 
 
 1. This was due unto the glory of his person. The Son of God, in 
 infinite grace, condescending unto the susception of this office, and the 
 discharge of all the duties of it, it was meet that all things which 
 might contribute any thing unto the glory or efficacy of it, should ac- 
 company his undertakings. For being in himself the image of-an 
 invisible God, by whom all things were created, it was meet that in his 
 whole work, he should in all things have the preeminence, as our 
 apostle speaks, Col. i. 15, 16, 18. He was in every thing that he 
 undertook, to be preferred and exalted above all others, who ever were 
 employed in the church, or ever should be ; and therefore was he made 
 a priest, not without an oath. | 
 
 2. God saw that this was needful to encourage and secure the faith 
 of the church. There were many things defective in the priesthood 
 under the law, as we have partly seen already, and shall yet see more 
 fully in our progress. And it suited the design and wisdom of God 
 that it should be so. For he never intended that the faith of the 
 church should rest and be terminated, in those priests or their office. 
 What he granted unto them, was sufficient unto the end and use 
 whereunto he had designed it; so as that the church might have all 
 that respect for it, which was needful or for their good. But so many 
 defects there were in that administration, as might sufficiently evidence: 
 that the faith of the church was not to acquiesce therein, but to look 
 for what was yet to come, as our apostle proves by many instances in 
 this chapter. But upon the introduction of the priesthood of Christ, 
 God really and actually proposeth and exhibiteth unto the church, all 
 that they were to trust unto, all that he would do, or was any way 
 needful to be done for their peace and salvation. No other relief was 
 to be expected for the future; therefore did God, in infinite wisdom 
 and grace, for the stability and security of their faith, grant the 
 highest and most peculiar evidences, of the everlasting confirmation of 
 his priesthood. And hereby did he manifest, that this dispensation of 
 his will and grace was absolutely unchangeable, so that, if we comply 
 not therewithal, we must perish forever. Thus the whole Scripture, 
 and all contained therein, direct us to our ultimate hope and rest in 
 Christ alone. 
 
 Ver. 21.—In the application of this assertion, the apostle affirms 
 that those priests, of μεν yao, ‘the priests under the law,’ were made 
 without an oath. No such thing is mentioned in all that is recorded 
 concerning their 08}} and consecration. For where they are expressly 
 
570 AN EXPOSITION OF THE [cH. VII. 
 
 declared in their outward circumstances, Exod. xxviii. xxix, there is 
 mention made of no such thing. But their dedication consisted in three 
 things. | 
 
 I. A call from God expressed, εἰσιν ἱερεις yeyovorec, Exod. xxviii. 1. 
 We have shown how necessary this was unto the first erection of any 
 priesthood, though it-was to be continued by an ordinary succession ; 
 see ch. v.4. It is therefore granted, that in this general foundation of 
 the office, Aaron had it, even as Christ had, though not in the same 
 way or manner. For the call of Christ was far more eminent and 
 glorious than that of Aaron, as hath been shown. 
 
 2. It consisted in the appointment and preparation of those peculiar 
 garments, and mystical ornaments, wherein they were to administer 
 their office, and their unction with the holy anointing oil, when clothed 
 with those garments. . 
 
 3. In the sacrifices wherewith they were consecrated, and actually set 
 apart unto that office whereunto they were called. And these two 
 were peculiar unto them, there being no use of them in the consecra- 
 tion of Christ, for both of them did declare their whole administration 
 to be external and carnal, and therefore could never make any thing 
 perfect, nor were capable of a confirmation unto perpetuity. 
 
 But the promise made unto Phinehas, seems to be express for an 
 eternity in this priesthood. ‘ Behold,’ saith God, 41 give unto him 
 my covenant of peace, and he shall have it, and his seed after him, 
 even the covenant of an everlasting priesthood,’ Num. xxv. 12, 13. 
 But this proves not a certain absolute perpetuity of this priesthood of 
 Phinehas. For, 
 
 1. The covenant intended, was not a complete solemn covenant con- 
 firmed either by oath or sacrifice, but only a naked promise or declara- 
 tion of the will of God. And that ma is frequently used for such a 
 promise, as wherein the nature of a covenant is not contained, is ac- 
 knowledged by the Jews themselves. 
 
 2. All the special covenants or promises that God made unto, or 
 with any under the law that had respect unto legal administrations, 
 were all of them commensurate unto the duration and continuance of 
 the law itself. Whilst the covenant of the law itself was in force, 
 they also continued ; and when that ceased, then also were they to 
 cease. Vor the foundation being taken away, the whole building must 
 come to the ground. Now that this old covenant of the law was to 
 cease and be taken away, by the introduction of another and a better, 
 God did openly and frequently declare under the Old Testament, as 
 our apostle manifests by one signal instance in the next chapter. And 
 this is the sense of ndiyd, ‘for ever,’ in this case constantly. It ex- 
 presseth a certain continuance of any thing so as not to be changed, 
 or to have another thing substituted in the room of that whereunto it 
 is applied, whilst that legal dispensation continued. And so it was in 
 this promise made unto Phinehas. For although there was an inter- 
 cision made afterwards, as to the continuance of the priesthood in the 
 line of his family, by the interposition of Eli and his sons, who were 
 of the posterity of Ithamar, yet he returned again into the enjoyment 
 of this promise, in. the person of Zadok in the days of Solomon, and 
 
VER. 20—22.] EPISTLE TO THE HEBREWS. o71 
 
 so continued until the second temple was forsaken of God also, and 
 made a den of thieves. 
 
 But neither with respect unto him or any other, is there any men- 
 tion of the cath of God. For indeed God did never solemnly inter- 
 pose himself with an oath ina way of privilege or mercy, but with 
 direct respect unto Jesus Christ. So he sware by himself unto Abra- 
 ham, that in his seed all the nations of the earth should be blessed, 
 whereby he declared the immutability of his counsel, in sending his 
 Son to take his seed upon him. So he sware unto David by his holi- 
 ness, that his seed, namely Christ, should sit on the throne for ever. 
 Wherefore, although God never changeth any real internal acts of his 
 will, or his purposes, for with him there it neither variableness nor 
 shadow of turning ; yet he often works an alteration in some things, 
 which on some conditions, or for some time, he hath proposed and en- 
 joined unto his church, unless they were confirmed by his oath. For 
 this declares them to be absolutely immutable. 
 
 This is the account the apostie gives of the Aaronical priests, καὶ οἱ 
 μεν χωρις doKwpoorac, ‘ and they truly,’ that is, Aaron and all his pos- 
 terity that exercised the priest’s office in a due manner, they were all 
 made priests, that is, by God himself. They did not originally take 
 this honour unto themselves, but were called of God. For he hath no 
 regard unto them who in those days invaded the priest’s office with 
 violence, deceit, or bribery, and so not only corrupting, but evacuating 
 the covenant of Levi. Those that entered into and executed their 
 office according to the law, are here intended by nim. These were all 
 made priests in the way of God’s appointment; but neither all of them, 
 nor any of them, were made priests by an oath. God, into whose 
 sovereign will and pleasure all these things are resolved, granted unto 
 them what he saw convenient, and withheld what seemed good unto 
 him ; what he did was suflicient to oblige the people unto obedience, 
 during that dispensation of his will; and what he did not add, but re- 
 served for a further dispensation of his grace, intimated that liberty 
 which he reserved unto himself of making an alteration therein, as he 
 saw good. And we may see, that, 
 
 Obs. III. Although the decrees and purposes of God were always 
 firm and immutable, yet there was no fixed state of outward dispensa- 
 tions, none confirmed with an oath, until Christ came. Nor shall we 
 find any rest in any thing, until we come to Christ. 
 
 The apostle in the next words declares in particular, and positively, 
 what he had in general and negatively before laid down; ‘but this 
 with an oath,’ 6 δὲ, ‘ but he, this man,’ he who was to bea priest after 
 the order of Melchisedec. He was made μεθ᾽ ὁρκωμοσιας, ‘with an 
 oath.’ This is first asserted, and then proved by the testimony of the 
 Psalmist ; and the assertion may have a double signification. 1. That 
 this oath was constituent of his office. Therein his call and consecra- 
 tion did consist. 2. That his call, constitution, or consecration, was 
 confirmed and ratified with an oath. And the latter sense is intended; 
 for so doth the antithesis require. Those legal priests had a divine 
 constitution and call, but they had no confirmation by the addition of 
 an oath: God used not an oath in or about any thing that belonged 
 
572 AN EXPOSITION OF THE [cH. vil. 
 
 unto them. Wherefore, this man was also to have another call unto 
 and constitution of his office, but he was to be confirmed therein by an 
 oath. Wherein this call of Christ unto his office did consist, what 
 were the acts of the divine will thereabout, and what was the manifes- 
 tation of them, I have declared at large in the Exercitations about the 
 priesthood of Christ. Two things are to be considered in this oath. 
 1. The form; and, 2. The matter of it. 1. The form of it is in those 
 words, wuoce Κυριος καὶ ov μεταμεληδησεται, ‘The Lord sware, and 
 will not repent.’ And the matter of it is, that he im his own person 
 should be a priest for ever. 
 
 The person swearing is God the Father, who speaks unto the Son in 
 the Ps. cx. 1, ‘ The Lord said unto my Lord ;’ and the oath of God is 
 nothing but the solemn, eternal, unchangeable decree and purpose of 
 his will, under an especial way of declaration. So the same act and 
 counsel of God’s will is called his decree, Ps. 11.7 Wherefore, when 
 God will so far unveil a decree and purpose, as to testify it to be abso- 
 lute and unchangeable, he doth it in the way of an oath, as hath been 
 declared, ch. vi. 138, 14. Or to the same purpose, God affirms that he 
 hath sworn in the case. , 
 
 If, then, it be demanded, When God thus sware unto Christ? 1 
 answer, we must consider the decree itself unto this purpose, and the 
 peculiar revelation or declaration of it, in which two this oath doth 
 consist. And as to the first, it belongs entirely unto those eternal 
 federal transactions between the Father and the Son, which were the 
 original of the priesthood of Christ, which I have at large explained 
 in our Exercitations. And as for the latter, it was when he gave out 
 that revelation of his mind, in the force and efficacy of an oath in the 
 Psalm by David. | It is, therefore, not only a mistake, but an error of 
 danger in some expositors, who suppose that this oath was made unto 
 Christ upon his ascension into heaven. _ For this apprehension being 
 pursued, will fall in with the tpwrov Wevdoe of the Socinians in this 
 whole cause, namely, that the kingly and priestly offices of Christ are 
 not really distinct. Moreover, it supposeth the principal discharge of 
 the priesthood of Christ, in his sacrifice, to have been antecedent unto 
 this oath, which utterly enervates the apostle’s argument in these 
 words. For if he were made a priest, and discharged his office with- 
 out an oath, as he must be and do on this supposition, that the oath 
 of God was made unto him after his ascension, (or {πα his death and 
 oblation therein belonged not unto his priestly office,) he had no pre- 
 eminence herein above the Aaronical priests. He might so have a sub- 
 sequent privilege of the confirmation of his office, but he had none in 
 his call thereunto. 
 
 Wherefore, this oath of God, though not in itself solely the consti- 
 tuent cause of the priesthood of Christ, yet it was, and it was necessa- 
 rily to be, antecedent unto his actual entrance upon, -or discharge of 
 any solemn duty of his office. 
 
 That additional expression, ov μεταμεληθησεται, ‘and he will not 
 repent,’ declares the nature of the oath of God, and of the purpose 
 confirmed thereby. When God makes an alteration in any law, rule, 
 order, or constitution, he is, or may be said, ανθρωποπαθως,΄ to repent.’ 
 
VER. 20—22.] EPISTLE TO THE HEBREWS. 573 
 
 This God by this word declares shall never be; no alteration or 
 change, no removal or substitution, shall ever be made in this matter. 
 
 2. The matter of this oath is, ov iepeve, that Christ is and should 
 be a priest for ever. He was not only made a priest with an oath, 
 which they were not, but a priest for ever. This adds unto the un- 
 changeableness of his office, that he himself, in his own person, was to 
 ' bear, exercise, and discharge it, without substitute or successor. 
 
 And this εἰς τον awyva, ‘ for ever,’ answers to the ‘for ever’ under 
 the law; each of them being commensurate unto the dispensation of 
 that covenant which they do respect. For absolute eternity belongs 
 not unto these things. The ‘ ever’ of the Old Testament, was the du- 
 ration of the dispensation of the old covenant. And this “ for ever,’ 
 respects the new covenant, which is to continue unto the consum- 
 mation of all things, no change therein being any way intimated, or 
 promised, or consistent with the wisdom and faithfulness of God, all 
 which were otherwise under the law. But at the end of the world, 
 together with the dispensation of the new covenant, an end will be put 
 unto all the mediatory offices of Christ, and all their exercise. And 
 there are four things which the apostle declareth and evinceth in this 
 observation. 
 
 1. That our high priest was peculiarly designed unto, and_ initiated 
 into his office by the oath of God, which none other ever was before 
 him. 
 
 2. That the person cf the high priest is hereby so absolutely deter- 
 mined, as that the church may continually draw nigh unto God in the 
 full assurance of faith. . 
 
 3. That this priesthood is liable to no alteration, succession, or sub- 
 Stitution. 
 
 4. That from hence ariseth the principal advantage of the New 
 Testament above the Old, as is declared in the next verse. And we 
 may observe, 
 
 Obs. ΓΝ. That although God granted great privileges unto the 
 church under the Old Testament, yet still in every instance he with- 
 held that which was the principal, and should have given perfection 
 to what he did grant. He made them priests, but without an oath.— 
 In all things, there was a reserve for Christ, that he in all might have 
 the preeminence. 
 
 Obs. V. God by his oath declares the determination of his sovereign 
 pleasure unto the object of it. What he proposeth and prescribeth 
 unto us, he declares no more of his mind and his will about, but that 
 he requireth and approveth of our obedience unto it, but still reserves 
 the liberty unto himself of making those alterations in it and about it, 
 that seem good unto him. Nothing, therefore, in the whole legal ad- 
 ministration being confirmed by the oath of God, it was always ready 
 for a removal at the appointed season. 
 
 Obs. VI. Christ’s being made a priest by the oath of God for ever, 
 is a solid foundation of peace and consolation to the church. For, 
 
 Obs. VII. All the transactions between the Father and the Son, 
 concerning his offices, undertakings, and the work of our redemption, 
 have respect unto the faith of the church, and are declared for our 
 
574 AN EXPOSITION OF THE [CH. VI. 
 
 consolation.—Such were his solemn call to his sacerdotal office, and 
 the oath of God whereby he was confirmed therein. [ will not say 
 that these things were needless on the part of Christ himself, seeing it 
 became the glory of his person, to be thus testified unto in his con- 
 descension unto office, yet was it in all these things the good and 
 benefit of the church that was designed. What the Lord Christ said 
 of his prayer unto God the Father, at least, so far as it was vocal, that 
 it was not needful for him, but was only for the confirmation of the 
 faith of others, John xi. 41, 42, may be spoken of all other transac- 
 tions between God and him; the faith of others was principally 
 respected in them, and thereunto they were absolutely needful. For, 
 
 1. The things which God proposeth unto our faith through Christ, 
 are exceedingly great and glorious, and such as being most remote 
 from ‘our innate apprehensions, do need the highest confirmation. 
 Things they are, which ‘eye hath not seen, nor ear heard, neither have 
 they entered into the heart of man,’ 1 Cor. 1. 9. Things unexpected, 
 great, and glorious, are apt to surprise, amaze, and overwhelm our | 
 spirits, until they are uncontrollably testified unto. So when Jacob’s 
 sons told their father that Joseph was alive, and made governor over 
 all the land of Egypt, Gen. xlv. 26, the tidings were too great and 
 good for him to receive. But it is added, that when they gave evi- 
 dence unto their report, by the waggons that Joseph had sent to carry 
 him, the spirit of Jacob revived, ver, 27, 28. The things of the gospel, 
 —pardon of sin, peace with God, participation of the Spirit, grace and 
 glory, are great and marvellous. Men, at the hearing of them, are 
 like them that dream, the words concerning them seem like the report 
 of the woman unto the apostles, concerning the resurrection of Christ, 
 they seemed as idle tales, and they believed them not, Luke xxiv. 11. 
 Wherefore, God discovers the fountains of these things, that we may 
 apprehend the truth and reality of them. His eternal covenant with 
 his Son about them, his oath that he hath made unto him, whereby 
 he was established in his office, and the like glorious transactions of 
 his wisdom and grace, are revealed unto this very end, that we might 
 not be faithless in these things, but believe. For can any thing that 
 is proposed unto us be supposed to exceed the duty of faith, when we 
 see it either in itself, or in its springs and foundation solemnly con- 
 firmed by the oath of God? They are glorious things which we are 
 to expect from the priesthood of Christ, and the discharge of that 
 office. And is it not an unspeakable encouragement thereunto, that 
 God hath confirmed him in that office by his solemn oath unto him? 
 For two things evidently present themselves unto our minds thereon. 
 First. That this is a thing which the infinitely holy and wise God lays 
 great weight and stress upon. And what is he not able to effect when 
 he doth so, and consequently lays out the treasures of his wisdom, 
 and engageth the greatness of his power in the pursuit of it? And, 
 secondly. His counsel herein is absolutely immutable, and such as on 
 no emergency can admit of alteration. _ If, therefore, the engagement 
 of infinite wisdom, grace, and power, will not excite and encourage us 
 unto believing, there is no remedy, but we mnst perish in our sins. 
 
 2. As the things proposed in the gospel, as effects of the priest- 
 
VER. 20—22. | EPISTLE TO THE HFBREWS. 575 
 
 hood of Christ, are in themselves great and glorious, requiring an 
 eminent confirmation ; so the frame of our hearts with respect unto 
 them, is such from first to last, as stands in need of all the evidence 
 that can be given unto them. For there is in us by nature an aversa- 
 tion from them, and a dislike of them. In the wisdom of our carnal 
 minds, we look on them as foolish and useless. And when this woeful 
 enmity is conquered by the mighty power of God, and the souls of 
 sinners are brought over to approve of these effects of divine wisdom 
 and grace, yet no man can recount how many doubts, fears, jealous 
 suspicions, we are, as to our closing with them by faith, obnoxious 
 unto. Every one’s own heart, if he have any acquaintance with it, 
 if he be diligent in the examination of it, will sufficiently satisfy him, 
 what objections faith hath to conflict withal in this matter. And it 
 is to be feared, that he who is insensible of the oppositions that arise 
 against sincere believing, never yet knew what it is to believe. To 
 encourage and strengthen our hearts against them, to give power 
 unto faith against all oppositions, doth God thus reveal the wisdom 
 of his counsel, and the glorious springs of this ministration, whereinto 
 our whole faith is principally resolved. And indeed we may try the 
 sincerity of our faith by its respect unto these things. It may be 
 some, for aught I know, may be carried on in such an easy course, 
 and be so preserved from perplexing temptations, as not to be driven 
 to seek their relief so deep, as these springs of God’s confirmation of 
 the office of Christ by his oath do lie; but yet he that doth not, of 
 his own choice, refresh his faith with the consideration of them, and 
 strengthen it with pleas in his supplications taken from thence, seems 
 to me to be greatly unacquainted with what it is truly to believe. 
 
 Ver. 22.—By so much was Jesus made a surety of a better testa- 
 ment. 
 
 Kara τοσουτον, “ by so much,’ answers directly to καθ᾽ ὅσον, ver. 20, 
 ‘inasmuch.’ There is therefore an immediate connexion of these words 
 unto that verse. Hence, ver. 21, wherein a confirmation is interserted 
 of the principal assertion, is justly placed in a parenthesis in our 
 translation. So the sense of the words is to this purpose: ‘ And inas- 
 much as he was not made a priest without an oath, he is by so much 
 made the surety of a better testament. 
 
 And there may be a twofold design in the words. 1. That his being 
 made a priest by an oath, made him meet to be the surety of a better 
 testament ; or 2. That the testament whereof he was the surety, must 
 needs be better than the other; because he who was the surety of it 
 
 as made a priest by an oath. In the one way, he proves the dignity 
 
 f the priesthood of Christ from the New Testament ; and in the other, 
 
 he dignity of the New Testament from the priesthood of Christ. 
 
 And we may reconcile both these senses by affirming, that really and 
 
 ficiently the priesthood gives dignity unto the New Testament, and 
 
 leclaratively the New Testament sets forth the dignity of the priest- 
 100d of Christ. 
 
 It is owned tacitly, that the priesthood of Levi, and the Old Testa- 
 
576 AN EXPOSITION OF THE [cH. vil. 
 ment, were good, or these could not be said to be better in way of 
 comparison. And good they were, because appointed of God, and of 
 singular use unto the church during their continuance. But this 
 priesthdod and testament are better, by so much as that which is 
 confirmed with an oath, is better than that which is not so, which 
 alone gives the proportion of comparison in this place. Many other 
 advantages there were of the priesthood of Christ, and of the New 
 Testament in comparison unto those of old, all which increase the pro- 
 portion of difference ; but at present the apostle considers only what 
 depends on the oath of God. Wherefore, the design of the comparison 
 contained in those words, cata τοσουτον; 15, that whereas this priest, 
 after the order of Melchisedec, was designed to be the surety of another 
 testament, he was confirmed in his office by the oath of God, which 
 gives a preeminence both unto his office, and to the testament whereof 
 he was to be a surety. 
 
 In the assertion itself, that Jesus was made a surety of a better 
 testament, we may consider, 1. What is included or supposed in it ; 
 and 2. What is literally expressed. 
 
 Three things are included and supposed in this assertion. 1. That 
 there was another testament that God had made with his people. 
 2. That this was a good testament. 3. That this testament had in 
 some sense a surety. 
 
 As to what is expressed in these words, there are four things in 
 them. 1. The name of him who was the subject discoursed of—it is 
 Jesus. 2. What is affirmed of him—he wasa surety. ὃ. How he 
 became so—he was made so. 4. Whereof he was a surety, and that 
 is of a testament of God: which, 5. Is described by its respect unto 
 the other before mentioned, and its preference above it,—it is.a better 
 testament. — 
 
 First. Some things are supposed. 1. It is supposed that there was 
 another testament which God had made-with his people. This the 
 apostle supposeth in this whole context, and at length brings his dis- 
 course unto its head and issue in the eighth chapter, where he ex- 
 pressly compareth the two testaments, the one with the other. Now 
 this was the covenant or testament, that God made with the Hebrews 
 on Mount Sinai, when he brought them out of Egypt, as is expressly 
 declared in the ensuing chapters, whereof we must treat in its proper 
 place. 
 
 2. It is supposed, that this was a good testament. It was so in 
 itself, as an effect of the wisdom and righteousness of God. For all 
 that he doth is good in itself, both naturally and morally, nor can it 
 otherwise be. And it was of good use unto the church, namely, unto 
 them who looked unto the end of it, and used it in its proper design. 
 Unto the body of the people indeed, as far as they were carnal, and 
 looked only on the one hand for temporal benefits by it, or on the 
 other for life and salvation, it was a heavy yoke, yea, the ministration 
 of death. With respect unto such persons and ends, it contained 
 statutes that were not good, commandments that could not give life ; 
 and was every way unprofitable. But yet in itself it was on many 
 accounts good, just, and holy. 1. As it had an impression upon it of 
 
VER. 20—22.] EPISTLE TO THE HEBREWS. 577 
 
 the wisdom and goodness of God. 2. As it was instructive in the 
 nature and demerit of sin, 3. As it directed unto and represented the 
 only means of deliverance, by righteousness and salvation in Christ. 
 4. As it established a worship, which was very glorious and acceptable 
 unto God during its season. But as we shall show afterwards, it came 
 short in all excellencies and worth of this whereof Christ is the 
 Surety. 
 
 3. It is supposed that this testament had a Mediator. For this 
 New Testament having a surety, the other must have so also. But 
 who this was must be ‘inquired. 4 
 
 First. Some would have our Lord Jesus Christ to be the surety of 
 that testament also. For so our apostle affirms in general : ‘ There is 
 one God, and one Mediator between God and man, the man Christ 
 Jesus, who gave himself ἃ ransom for all to be tastified in due time,’ 
 1 Tim. i. 5,6. Bethe covenant or testament what or which it will, 
 there is but one Mediator between God and man. Hence our apostle 
 Says | of him, that ‘ Jesus Christ is the same yesterday, to-day, and for 
 ever, Heb. xii. 8. If therefore he be the only Mediator to-day under 
 the New Testament, he was so also yesterday under the Old. 
 
 Answ. 1. There is some difference between a mediator at large, and 
 such a mediator as is withal a surety. And however on any account, 
 Christ may be said to be the mediator of that covenant, he cannot be 
 said to be the surety of it. 
 
 2. The place in Timothy cannot Riad the old covenant, but is ex- 
 clusive of it. For the Lord Christ is there called a Mediator, with 
 respect unto the ransom that he paid in his death and blood-shedding. 
 This respected not the confirmation of the old covenant, but was the 
 abolition of it; and the old was confirmed with the blood of beasts, 
 as the apostle expressly declares, ch. ix. 18, 19. 
 
 3. The Lord Christ was indeed in his divine person, the immediate 
 administrator of that covenant, the angel and messenger of it on the 
 behalf of God the Father’; but this doth not constitute him a mediator 
 properly ; for a mediator is not of one, but God is one. 
 
 4. The Lord Christ was a Mediator under that covenant, as to the 
 original promise of grace, and the efficacy of it, which were adminis- 
 tered therein; but he was not the Mediator and Surety of it as it was 
 a covenant ; for had he been so, he being the same yesterday, to-day, 
 and for ever, that covenant could have never been disannulled. 
 
 Secondly. Some assert Moses to have been the-surety of the Old 
 Testament. For so it is said, that the law was given by the dis- 
 position of angels in the hand of a mediator, Gal. 11. 19, that is, of 
 Moses, whom the people desired to be the internuncius between God 
 and them, Exod. xx. 19; Deut. v. 24, xvi. 16. 
 
 Answ. 1. Moses may be said to be the Mediator of the old covenant, 
 in a general sense, inasmuch as he went between God and the people, 
 to declare the will of God unto them, and to return the profession of 
 obedience from them unto God. But he was in no sense the surety 
 thereof. For on the one side God did not appoint him in his stead, 
 to give assurance of his fidelity unto the people. This he took abso- 
 lutely unto himself, in those words wherewith all his laws were pre- 
 
 VOL, III. ΡΡ 
 
578 AN EXPOSITION OF THE | [cH. vil. 
 
 faced, “1 am the Lord thy God.’ Nor did he, nor could he, on the 
 other side, undertake unto God for the people; and+so could: be 
 esteemed in any sense the surety of the covenant. 2.The apostle hath 
 no such argument in hand, as to compare Christ with Moses, nor is he 
 treating of that office whetein he compares him with him, and prefers 
 him above him, which was his prophetical office, whereof he had 
 before discoursed, ch. i1i1.4--7. Wherefore, 
 
 Thirdly. It was the high priest alone who was the surety of that 
 covenant. It was made and confirmed by sacrifices, Ps. 1. 5. as we 
 shall see more at large afterwards, ch. ix. 19, 20. And if Moses were. 
 concerned herein, it was as he executed the office of the priest in an 
 extraordinary manner. Therefore the high priest offering solemn sacri- 
 fices, in the name and on behalf of the people, making “atonement for 
 them according to the terms of that covenant, supplied the place of 
 the surety thereof. And we may observe, that, 
 
 Obs. VIII. How good and glorious soever any thing may appear to 
 be, or really be in the worship of God, or as a way of our coming to 
 him, or walking before him; if it be ποὲ ratified in and by the imme- 
 diate suretiship of Christ, it must give way unto that which is better ; 
 it could be neither durable in itself, nor make any thing perfect m 
 them that made use of it. 
 
 Secondly. In what is positively. asserted in the words, we may 
 observe, 
 
 1, The person who is the subject spoken of, and that is Incove, 
 ‘Jesus.’ He had in general declared the nature of the priesthood of 
 him who was to have that office, according to the order of Melchise- 
 dec. But he had not yet in this whole chapter, that is, from the be- 
 ginning of this discourse, mentioned who that person was, or named him. 
 But here he makes application of the whole unto him: it is Jesus 
 who in all these things was intended. And this he doth suitably unto 
 his design and occasion. For two things were in question among the 
 Hebrews. 1. What was the nature of the office of the Messiah. 2. Who 
 was the person. For the first of these, he proves unto them from 
 their own acknowledged principles, that he was to be a priest, as also 
 what was the nature of that priesthood, and what would be the ne- 
 cessary consequents of the setting up that ofice in the church, and 
 _ the exercise of it: this his whole precedent discourse is designed unto. 
 Now he asserts the second part of the difference, namely, that it was 
 Jesus who is this priest, because in him alone do all things concur that 
 were to be in that priest, and he had now discharged ‘the principal 
 part and duty of that office. 
 
 It was sufficient for the church of the Jews to believe in the Mes- 
 siah, and to own the work of redemption which he was to accomplish. 
 Nor did the mere actual coming of Christ make it absolutely necessary 
 that they should all immediately be obliged to believe him to be the 
 person. Many, I doubt not, died after his incarnation, and went to 
 heaven, without an actual Belige that it was he who was their Re- 
 deemer. But their obligation to faith towards that individual person, 
 arose from the declaration that was made of him, and the evidence 
 given to prove him to be the Son of God, the Saviour of the world. 
 
VER. 20, 22.] EPISTLE TO THE HEBREWS. 579 
 
 So he tells those to whom he preached, and who saw his miracles, ‘ If 
 ye believe not that 1 am he, ye shall die in your sins,’ John viii. 24. 
 It would not now suffice them to believe in the Messiah in general, 
 but they were also to believe that Jesus was he, or they must perish 
 for their unbelief. Howbeit they were only intended, who, hearing 
 his words and seeing his miracles, had sufficient evidence of his being 
 the Son of God. Of others in the same church, this was not as yet 
 required. Nor, it may be, doth our Saviour oblige them immediately 
 unto faith in this matter, only he declares what would be the event 
 with them, who upon the accomplishment of his work in the earth, 
 and the sending of the Holy Ghost after his ascension, whereby he 
 gave the principal declaration and evidence of his being the Messiah, 
 should continue in their unbelief. Hereon, and not before, the belief 
 in his individual person, in Jesus the Son of God, became the founda- 
 tion of the church ; so that whoever believed not in him, did die in 
 their sins. Wherefore, the apostles, immediately upon the coming of 
 the Holy Ghost, made this the first and principal subject of their 
 preaching, namely, that ‘Jesus was the Christ.’ See Acts ii.—v. 
 So our apostle in this place, having asserted the nature of the office of 
 the promised Messiah, makes an application of it unto his person, as 
 he also had done, ch. ii. 9. And we may observe that, 
 
 Obs. IX. All the privileges, benefits, and advantages of the offices 
 and mediation of Christ, will not avail us, unless we reduce them all 
 unto faith in his person. Indeed it is not so much what is done, 
 though that be inconceivably great, as by whom it is done, namely, 
 Jesus the Son of God, God and man in one person. 
 
 It isa matter of somewhat a surprising nature that divers in these 
 days, do endeavour to divert the minds and faith of men, from a re- 
 spect unto the person of Christ. Were it not that the crafts of Satan 
 have made nothing, be it ever so foolish or impious in religion, to 
 seem strange, a man could not but admire, how such an attempt 
 should be either owned or countenanced. For my part, I must ac- 
 knowledge, that I know no more of Christian religion, but what makes 
 me judge, that the principal trouble of believers in this world, lies 
 herein, that they can no more fervently love, nor more firmly believe 
 in the person of Christ, than what they have as yet attained unto. 
 Bat this notion hath been vented and carried on among us, by persons 
 who, out of an aim after things novel and contrary to the received 
 faith, have suffered themselves to be imposed on by those, who have 
 other principles than what they seem to own. For the Socinians, de- 
 nying the divine nature of Christ, do (in the pursuit of that infidelity) 
 their utmost to take the minds of men from a regard unto his person, 
 and would reduce all religion unto a mere obedience to his commands. 
 And indeed, there can be no place for that divine faith in him, trust 
 on him, and love unto him, which the church always professed, if it. 
 be supposed that he is not God and man in one person. And their 
 reasonings, they are to this purpose, which some represent unto us, 
 who yet will not avow that principle from whence alone they are taken 
 and do rise. But so long as we can hold the Head, or this great, 
 
 foundation of religion, that tie Lord Christ is the eternal Son of God, 
 BP 
 
580 AN EXPOSITION OF THE ἘΜ ΘΗ, WAL. 
 
 which alone gives life and efficacy unto his whole work of mediation, 
 our faith in all its actings will be reduced unto his person: there it 
 beginneth, there it endeth. It is Jesus who is this Mediator and 
 surety of the covenant, in whose person God redeemed the church with 
 his own blood. 
 
 2, That which is affirmed of this person is, that he was made a 
 surety. 
 
 1. The way whereby he became so, is expressed by yeyovs, ‘he was 
 made so.’ So is this word used with respect unto him, ch. 1. 4, of the 
 same importance with another, translated, ‘appointed, ch. it. 2, and 
 it signifies what is expressed, ch. v. 5. The places may be consulted, 
 with our exposition of them. Respect is had herein, unto the acts of 
 God the father in this matter. What those acts of God are, whether 
 eternal or temporal, that did concur unto, or any way belong unto the 
 investiture of Christ in his office, I have at large declared on ch. 1. 
 1—3. And more particularly for what concerns his priesthood, it hath 
 been handled apart in our exercitations on that subject. But we may 
 here also observe, that 
 
 Obs. X. The whole undertaking of Christ, and the whole efficacy 
 of the discharge of his office, depends on the appointment of God,- 
 even the Father. 
 
 3. It is affirmed that he was thus made, appointed, or constituted, 
 that is, by God himself, a surety, which is farther declared by the ad- 
 dition of that whereunto his suretiship had a respect, namely, a better 
 covenant; κρείττονος διαϑηκης. Of the proper signification of the 
 word διαϑηκη, and its use, we must treat expressly afterwards. Here 
 we shall only observe, that in this word the apostle takes many things 
 as granted among the Hebrews. As, 
 
 1. That there was to be another covenant or testament of God, with 
 and towards the church, besides that which he made with Israel, when 
 he brought them out of Egypt. The promises hereof are so frequently 
 repeated in the prophets, especially those who prophesied towards the 
 latter end of their church state, that there could be no question about 
 it, nor could they be ignorant of it. 
 
 2. That this new covenant or testament, should be better than the 
 former, which was to be disannulled thereby. This carried along with 
 it, its own evidence. For after God in his wisdom and goodness had 
 made one covenant with his people, he would not remove it, abolish it, 
 and take it away by another, unless that other were better than it; 
 especially declaring so often as he doth, that he granted them this 
 new covenant, as the highest effect of his grace and kindness towards 
 them. And that indeed it was expressly promised to be better cove- 
 nant than the former, we shal] see in the next chapter, if we live and 
 God will. 
 
 3. It is supposed that this better covenant must have a surety. 
 The original covenant that God made with Adam, had none, and 
 therefore was it quickly broken and disannulled. The especial cove- 
 nant made with Israel, had no surety, properly so called. Only 
 therein the high priest, did represent what was to be done by any one 
 that should undertake to be such a surety. 
 
VER. 20, 22.] EPISTLE TO THE HEBREWS. 681 
 
 Of the word εγγυος and its signification, we have spoken before. 
 And in our inquiry into the nature of this suretiship of Christ, the 
 whole will be resolved into this one question, namely, whether the 
 Lord Christ was made a surety only on the part of God unto us, to 
 assure us that the promise of the covenant on his part should be ac- 
 complished, or also an undertaker on our part, for the performance of 
 what is required, if not of us, yet with respect unto us, that the pro- 
 mise may be accomplished. - The first of these is vehemently asserted 
 by the Socinians, who are followed by Grotius and Hammond, in their 
 annotations on this place. 
 
 The words of Slichtingius are :—‘ Sponsor foedetis appellatur Jesus, 
 quod nomine Dei nobis spoponderit, id est, fidem fecerit, Deum foederis 
 promissiones servaturum esse. Non vero quasi pro nobis spoponderit 
 Deo, nostrorumve debitorum solutionem in se receperit. Nec enim 
 nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, 
 foedus nobiscum panxit, ejusque promissiones ratas fore spopondit et 
 in se recepit, ideoque nec sponsor simpliciter sed foederis sponsor no- 
 minatur. Spopondit autem Christus pro feederis divini veritate, non 
 tantum quatenus id firmum ratumque fore verbis perpetud testatus est, 
 sed etiam quatenus muneris sul fidem maximis rerun ipsarum compro- 
 bavit documentis, tum perfecta vite innocentia et sanctitate, tum divi- 
 
 ‘nis plané que patravit operibus, tum mortis aded truculente, quam 
 pro doctrine: sue veritate subiit, perpessione.’ After which, he sub- 
 joins a long discourse, about the evidences which we have of the 
 veracity of Christ. And herein we have a brief account of their 
 whole opinion concerning the mediation of Christ. The words of 
 Grotius are:—‘Spopondit Christus, i.e. nos certos promissi fecit, 
 non solis verbis sed perpetua vite sanctitate, morte ob id tolerata, et 
 miraculis plurimis,’ which are an abridgment of the discourse of 
 Slichtingius. To the same purpose Dr. Hammond expounds it, that 
 he was a sponsor or surety for God unto the confirmation of the pro- 
 mises of the covenant. 
 
 ‘On the other hand, the generality of expositors, ancient and modern, 
 of the Roman and Protestant churches, affirm that the Lord Christ as 
 the surety of the covenant, was properly a surety or undertaker unto 
 God for us, and not a surety or undertaker unto us for God. And be- 
 cause this is a matter of great importance, wherein the faith and 
 consolation of the church is highly concerned, I shall insist distinetly 
 upon if. 
 
 And first, we may consider the argument that is produced to prove, 
 that Christ was only a surety for God unto us. Now this is taken 
 neither from the name nor nature of the office or work of a surety, por 
 
 _ from the nature of the covenant whereof he was a surety, nor of the 
 office wherein he was so. But the sole argument insisted on, is, that 
 we do not give Chist as a surety of the covenant unto God, but he 
 gives him unto us, and therefore he is a surety for God, and the ac- 
 complishment of his promises, and not for us to pay our debts, or to 
 answer what is required of us. 
 
 But there is no force in this argument. For it belongs not unto the 
 nature of a surety, by whom he is or may be designed unto his office 
 
582 AN EXPOSITION OF THE “eat ER 
 
 and work. His own voluntary susception of the office and work, is 
 all that is required thereunto, however he may be designed or induced 
 to undertake it. He who of his own accord, doth voluntarily under- 
 take for another, on what grounds, reasons or considerations soever 
 he doth so, is his surety. And this the Lord Christ did in the behalf 
 of the church. For when it was said, ‘ Sacrifice and burnt-offerings 
 and whole burnt-offerings for sin, God would not have,’ or accept as 
 sufficient to make the atonement that he required, so as that the 
 covenant might be established and made effectual unto us, then said 
 he, ‘ Lo I come to do thy will, O God,’ Heb. x. 5, 6. He willingly, 
 and voluntarily, out of his own abundant goodness and love, took upon 
 him to make atonement for us, wherein he was our surety. And ac- 
 cordingly this undertaking is ascribed unto that love which he exer- 
 cised herein, Gal. ii. 20; 1 John ii. 16; Rev.i. 5. And there was 
 this in it moreover, that he took upon him our nature, or the seed of 
 Abraham, wherein he was our surety. So that although we neither 
 did nor could appoint him so to be, yet he took from us that wherein 
 and whereby he was so: which was as much as if we had designed 
 him unto his work, as to the true reason of his being our surety. 
 Wherefore, notwithstanding those antecedent transactions, that were- 
 between the Father and him in this matter, it was the voluntary en- 
 gagement of himself to be our surety, and his taking our nature upon 
 him for that end, which was the formal reason of his being instituted 
 in that office. | 
 
 2. We may consider the arguments, whence it is evident that he 
 neither was, nor could be a surety unto us for God, but was so for 
 us to God. For, 
 
 1. Eyyvog or eyyunrne, a ‘surety,’ is one that undertaketh for an- 
 other, wherein he is defective really, or in reputation. Whatever that 
 undertaking be, whether in words of promise, or in depositing of real 
 security in the hands of an arbitrator, or by any other personal en- 
 vagement of life and body, it respects the defect of the person for 
 whom any one becomes a surety. Such a one is sponsor or fidejussor, 
 in all good authors and common use of speech. And if any one be of 
 absolute credit himself, and of a reputation every way unquestionable, 
 there is no need of a surety unless in case of mortality. The words 
 of a surety in the behalf of another, whose ability or reputation 1s 
 dubious, are, ad me recipio, faciet aut faciam. And when eyyvoce is 
 taken adjectively, as sometimes it is, it signifies him who is satisda- 
 tionibus obnoxius; liable to payments for others that are non-solvent. 
 
 2. God can therefore have no surety properly, because there can be 
 no imagination of any defect on his part. There may be indeed a 
 question, whether any word or promise, be a word or promise of God. 
 To assure us hereof, it is not the work of a surety, but only of any one 
 or any means that may give evidence that so itis. But upon a sup- 
 position that what is proposed, is his word or promise, there can be 
 no imagination or fear of any defect on his part, so as that there 
 should be any need of a surety for the performance of it. He doth 
 indeed make use of witnesses to confirm his word, that is, to testify 
 that such promises he hath made, and so he will do. So the Lord 
 
VER. 20—22.] EPISTLE TO THE HEBREWS. 583 
 
 Christ was his witness, Isa. xliii. 10, ‘ Ye are my witnesses, saith the 
 Lord, and my servant whom I have chosen.’ But they were not all 
 his sureties. So he affirms that he came into the world to bear wit~ 
 ness unto the truth, John xviii. 37, that is, the truth of the promises 
 of God; for he was the ‘ minister of the circumcision for the truth of 
 the promises of God unto the fathers, Rom. xv. ὃ. Buta surety for 
 God properly so called, he was not, nor could be. The distance and 
 difference is wide enough between a witness and a surety ; for a surety 
 must be of more ability, or more credit and reputation, than he for 
 whom he is asurety, or there is no need of his suretiship. This none 
 can be for God, no not the Lord Christ himself, who in his whole work, 
 was the servant of the Father. And the apostle doth not use this 
 word in a general improper sense, for any one that by any means gives 
 assurance of any other thing; for so he had asserted nothing peculiar 
 unto Christ. For in such a sense all the prophets and apostles were 
 sureties for God, and many of them confirmed tie truth of his word 
 and promises, with the laying down of their lives. But such a surety 
 he intends as undertaketh to do that for others, which they cannot do 
 for themselves, or at least are not reputed to be able to do what is re- 
 quired of them. | 
 . 3. The apostle had before at large declared, who and what was 
 God’s surety in this matter of the covenant, and how impossible it was 
 that he should have any other: and this was himself alone, interposing 
 himself by his oath. For in this cause, ‘ because he had none greater 
 to swear by, he sware by himself,’ Heb. vi. 13, 14. Wherefore, if God 
 would give any other surety besides himself, it must be one greater 
 than he. This being every way impossible, he swears by himself only. 
 Many ways he may and doth use for the declaring and testifying of 
 his truth unto us, that we may know and believe it to be his word; 
 and so the Lord Christ in his ministry, was the principal witness’ of 
 the truth of God. But other surety than himself, he can. have none. 
 And therefore, 
 
 4, When he would have us in this matter, not only come to the full 
 assurance of faith concerning his promises, but also to have strong 
 consolation, he resolves it wholly into the immutability of his counsel, 
 as declared by his promise and oath, Heb. vi. 18, 19. So that neither 
 is God capable of having any surety, properly so called, neither do we 
 stand in need of any on his part, for the confirmation of our faith in 
 the bighest degree. 
 
 5. We on all accounts stand in need of a surety for us, or on our 
 behalf. For without the interposition of such a surety, no covenant 
 between God and us, could be firm and stable, or an everlasting cove- 
 nant ordered in all things and sure. In the first covenant made with 
 Adam, there was no surety, but God and man were the immediate 
 covenanters. And although we were then ina state and condition 
 able to perform and answer all the terms of the covenant, yet was it 
 broken and disannulled. If this came to pass by the failure of the 
 promise of God, it was necessary that on the making of a new cove- 
 nant, he should have a surety to undertake for him, that the covenant 
 might be stable and everlasting. But this is false and and blasphem- 
 
584 AN EXPOSITION OF THE ee kel: ean 0G 
 
 ous toimagine, It was man alone who failed and brake that cove- 
 nant. Wherefore, it was necessary that upon the making of the new 
 covenant, and that with a design and purpose that it should never be 
 disannulled, as the former was, that we should have a surety and un- 
 dertaker for us. For if that first covenant was not firm and stable, 
 because there was no surety to undertake for us, notwithstanding all 
 that ability which we had to answer the terms of it, how much less 
 can any other be so, now our natures are become depraved and sinful Ὁ 
 Wherefore, we alone are capable of a surety, properly so called for us: 
 we alone stood in need of him, and without him, the covenant could 
 not be firm and inviolable on our parts. The surety, therefore, of this 
 covenant, is so with God for us. 
 
 6. It is the priesthood of Christ that the apostle treats of in this 
 place, and that alone. Wherefore he is a surety as he is a priest and 
 in the discharge of that office, and is therefore so with God on our 
 behalf. This Shichtingius observes, and is aware what will ensue 
 thereon against his pretensions which he endeavours to obviate. ‘ Mi- 
 rum (saith he) porrd alicui videri posset, cur 1). Autor de Christi sa- 
 cerdotio in superioribus et in sequentibus agens derepente eum spon- 
 sorem foederis, non vero sacerdotem vocet. Cur non dixerit, tantd- 
 preestantioris foederis factus est sacerdos Jesus? hoc enim plané requi- 
 rere videtur totus orationis contextas. Credibile est in voce sponsoris 
 sacerdotium quoque Christi intelligi. Sponsoris enim non est solum 
 alieno nomine quippiam promittere, et fidem suam pro alio interpo- 
 nere; sed etiam si ita res ferat, alterius nomime id quod spopondit, 
 prestare. In rebus quidem humanis, si id non prestet is pro quo 
 sponsor fidejussit; hic vero propter contrariam causam (nam prior hic 
 locum habere non potest) nempe quatenus ille, pro quo spopondit 
 Christus, per ipsum Christum promissa sua nobis exhibet, qua in re 
 preecipué Christi sacerdotium continetur.’ 
 
 Answ. 1. It may indeed seem strange unto any one who imagineth 
 Christ to be such a surety as he doth, why the apostle should so call 
 him and so introduce him, in the description of his priestly office, as 
 that which belongeth thereunto. But grant what is the proper work 
 and duty of a surety, and who the Lord Jesus was a surety for, and 
 it is evident that nothing more proper or pertinent could be mentioned 
 by him, when he was in the declaration of that office. 2. He con- 
 fesseth that by his exposition of this suretiship of Christ, as making 
 a surety for God, he contradicteth the nature and only notion of a 
 surety among men. For such a one he acknowledgeth doth nothing 
 but in the defect and inability of them for whom he is engaged and 
 doth undertake. He is to pay that which they owe, and to do what 
 is to be done by them, which they cannot perform. And if this be 
 not the notion of a surety in this place, the apostle makes use of a 
 word nowhere else used in the whole Scripture, to teach us that which 
 it doth never signify among men, which is improbable and absurd. 
 For the sole reason why he did make use of it-was, that from the na- 
 ture and notion of 10 among men in other cases, we may understand 
 the signification of it, what he intends by it, and what under that 
 name he ascribes unto the Lord Jesus. 3. He hath no way to solve 
 
VER. 20—22. } EPISTLE TO THE HEBREWS. 585 
 
 the apostle’s mention of Christ’s being a surety in the description of 
 his priestly office, but by overthrowing the nature of that office also. 
 For to confirm this absurd notion that Christ as a priest was a surety 
 for God, he would have us believe that the priesthood of Christ con- 
 sists in his making effectual unto us the promises of God, or his ef- 
 fectually communicating of the- good things promised unto us; the 
 falsehood of which notion, really destructive of the priesthood 
 of Christ, I have elsewhere at large detected and confuted. Wherefore 
 seeing the Lord Christ is the surety of the covenant as a priest, and 
 all the sacerdotal actings of Christ have God for their immediate 
 object, and are performed with him on our behalf, he was a surety for 
 us also. 
 
 It remaineth that we inquire positively, how the Lord Christ was 
 the surety of the new covenant, and what is the benefit we receive 
 thereby. And unto this purpose we must first consider that opinion 
 of some, that the whole end of the mediation of Christ, was only to 
 procure the new covenant; although at first view it be irreconcileable 
 unto the nature and notion of a surety. Fora surety is not the pro- 
 curer of that whereof he is the surety, but only the undertaker for its 
 accomplishment. But we must more distinctly consider this assertion, 
 and in what sense Christ may be said to procure the new covenant by 
 his death and mediation. And to this end we must observe, that the 
 new. covenant may be considered divers ways in various respects. 
 
 1, In the designation and preparation of its terms and benefits, in 
 the counsel of God. And this, although it have the nature of an 
 eternal decree, yet is it distinguished from the decree of election, 
 which first and properly respects the subjects or persons for whom 
 grace and glory are prepared. For this respects the preparation only 
 of that grace and glory, as to the way and manner of their communi- 
 cation. It is true, this purpose or counsel of God’s will, is not called 
 the covenant of grace, which is the express declared exemplification 
 of it. The covenant of grace, I say, is only the declaration of this 
 counsel of God’s will, accompanied with the means and powers of its 
 accomplishment, and the prescription of the ways whereby we are to 
 be interested in it, and made partakers of the benefits of it. But in 
 the inquiry after the procuring cause of the new covenant, it is the 
 first thing that ought tocome under consideration. For nothing can 
 be the procuring cause of the covenant which is not so of this spring 
 and fountain of it, of this idea of it in the mind of God. But this 
 is nowhere in the Scripture affirmed to be the effect of the death or 
 mediation of Christ, and so to ascribe it, is to overthrow the whole 
 freedom of eternal grace and love. Neither can any thing that is 
 absolutely eternal, as is this decree and counsel of God, be the effect 
 of, or be procured by any thing that is external and temporal, And 
 besides, it is expressly assigned unto absolute love and grace ; see Eph. 
 i. 4—6, with all those places where the love of God is assigned as the 
 sole cause of the designation of Christ unto his office, and the sending 
 of him. 
 
 2. It may be considered with respect unto the federal transactions 
 between the Father and Son, concerning the accomplishment of this 
 
586 AN EXPOSITION OF THE ~ [cH. Vil. 
 
 counsel of his will. What these were, wherein they did consist, I have 
 declared at large in my exercitations. Neither do I call this the cove- 
 nant of grace absolutely, nor is it so called in the Scripture. But it 
 is that wherein it had its establishment, as unto all the ways, means, 
 and ends of its accomplishment; and all things so disposed, as that 
 it might be effectual to the glory of the wisdom, grace, righteousness, 
 and power of God. Wherefore the covenant of grace could not be 
 procured by any means or cause, but that which was the cause of this 
 covenant of the Mediator, or of God the Father with the Son as un- 
 dertaking the work of mediation. And as this is nowhere ascribed 
 unto the death of Christ in the Scripture, so to assert it, is contrary 
 unto all spiritual reason and understandings. Who can conceive that 
 Christ by his death, should procure the agreement between God and 
 him, that he should die? 
 
 3. With respect unto the declaration of it: this you may call God’s 
 making or establishing of it with us, if you please, though making of 
 the covenant in the Scripture is applied only unto its execution or ac- 
 tual application unto persons. But this declaration of the grace of 
 God, and the provision in the covenant of the Mediator for the mak- 
 ing of it effectual unto his glory, is most usually called the covenant of 
 grace. And this is twofold. 
 
 1. In the way of a singular and absolute promise, as it was first 
 declared unto, and thereby established with Adam and afterwards 
 with Abraham. This is the declaration of the purpose of God, or the 
 free determination of his will as to his dealing with sinners, on the 
 supposition of the fall and the forfeiture of their first covenant state. 
 Hereof the grace and will of God was the only cause, Heb. vin. 8. 
 And the death of Christ could not be the means of its procurement ; 
 for he himself, and all that he was to do for us, was the substance of 
 that promise wherein this declaration of God’s grace and purpose was 
 made, or of this covenant of grace which was introduced and 
 established in the room of that which was broken and disanulled 
 as to the ends and benefits of a covenant. The substance of the first 
 promise, wherein the whole covenant of grace was virtually comprised, 
 directly respected and expressed the giving of him for the recovery of 
 mankind from sin and misery by his death, Gen. im. 15. Wherefore 
 if he, and all the benefits of his mediation, his death and all the 
 effects of it, be contained in the promise of the covenant, that is, in 
 the covenant itself; then was not his death the procuring cause of 
 that covenant, nordo we owe it thereunto. 
 
 2. In the additional prescription of the way and ‘means whereby it 
 is the will of God that we shall enter into a covenant state with him 
 or be interested in the benefits of it. This being virtually comprised 
 in the absolute promise, is expressed in other places by the way of the 
 conditions required on our part. Thisis not the covenant, but the con- 
 stitution of the terms on our part, whereon we are made partakers of 
 it. Nor is the constitution of these terms an effect of the death of 
 Christ or procured thereby. It is a mere effect of the sovereign wis- 
 dom and grace of God. The things themselves as bestowed on us, 
 communicated unto us, wrought in us by grace, are all of them effects 
 
VER. 20—22. | EPISTLE TO THE HEBREWS. 587 
 
 of the death of Christ; but the constitution of them to be the terms 
 and conditions of the covenant, is an act of mere sovereign wisdom 
 and grace. God so loved the world as to send his only begotten Son 
 to die, not that faith and repentance might be the means of salvation, 
 but that all his elect might believe, and that all that believe might not 
 perish, but have life everlasting. But yet it is granted, that the con- 
 stitution of these terms of the covenant, doth respect the federal trans- 
 actions between the Father and the Son, wherein they were ordered to 
 the praise of the glory of God’s grace; and so although their constitu- 
 tion was not the procurement of his death, yet without respect unto it, 
 it had not been. Wherefore the sole cause of making the new cove- 
 nant in any sense, was the same with that of giving Christ himself to 
 be our Mediator, namely, the purpose, counsel, goodness, grace, and 
 love of God, as it is every-where expressed in the Scripture. 
 
 It may be therefore inquired what respect the covenant of grace hath 
 to the death of Christ, or what influence it hath thereunto. 
 
 [ answer, it hath a threefold respect thereunto. 
 
 1, In that it was confirmed, ratified, made irrevocable thereby. 
 This our apostle insists upon at large, ch. ix. 15—20. And he com- 
 pares his blood in his death and sacrifice of himself, to the sacrifices 
 and their blood whereby the old covenant was confirmed, purified, 
 dedicated or established, ver. 18,19. Now these sacrifices did not 
 procure that covenant or prevail with God to enter into it, but only 
 ratified and confirmed it; and this was done in the new covenant by - 
 the blood of Christ, in the way that shall be afterwards declared. 
 
 2. He. thereby underwent, and performed all that which the righ- 
 teousness and wisdom of God required, that the effects, fruits, benefits, 
 and grace intended, designed, and prepared in the new covenant, might 
 be effectually accomplished and communicated to sinners. Hence al- 
 though he procured not the covenant for us by his death, yet he was 
 in his person, mediation, life and death, the only cause and means, 
 whereby the whole grace of the covenant is made effectual to us. 
 For 
 
 3. All the benefits of it were procured by him ; that is, all the 
 grace, mercy, privileges, and glory that God had prepared’in the counsel 
 of his will, and proposed in the covenant or promises of it, are pur- 
 chased, merited, and procured by his death, and effectually communi- 
 cated or applied to all the covenanters, by virtue thereof, with other of 
 his mediatory acts. And this is much more an eminent procuring of 
 the new covenant, than what is pretended about the procurement of 
 its terms and conditions. Tor if he should have procured no more but 
 this, if we owe this only to his mediation, that God would thereon, 
 and did grant and establish this rule, law, and promise, that whosoever 
 believed should be saved, it was possible that no one should be saved 
 thereby ; yea if he did no more, considering our state and condition, 
 it was impossible that any one should be saved. 
 
 These things being premised, we shall now briefly declare how or 
 wherein he was the surety of the covenant, as he is here called. 
 
 A surety, sponsor, vas, prees, fidejussor, for us the Lord Christ, was 
 by his voluntary undertaking out of his rich grace and love, to do, 
 
588 AN EXPOSITION OF THE [eu. vir. 
 
 answer, and perform all that is required on our parts, that we may en- 
 joy the benefits of the covenant, the grace and glory prepared, proposed, 
 and promised in it, in the way and manner determinéd on by divine 
 wisdom. And this may be reduced to two heads. 
 
 1. He undertook as the surety of the covenant to answer for all the 
 sins of those who are to be, and are made partakers of the benefits of 
 it. That is, to undergo the punishment due to their sins; to make 
 atonement for them, by offering himself a propitiatory sacrifice for their 
 
 expiation, redeeming them by the price of his blood from their state of 
 misery and bondage under the law and the curse of it. Isa. lin. 4—6, 
 10; Matt. xx. 28; 1Tim.ii. 6; 1 Cor. vi. 20; Rom. ii. 25, 26 ; Heb. 
 x. O—8; Rom. viii. 2,3; 2 Cor. v. 19—21; Gal. in. 13. And this 
 was absolutely necessary, that the grace and glory prepared in the cove- 
 nant might be communicated unto us. Without this undertaking of 
 his, and performance of it, the righteousness and faithfulness of God 
 would not permit, that sinners, such as had apostatized from him, 
 despised hisauthority, and rebelled against him, falling thereby under 
 the sentence and curse of the law, should again be received into his 
 favour, and be made partakers of grace and glory. This therefore the 
 Lord took on himself as the surety of the covenant. Ὲ 
 
 2. That those who were to be taken into this covenant, should receive 
 grace enabling them to comply with the terms of it, fulfil its conditions 
 and yield the obedience which God required therein. For by the or- 
 - dination of God, he was to procure,and did merit and procure for 
 them the Holy Spirit, and all the needful supplies of grace to make 
 them new creatures, and enable them to yield obedience to God from 
 a new principle of spiritual life, and that faithfully to the end. So was 
 he the surety of this better covenant. 
 
 Obs. XI. The stability of the new covenant depends on the sureti- 
 ship of Christ, and is secured to believers thereby.—The introduction 
 of a surety in any case, is to give stability and security. For it is never 
 done but on a supposition of some weakness or defect on one account 
 or other. Ifinany contract,bargain, or agreement, a man be esteemed 
 every way responsible both for ability and fidelity, there is no need of 
 a surety, nor is it required. But yet whereas there isa defect or weak- 
 ness amongst all men, mentioned by our apostle in the next verses, 
 namely, that they are all mortal and. subject to death, in which case 
 neither ability nor fidelity will avail any thing; men in all cases of 
 importance need sureties. These give the utmost confirmation that 
 affairs aniong men are capable of. So doth the suretiship of Christ 
 on our bebalf in this covenant. For the evidencing whereof, we may 
 consider, 
 
 First. ‘The first covenant as made with Adam, had no surety. 
 As to that which in the new covenant the suretiship of Christ doth 
 principally respect, it had no need of any. For there was no gjn, 
 transgression, or rebellion against God to be satisfied for, so that it 
 was absolutely incapable of a surety to that end. But as.to the se- 
 cond part of it, or his undertaking for us, that through supplies of 
 strength from him, we shall abide faithful in the covenant, according 
 to the terms and tenor of it; this had no inconsistency with that first 
 
VER. 20—22. | EPISTLE TO THE HEBREWS 589 
 
 state. As the Lord Christ, on his undertaking the work of mediation 
 became an immediate head to the angels that sinned not, whereb 
 they received their establishment and security from any future defec- 
 tion;so might he have been such a head to, and such an undertaker 
 for man in innocency. No created nature was or could have been un- 
 changeable in its condition and state, merely on its root of creation. 
 As some of the angels fell at first, forsaking their habitation, falling 
 from the principle of obedience which had no other root but in them- 
 selves; so the rest of them, all of them, might afterwards in like man- 
 ner haveapostatized, and fallen from their own innate stability, had they 
 not been gathered up into the new head of the creation, the Son of God 
 as Mediator ; receiving a new relation from thence, and establishment 
 thereby. So it might have been with manininnocency. But God in 
 his infinite sovereign wisdom, saw it not meet that so it should be. 
 Man shall be left to the exercise of. that ability of living to God, which 
 he had received in his creation, and which was suflicient for that end ; 
 a surety God gave him not. And therefore although he had all the ad- 
 vantage of a sinless nature, filled with holy principles, dispositions, 
 and inclinations, free from all vicious habits, rebellious affections, in- 
 ordinate imaginations could afford to him, yet he broke the covenant, 
 and forfeited all the benefits thereof. Whatever there was besides, in 
 that covenant, of grace, power, ability, and the highest obligations to 
 duty, yet all was lost for want of a surety. And this abundantly tes- 
 tifies to the preeminence of Christ in all things.’ For whereas Adam with 
 all the innumerable advantages he had, that is, all helps necessary in 
 himself, and no opposition or difficulty from himself to conflict withal, 
 yet utterly brake the covenant wherein he was created and placed ; 
 believers who have little strength in themselves, and a powerful inbred 
 opposition to their stability, are yet secured in their station by the in- 
 terposition of the Lord Christ as their surety. 
 
 Secondly. When God made a covenant with the people in the 
 wilderness, to manifest that there could be no stability in it without 
 respect to a surety, that it could not continue, no not for a day, he 
 caused it to be dedicated or confirmed with the blood of sacrifices. 
 This the apostle declares, and withal its typicalness with respect to the 
 new covenant and the confirmation of it with the blood of Christ, ch. 
 ix. 18—21. And afterwards, as we have declared, the high priest in 
 the sacrifices that he offered, was the typical mediator or surety, of 
 that covenant. And the end of this appointment of God, was to 
 manifest, that it was from the blood of the true sacrifice, namely, that 
 of Jesus Christ, that the new covenant was to receive its stability, 
 And we need a surety to this purpose, 
 
 1. Because in the state and condition of sin, we are not capable of 
 immediate dealing or covenanting with God. There can be no cove- 
 nanting between God and sinners, unless there be some one to stand 
 forth in our name, to receive the terms of God, and to undertake for 
 us. So when God began to treat immediately from heaven with the 
 people of old, they all jointly professed, that such was the greatness 
 and glory of God, such the terror of his majesty that it was impossible 
 for them so to treat with him; and if he spake to them any more, they 
 should all die and be consumed. Wherefore with one consent they 
 
590 AN EXPOSITION OF THE eof. wil 
 
 desired that there might be one appointed between God and them, to 
 transact all things and to undertake for them as to their obedience 
 which God well approved in them, Deut. v. 23—31. Adam indeed 
 - in the state'of innocency could treat immediately with God, as to that 
 covenant wherein he was placed. For notwithstanding his infinite dis- 
 tance from God, yet God had made him for converse with himself, 
 and did not despise the work of hisown hands. But immediately on 
 the entrance of sin he was sensible of the loss of that privilege, where- 
 on he both fled and hid himself from the presence of God. And hence 
 those who of old thought they had seen God, concluded that they | 
 should die, as being sensible of their incapacity to treat immediately 
 with him. So when the prophet cried out that he was undone or cut 
 off, because of the immediate presence of God, his eyes having ‘seen 
 the King, the Lord of hosts,’ Isa. vi. 5, he was not relieved from his 
 apprehensions, until his mouth was touched with a coal from the al- 
 tar, a type of the mediation and sacrifice of Christ. Whilst we have 
 any thing of sin remaining in us, we can have nothing to do with God 
 immediately. Wherefore that there may be any covenant between 
 God and us, much more such an one as shall be ‘ ordered inall things, 
 and sure,’ there must be one to stand before God in our stead, to re= 
 ceive the terms of God, and declare them to us, and to undertake for 
 us, that we shall stand to them and make them good to the glory of 
 God. And in this sense was the new covenant first made with Christ, 
 not only as he undertook the work of mediation, which he did on the 
 especial eternal compact which was between the Father and him ; but 
 also as he undertook for all the elect to receive the terms of the cove- 
 nant from God for them, in which sense the promise in the ‘first place 
 was made unto the seed that is one, which is Christ,’ Gal. 1. 16, and 
 to answer for them, that they should receive and stand to those terms. 
 For he said, ‘ Surely they are my people, children that will not lie, so 
 he was their Saviour,’ Isa. lxiii. 8. Whereforethe holiness and glorious 
 greatness of God, would not admit that there should be any new co- 
 venant at all between God and sinners, without the interposition of a 
 surety. Nor did it become the infinite wisdom of God, after man 
 had broken and disannulled the covenant made with him in innocency, 
 to enter into a new covenant with him in his fallen condition, without 
 an immediate undertaker, that it should be assuredly kept and the ends 
 of it attained. If you have lent a mana thousand pounds on his own 
 security, when he owed nothing else, nor was mdebted to any other ; 
 and he hath not only failed in his payment, but contracted other debts 
 innumerable, will you now lend him ten thousand pounds on the same 
 security, expecting to receive it again? Had God entered into never 
 so many covenants with men, without such a surety and undertaker, 
 they would have been all broken and disannulled, as he well knew. 
 He knew that we, ‘would deal very treacherously,and were nghtly 
 called transgressors from the womb,’ Isa. xlviii. ὃ. But so to cove- 
 nant with us, would no way have become the infinite wisdom of God. 
 Wherefore ‘he laid help upon one that is mighty, he exalted one chosen 
 out of the people,’ Ps. Ixxxix. 19. He committed this work to 
 Jesus Christ, and then said concerning us, ‘now deliver for I have 
 found a ransom.’ ; Ῥ 
 
VER. 99---25.] EPISTLE TO THE HEBREWS. 591 
 
 2. The changeableness of our condition in this world requires a 
 surety for us, to render the covenant firm, stable, and unalterable. So 
 the Psalmist, complaining of our frail and mutable condition, shows 
 that it is in Christ alone that we have all our establishment, Ps. cii. 
 25—28,* Of old thou hast laid the foundations of the earth,’ &e. 
 That it is the Lord Christ, the Son of God, that in an especial manner 
 is intended, I have shown and proved at large on ch. 1. 10, where this 
 passage in the Psalm is applied to him. And the conclusion that the 
 Psalmist makes from the consideration of his immutability, is this, 
 ‘the children of thy servants shall continue, and their seed shall be 
 established before thee,’ ver. 28. Without an interest in him and his 
 stability, we are subject to change, alter, decline, so as it is impossible 
 the covenant should be sure to us. The very nature of the principle 
 whereby we live, and walk before God in this world, zenders our con- 
 dition alterable in itself. For ‘we walk by faith and not by sight,’ 
 2 Cor. v. 7. It%is vision alone, or the immediate enjoyment of God 
 which will instate us in an unalterable condition. Whilst we walk by 
 faith, it is otherwise with us, and we depend wholly on our surety for 
 our security in thé covenant. . 
 
 3. Who is it among the whole society of believers, that is not sensi-~ 
 ble of such actual dispositions to change, yea such actual changes, as 
 that it is not evident to him, that his final stability depends on the 
 undertaking of a surety? No mancan give an account from himself 
 whence it is, that he hath not already utterly broken covenant with 
 God. .There is no one corruption, no one temptation, but doth evi- 
 dence a sufficiency in themselves to defeat us of our covenant interest, 
 if we stood on our own bottoms. It is faith alone with respect to the 
 suretiship of Christ, which discovers how we have been kept hitherto, 
 and which gives us any comfortable prospect of our future preserva- 
 tion. And the same is evident from the consideration of all the adver- 
 saries of our covenant interest. | 
 
 Here we might stay awhile to contemplate the glory of divine wis- 
 dom and grace, in providing this surety of the covenant, and to adore 
 ~ the infinite love and eondescension of him, who undertook the dis- 
 charge of this office for us. But we must proceed, only observ- 
 ing, 
 
 Obs. XII. That the Lord Christ’s undertaking to be our surety, 
 gives the highest obligation to all duties of obedience according to the 
 covenant.—For he hath undertaken for us, that we shall yield to God 
 this covenant obedience, and said, ‘surely they are children that will 
 not lie. He is no believer who understands not somewhat of. the 
 force and power of this obligation. 
 
 Ver, 23—25.—Kai οἱ μεν, πλειονες εἰσι yeyovorec ἱερεις, δία τὸ 
 ϑανατῳ κωλυεσθαι παραμενειν᾽ “O δὲ, δια TO μενεῖν αὑτὸν εἰς TOY 
 αἰωνα, απαραξατον sxet τὴν ἱερωσυνην “Oey καὶ cwlew εἰς τὸ 
 παντελες δυναται τους προσερχομενοὺυς OL αὐτοῦ τῳ Θεῳ, παντοτε 
 ζων εἰς TO ἐντυγχάνειν ὑπερ αὐτων. 
 
 Kae οἱ μεν, πλείονες. Vulg. Lat. Et alti quidem plures facti sunt 
 
 & 
 
592 AN EXPOSITION OF THE ‘ [cH. Vil. 
 
 sacerdotes, ‘and many others truly were made priests,’ or, ‘and others 
 truly were made many priests.’ The Rhemists reduce it to this sense, 
 ‘and the other indeed were made priests being many ;’ rendering 
 of μεν, by alii, instead of illi, which corrupts the sense, and takes off 
 from the immediate respect to the priests of the order of Aaron, in- 
 tended by the apostle. 
 
 Et illi quidem plures sunt facti sacerdotes. ‘And they truly were 
 many priests.” So the Syr. ΝΥΝ xv NT pm, ‘and they were 
 many priests,’ omitting the note of asservation, μεν, ‘ truly.’ 
 
 Evot yeyovorec, ‘ were made,’ not only the event and matter of fact, 
 but God’s institution is also intended. 
 
 Ava ro θανατω κωλυεσθαι. Vulg. Lat. [dcireo quod morte prohibe- 
 rentur permanere, Rhem. ‘ because that by death they were prohihited 
 to continue.’ Ours, ‘ because they were not suffered to continue by 
 reason of death,’ quoniam per mortem, non sinebantur permanere ; 
 which is the true meaning of the words. Syr. ‘ Because they died and 
 were not left to continue.’ 
 
 Ὁ os, hic autem, at iste, but this man, δια ro μενεῖν avrov εἰς τον 
 awva, quod maneat in eternum; quonianm ipse in’ eternum maneat, 
 propterea quod in eternum manet; all to the same purpose. Syr.. 
 ap vdy>d dun, « Because he standeth’ (or continueth) < for ever.’ 
 
 Απαραβατον EXEL τὴν ἱερωσυνην; sempiternum, perpetuum habet 
 sacerdotium. Syriac, mmm Nay Nd, ‘his priesthood passeth not 
 away; amapabaroc, is, that may not be transgressed, and so not 
 altered, as azapa(sarog νομὸς, ‘a sacred law,’ which none ought 
 to transgress, which cannot in any thing be dispensed withal: and by 
 consequence only, it is that which passeth not away. That priesthood, 
 {την ἱερωσυνην;,) which altereth not, which cannot be changed. 
 
 ‘OSev καὶ σωζειν. Syr. woNnd mown, ‘and he can quicken, or 
 enliven, or give eternal life ;’ εἰς ro wavreAsc, Syr. ody), “ for ever,’ re- 
 specting duration of time, in perpetuum, Vul. Lat. Others, perfecté, 
 “ perfectly,’ completely ; ours, ‘ to the utmost.’ 
 
 Tove προσερχομενους ; accedentes per semetipsum ad Deum. Rhe- 
 mists, * he is able to save for ever going by himself to God ;’ strangely 
 darkening the sense. For going seems to respect his own going 
 to God, which the Vulg. accedentes will not bear, eos qui per ipsum 
 accedunt ad Deum, ‘ those who by him draw nigh to God.’ 
 
 _{lavrore ζων ; semper vivens ad interpellandum pro nobis, ‘always 
 living to make intercession for us,’ instead of ‘for them, avrwy, Syr. 
 prrpdn xmdp pom, ‘causing to ascend, or offering prayers for them.’ 
 
 Ver. 23—25.—And they truly were many priests, because they 
 were not suffered to continue by reason of death. But this man, 
 because he continueth ever, hath an unchangeable priesthood. 
 Wherefore he is able to save them also to the uttermost, that come 
 unto God by him, seeing he ever liveth to make intercession for 
 them. 
 
 The apostle in these words proceedeth to his last argument, from 
 the consideration of the priesthood of Christ, as typed and represented 
 
VER. 23—25. | EPISTLE TO THE HEBREWS. 595 
 
 by that of Melchisedec. And his intention is still to prove the excel- 
 lency of it above the Levitical, and of his person above theirs. - And in 
 particular he makes it manifest that the bringing in of this better 
 hope, did perfect or consummate all things ‘which the law could 
 not do. 
 
 That he hath in these verses a respect to Melchisedec as a type of 
 Christ, and what we are taught thereby, is evident from the matter 
 treated of in them. He had observed that, as to the description given 
 of him in the Scripture, ‘he abideth a priest continually,’ ver. 3, 
 and that it is witnessed of him that he lives, seeing it is nowhere men- 
 tioned that he died, ver. 8, and this is the last consideration of him 
 which be improv eth to his purpose, and it is that which gives virtue 
 and efficacy to all the other that he had before insisted on. Set this 
 aside, and all the other, whether advantages or excellencies which he 
 had discoursed of, πη be as ineffectual ‘to the ends aimed at, as the 
 law itself. For what profit could it be to the church, to have so excel- 
 lent and glorious a priest for a season, and then immediately to be 
 deprived of him by the expiration of his office. 
 
 Moreover, as what the apostle affirms here of Christ, hath respect 
 to what he had before observed concerning Melchisedec, so what he 
 affirms of the Levitical priests, depends on what he had before 
 declared concerning them, namely, that they were all mortal dying 
 men and no more, who actually died in their successive generations, 
 ver. 8. 
 
 The words therefore have three things in them in general. 
 
 1. The state and condition of the Levitical priests by reason of their 
 mortality, ver. 23. ‘This he observes because he is not declaring the 
 dignity of Christ and his priesthood absolutely, but with respect 
 to them; whose state therefore was the antithesis in the compa- 
 rison. 
 
 2. The state and condition of the priesthood of Christ on the account 
 of his glorious immortality, ver. 24. 
 
 3. The blessed effects and consequents of the priesthood of Christ, 
 inasmuch as by virtue of his immortality, he was ‘a priest for ever,’ 
 ver. 25. ᾿ 
 
 In the first, (ver. 29. there is, 1. The introduction of his assertion 
 and ebservation, καὶ of μεν, ‘and they truly.’ 
 
 2. What he affirms of those priests, ‘ they were many.’ 
 
 3. Whence that came to pass; namely, ‘ because they were not 
 suffered to continue by reason of death ;’ which is not alleged only as 
 the cause and reason of their being many, but also as a proof of 
 their weakness and infirmity. 
 
 First. In the introduction of his assertion, there is a note of connex- 
 ion, and another of asseveration. 
 
 Ist. The first is the copulative conjunction, ‘ and,’ ca. A process 
 to a new argument to the same purpose with those focucaee is in- 
 tended hereby. The former design is continued, and a new confirma- 
 tion of it is added. For he resolved to omit nothing that was of 
 moment and to his purpose. 
 
 2dly. There is a vehemency in his assertion, or a note of assevera- 
 
 VOL. III. QQ 
 
594 AN EXPOSITION OF THE [CH. VIl. 
 
 tion; and of μεν, ‘they truly.’ He had used the same note before in 
 the same manner, ver. 21, where we omit the emphasis of it without 
 cause. And in other places the same translators render this particle 
 by ‘truly, as they do here, 1 Johni. 3. But he doth not so much 
 assert a thing by it that was dubious, as positively declare that which 
 was well known, and could no way be gainsaid by them with whom 
 he had to do. And an argument pressed ‘ex concessis is forcible. 
 This is a known truth. 
 
 Secondly. That which he affirms of them is, πλειϑνες evoe yeyovorec 
 ἵερεις, ‘that they were many priests, or there were many made 
 priests, or they who were made priests were many. The sense is the 
 same. By the appointment of God himself, there were many who 
 were made priests, or executed the office of the priesthood. It is of 
 the high priests only, Aaron and his successors, of whom he speaks ; 
 and it is with respect to their succession one to another, that he affirms 
 they were many. This both the reason of it which he subjoins, and 
 what he afterwards adds concerning the priesthood of Christ, wherein 
 there was no succession, do evidently declare. For there neither was 
 nor could be by the law any more than one at a time. Perhaps in the 
 disorder and confusion of that church, there might be more that were - 
 so called and esteemed, as were Annas and Caiaphas; but that con- 
 fusion he takes no notice of, but attends to what always was or ought 
 to have been according to the law. 
 
 By succession these high priests were many. For from Aaron, the 
 first of them, to Phinehas, who was destroyed with the temple, there 
 were inclusively four score and three high priests. Of these, thirteen 
 lived under the tabernacle, before the building of the temple by Solo- 
 mon; eighteen under the first temple before its destruction by the 
 Babylonians ; and all the rest lived under the second temple, which 
 yet stood no longer than the first. And the multiplication of high 
 priests under the second temple, the Jews look on as a punishment 
 and token of God’s displeasure: for because the sins of a nation, their 
 rulers are many and frequently changed. 
 
 Whatever advantages there may be inan orderly succession, yet 15 
 it absolutely an evidence of imperfection. And by the appointment 
 of this order God signified an imperfection and mutability in that 
 church state. Succession indeed was a relief against death; but it 
 was but a relief, and so supposed a want and weakness. Under the 
 gospel it is not so, as we shall see afterwards. Observe, that 
 
 Obs. I. God will not fail to provide instruments for his work that he 
 hath to accomplish.—If many priests be needful, many the church 
 shall have. 
 
 Thirdly. The reason of this multiplication of priests was, δια τὸ Sa- 
 νάτῳ κωλυεσϑαι παραμενειν, ‘because they were not suffered to con- 
 tinue by reason of death.’ They were mortal men, subject to death, 
 and they died. Death suffered them not to continue in the execution 
 of their office. It forbade them so to do, in the name of the great 
 sovereion Lord of life and death. And hereof an instance was given 
 in Aaron, the first of them. God, to show the nature of this priest- 
 hood unto the people, and to manifest that the everlasting priest was 
 
VER. 23—25.] EPISTLE TO THE HEBREWS. 595 
 
 not yet come, commanded Aaron to die in the sight of all the congre- 
 gation, Num. xx. 25—28. So did they all afterwards, as other men, 
 die in their several generations. ‘They were all by death forbidden to 
 continue. Death laid an injunction on them one after another, from 
 proceeding any farther in the administration of their office. It is not 
 surely without some especial design, that the apostle thus expresseth 
 their dying: ‘ they were by death prohibited to continue.’ Where- 
 fore, he shows hereby, 1. 'The way whereby an end was put unto the 
 personal administration, and that was, by death. 2. That there was 
 an imperfection in the administration of that office, which was so fre- 
 quently interrupted. 3. That they were seized upon by death, whether 
 they would or not, when it may be, they would have earnestly desired 
 to continue, and the people also would have rejoiced in it. Death 
 came on them, neither desired nor expected, with his prohibition. 
 4. That when death came and seized on them, it kept them under its 
 power, so that they could never more attend unto their office. But it 
 was otherwise with the priest of the better covenant, as we shall see 
 immediately. Observe, 
 
 Obs. II. There is such a necessity of the continual administration of 
 the sacerdotal office in behalf of the church, that the interruption of 
 it by the death of the priests, was an argument of the weakness of that 
 priesthood, 
 
 The high priest is the sponsor and mediator of the covenant. Those 
 of old were so typically, and by way of representation. Wherefore, all 
 covenant transactions between God and the church, must be through 
 him. He is to offer up all sacrifices, and therein represent all our 
 prayers. And it is evident from thence, what a ruin it would be to 
 the church, to be without a high priest one moment. Who would 
 venture a surprisal to his own soul in such a condition? Could any 
 man enjoy a moment’s peace, if he supposed that in his extremity, the 
 high priest might die? This now is provided against, as we shall see 
 in the next verse. 
 
 Ver. 24.— But this man, because he continueth ever, hath an un- 
 changeable priesthood. 
 
 In opposition unto what was observed in the Levitical priests, the 
 contrary is here affirmed of the Lord Christ. And the design of the 
 apostle is still the same, namely, to evince by all sorts of instances, 
 his preeminence as a priest above them as such also. 
 
 1. The person spoken of is expressed by ὃ δε. The exceptive con- 
 junction δὲ, ‘ but,’ answereth unto μὲν before used, and imtroduceth 
 the other member of the antithesis “Ὁ, hic, ille, iste, he of whom we 
 speak, namely, Jesus, the surety of the New Testament. We render 
 it, ‘ this man, not: mproperly; he was the Mediator between God and 
 man, ‘the man, Christ Jesus.’ Nor doth the calling of him, ‘ this 
 man,’ exclude his divine nature; for he was truly a man, though God 
 and man in one person. And the things here ascribed unto him, were 
 wrought in and by the human nature, though he that wrought them 
 were God also; but ‘he,’ or ‘this man,’ who was represented by 
 Melchisedec, of whom we speak. 
 
 ῳῳ 2 
 
596 | AN EXPOSITION OF THE (CH, WET: 
 
 2. It is affirmed of this person, that he hath an unchangeable 
 priesthood ; the ground and reason whereof is assigned, namely, δια 
 To μένειν avrov, “ because he continueth ever,’ which must be first con- 
 sidered. The sole reason here insisted on by the apostle, why the 
 Levitical priests were many, is because they were forbidden by death 
 to continue. It is sufficient, therefore, on the contrary, to prove the 
 perpetuity of the priesthood of Christ, that he abideth for ever. For 
 he doth not absolutely hereby prove the perpetuity of the priesthood, 
 but his perpetual uninterrupted administration of it. Ava τὸ μένειν 
 εἰς TOV αἰωνα. 
 
 This was the faith of the Jews concerning the Messiah, and his 
 office. We have heard, say they, out of the law, ὅτι ὁ Χριστος pevee 
 εἰς τὸν awva, John xi. 34, ‘that Chmst abideth for ever ;’ whereon 
 they could not understand what he told them about his being lifted up 
 by death. And so the word peve signifieth ‘to abide,’ ‘to continue in 
 any state or condition,’ John xxi. 22, 29. And this was that in which 
 principally he was typified by Melchisedec, concerning whom there is 
 no record, as to the beginning of days or end of life, but as unto 
 the Scripture description of him he is said to abide a priest for ever. 
 
 It may be said in opposition hereunto, that the Lord Christ died 
 also, and that no less truly and really than did Aaron or any priest of 
 his order. Wherefore, it will not hence follow, that he had any more 
 an uninterrupted priesthood than they had. In answer to this, some 
 ‘say, the apostle here considers the priesthood of Christ only after his 
 resurrection and ascension into heaven, after which he dies no more, ~ 
 death hath no more power over him. And if we will believe the So- 
 cinians, then he first began to bea priest. This figment I have fully 
 confuted elsewhere. And there is no ground in the context, on which 
 we may conjecture that the apostle intends the administration of his 
 priesthood in heaven only, although he intends that also. For he 
 speaks of his priesthood as typified by that of Melchisedec, which, as 
 we have proved before, respected the whole of his office. 
 
 I say, therefore, that although Christ died, yet he was not forbid by 
 death to abide in his office as they were. He died as a priest, they 
 died from being priests. He died as a priest, because he was also to 
 be a sacrifice. But he abode, and continued not only vested with his 
 office, but in the execution of it in the state of death. Through the 
 indissolubleness of his person, his soul and body still subsisting in the 
 person of the Son of God, he was a capable subject of his office. And 
 this being in the state of the dead belonged unto the administration of 
 his office, no less than his death itself. So that from the first moment 
 of his being a priest, he abode so always without interruption or in- 
 termission. This is the meaning of dia τὸ μενεῖν avrov, ‘he in his own 
 person abideth.” Nor doth the apostle say, that he did not die, but 
 only that he abideth always. 
 
 3. It followeth from hence, that he bath, ἀπαραξατον ἱερωσυνην, “ an 
 unchangeable priesthood.’ A priesthood subject to no change or 
 alteration; that cannot pass away. But ἱερωσυνὴη παραξατος is sacer- 
 dotium successivum, per successionem ab uno alteri traditum. Sucha 
 priesthood as which, when one hath attained, it abideth not with him, 
 
VER. 23—25.] EPISTLE TO THE HEBREWS. 597 
 
 but he delivereth over unto another, as Aaron did his unto Eleazar his 
 son, or it falls unto another by some right or law of succession; a 
 priesthood that goes from hand to hand. ‘Ieowovvn απαραξατος, is a 
 priesthood that doth not pass from one unto another. And this the 
 apostle seems directly to intend, as is evident from the antithesis. 
 The priests after the order of Aaron were many, and that by reason of 
 death. Wherefore it was necessary that their priesthood should pass 
 from one to another by succession. So that when one received it, 
 he that went before him ceased to be a priest. And so it was, either 
 the predecessors were taken off by death, or on any other just occasion, 
 as it was in the case of Abiathar, who was put from the priest’s office 
 by Solomon, 1 Kings ii. 27. Howbeit, our apostle mentions their going 
 off by death only ; because that was the ordinary way, aud which was 
 provided forin the law. With the Lord Christ it was otherwise. He 
 received his priesthood from none. Although he had sundry types, 
 yet he had no predecessor. And he hath none to succeed him, nor can 
 have any added or joined unto him in his office. The whole office of 
 the priesthood of the covenant, and the entire administration of it, are 
 confined unto his person. There are no more that follow him than 
 went before him. 
 
 The expositors of the Roman church, are greatly perplexed in the 
 reconciling of this passage of the apostle, unto the present priesthood 
 of their church. And they may well be so, seeing they are un- 
 doubtedly irreconcileable. Some of them say that Peter succeeded 
 unto Christ in his priesthood, as Eleazar did unto Aaron. So Ribera. 
 Some of them deny that he hath any successor, properly so called. 
 ‘Successcrem non habet, nec ita quisquam Catholicus loquitur, si 
 bene et circumspecté loqui velit,’ saith Estius. But it is openly evident 
 that some of them are not so circumspect as Estius would have them, 
 but do plainly affirm that Peter was Christ’s successor. A Lapide 
 indeed aflirms that Peter did not succeed unto Christ as Eleazar did to 
 Aaron, because Eleazar had the priesthood in the same degree and 
 dignity with Aaron, and so had not Peter with Christ. But yet that 
 he had the same priesthood with him, a priesthood of the same kind, 
 he doth not deny. 
 
 That which they generally fix upon is, that their priests have not 
 another priesthood, or offer another sacrifice, but are partakers of his 
 priesthood, and minister under him, and so are not his successors, but 
 his vicars; which [ think is the worst composure of this difficulty they 
 could have thoughtupon. For, 
 
 1. This is directly contrary unto the words and design of the apos- 
 tle. For the reason he assigns why the priesthood of Christ doth not 
 pass from him unto any other, 1s because he abides himself for ever to 
 discharge the office of it. Now this excludes all subordination and 
 conjunctions: all vicars, as well as successors, unless we shall suppose 
 that although he doth thus abide, yet is he one way or other disabled 
 to discharge his office. 
 
 2. The successors of Aaron had no more another priesthood but 
 what he had, than it is pretended that the Roman priests have no other 
 priesthood but what Christ had. Nor did they offer any other saeri- 
 
. 698 AN EXPOSITION OF THE {CH. VII. 
 
 fice than what he offered, as these priests pretend to offer the same 
 sacrifice that Christ did. So that still the case is the same between 
 Aaron and his successors, and Christ and his substitutes. 
 
 9. They say that Christ may have substitutes in his office, though 
 he abide a priest still, and although the office still continue the same 
 unchangeable. So God in the government of the world makes use 
 of judges and magistrates, yet is himself the supreme rector of all. 
 But this pretence is vain also. For they do not substitute their priests 
 unto him, in that which he continueth to do himself, but in that which 
 he doth not, which he did indeed, and as a priest ought to do, but. now 
 ceaseth to do for ever in his own person. For the principal act of the 
 sacerdotal office of Christ consisted in his oblation, or his offering him- 
 self a sacrifice of a sweet-smelling savour unto God. This he did 
 once, and ceaseth for ever from doing so any more. But these priests 
 are assigned to offer him in sacrifice every day, as partakers of the 
 same priesthood with him, which is indeed not to be his substitutes, 
 but his successors ; and to take his office out of his hand, as if he 
 were dead, and could henceforth discharge it no more. For they do 
 not appoint priests to intercede in his room, because they grant he eon- 
 tinueth himself so to do; but to offer sacrifice in his stead, because he ~ 
 doth so no more. Wherefore, if that be an act of priesthood, and of 
 their priesthood, as is pretended, it is unavoidable that his priesthood 
 is passed from him unto them. Now, this is a blasphemous imagina- 
 tion, and directly contrary both unto the words of the apostle, and the 
 whole design of his argument. Nay, it would lay the advantage on 
 the other side. For the priests of the order of Aaron had that privi- 
 lege, that none could take their office upon them, nor officiate in it 
 whilst they were alive. But although Christ abideth for ever, yet 
 according unto the sense of these men, and their practice thereon, he 
 stands in need of others to officiate for him, and that in the principal 
 part of his duty and office. For offer himself in sacrifice unto God, 
 he neither now doth, nor can, seeing henceforth he dieth no more. 
 This is the work of the mass-priests alone, who must, therefore be 
 honoured as Christ’s successors, or be abhorred as his murderers, for 
 the sacrifice of him must be by blood and death. 
 
 The argument of the apostle, as it is exclusive of this imagination, 
 so it is cogent unto his purpose. Forso he proceedeth. That priest- 
 hood which changeth not, but is always vested in the same person, 
 and in him alone, is more excellent than that which was subject to 
 change continually from one hand to another. For that transmission 
 of it from one unto another, was an effect of weakness and imper- 
 fection. And the Jews grant that the frequency of their change under 
 the second temple, was a token of God’s displeasure. But thusit was 
 with the priesthood of Christ which never changeth, and that of 
 Aaron which was in a transient succession. And the reasons he gives 
 of this contrary state of these two priesthoods do greatly enforce the 
 argument. For the first priesthood was so successive, because the 
 priests themselves were obnoxious to death, the sum and issue of all 
 weaknesses and infirmities. Butas to the Lord Christ, his priesthood 
 is perpetual and unchangeable, because he abideth personally for ever, 
 
VER, 23—25,] EPISTLE TO THE HEBREWS. ' 599 
 
 being made a priest according to the power of an endless life, which is 
 the sum of all perfections that our nature is capable of. And we may 
 observe, . 
 
 Obs. III. The perpetuity of the priesthood of Christ depends on 
 his own perpetual life. He did not undertake any office for the 
 church to lay it aside whilst he lives, until the whole design and work 
 of it be accomplished. And therefore, he tells his disciples, ‘ that be- 
 cause he liveth they shall live also,’ John xiv. 19. For whilst he lives, 
 he will take care of them. But this must be spoken unto on the next 
 verse. 
 
 Obs. IV. The perpetuity of the priesthood of Christ, as. unchange- 
 ably exercised in his own person, is a principal part of the glory of that 
 office. His discharge of this office for the church in his own person 
 throughout all generations is the glory of it. 1. Herecn’ depends the 
 church’s preservation and stability. There is neither a ceasing, nor any 
 the least intermission of that care ‘and providence, of such interposi- 
 tion with God on its behalf, which are required thereunto. Our high 
 priest is continually ready to appear, and put in for us on all occasions. 
 And his abiding for ever, manifests the continuance of the same care 
 and love for us, that he ever had. The same love wherewith, as our 
 high priest, he laid down his life for us, doth still continue in him, 
 and every one may, with the same confidence, go unto him with all 
 their concerns, as peor diseased and distempered persons went unto him 
 when he was upon earth ; when he never showed greater displeasure 
 than unto those who forbade any to come unto him, whatever their 
 pretences were. 2. Hereon depends the union and communion of the 
 church with itself in all successive generations. For, whereas he 
 is their head and high priest, in whom they all centre as unto their 
 union and communion, and who hath all their graces and duties in his 
 hand to present them unto God, they have a relation unto each other, 
 and a concern in one another. We that are alive in this generation 
 have communion with all those that died in the faith before us, as 
 shall be declared, if God will, on ch. xil. ver. 22—24. And they were 
 concerned in us, as we are also in the generations that are to come. | 
 For all the prayers of the church, from first to last, are lodged in the 
 hands of the same high priest who abides for ever. Afid he returns 
 the prayers of one generation unto another. We enjoy the fruits of 
 the prayers, obedience, and blood of those that went before us ; and if 
 we are faithful in our generation, serving the will of God, those shall 
 enjoy the fruits of ours, who shall come after us. Our joint interest 
 in this our abiding priest, gives a line of communication unto all be- 
 lievers in all generations. And, 3. Theconsolation of the church also 
 depends hereon. Do we meet with troubles, trials, difficulties, tempta- 
 tions, and distresses ? Hath not the church done so in former ages? 
 What do we think of those days wherein prisons, tortures, swords, 
 and flames, were the portion of the church all the world over? But 
 did any of them miscarry? Was any one true believer lost for ever? 
 And did not the whole church prove victorious in the end? Did not 
 Satan rage, and the world gnash their teeth, to see themselves con- 
 quered and their power broken, by the faith, patience, and suffering of 
 
600 AN EXPOSITION OF THE 3 feu. vin, 
 
 them whom they hated and despised? And was it from their own 
 wisdom and courage that they were so preserved? Did they overcome 
 merely by their own blood, or were delivered by their own power? 
 No, but all their preservation and success, their deliverance and eternal 
 salvation, depended merely on the cave and power of their merciful 
 
 high priest. It was through his blood, the blood of the Lamb, or the 
 efficacy of his sacrifice, that they overcame their adversaries, Rev. xii. 
 11. By the same blood were their robes washed and made white, ch. 
 vil. 14. From thence had they their righteousness in all their suffer- 
 ings. And by him had the church its triumphant issue out of all its 
 trials. Now is he not the same that he ever was, vested with the same 
 office, and hath he not the same qualifications of love, compassion, 
 care, and power for the discharge of it, as he always had? Whence, 
 then, can any just cause of despondence in any trials or temptations 
 arise? We have the same high priest to take care of us, to assist and 
 help us, ‘as they had, who were all of them finally victorious. 4, This 
 gives perpetual efficacy unto his sacrifice, &c. 
 
 Obs. V. The addition of sacrificing priests as vicars of, or sub- 
 stitutes unto Christ, in the disharge of his office, destroys his priest- 
 hood, as to the principal eminency of it, above that of the Levitieal 
 priesthood. 
 
 Ver. 25.— Wherefore he is able also to save them ito the utter- 
 most that come unto God by him, seeing he ever liveth to make 
 intercession for them. 
 
 In this verse, the apostle brings his whole preceeding mysterious 
 discourse unto an issue, in the application of it unto the faith and com- 
 fort of the church. Jt was not his design merely to open mysterious 
 truths in the notion of them ; nor only to prove the glory and preemi- 
 nence of the gospel church-state, above that of the same church, under 
 Mosaic institutions, on the account of the priesthood of Christ: but 
 his principal design was, to demonstrate the spiritual and eternal ad- 
 vantages of all true believers by these things. ‘The sum of what he 
 intends, he proposeth in this verse, and afterwards enlargeth on unto 
 the end of the chapter. What believers ought to seek in, and what 
 they may expect from this blessed glorious priesthood, is that which 
 he now undertakes to declare. In lke manner, on all occasions he 
 manifests, that the end of God in the whole mystery of his grace by 
 Jesus Christ, and institutions of the gospel, is the salvation of his 
 elect unto the praise of the glory of his grace. There are in the 
 words, 
 
 1. The illative conjunction or note of inference —‘ wherefore.’ 
 
 2. An ascription of power unto this high priest—‘ he is able.’ 
 
 9. The end of that power, or the effect of it: it is to save, 
 which is farther described, 1. By the extent of it—‘it is unto the 
 hac ara 2. The especial object of it—‘ those that come to God by 
 
 im.” 
 
 4, The reasons of the whole; which are, 1. His perpetual life. 
 Ἦ His perpetual work—‘he ever liveth to make intercession for 
 them.’ 
 
VER. 23-——25.] EPISTLE TO THE HEBREWS. 601 
 
 The note of inference ὅθεν, is frequently made use of by our apostle 
 in this argumentative discourse, as ch. 11. 17, 1. 1, viii. 3, ix. 18, and 
 in this place, ideo, quapropter. Nor is it any where else in the New 
 ‘Testament used for the introduction of a conclusion or inference from 
 premises in a way of argument. And the causality which here it in- 
 cludes, may respect the whole foregoing discourse, as asserting that 
 which necessarily follows thereon. Orit may bave respect only unto 
 the ensuing clause in this verse; as if the apostle had only intended in 
 particular, that the Lord Christ is able to save to the uttermost, be- 
 cause he ever abideth. But he rather seems to make an inference 
 from the whole foregoing discourse, and the close of the verse is only 
 an addition of the way and manner, how the Lord Christ aecomplish- 
 eth what is ascribed unto him by virtue of his office. Being such a 
 high priest as we have evidenced him to be, made by an oath and 
 abiding for ever, he is able to save. 
 
 Obs. VI. Considerations of the person and offices of Christ, ought 
 to be improved unto the strengthening of the faith, and increase of the 
 consolation of the church.—So they are here by the apostle. After 
 the great and ample declaration that he hath made of the excelleney 
 of his priestly office with respect unto his person, he applies all that 
 he hath spoken unto the encouragement of the faith and hope of 
 them that endeavour to go ta Ged by him. And all those who ex- 
 plode such considerations and such improvements of them, are no 
 otherwise to be looked on but as persons utterly ignorant both of 
 Christ and faith in him, 
 
 2. That which is inferred to be in this priest, is power and ability, 
 δυναται, ‘he is able,’ ‘he can.’ This is the second time the apostle 
 ascribeth power or ability unto this priest; see ch. 11. ver. 18, and the 
 exposition thereof. And it is not an ability of nature, but of office, 
 that is intended. An ability of nature in Christ, he had proved suf- 
 ficiently in the first chapter of the Epistle, and that accompanied with 
 supreme power or authority over all; but whereas, as our Mediator, 
 he hath undertaken such offices for us, he is, as such, able to do no 
 more, than he is able to do by virtue of them, or in the discharge 
 of those offices. If therefore there be any thing needful for us, 
 which although it may be supposed within the compass of the di- 
 vine power of the Son of God, is yet not to be effected in a way 
 of office, that as our Mediator he is not able for. Hence doth our 
 apostle press his ability not absolutely, but as the high priest of the 
 church. Asif a man who is mighty in wealth, riches, and power, be 
 also made a judge, it is one thing what he can do by his might and 
 power, another what he is able for, and can do as a judge. And he 
 who hath to deal with him as a judge, is to consider only what he is 
 able for in the discharge of that office. And he doth this, partly to 
 evince his preeminence above the high priests of the law. For by 
 reason of their personal infirmities, and the limited nature of their 
 office, they were really unable to effect many things which the 
 church stood in need of from those that discharged that office, sup- 
 posing them the only way of our approach unto God. Were they 
 never so ready, willing, diligent, and watchful, yet they were not 
 
602 AN EXPOSITION OF THE [CH. VII. 
 
 able to do all that was necessary for the church. Being themselves 
 sinful men, made priests by the law of a carnal commandment and 
 subject unto death, they had no ability to effect in the church what 
 is expected from the priestly office. But the Lord Christ our high ᾿ 
 priest being free from all these imperfections, as he was a priest, ‘he is 
 able.’ But principally he insists upon it, to encourage and confirm 
 the faith of the church in him with respect unto this office. Where- 
 fore, having by many demonstrations assured us of his love and com- 
 passion, ch. il. and ch. v. there remains nothing but to satisfy us also 
 of his power and ability. And this he hath now evinced from the 
 nature and dignity of his office, as vested in his person. ‘This is the 
 ability here intended, not an absolute divine power inherent in the per- 
 son of Christ, but a moral power; a jus, ‘aright, and what can be 
 effected in the just discharge of this office. And hereon, 
 
 Obs. VII. The consideration of the office-power of Christ, is 
 of great use unto the faith of the church. To this end we may 
 observe, ; 
 
 1. That the foundation of all the benefits which are received by 
 Christ, that is, of the spiritual and eternal salvation of the church, is 
 laid in his condescension to undertake the office of a mediator between - 
 God and man. And as this was tke greatest effect of divine wisdom 
 and grace, so it is the first cause, the root and spring of all spiritual 
 blessings unto us. This, the whole Scripture beareth testimony unto, 
 Heb. x. 7; 1 Johniii. 16. This is the fundamental article of faith 
 evangelical. And the want of laying this foundation aright, as it 
 occasioneth many to apostatize from the gospel unto a natural religion, 
 so it weakeneth and disordereth the faith of many believers. But this 
 is the first ground of all friendship between God and man. 
 
 2. Having undertaken that office, all the actings of it for us, and 
 towards us, or towards God in our behalf, are circumscribed and limit- 
 ed by that office. We have no ground of faith to expect any thing 
 from him or by him, but what belongs unto the office that he hath 
 undertaken. Neither are we in our addresses unto him, and expecta- 
 tions from him, to consider him absolutely as God, the eternal Son of 
 God only, but as the Mediator between God and man. We can look 
 for no more from a king, but what he can justly do as a king, nor 
 from any other person in office ; no more are we to look for from Christ 
 himself. 
 
 3. This office of Christ in general, as the Mediator and sponsor of 
 the new covenant, is distinguished into three especial offices, of a king, 
 a prophet, and a priest. Whatever, therefore, we receive from Christ, 
 or by him, we do it as he acts in that threefold capacity, or in one 
 of those offices, a king, a priest, or a prophet. Whatever he hath 
 done for us, or continueth to do, whatever he doth over us, for us, 
 or towards us, he doth it in and under one of these capacities. For 
 unto them, may all his office relation unto us be reduced. And the 
 kindness of all those other relations wherein he stands unte us, as of a 
 shepherd, the bishop of our souls, of a husband, of a brother, of a 
 friend, he puts forth and exerciseth in the acts and actings of these 
 offices. 
 
VER. 23—25. | EPISTLE TO THE HEBREWS. 603 
 
 4. All these offices, whether vested jointly in any one other person, 
 or severally and distinctly in several persons, as they were under the 
 Old Testament, could never extend their acts and effects unto all the 
 occasions and necessities of the church. The business of our apostle, 
 in this chapter, is to prove, that the office of the priesthood as vested 
 in Aaron and his successors, made nothing perfect, did not consum- 
 mate the church-state, nor could effect its salvation. The kingly 
 office as it was typically managed by David and others, was remote 
 from answering that rule and safety which the church stood in need of. 
 Neither did nor could any one prophet, no nor yet all the prophets 
 together, reveal and declare the whole counsel of God. But, 
 
 5. ‘These offices as they were in Christ, did perfectly answer, and 
 yet do, all that belongs to the redemption, sanctification, protection, 
 and salvation of the church. And this they do on two accounts. 
 
 1, Because they were committed unto him in a more full, ample, 
 and unlimited manner, than either they were, or could be unto others, 
 on purpose that they might answer all the ends of God’s grace towards 
 the church. So as he was made a king, not this or that degree or en- 
 largement of power was committed unto him, but ‘all power in hea- 
 ven and in earth,’ over all the creation of God, in all things spiritual, 
 temporal, and eternal. See our description and delineation of this 
 power, on οἢ. 1. 2,3. Asa prophet, he did not receive this or that 
 particular revelation from God, but all the treasures of wisdom and 
 knowledge were laid up in him, and he knew the whole mind and 
 counsel of God, as coming forth from his divine bosom. And as unto 
 his sacerdotal office, we are now engaged in an inquiry into its especial 
 nature, as differing from, and exalted above, whatever was committed 
 to any of the sons of men, under that name. : 
 
 2. The principal reason of the all-sufficiency of the. office, power, 
 and ability of Christ, is taken from his own person, which alone was 
 capable of a trust of such a power, and able to execute it unto all the 
 ends of it. He alone who was God and man in one person, was capa- 
 ble of being such a king, priest, and prophet, as was able to save the 
 church unto the uttermost. Wherefore, in the consideration of this 
 office-power of Christ, wherein all our salvation doth depend, we have 
 two things to attend unto. First. His person who bears these offices, 
 and who alone was fit and-able so to do; and secondly. The especial 
 nature of the office as committed unto him. On these grounds he 
 was able to do infinitely more as a priest, than all the priests of the 
 order of Aaron could do. ‘So the apostle expresseth it in the next 
 words. 
 
 3. * He is able to save,’ καὶ σωζειν, ‘even to save, to save also ;’ not 
 for this or that particular end, but absolutely, even to save. The 
 general sense of this word is limited and determined in the use and ap- 
 plication of it throughout the Scripture; not any temporal deliverance, 
 but that which is supernatural, spiritual, and eternal, is intended 
 thereby. 
 
 And, 1. The notion of the word includeth in it a supposition of 
 some evil or danger, that we are delivered from. This is sin, with its 
 consequents of misery, in the curse of the law, and the wrath to come. 
 
604 AN EXPOSITION OF THE [cH. VII. 
 
 Wherefore, it is said of Christ, that he ‘saves his people from their 
 sins,’ Matt. 1. 21, ‘from the curse,’ Gal. iii. 13, and ‘from the wrath to 
 come,’ 1 Thess. 1. 10. In these things, all that is or can be evil unto 
 our nature here, or unto eternity, are included. 
 
 2. The bringing of us into an estate of present grace and right 
 unto future blessedness, with the enjoyment of it in its appointed sea- 
 son, is intended init. For although this be not included in the first 
 notion of the word, yet it belongs unto the nature of the thing intend- 
 ed. This salvation, called therefore great and eternal salvation, doth 
 not merely respect the evil we are delivered from, but the contrary good 
 also, in the present favour and future enjoyment of God. And con- 
 cerning this salvation, two things are to be considered. 
 
 Ist. That there is power and ability required unto this work. ‘ He 
 is able to save.’ It was no easy thing to take away sin, to subdue Sa- 
 tan, to fulfil the law, to make peace with God, to procure pardon, to 
 purchase grace and glory, with all other things great and glorious, 
 that belong unto this salvation. And it is the great concern of faith, 
 well to fix this principle; that he who hath undertaken this work, is 
 able to accomplish it, and that by the means he hath designed to use, 
 and the way wherein he will proceed. Weare apt to pass this over 
 without any inquiry into it, and to take it for granted, that God is able 
 to do whatever he pleaseth: but it is not of the absolute power of 
 God whereof we speak, but of the power of God or of Christ, put 
 forth in such a peculiar way. And the want of faith herein, is the first 
 and most proper part of unbelief. Wherefore, as God engageth his omni- 
 potency or all-suffiiency as the foundation of all his covenant-actings 
 towards us, Gen. xvil. 1 ; so he often pleadeth the same power to assure 
 us of the accomplishment of his promises, Isa, xl. 28, 29, And it is ex- 
 pressly asserted as the principal ground of faith, Rom. iv. 21, x1. 23 ; 
 1 Cor. x. 13; Eph. iii. 20; 2 Tim. i. 12; Jude 24, and often in this Epistle. 
 
 2d. 1t is here supposed that the discharge of Christ’s priestly office, 
 is the way designed to save us by, or to effect this great work of sal- 
 vation. No other way or means is appointed of God unto this end. 
 Here we must look for it, or go without it. Wherefore, the inquiry is 
 necessary, whether in the discharge of this office, and within the 
 bounds and limits of it, he be able to save us with this salvation. For 
 indeed many are like those sons of Belial, who said of Saul when God 
 had anointed him king, ‘how shall this man save us, and despised 
 him,’ 1 Sam. x. 21. They understand not how Christ is able to save 
 them by his priesthood, and therefore, under various pretences, they 
 trust to themselves, and despise him. All false religion is but a choice 
 of other things for men to place their trust in with a neglect of Christ. 
 And all superstition grows on the same root, in all effects or instances 
 of it, be they great or small. Wherefore, I say, we are to consider 
 whether this office and the acts of it, be suited and meet for the effect- 
 ing all things that belong to this salvation. For if we find them not 
 so, we cannot believe that he is a priest able to save us. But they 
 evidence themselves to be otherwise, unless our minds are darkened by 
 the power of unbelief, as we shall see in the particulars afterwards in- 
 sisted on by our apostle. And we are here taught, that, 
 
VER. 23—25. | EPISTLE TO THE HEBREWS. 605 
 
 Obs. VIII. It is good to secure this first ground of evangelical faith, 
 that the Lord Christ, as vested with his offices and in the exercise of 
 them, is able to save us.—Salvation is that which all sinners, who have 
 fallen under any convictions, do seek after. And it is from God they 
 look for it; he alone they know can save them; and unless he do so, 
 they cannot be saved. And that he can do so, they seem for a while 
 to make no question, although they greatly doubt whether he wi/l or 
 not. Here under these general apprehensions of the power of God, 
 they cannot long abide, but must proceed to inquire into the way 
 whereby he will save them, if ever they be saved. And this the whole 
 Scripture testifieth to be no otherwise but by Jesus Christ. ‘ For 
 there is no salvation in any other; neither is there any other name 
 under heaven given among men whereby they must be saved,’ Acts iv. 
 12. When their thoughts are thus limited to Christ alone, their next 
 inquiry is, How shall this man save us? And hereon are they directed 
 to his offices, especially his priesthood, whereby he undertakes to de- 
 liver them from the guilt of their sins, and to bring them into favour 
 with God. Is it not therefore highly incumbent on them, to satisfy 
 themselves therein, that Christ is able to save them in the exercise of 
 this office? For if he be not, there is no salvation to be obtained. 
 And when men are come thus far, as that they will not question in 
 general but that the Lord Christ in the discharge of his sacerdotal 
 office, is able to save sinners in general, yet unbelief will keep them 
 off from acquiescing in this power of his as so limited, for their own 
 salvation. As Naaman had thoughts in general that Elisha could 
 cure men of their leprosy, yet he would not believe that he could cure 
 them in the way and by the means he prescribed. He thought he 
 would have taken another course with him more suited to his appre- 
 hensions, as a means for his recovery. Hereon he turns away in a rage, 
 which if he had not by good advice been recalled from, he had lived 
 and died under the plague of his leprosy, 2 Kings v. 10—I4. When 
 persons are reduced to look for salvation only by Christ, and do appre- 
 hend in general that he can save sinners, yet ofttimes when they 
 come to inquire into the way and manner of it by the exercise of his 
 priestly office, they cannot close with it. Away they turn again into 
 themselves, from which if they are not recovered, they must die in 
 their sins. Unless therefore we do well and distinctly fix this founda- 
 tion of faith, that Christ as a Priest is able to save us, or is able to do 
 so in the discharge of his sacerdotal office, we shall never make one 
 firm step in our progress. To this end we must consider, 
 
 That the Lord Christ as Mediator, and in the discharge of his office, 
 is ‘ the wisdom of God and the power of God.’ So saith our apostle, 
 ‘Christ crucified is to them that believe the power of God and the 
 wisdom of God,’ 1 Cor. 1.23, 24. His death is both an effect of divine 
 power and wisdom, and thereby do they exert their efficacy to the ut- 
 most, for the attaining of the end designed init. Wherefore we are to 
 look to this priesthood of Christ, as that which divine wisdom hath 
 appointed, as the only way and means whereby we may be saved. 
 And if there be any defect therein, if Christ in the discharge of it, be 
 not able to save us notwithstanding the difficulties which to us seem 
 
606 AN EXPOSITION OF THE [cH. vit. 
 
 insuperable, it must be charged on divine wisdom, as that which was 
 wanting in the contrivance of a due means to its end. And so it is 
 done by the world, For the apostle testifieth, that this wisdom of 
 God is looked on and esteemed by men as mere foolishness. The way 
 proposed in it to save sinners by the cross of Christ, is accounted as 
 folly by all unbelievers, whatever else they pretend as the reason of 
 their unbelief. But this faith is to fix on, namely, that although we 
 yet see not how it may be done, nor have the experience of it in our 
 own souls, yet this being the way which infinite wisdom hath fixed on, 
 there is no defect in it, but Christ by it is able to save us. For the very 
 first notions which we have of wisdom as divine and infinite, is, that we 
 are to acqniesce in its contrivances and determinations, though we can- 
 not comprehend the reasons or ways of them. Besides, the Lord 
 Christ is herein also the power of God. God in him and by him put 
 forth his omnipotent power for the accomplishing of the effect and end 
 aimed at. Wherefore although we are not to look for our salvation 
 from the power of God, absolutely considered ; yet are we to look for 
 it from the same omnipotency, as acting itself in and by Jesus Christ. 
 This is the way whereby infinite wisdom hath chosen to act omnipo- 
 tent power. And into them is faith herein to be resolved. ἢ 
 
 3. He is able to save also εἰς τὸ παντελες. The word may have ἃ 
 double sense ; for it may respect the perfection of the work, or its du- 
 ration, and so it is variously rendered: ‘to the utmost, that is com- 
 pletely ; or ‘evermore,’ that is, always or for ever. So the Syriac 
 translation carries it. 
 
 Take the word in the first sense, and the meaning is, that he will 
 not effect or work out this or that part of our salvation, do one thing 
 or another that belongs to it, and leave what remains to ourselves or 
 others, but he is ‘ our Rock and his work is perfect. Whatever be- 
 longs to our entire complete salvation, he is able to effect it. The 
 general notion of the most that are called Christians, lies directly 
 against this truth. 
 
 In the latter sense two things may be intended. 1. That after an 
 entrance is made into this work, and men begin to be made partakers 
 of deliverance thereby, there may great oppositions be made against it 
 in temptations, trials, sims and death, before it be brought to perfection. 
 But our Lord Christ, as our faithful high priest, fainteth not in his 
 work, but is able to carry us through all these difficulties, and will do 
 so until it be finished for ever in heaven. 2. That this salvation is 
 durable, perpetual, eternal, Isa. xlv. 17. Salvare in aternum; to pro- 
 cure salutem eternam. But favores sunt amphiandi; and there is 
 pot hin gala ers but that we may take the words in such a compre- 
 hensive serfSe, as to include the meaning of both these interpretations. 
 He is able to save completely as to all parts, fullygas to all causes, and 
 for ever in duration. And we may observe, 
 
 Obs. IX. Whatever hinderances and difficulti€s lie in the way of 
 the salvation of believers, whatever oppositions do 1158 against it, the 
 Lord Christ is able, by virtue of his sacerdotal gffice, and the exercise 
 of it, to carry the work through them all unto ét@rnal perfection. In 
 the assertion of the ability of Christ in this matt@mjthere is a suppo- 
 
Νο 
 
 VER. 9296---25.} EPISTLE TO THE HEBREWS. 607 
 
 sition of a work whereunto great power and efficacy is required ; and 
 whereas it is emphatically affirmed, that he is able to save to the utter- 
 most, it is supposed that great oppositions and difficulties do lie in the 
 way of its accomplishment. But these things are commonly spoken 
 me by our practical divines, and I shall not therefore insist upon 
 them. 
 
 The whole is further declared by instancing in those who are to be 
 saved or made partakers of this salvation. He is able to save to the 
 uttermost, but yet all are not to be saved by him; yea, they are but ° 
 few that are so. Of the most it may be said, they will not come unto 
 him that they may have life. Wherefore those whom he is thus able 
 to save and doth save accordingly, are all those, and only those who 
 come unto God by him. Tove προσερχομενους, ‘to come to God,’ 
 hath a double sense in the Scripture, for it is sometimes expressive of 
 faith, sometimes of worship. 1. To come unto God is to believe. 
 Faith or believing is a coming to God. So Christ calling us unto 
 faith in him, calleth us to come unto him, Matt. xi. 98, And unbelief 
 is a refusal to come to him, ‘ you will not come to me that you ma 
 have life.’ Faith in God through him, is coming to the Father by 
 him, John xiv. 6, so to come to God by Christ, is through him to 
 believe in God, 1 Peti. 21. 
 
 2. Our access to God in his worship, is our coming unto him. So 
 is it most frequently expressed in the Old Testament, drawing nigh 
 unto God. And the expression is taken from the approach, that was 
 made unto the tabernacle, in and with all holy services. Worship is 
 an approximation unto God, Ps. lxxiii. 28. os ΠΕΡῚ. So our 
 apostle calls those who worshipped God in the ordinances of the law, 
 τους προσερχομενους, Heb. x. 1, ‘the comers,’ ‘ the worshippers ;’ not 
 those that come to the worship, but those who by that worship come 
 to God, In answer hereunto, our evangelical worship is moocaywyn, 
 an access, an approximation, a drawing nigh or coming to God, Eph. 
 1. 18; Heb. x. 22. The lattes is principally here intended ; for 
 the discourse of the apostle 1 rning the stdte of the church 
 under the New Testament, with ¥he advantage of it above that of old, 
 by its relation unto the priesthoéd of Christ. (rhey came of old to 
 God with their worship by the high priest of the law; but those high 
 priests could not save them in any sense. But the high priest of the 
 New Testament can save to the utmost all gospel woshippers, all that 
 come to God by him. But the former sense of the word is also in- 
 cluded and supposed herein. They that come unto God by Christ, are 
 such, as believing in him, do give up themselves in holy obedience to 
 worship God in and by him. ou 
 
 So is the way expressed of this coming unto God, δι avrov ; that is, 
 by him as a high priest; as it is at large explained by the apostle, ch. 
 x. 19—22, Now to come unto God by Jesus Christ in all holy wor- 
 ship, so as thereon to be interested in his saving poWer as the high 
 priest of the church, is so to come, 1. In obedience unto his authority 
 as to the way and manner of it; 2. With affiance in his mediation, as 
 to the acceptance of it; 3. With faith in his person as the foundation 
 of it. 
 
008 ΠΑΝ EXPOSITION OF THE [ΟἿ vit, 
 
 First. It is to come in obedience unto his authority, and that on a 
 double account. 1. Of the way of coming. It is net by legal insti- 
 tutions, it is not by our own inventions, it is only by his appointment, 
 Matt. KXXVIlL. 20. To come to God any other way, gives-us no in- 
 terest in the care or saving power of Christ, John xv. 7, 8. 2. Of 
 that especial respect which we have in our souls and consciences unto 
 his sovereign rule over us, 
 
 Secondly. With affiance in his mediation. And therein faith hath 
 respect unto two things. 1. The sacrifice he hath offered, the atone- 
 ment and reconciliation he hath made fer us, whereon our whole 
 liberty of access unto God doth depend, ch. x. 1922, 2. To his in- 
 tercession, whereby he procures actual acceptance for our persons and 
 our duties, Heb. iv. 16321 Johm τε 
 
 Thirdly. The foundation of the whole is faith in his person as vested 
 with his holy office, and in the discharge of it. It is so to believe in 
 him, as to believe that he is able to save to the utmost all that come 
 unto God by him. This is the ground whereon in our holy worship we 
 assemble in his name, Matt. xvin. 20. And makeall our supplications 
 unto God in his name, John xvi. 26. That is, by an exercise of faith 
 and trust in him, that by and through him we shall be accepted with 
 God. And we may hence observe, 
 
 Obs. X. The salvation of all sincere gospel worshippers, is secured 
 by the actings of the Lord Christ in the discharge of his priestly office. 
 
 Obs. XI. Attendance unto the service, the worship of God in the 
 gospel, is required to interest us in the saving care and power of our 
 high priest.—Men deceive themselves who look to be saved by him, 
 but take no care to come to God in holy worship by him. Nor is it 
 an easy or common thing so to do. All men pretend unto divine 
 worship, some one way, some another, and in words they inter- 
 pose the name of Christ therein, but really to come to God by him, 
 is a matter of another import. Two things are indispensably required 
 thereunto: 1. That the principle of saving faith be antecedent unto it. 
 2. That the exercise of faith be concomitant with it. Unless we are 
 true believers, our worship will not be accepted. And unless we are in 
 the exercise of faith on God through Christ in the performance of it, 
 it gives no glory to him, it brings no advantage unto ourselves. 
 
 Obs. XII. Those who endeavour to come unto God in any other 
 way but by Christ, as by saints and angels, may do well to consider, 
 whether they have any such office in heaven, as by virtue whereof they 
 are able to save them to the uttermost.—That this ts done by those of 
 the Roman church, cannot with any modesty be denied, yea it is 
 avowed by them. For when they are charged with the wickedness of 
 their doctrine and practice in this matter, evacuating the mediation of 
 Christ, they reply that they admit of no mediators of reconciliation 
 with God, but only of intercession. Be it so, ability to save to the 
 utmost is here ascribed unto our high priest, upon the account of his 
 intercession. A respect unto his oblation whereby he made recon- 
 - ciliation is included, but it is the efficacy. of his intercession that is ex- 
 pressly regarded. ‘ For being reconciled by his death, we are saved 
 by his life,’ Rom. v. 10. He therefore alone is the Mediator of inter- 
 
VER. 29--28,] EPISTLE TO THE HEBREWS. 609 
 
 ‘cession, who is able by virtue of his office to save us to the ut- 
 most through that intercession of his. 
 
 Those whom they choose to go to God by, are able to save them, or 
 they are not. If they are not, is it not the greatest folly and madness 
 imaginable, whilst we seek after salvation, to set him aside on any 
 occasion, in any one instance, who can save us to the utmost, and be- 
 take ourselves unto them who cannot save us at all? If they are able 
 to save us in any sense, it is either by virtue of some office, and office- 
 power that they are invested withal in heaven, (as ministers are in the 
 discharge of their office said to save them that hear them, 1 Tim. iv. 
 16, that is, ministerially and instrumentally,) or without any such office. 
 If they can do so without any office, they can do more than Jesus 
 Christ can do; for he is able to do it by virtue of his office only. And 
 if it might have been otherwise, what need was there that Christ should 
 undertake and discharge this office of the priesthood, and that our 
 apostle should so Jabour to prove the excellency of this his office, only 
 to satisfy us that he is able to save them that come to God by him? 
 If they do it by virtue of any office committed to them, let it be named 
 what it is. Are they priests in heaven for ever after the order of Mel- 
 chisedec? Dishonour enough is done unto Christ, by making any 
 sacrificing priests on the earth, as they do in their mass ; but to make 
 interceding priests in heaven also, is the highest reproach unto him. 
 Or are they the kings or prophets of the church; or under what name 
 or title is this power intrusted with them? Such imaginations are 
 most foreign from true Christian religion. A holy painful minister on 
 the earth, can do much more towards the saving of the souls of men, 
 than any saint or angel in heaven. For the work of doing it minis- 
 terially by the dispensation of the word, is committed unto them in 
 the way of office ; but office in the church beareth none in heaven, but 
 only Jesus Christ. 
 
 And what is the reason why men should so readily close with other 
 means, other mediators of intercession, to go to God by them? For 
 when they pray to saints, although they should only pray unto them 
 to intercede for them, as some of them pretend, (however openly and 
 manifestly against their express and avowed practice,) yet do they go 
 to God by them. For to speak of any religious prayer, and yet not to 
 look on it in general as a going or coming to God, is a fond and sense- 
 less imagination. Wherefore, whenever they pray to saints, as most of 
 them do more than to Jesus Christ, their design is to go to God by them. 
 But what is it that should induce them hereunto ? Our Lord Christ 
 hath told us, that he is the way; and that no man cometh unto the 
 Father but by him, John xiv. 6. What reason can any man give 
 why he should not believe him, but although he-hath said that no man 
 cometh unto the Father but by him, should yet attempt to go another 
 way? Have others more power in these things than he, so as it is ad- 
 visable on that account to make our application unto them? Where 
 is it said of any saints or angels, or all of them together, that they are 
 able to save to the utmost all that come to God by them? Or where 
 is any one word spoken of their power or interest in heaven unio that 
 purpose? But it will be said, that we may be relieved and saved, we 
 
 VOL, 111. RR 
 
610. AN EXPOSITION OF THE Sa her, yat. 
 
 stand not in need of power only, but of love, pity, and compassion ; 
 and although the saints have less ability than Christ, yet they may 
 have more of love and compassion for us. For some of them, it may 
 be, were our kindred, or progenitors, or countrymen, or such as may 
 have an especial kindness for us, especially the blessed virgin, and other 
 female saints, are, by their natural constitution, as well as their grace, 
 (who would not think so?) mightily inclined unto pity and compas- 
 sion. And indeed they are marvellous things, which some of them 
 tell us concerning the blessed virgin in this case, and her condescen- 
 sion in the pursuit of her love and pity. But yet this imagination is 
 the highest pitch of folly and ingratitude. Certainly nothing can 
 more stir up the indignation of God, than to have any creatures in 
 heaven or earth, or all together, equalled in love and compassion with 
 Jesus Christ. He that doth not know that there is an unparalleled 
 eminency of these in him, who is not in some measure instructed in 
 the cause and effect of them, knows no more of the gospel than a 
 Jew. There is more love, pity, and compassion in Christ Jesus towards 
 every poor sinner, that comes to God by him, than all the saints in 
 heaven are able to comprehend. And if kindred or alliance may be of 
 consideration in this matter, he is more nearly related to us than father, 
 or mother, or wife, or children, or all together, we being not only bone 
 of his bone, and flesh of his flesh, but so joined to him, as to be one 
 spirit with him. 
 
 But it will yet be said, that it is on none of these considerations that 
 men choose to go to God by other mediators of intercession ; only 
 whereas the Lord Christ is so great and so gloriously exalted at the 
 right hand of the Majesty on high, they dare not always presump- 
 tuously intrude into his glorious presence: and therefore they make 
 use of the saints, who are more cognate to us, and not clothed with 
 such terrible majesty. And in going to God by the friends of Christ, 
 they please him as well as if they went immediately by himself. 
 Answ. 1. He is an unbeliever to whom the glorious exaltation of the 
 Lord Christ is a discouragement from going to him, or by him to God 
 on the throne of grace. For all the glory, power, and majesty of 
 Christ in heaven is proposed to believers, to encourage them to come 
 to him, and to put their trust in him. But this is the talk of men 
 who, whatever devotion they pretend to, indeed know nothing really, 
 of what it is to pray, to believe, to trust in Christ, or by him to draw 
 near with boldness to the throne of grace; see Heb. iv. 14—16. 
 2. All the glory, power, and majesty of Jesus Christ as exalted in 
 heaven, as our Mediator, are but means effectually to exert and exer- 
 cise his love and compassion towards us; ‘ He lives for ever to make 
 intercession for us.’ But we proceed. 
 
 The close of this verse gives us the special reason and confirmation 
 of all the efficacy that the apostle hath assigned to the priesthood of 
 Christ; πάντοτε ζων εἰς τὸ ἐντυγχάνειν ὑπερ αὐτων; ‘always living 
 to make intercession for them.’ And three things must be considered 
 in these words. 
 
 1. The state and condition of Christ as a high priest. He ‘liveth 
 always,’ or for ever. / 
 
SS eee 
 
 VER. 23—25. ] EPISTLE TO THE HEBREWS. 611 
 
 2. What he doth as a high priest in that state and condition: he 
 ‘maketh intercession for us.’ 
 
 3. The connexion of these things, their mutual regard, or the rela- 
 tion of the work of Christ to his state and condition; the one is the 
 end of the other; ‘ he lives for ever to make intercession for us.’ 
 
 1. As to his state and condition, πάντοτε ζων, ‘he lives for ever.’ 
 He is always living. The Lord Christ in his divine person hath a 
 threefold life in heaven. The one he lives in himself;. the other for 
 himself, and the last for us. 
 
 lst. The eternal life of God in his divine nature; this he liveth in 
 himself; ‘ As the Father hath life in himself, so hath he given to the 
 Son to have life in himself,’ John v. 26. He hath given it him by 
 eternal generation, in a communication to him of all the divine pro- 
 perties. And he that hath life in himself, a life independent on any 
 other, he is the living One, the living God. No creature can have life 
 in himself. For “ in God we live, move, and have our being.’ He 18 
 hereby Alpha and Omega, ‘ the first and the last, the beginning and 
 end of all,’ Rev. i. 11, because he is 6 Zwv, ‘the living one,’ ver. 18. 
 And this life of Christ is the foundation of the efficacy of all his media- 
 tory actings, namely, that he was in his own divine person tbe living 
 God, Acts xx. 28; 1 Cor. ii. 8; 1 John iii. 16. But this is not the 
 immediate cause of his mediatory effects, nor is it here intended. 
 
 2d. There is a life which he liveth for himself, namely, a life of 
 inconceivable glory in his human nature. He led a mortal life in this 
 world, a life obnoxious to misery and death, and died accordingly. 
 This life is now changed into that of immortal eternal glory. ‘ Hence- 
 forth he dieth no more, death hath no more power over him.’ And not 
 only so, bét this life of his is to him the cause of, and is attended with 
 
 _all that ineffable glory which he now enjoys in heaven. This life he 
 
 lives for himself, it is his reward, the glory and honour he is crowned 
 withal. All the endowments, all the enjoyments, and the whole eternal 
 exaltation of the human nature in the person of Christ, belongs to this 
 life of glory. And the glorious exaltation of that individual human 
 nature, which the Son of God assumed, far above all principalities and 
 powers, and every name that is named in this world, or the world to 
 come, is the principal part of the design of infinite wisdom, in the 
 work of the new creation. But neither is this the life here intended. 
 3d. The Lord Christ lives a mediatory life in heaven, a life for us. 
 So saith our apostle, ‘he was made a Priest after the power of an 
 endless life,’ whereof we have treated before. He lives as King, Pro- 
 phet, and Priest of the church. So he describes himself, Rev. 1. 18, 
 ‘Iam he that liveth and was dead, and behold 1 am alive for ever- 
 more, and have the keys of hell and death.’ As he died for us, so he 
 liveth for us, and is entrusted with all power over the church’s adver- 
 saries, for its good. As he died for us, so he liveth for us in heaven ; 
 and therefore tells us, that ‘ because he liveth, we shall live also,’ John 
 xiv. 19. Now this life differeth not essentially from that life of glory 
 in the human nature which he liveth for himself in heaven: ouly it de- 
 noteth one especial end of it, and that only for a season. The Lord 
 Christ will have the life in himself, the divine life to all wie and 
 RR 
 
612 AN EXPOSITION OF THE [cH. Viz, 
 
 so also will be the life of glory in the human nature. But he shall 
 cease to live this mediatory life for us, when the work of his mediation 
 is accomplished, 1 Cor. xv. 28. But he shall lead this life always for 
 us, till the whole work committed to him be accomplished, and shall 
 lead it as a life of glory in himself to eternity. 
 
 Obs. XIII. It is a matter of strong consolation to the church, that 
 Christ lives in heaven for us. It is a spring of unspeakable joy to all 
 true believers, that he lives a life of immortality and glory im and for 
 himself in heaven. Who can call to mind all the miseries which he 
 underwent in this world, all the reproach and scorn that was cast on 
 him by his enemies of all sorts, all the wrath that the whole world is 
 yet filled withal against him, and not be refreshed, rejoiced, trans- 
 ported, with a spiritual view by faith of all that majesty and glory, 
 which he is now in the eternal possession of ? So was it with Stephen, 
 Acts vi. 56. And therefore in all the appearances and representations 
 which he hath made of himself since his ascension into heaven, he hath 
 manifested his present glory, Acts xxvi. 13; Rev.i. 14—18. And 
 the due consideration hereof cannot but be a matter of unspeakable 
 refreshment to all that love him in sincerity. 
 
 But herein lieth the life of the church’s consolation, that he con-- 
 tinues to live a mediatory life in heaven for us also. It is not, I fear, 
 so considered, nor so improved as it ought to be. 'That Christ died 
 for us, all who own the gospel profess in words, though some so explain 
 their faith, or rather their infidelity, as to deny its proper use, and to 
 evacuate its proper ends. That so he lived for us here in this world, 
 as that his life was some way or other to our advantage, at least thus 
 far, that he could not have died if he had not lived before, all men will 
 grant, even those by whom the principal end of this hfe, mamely, to 
 fulfil the law for us, is peremptorily denied. But that Christ now 
 lives a life of glory in heaven, that most men think is for himself 
 alone. But the text speaks to the contrary. ‘He lives for ever to 
 make intercession for us.’ Neither is this the only end of his present 
 mediatory life in heaven, though this only be here expressed. Should 
 I undertake to show the ends of the present mediatory life of Christ 
 for the church, it would be too great and long a decursion from the 
 text. However, the whole of the work of this life of his may be reduced 
 into these three heads. 
 
 1. His immediate actings towards the church itself, which respects 
 his prophetical office. 
 
 2. His actings for the church in the world, by virtue and power of 
 his kingly office. 
 
 3. His actings with God the Father in their behalf, in the discharge 
 of his sacerdotal office. 
 
 First. The first consisteth in his sending and giving the Holy Ghost 
 to the church. He lives for ever to send the Holy Spirit to his disci- 
 ples. Without this constant effect of the present mediatory life of 
 Christ, the being of the church would fail, it could not subsist one 
 moment. For hereon depends, 1. All saving light to understand the 
 word of God, or spiritual things in a spiritual manner, wherein he con- 
 tinueth the exereise of his prophetical office. 2. All habitual grace, 
 
VER. 23—25.] EPISTLE TO THE HEBREWS. 613 
 
 whereby the souls of the elect are quickened and regenerated. 3, All 
 supplies of actual grace, which the whole church hath from him every 
 moment, and without which it could yield no obedieace to God. 4, 
 All spiritual gifts, the sole foundation and means of the church’s edifi- 
 cation, and without which it can have no real benefit by any gospel 
 ordinances or administrations. 5. All comfort and all consolation, 
 which in all variety of occurrences the church doth stand in need of; 
 which things I have elsewhere spoken to at large. 
 
 Secondly. His actings by virtue of his mediatory life for the church 
 in the world, are also various, wherein he exerciseth his kingly power ; 
 that power which is given to him as he is head over all things to the 
 church, Eph. i. 22. Hence is the whole preservation of the church in 
 this world, by glorious etfects of divine wisdom and power. Hence, 
 doth proceed the present controuls that are given to its adversaries, 
 and hence will proceed their future destruction, for he must reign until 
 all his enemies be made his footstool. In the exercise of this life, 
 wherein the keys of hell and death are committed to him, doth he put 
 forth his mighty power over the world, Satan, death, the grave, and 
 hell, for the eternal security and salvation of the church. Did he not 
 live this life for us in heaven, neither the whole church, nor any one 
 member of it, could be preserved one moment from utter ruin. But 
 hereby are all their adversaries continually disappointed. 
 
 Thirdly. By virtue of this life he acts with God on the behalf of 
 the church. And the only way whereby he doth this, in the discharge 
 of his priestly office, is expressed here in the text, evruyyavew ὑπερ 
 αὐτων, ‘ He lives for ever to make intercession for them.’ Now, this 
 expression, containing the whole of what the Lord Clirist as the high 
 priest of the church doth now with God for them, and whereon the 
 certainty of our salvation doth depend, it must with some diligence be 
 inquired into. 
 
 Expositors, especially those of the Roman church, inquire with 
 many disputes into the external form of the intercession of Christ, as 
 namely, whether it be oral and vocal or not. And they produce many 
 testimonies out of the ancients on the one side and the other. And 
 great weight is laid by some on the difference and determination of it. 
 For whereas Ribera grants that the dispute is more about words and 
 the manner of expression, than the matter itself, Tena affirms that 
 what he says is most false. And it is evident that the testimonies’ 
 produced by themselves out of the ancients, as Chrysostome, Theo- 
 phylact, Ambrose, Austin, and so to Rupertus and; Thomas, are ex- 
 pressly contradictory to one another. Now, although our principal 
 concern lieth in the internal form and efficacy of the intercession of 
 our high priest, rather than in the outward manner of it; yet so far as 
 that also is revealed, we may inquire into it. And we shall find that 
 the true stating of it tends to the encouragement and establishment 
 of our faith. And the things ensuing may be observed to this 
 purpose. 
 
 1. The Socinian figment about the nature of the intercession of 
 Christ, is of no consideration. For by a strange violence ottered to 
 the nature of things, and the signification of words, they contend that 
 
614 AN EXPOSITION OF THE [CH. vit. 
 
 this intercession is nothing but the power of Christ to communicate 
 actually all good things, the whole effect of his mediation, to believers. 
 That Christ hath such a power is no way questioned; but that this 
 power in the exercise of it, is his intercession, is a most fond imagi- 
 nation. That which casts them on this absurd conception of things, 
 is their hatred of the priestly office of Christ, as exercised toward God 
 on our behalf. But I have elsewhere sufficiently disputed against 
 this fiction. ) 
 
 2. The intercession of Christ was under the Old Testament typified 
 three ways. 1. By the living fire that was continually on the altar. 
 Herewith were all sacrifices to be kindled and burned, which thence 
 were called own, ‘ firings.” But this principally typified his prayers, 
 when he offered himself unto God through the eternal Spirit, which 
 he did with strong cries and supplications or intercessions, Heb. v. 7. 
 Hereby, and the actings of the eternal Spirit therein, he kindled and 
 fired in himself a sacrifice of a sweet smelling savour to God, Eph. v. 
 2. 2. By the tan, or daily sacrifice of morning and evening for the 
 whole people. See the institution of it, Exod. xxix. 38---42. For 
 although that sacrifice had in it the nature of an expiatory oblation, ἡ 
 because it was by blood; yet, the principal end of it was to make~ 
 continual application of the great solemn annual expiation, unto the 
 consciences of the people. 3. By the incense that was burned in the 
 sanctuary. And this was of two sorts, Ist. That wherewith the high 
 priest entered once a year into the most holy place on the day of ex- 
 piation. For he might not enter in, yea, he was to die if he did, 
 unless in his entrance he filled the place, and covered the ark and 
 mercy-seat with a cloud of incense, Lev. xvi. 12, 18. Which incense 
 was to be fired with burning coals from the altar of burnt-offerings. 
 So did our high priest ; he filled heaven at his entrance with the sweet 
 savour of his intercession, kindled with the coals of that eternal fire; 
 wherewith he offered himself unto God. 2dly. The incense that was 
 burned every day in the sanctuary by the priests in their courses. 
 This represented prayer, Ps. cxli. 2, and was always accompanied with 
 it, Luke 1.9, 10. This, also, wasa type of the continual efficacy of 
 the intercession of Christ, Rev. viii. 4. But the most solemn repre- 
 sentation of it, was in that anniversary sacrifice, whereof we must treat 
 afterward at large; in this there was atonement made for all the sins 
 and transgressions of the people, Lev. xvi. 21. And it was consum- 
 mated by carrying some of the blood as a representation of it into the 
 most holy place, sprinkling it before the ark of the covenant and the 
 mercy-seat. This was done but once in the year. To keep this in 
 remembrance, and to make application of the benefits of it unto the 
 consciences of the worshippers, the daily sacrifice was appointed. So 
 doth the intercession of Christ make continual application of his great 
 sacrifice and atonement, whence it derives its efficacy. And as the 
 fire on the altar kindled all the renewed sacrifices, which were to be 
 repeated and multiplied because of their weakness and imperfection ; 
 so doth the intercession of Christ make effectual the one perfect sacri- 
 fice, which he offered once for all, in the various applications of it unto 
 _ the consciences of believers, Heb. x. 2. , 
 
VER. 23—25. | EPISTLE TO THE HEBREWS. 615 
 
 3. The acftal intercession of Christ in heaven, as the second act of’ 
 his sacerdotal office, is a fundamental article of our faith, and a prin- 
 cipal foundation of the church’s consolation. So is it asserted to be, 
 1 John ii. 1, 2. And it is expressed by our apostle, as that whereby 
 the death of Christ is made effectual unto us, Rom, vii. 8,4. For it 
 compriseth the whole care, and all the actings of Christ as our high 
 priest with God, in the behalf of the church. This, therefore, is the 
 immediate spring of all gracious communications unto us. For hereby 
 doth he act his own care, love, and compassion ; and from thence do 
 we receive all mercy, all supplies of grace and consolation, needful. 
 unto our duties, temptations, and trials. Hereon depends all our en- 
 couragement to make our application unto God, to come with boldness 
 of faith unto the throne of grace, ch. iv. 15, 16, x. 21, 22. Wherefore, 
 whatever apprehensions we may attain of the manner of it, the thing 
 itself is the centre of our faith, hope, and consolation. 
 
 4. It is no way unworthy or unbecoming the human nature of 
 Christ, in its glorious exaltation to pray unto God. It was in and by 
 the human nature that the Lord Christ exercised and executed all the 
 ‘duties of his offices whilst he was on earth. And he continueth to 
 discharge what remains of them in the same nature still. And how- 
 ever that nature be glorified, it is the same essentially that it was, 
 when he was in this world. To ascribe another kind of nature unto 
 him, under pretence of a more divine glory, is to deny his being, and 
 to substitute a fancy of our own in his room. So, then, the human 
 nature of Christ, however exalted and glorified, is human nature still, 
 subsisting in dependence on God, and subjection unto him. Hence, 
 God gives him new revelations now in his glorified condition, Rev.i. 1. 
 With respect hereunto he acted of old as the angel of thes covenant, 
 with express prayers for the church, Zech. 1. 12, 13. So the command 
 given him to intercede by the way of petition, request, or prayer, Ps. 
 il. 8, ‘ask of me,’ respects his state of exaltation at the right hand of 
 God, when he was declared to be the Son of God with power, by the 
 resurrection from the dead, ver. 7, 8. And the incense which he offer- 
 eth with the prayers of the saints, Rev. vill. 3, 4, is no other but his 
 va intercession, whereby their prayers are made acceptable unto 
 
 od. 
 
 5. This praying of Christ at present, is no other but such as may 
 become him who sits down at the right hand of the Majesty on high. 
 There must, therefore, needs be a great difference as to the outward 
 manner, between his present intercession in heaven, and his praying 
 whilst he was on the earth, especially at some seasons. For, being 
 encompassed here with temptations and difficulties, he cast himself at 
 the foot of God with strong cries, tears, and supplications, Heb. v. 7. 
 This would not become his present glorious state, nor is he lable or 
 exposed unto any of the causes or occasions of that kind of treating 
 with God. And yet at another time whilst he was in this world, he 
 gave us the best estimate and representation of his present inter- 
 cession, that we are able to comprehend. And this was in his prayer 
 recorded, John xvii. For therein his confidence in God, his union in 
 and with him, the declaration of his will and desires, are all expressed 
 
616 AN EXPOSITION OF THE fou. vit, 
 
 in such a manner, as to give us the best understanding of his present 
 intercession. Fora created nature can rise no higher to express an 
 interest in God, with a oneness of mind and will, than is therein de- 
 clared. And as the prayers with cries and tears, when he offered 
 himself unto God, were peculiarly typified by the fire on the altar; so 
 was this solemn prayer represented by that cloud of incense, where- 
 with the high priest covered the ark and the mercy-seat at his en- 
 trance into the most holy place. In the virtue of this holy cloud of 
 incense did he enter the holy places not made with hands. Or we 
 may apprehend its relation unto the types in this order. His prayer, 
 John xvii., was the preparation of the sweet spices, whereof the 
 incense was made and compounded, Exod. xxx. 34. His sufferings 
 that ensued thereon were as the breaking and bruising of those spices, 
 wherein all his graces had their most fervent exercise, as spices yield 
 their strongest savour under their bruising. At his entrance into the 
 holy place, this incense was fired with coals from the altar; that is, 
 the efficacy of his oblation wherein he had offered himself unto God, 
 through the eternal Spirit, rendered his prayer as incense covering the 
 ark and mercy-seat, that is, procuring the fruits of the atonement 
 made before God. ¥ 
 
 6. It must be granted, that there is no need of the use of words in 
 the immediate presence of God. God needs not our words whilst we 
 are here on earth, as it were absent from him. For he is present with 
 us, and all things are open and naked before him. But we need the 
 use of them for many reasons, which I have elsewhere declared. But 
 in the glorious presence of God, when we shall behold him, as the 
 Lord Christ doth, in the most eminent manner face to face, it cannot 
 be underst8od, what need or use we can have of words to express our- 
 selves unto God, in prayers or praises. And the souls of men in their 
 separate state and condition, can have no use of voice or words; yet 
 are they said to cry and pray with a loud voice, because they do so 
 virtually and effectually, Rev. vi. 9, 10. However, I will not deter- 
 mine what outward transactions are necessary unto the glory of God 
 in this matter, before the angels and saints that are about his throne. 
 For there is yet a church state in heaven wherein we have communion, 
 Heb. xii. 22—24. What solemn outward, and, as it were, visible 
 transactions of worship, are required thereunto, we know not. And, 
 it may be, the representation of God’s throne, and his worship, Rev. 
 iv. 5, wherein the Lamb in the midst of the throne hath the principal 
 part, may not belong only unto what is done in the church here 
 below. And somewhat yet there is, which shall cease, and not be any 
 more after the day of judgment, 1 Cor. xv. 26, 28. 
 
 7. It must be granted that the virtue, efficacy, and prevalency of 
 the intercession of the Lord Christ depends on, and flows from, his 
 oblation and sacrifice. This we are plainly taught from the types of it 
 of old. For the incense and carrying of blood into the holy place 
 after the expiatory sacrifice, the great type of his oblation of himself, 
 did both of them receive their efficacy, and had respect to the sacrifice 
 offered without. Besides, it is expressly said, that the Lord Christ, 
 by the one offering of himself, obtained for us eternal redemption, and 
 
 -- ὦ 
 
VER. 23—25. | EPISTLE TO THE HEBREWS. 617 
 
 for ever perfected them that are sanctified. Wherefore, nothing 
 remains for his intercession, but the application of the fruits of his 
 oblation to all them for whom he offered himself in sacrifice, according 
 as their conditions and occasions do require. Wherefore, 
 
 8. The safest conception and apprehension that we can have of the 
 intercession of Christ, as to the manner of it, is his continual appear- 
 ance for us in the presence of God, by virtue of his office as the high 
 priest over the house of God, representing the efficacy of his oblation, 
 accompanied with tender care, love, and desires, for the welfare, sup- 
 ply, deliverance, and salvation of the church. Three things therefore 
 concur hereto, 1. The presentation of his person before the throne of 
 God on our behalf, Heb. ix. 24. This renders οἱ sacerdotal. His 
 appearance in person for us is required thereunto. 2. The representa- 
 tion of his death, oblation, and sacrifice for us, Shick, gives power, life, 
 and efficacy to his intercession. Thence he appears in the midst of 
 the throne, as a lamb that had been slain, Rev. v. 8. Both these are 
 required to make his intercession sacerdotal. But, 3. Both these do 
 not render it prayer or intercession. For intercession is prayer, 1 ‘lim. 
 ἢ. 1; Rom. vii. 26. Wherefore, there is in it moreover, a putting up, 
 a requesting and offering to God, of his desires and will for the 
 church, attended with care, love, and compassion, Zech. 1. 12. 
 
 Thus far then may we proceed, 1. It is a part of his sacerdotal 
 office: he intercedes for us as the high priest over the house of God. 
 2. It is the first and principal way w hereby he acts and exerciseth his. 
 love, compassion, and care, towards the church. 3. That he hath 
 respect therein unto every individual believer, and all their especial 
 occasions : ‘ If any man sin, we have an advocate? 4, That there is 
 in his intercession, an effectual signification of his will and desire unto 
 his Father; for it ‘hath the nature of prayer in it, and by it he express- 
 eth his dependence upon God. 5. That it respects the application of 
 all the fruits, effects, and benefits of his whole mediation unto the 
 church. For this is the formal nature of it, that it is the way and 
 means appointed of God in the holy dispensation of himself and his 
 grace unto mankind, whereby the continual application of all the 
 henefits of the death of Christ, and all effects of the promises of the 
 covenant, shall be communicated unto us, unto his praise and glory. 
 6. The efficacy of this intercession, as it is sacerdotal, depends wholly 
 on the antecedent oblation and sacrifice of himself, which is therefore, 
 _ as it were, represented unto God therein. This is evident from the 
 nature and order of the typical institutions whereby it was prefigured, 
 and whereunto by our apostle it is accommodated. But what belongs 
 unto the manner of the transactions of these things in heaven, 1 
 know not. 
 
 The third thing observed, was the connexion of the two things men- 
 tioned, or their relation one to another; namely, the perpetual life of 
 Christ and his intercession : «he lives for ever to make intercession.’ 
 His intercession is the end of his mediatory life, not absolutely, nor 
 only, but principally. He lives to rule his church, he lives to subdue 
 his enemies, for he must reign until they are all ‘made his footstool : 
 he lives to give the Holy Spirit, in all his blessed effects, unto believ- 
 
618 AN EXPOSITION OF THE [cH. vit. 
 
 ers. But because all these things proceed originally by an emanation 
 of power and grace from God, and are given out into the hand of 
 Christ upon his intercession, that may well be esteemed the principal 
 end of his mediatory life. So he speaks expressly concerning that 
 ereat fruit and effect of this life of him, in sending of the Spirit, ml 
 will pray the Father, I will intercede with him for it, ‘and he shall 
 send you another Comforter,’ John xiv. 16.. And the power which he 
 exerts in the subduing and destruction of the enemies of his kingdom, 
 is expressly promised unto him upon his intercession for it, Ps. 11. 8, 9. 
 For this intercession of Christ, is the great ordinance of God, for the 
 exercise of his power towards, and the communication of his grace to 
 the church, unto his praise and glory. So doth our high priest live to 
 make intercession for us. Many things we may from hence observe. 
 
 Obs. XIV. So great and glorious is the work of saving believers 
 unto the utmost, that it is necessary that the Lord Christ should lead 
 a mediatory life in heaven, for the perfecting and accomplishment of 
 it. He lives for ever to make intercession for us. It is generally ac- 
 knowledged that sinners could not be saved without the death of 
 Christ ; but that believers could not be saved without the life of Christ 
 following it, is not so much considered ; see Rom. v. 10, vil. 34, 35, 
 &e. It is, it may be thought by some, that when he had declared 
 the name of God, and revealed the whole counsel of his will, when he 
 had given us the great example of love and holiness in this life, 
 when he had fulfilled all righteousness, redeemed us by his blood, and 
 made atonement for our sins by the oblation of himself, confirming his 
 truth and acceptation with God in all these things by his resurrection 
 from the dead, wherein he was declared to be the Son of God with 
 power, that he might have now left us to deal for ourselves, and to 
 build our eternal safety on the foundation that he had laid. But alas! 
 when all this was done, if he had only ascended into his own glory, to 
 enjoy his majesty, honour, and dominion, without continuing his life 
 and office in our behalf, we had been left poor and helpless, so that 
 both we, and our right unto an heavenly inheritance, should have been 
 made a prey unto every subtle and powerful adversary. He could 
 therefore no otherwise comfort his disciples when he was leaving this 
 world; but by promising that he would not leave them orphans, John 
 xiv. 18, that is, that he would still continue to act for them, to be 
 their patron, and toexercise the office of a mediator aad advocate with 
 the Father for them. Without this, he knew they must be orphans, 
 that is, such as are not able to defend themselves from injuries, nor 
 secure their own right unto their inheritance. 
 
 The sure foundations of our eternal salvation were laid in his death 
 and resurrection. Soit is said, that ‘when God laid the foundation of 
 the earth, and placed the corner-stone thereof, that the morning stars 
 sang together, and all the sons of God shouted for joy,’ Job xxxvil. 7. 
 Although the foundations were only laid, yet that being by infinite 
 power and wisdom, which would infallibly accomplish and perfect the 
 whole, it was a blessed cause of praise and ascribing glory to God. 
 Yet were the continued actings of the same power required unto the 
 perfection of it. The foundation of the new creation was laid glori- 
 
VER. 23—25.] j EPISTLE TO THE HEBREWS. 619 
 
 ously in the death and resurrection of Christ, so as to be the matter 
 of triumphant praises unto God. Such is the triumph thereon de- 
 scribed Col. ii. 15; 1 Tim. in. 16. And it may be observed, that as 
 on the laying the foundation of the earth, all the holy angels triumphed 
 in the expression and demonstration of the infinite wisdom, power, 
 and goodness of God which they beheld; so in the foundation of the 
 new creation, the apostate angels who repined at it, and opposed it 
 unto their power, were led captive, carried in triumph, and made the 
 footstool of the glory of Christ. But all this joy and triumph is built 
 on the security of the unchangeable love, care, and power of Jesus 
 Christ, gloriously to accomplish the work which he had undertaken. 
 For had he left it when he left the earth, it had never been finished, 
 For great was that part of the work which yet remained to be per- 
 fected. 
 
 Neither could the remainder of this work be committed unto any 
 other hand. He employed others under him in his work, to act mi- 
 nisterially in his name and authority. So he useth the ministry of 
 angels and men. But did not he himself continue to act in them, by 
 them, with them, and without them, the whole work would fail and 
 be disappointed. In one instance of the revelation of the will of 
 God concerning the state of the church by the opening of the book, 
 wherein it was recorded, there was none found worthy in heaven or 
 earth to do it, but the Lamb that was slain, the lion of the tribe of 
 Judah, Rev. v. 5, vi. 1. How much less is any creature able to ac- 
 complish all that remains for the saving of the church unto the ut- 
 most. Whocan express the opposition that continues to be made 
 unto this work of completing the salvation of believers? What 
 power is able to conflict and conquer the remaining strength of sin, 
 the opposition of Satan and the world? How innumerable are the 
 temptations which every individual believer is exposed unto, each of 
 them in its own nature ruinous and pernicious ? 
 
 God alone knoweth all things perfectly in infinite wisdom, and as 
 they are. He alone knows how great a work it is to save believers 
 unto the utmost; what wisdom, what power, what grace and mercy Is 
 requisite thereunto. He alone knows what is meet unto the way and 
 manner of it, so as it may be perfected unto his own glory. His in- 
 finite wisdom alone hath found out and determined the glorious and 
 mysterious ways of the emanation of divine power and grace unto 
 this end. Upon all these grounds, unto all these purposes, hath he 
 appointed the continal intercession of the Lord Christ in the most 
 holy place. This he saw needful and expedient unto the salvation of 
 the church, and to his own glory. So will he exert his own almighty 
 power unto those ends. The good Lord help me tv believe and adore 
 the mystery of it. 
 
 Obs. XV. The most glorious prospect that we can take into the 
 things that are within the veil, into the remaining transactions of the 
 work of our salvation in the most holy place, is in the representation 
 that is made unto us of the intercession of Christ. Of old, when 
 Moses went into the tabernacle, all the people looked after him, until 
 he entered in, and then the pillar of the cloud stood at the door of it, 
 
620 AN EXPOSITION OF THE [cH. vir. 
 
 that none might see into the holy place, Exod. xxxii. 8, 9. And when 
 the Lord Christ was taken into heaven, the disciples looked after him, 
 until a cloud interposed at the tabernacle door, and took him out of 
 their sight, Actsi.9. And when the high priest was to enter into the 
 tabernacle, to carry the blood of the sacrifice of expiation into the 
 most holy place, no man, be he priest or not, was ‘suffered to enter 
 into, or abide in the tabernacle, Lev. xvi. 17. Our high priest is now 
 likewise entered into the most holy place, within the second veil, where 
 no eye can pierce unto him. Yet ts he there as a high priest, which 
 makes heaven itself to be a glorious temple, and a place as yet for the 
 exercise of an instituted ordinance, such as the priesthood of Christ is. 
 But who can look into, who can comprehend the glories of those hea- 
 venly administrations? Some have pretended a view into the orders 
 and service of the whole choir of angels, but have given us only a re- 
 port of their own imaginations. What is the glory ofthe throne of God, 
 what the order and ministry of his saints and holy ones, what is the 
 manner of the worship that 1s given unto him that sits on the throne 
 and to the Lamb, the Scripture doth sparingly deliver, as knowing our 
 disability, whilst we are clothed with flesh, and inhabit tabernacles of 
 clay, to comprehend aright such transcendent glories. The best and 
 most steady view we can have of these things, is in the account which 
 is given us of the intercession of Christ. For herein we see him by 
 faith yet vested with the office of the priesthood, and continuing in the 
 discharge of it. This makes heaven a temple, as was said, and the 
 seat of instituted worship, Rev. vii. 15. Hence, in his appearance 
 unto John, he was clothed with a garment down to the foot, and girt 
 about the paps with a golden girdle : both which were sacerdotal vest- 
 ments, Rev. i. 13. Herein is God continually glorified; hereby is the 
 salvation of the church continually carried on and consummated. 
 This is the work of heaven, which we may safely contemplate by 
 faith. 
 
 Obs. XVI. The intercession of Christ, is the great evidence of the 
 continuance of his love and care, his pity and compassion towards his 
 church. Had he only continued to rule the church as its King and 
 Lord, he had manifested his glorious power, his righteousness and 
 faithfulness. The sceptre of his kingdom is a sceptre of righteousness. 
 But mercy and compassion, love and tenderness, are constantly as- 
 cribed unto him as our high priest; see Heb. iv. 15, ν. 1. 2. So the 
 great exercise of his sacerdotal office, in laying down his life for us, 
 and expiating our sins by his blood, is still peculiarly ascribed unto 
 his love, Gal. ii. 20; Eph. v. 2: Rev. 1.5. Wherefore, these pro- 
 perties of love and compassion belong peculiarly unto the Lord Christ 
 as our high priest. All men who have any spiritual experience and 
 understanding, will acknowledge how great the concern of believers 
 is in these things, and how all their consolation in this world depends 
 upon them. He whose soul hath not been refreshed with a due ap- 
 prehension of the unspeakable love, tenderness, and compassion of 
 Jesus Christ, is a stranger unto the life of faith, and unto all true 
 spiritual consolation. : 
 
 But how shall we know that the Lord Christ is thus tender, loving, 
 
VER. 26.] EPISTLE TO THE HEBREWS. 621 
 
 and compassionate, that he continueth so to be; or what evidence or 
 testimony have we of it? It is true, he was eminently so when he was 
 upon the earth in the days of his flesh, and when he laid down his 
 life for us. We know not what change may be wrought in nature 
 itself, by its investiture with glory ; nor how inconsistent these affec- 
 tions, which in us cannot be separated from some weakness and sor- 
 row, are with his present state and dignity. Nor can any solid satis- 
 faction be received by curious contemplations of the nature of glorified 
 affections. But herein we have an infallible demonstration of it, that 
 he yet continueth in the exercise of that office, with respect whereunto 
 all these affections of love, pity, and compassion, are ascribed unto him, 
 As our high priest, dvvarae συμπαθησαι, he is ablexsuffer, to condole 
 with, to have compassion on his poor tempted ones, Heb. iv. 15. All 
 these affections doth he continually act and exercise in his inter- 
 cession. From a sense it is of their wants and weaknesses, of their dis- 
 tresses and temptations, of their states and duties, accompanied with 
 inexpressible love and compassion, that he continually intercedes for 
 them. For he doth so, that their sins may be pardoned, their tempta- 
 tions subdued, their sorrows removed, their trials sanctified, and their 
 persons saved. And doing this continually as a high priest, he is in 
 the continual exercise of love, care, pity, and compassion. 
 
 Ver. 26.—In this verse, the apostle renders a reason of his whole 
 preceding discourse, and why he laid so great weight on the description 
 of our high priest. And he hath probably in it a respect unto what 
 he had last asserted in particular, concerning his ability to save them 
 to the utmost that come to God by him. 
 
 VER. 26.—Towovtoe yap ἡμιν ἐπρεπεν ἀρχίερευς, ὅσιος, ακακος, 
 ἄμιαντος, κεχωρίσμενος απὸ των ἁμαρτωλων, καὶ ὑψηλοτερος των 
 ουρανων γενομενος. 
 
 Τοιουτος yao ἧμιν experev ; Syr. Ἰ5 NIT PTS ὮΝ NIT NIT Ps, " for 
 yet also this high priest was just, to us τ᾿ that is, it was just, right, or 
 meet that we should have this high priest. All others, talis nos 
 decebat. 
 
 Ὅσιος : Svr. Νὴ τ, ‘ pure ;’ sanctus, § holy.’ 
 
 Ακακος; Syr. wa xd7, ‘without malice.’ Beza, ab omni malo 
 alienus. Innocens, ‘ free from all evil.’ 
 
 Αμιαντος; Syr. ΝῊ xd7, ‘without spot.’ Vul. impollutus, Beza, 
 sine labe, ‘ unpolluted, without spot.’ _ 
 
 Κεχωρίσμενος aro των ἁμαρτωλων ; Syr. Nur jo pT ‘separate . 
 from sins ;’ all others, ‘ from sinners.’ 
 
 The word will be farther explained in our inquiry into the things 
 
 ignified by them. 
 
 Ver. 26.—For such an high priest became us, who is holy, harm- 
 less, undefiled, separate from sinners, and made higher than the 
 heavens. 
 
 There is something supposed and included in this assertion ; namely, 
 
622 AN EXPOSITION OF THE [cH. vi. 
 
 that if we intend-to come unto God, we had need of a high priest to en- 
 courage and enable us thereunto. For if in particular we need such 
 a high priest, it is supposed that without a high priest in general, we 
 ean do nothing in this matter. This, therefore, is the foundation 
 which in this argument, the apostle proceedeth on ; namely, that sinners 
 as we are all, can have no access unto God, but by a high priest. 
 And there was no need for him much to labour with those Hebrews 
 in the confirmation hereof. For from the first constitution of their 
 church, they had no other way of approach unto God, in and with 
 their sacred services. And God had not only by the institution of 
 that office among them, declared that this was the way whereby he 
 would be worshipped ; but also with legal prohibitions, fortified with 
 severe penalties, he had forbidden all men, the highest, the greatest, 
 the best and most holy, to come unto him by any other way. Hereby 
 were they taught the everlasting necessity of a high priest, and the 
 discharge of his office, whatever end or issue their typical priests 
 came unto. And herein lies a great aggravation of the present mi- 
 sery of the Jews. High priest of their own they have none, nor have 
 had for many ages. Hereon all their solemn worship of God, utterly 
 ceaseth. They are the only persons in the world, who, if all mankind 
 would give them leave and assist them in it, cannot worship God as 
 they judge they ought to do. For if Jerusalem were restored into their 
 possession, and a temple re-edified in it more glorious than that of 
 Solomon, yet could they not offer one lamb in sacrifice to God. 
 For they know this cannot be done without a high priest, and priests 
 infallibly deriving their pedigree from Aaron, of whom they have 
 amongst them not one in all the world. And so must they abide un- 
 der a sense of being judicially excluded and cast out from all solemn 
 worship of God, until the veil shall be taken from their hearts, and 
 Jeaving Aaron, they return unto him who was typified by Melchisedec;, 
 unto whom even Abraham their father acknowledged his subjection. 
 
 Whence this necessity of a high priest for sinners arose, I have so 
 largely inquired into, and declared in my exercitations on the original 
 and causes of the priesthood of Christ, as that there is no need again 
 to make mention of it. Every one’s duty it is to consider it, and 
 rightly improve it for himself: the want of living up to this truth, 
 evacuates the religion of most men in the world. 
 
 Upon this supposition of the necessity of a high priest in general, 
 the apostle declares what sort of high priest was needful for us. And 
 this he shows, 
 
 1. In his personal qualifications. 
 
 2. In his outward state and condition, ver. 26. 
 
 3. In the nature of his office, and the manner of its discharge, ver. 
 27. And he confirmeth the whole by the consideration of the person 
 who was this priest, and of the way and manner how he became so, 
 compared with them, and their consecration unto their office, who were 
 priests according unto the law, ver. 28. 
 
 The two first are contained in this verse; namely, 1. 'The personal 
 qualifications of him who was meet to be a priest for us, by whom we 
 might come unto God; and 2. His outward state and condition. 
 
VER. 26. | EPISTLE TO THE HEBREWS. 623 
 
 And in the first place, the necessity of such a high priest as is here 
 described, is expressed by ἐπρεπε, ‘became us.’ Decuit, decebat. It 
 was meet, it was just for us, as the Syriac renders it. And respect 
 may be had therein, either unto the wisdom of God, or unto our state 
 and condition, or unto both; such a high priest it was meet for God 
 to give, and such a high priest it was needful that we should have. 
 If the condecency of the matter, which lies in a contrivance of proper 
 means unto an end, be intended, then it is God who is respected in 
 this word; if the necessity of the kind of relief mentioned, be so, then 
 it is we, who are respected. 
 
 The word is applied unto God in this very case, ch. ii. 10. ‘It be- 
 came him for whom are all things, and by whom are all things.’ Con- 
 sider God as the supreme ruler and governor of the world, as the tirst 
 cause and last end of all, and it became, was necessary unto his in- 
 finite wisdom and holiness, that having designed the bringing of many 
 sons unto glory, he should make the Captain of their salvation per- 
 fect through sufferings. So the condecency here intended, may re- 
 spect, 1, The wisdom, grace, and goodness of God. It became him 
 to give us such a high priest as we stood in need of ; namely, one that 
 was able in the discharge of that office, to save all to the uttermost, 
 that come unto God by him. For to design our salvation by a high 
 priest, and not to provide such a one, as was every way able to effect 
 it, became not the wisdom and grace of God. 
 
 2. Respect may be had herein ἥμιν, ‘to us,’ to our state and con- 
 dition. Such this was, as none but such a high priest could relieve 
 us in, or save us from. For we stand in need of such a one, as our 
 apostle declares, as, 1. Could make atonement for our sins, or per- 
 fectly expiate them. 2. Purge our consciences from dead works, that 
 we might serve the living God ; or sanctify us throughout by his blood. 
 3. Procure acceptance with God for us, or purchase eternal redemp- 
 tion. 4. Administer supplies of. the spirit of grace unto us, to enable 
 us to live unto God in all duties of faith, worship, and obedience. 
 5. Give us assistance and consolation in our trials, temptations, and 
 sufferings, with. pity and compassion. 6. Preserve us by power, from 
 all ruining sins and dangers. 7. Be ina continual readiness to re- 
 ceive us in all our addresses to him. 8. ‘To bestow upon us the reward 
 of eternal life. Unless we have a high priest that can do all these 
 things for us, we cannot be saved to the uttermost. Such a high 
 priest we stood in need of, and such a one it became the wisdom and 
 grace of God to give unto us. And, 
 
 Obs. I. God in infinite wisdom, love, and grace, gave us such a 
 high priest, as in the qualifications of his person, the glory of his con- 
 dition, and the discharge of his office, was every way suited to deliver 
 us from the state of apostasy, sin, and misery, and to bring us unto 
 himself through a perfect salvation.—This the ensuing particulars will 
 fully manifest. 3 
 
 The qualifications of this high priest are expressed, first, indefinitely 
 in the word rovovroc. A difference from other high priests is included 
 herein. He must not be one of an ordinary sort, but one so singularly 
 qualified unto his work, so exalted after his work, and so discharging 
 
624, AN EXPOSITION OF THE feH. VI}. 
 
 his work unto such ends. In all these things we stood in need of such 
 a high priest, as was quite of another sort, order, and kind, than any 
 the church had enjoyed under the law, as the apostle expressly con- 
 cludes, ver. 28. 
 
 His personal inherent qualifications are first expressed; and we 
 shall consider, first, some things in general that are common unto 
 them all, and then declare the especial intendment of every one of them 
 in particular. 
 
 Such a high priest became us, as is holy, harmless, undefiled, sepa- 
 rate from sinners, and made higher than the heavens. 
 
 1, There is some allusion in all these things unto what was typically 
 - represented in the institution of the office of the priesthood under the 
 law. For the high priest was to be a person without blemish, not 
 maimed in any part of his body. He was not to marry any one that 
 was defiled, nor to defile himself among the people. On his forehead 
 in his ministrations, he wore a plate of gold with this inscription, 
 ‘ Holiness to the Lord.’ And no doubt but personal holiness was re- 
 quired of him in an especial manner; for want whereof, God cast out 
 the posterity of Eli from the priesthood. But most of these things 
 were only outward representations, of what was really required unto 
 such a high priest as the church stood in need of. For they were 
 mostly external, giving a denomination unto the subject, but working 
 no real change in it. And where they were internal, they were en- 
 compassed with such a mixture of sins, weaknesses, infirmities, and 
 the intercision of death, as that they had no glory in comparison of 
 what was required. All these things the apostle observes, reducing 
 them unto two heads, namely, that they were obnoxious unto sin and 
 death; and therefore, as they died, so they offered sacrifices for their 
 own sins. But the church was taught by them from the beginning, 
 that it stood in need of a high priest, whose real qualifications should 
 answer all these types and representations of them. 
 
 2. It is possible that our apostle in this description of our high 
 priest, designed to obviate the prejudicate opinion of some of the He- 
 brews concerning their Messiah. For generally they looked on him 
 as one that was to be a great earthly prince and warrior, that should 
 conquer many nations, and subdue all their enemies with the sword, 
 shedding the blood of men in abundance. In opposition unto this 
 vain and pernicious imagination, our Saviour testifies unto them, that 
 he came not to kill, but to save and*keep alive. And our apostle here 
 gives such a description of him in these holy, gracious qualifications, 
 as might attest his person and work to be quite of another nature 
 than what they desired and expected ; and their frustration herein was 
 the principal occasion of their unbelief. Sce Mal. iii. 1—3. 
 
 3. 1 am sorry that it hath fallen from the pen of an able expositor 
 of our own on this place, that the time when the Lord Christ was 
 thus made a high priest for ever, and that by an oath, was after he 
 had offered one sacrifice, not many; for the people, not for himself; 
 
VER. 26] EPISTLE TO THE HEBREWS. 6235 
 
 once, not often; of everlasting virtue, and not effectual for some petty 
 expiations for a time; and after he was risen, ascended, and set at 
 the right hand of God. 
 
 If by being made a high priest, only a solemn declaration of being 
 made so, is intended, these things may pass well enough. For we 
 allow that in the Scripture, then a thing is ofttimes said to be, when 
 it is first manifested or declared. So was the Lord Christ determined 
 to be the Son of God with power, by the resurrection from the dead. 
 But if it be intended, as the words will scarce admit of any other in- 
 terpretation, that then the Lord Christ was first made a high priest, 
 after all this was performed, the whole real priesthood of Christ, and 
 his proper sacrifice is overthrown. For it is said he was not made a 
 high priest until after that he had offered his one sacrifice. And if 
 it were so, then he was not a priest, when he so offered himself. But 
 this implies a contradiction, for there can be no sacrifice where there 
 is no priest, And therefore the Socinians, who make the consecration 
 of the Lord Christ unto his sacerdotal office, to be by his entrance 
 into heaven, do utterly deny his death to have been a sacrifice, but 
 only a preparation for it, as they fancy the killing of the beast to have 
 been of old. And the truth is, either the Lord Christ was a priest 
 before, and in the oblation of himself on the cross, or he was never 
 any, nor needed so to be, nor could he so be; for after he was freed 
 from death, he had nothing to offer. And it is a strange order of 
 things, that the Lord Christ should first offer his only sacrifice, and 
 after that be made a priest. But the order, time, and manner of the 
 call and consecration of the Lord Christ to his priesthood, I have 
 elsewhere declared. Wherefore, 
 
 4. We may observe that all these qualifications of our high priest, 
 were peculiarly necessary on the account of the sacrifice which he had 
 to offer. They were not only necessary for him, as he was to be the 
 sacrificer, but also as he was to be the sacrifice; not only as he was 
 to be the priest, but as he was to be the lamb. For the sacrifices 
 were to be without blemish, as well as the sacrificers. So were we 
 ‘redeemed with the precious blood of Christ, as of a lamb without 
 blemish and without spot,’ 1 Pet. i. 19. But however the sacrifices 
 were chosen under the law without blemish, yet were they still in 
 their own nature, but calves, and goats, and lambs. And therefore, 
 priests who had weaknesses and infirmities and sins of their own, 
 might be meet enough to offer them. But here, both priest and sa- 
 crifice were to be equally pure and holy. 
 
 5. We must not pass by the wresting of this text by the Socinians ; 
 nor omit its due vindication. For they contend that this whole de- 
 scription of our high priest, doth not respect his internal qualifications 
 in this world, before and in the offering of himself by his blood; but 
 his glorious state and condition in heaven. For they fear (as well they 
 may) that if the qualifications of a priest were necessary to him, and 
 required in him whilst he was in this world, that then he was so in- 
 deed. He who says such a high priest became us as is holy, harm- 
 less, undefiled, separate from sinners, doth affirm that when he was 
 so, he was our high priest. In that state wherein these things were 
 
 VOL, III. 5. 8 
 
026 AN EXPOSITION OF THE [CH. VII. 
 
 necessary unto him, he was a priest. To avoid this ruin unto their 
 pretensions, they offer violence unto the text, and the signification of 
 every word in it, and dangerously insinuate a negation of the things 
 intended, to be in Christ in this world. So speaks Slichtingius on the 
 place. ‘Unde apparet sequentibus verbis, seu epithetis Christo. tri- 
 butis, non mores ipsius seu vitam ab omni peccati labe puram, sed 
 felicem ac beatum statum describi ac designari, ob quem fiat ut in 
 veternum vivens, nostri quoque perpetuam gerat curam. Licet enim 
 omnia ista ratione vite et morum de Christo intellecta verissima sint, 
 tamen nihil ad presens autoris institutum faciunt.? So also argues 
 Smalcius, de Reg. Christi, cap. 23, whom we have elsewhere refuted. 
 
 The paraphrase of one of our own, seems to comply herewith ; 
 which is as followeth : ‘ And this was a sort of high priests which we 
 sinful weak creatures had need of, (which by the way I do not under- 
 stand, for we stood not in need fof a new sort of high priests, but of 
 one single individual high priest) one that being mercifully disposed, 
 is also incapable of suffering any hurt, of being defiled or corrupted, 
 and consequently, of dying, and to that end is exalted unto a pitch 
 above our sinful, corruptible condition here.’ So axaxo¢ and ἀμίαντος 
 are rendered in the margin, ‘free from evil and undefileable.’ The 
 sense is plainly the same with that of Slichtingius, though there be 
 some variety in the expressions of the one and the other. And there- 
 fore is Christ said to be exalted that he might be such as he is here 
 described, as though he was not so before, in the sense here intended 
 by the apostle, however the words here in another sense might be ap- 
 plied to him. 
 
 Three things seem to be aimed at in this exposition. 
 
 First. To make way for another corrupt notion on the next verse, 
 wherein these men, with Grotius, would have Christ in some sense, 
 offer for his own sins also; which there can be no pretence for, 
 if these things be ascribed unto him, as he was a priest in this world. 
 
 Secondly. ΤῸ take care that the innocency, holiness, and absolute 
 purity of our high priest be not supposed to be necessary unto our 
 justification, neither as the material, nor formal cause of it. For if 
 the Lord Christ, in the sacrifice of himself, died for our justification, 
 and that he might do so, it was necessary that he should antecedently 
 be holy, harmless, undefiled, and separate from sinners; then was his 
 being so, necessary unto our justification as a cause thereof. 
 
 Thirdly. To obviate an apprehension of his being a high priest 
 before his death, and of his offering his one sacrifice therein. For if 
 he had not the qualifications necessary unto a high priest, before his 
 ascension into heaven, he could not be so before. But these things 
 are none of them compliant with the truth. And, 
 
 1. This exposition is contrary to the concurrent sense of all sober, 
 ancient and modern expositors. And which is more, it is contrary to 
 the common sense of all Christians. Not one of them who knoweth 
 aught of these things, unless their minds are perverted with these 
 men’s glosses, and that merely to comply with other opinions wherein 
 the text is no way concerned ; but judge, in their first and last consi- 
 deration of these words, that they respect Jesus Christ, as to his per- 
 
VER. 26.) EPISTLE TO°THE HEBREWS. 627 
 
 sonal holiness in this world. And that exposition had need be well 
 confirmed, which is not only contrary to the judgment of all learned 
 men, but also destructive of the common faith of Christians. But 
 5ὲ yet, we have nothing beyond crude assertions offered in the proof 
 oF if. 
 
 2. It is contrary unto, or inconsistent with the sense and use of the 
 words in all good authors, sacred and profane; and contrary unto the 
 application of them unto the Lord Christ in other places of the Scrip- 
 ture, as we shall see immediately. 
 
 3. It is contrary to the order of the apostle’s words ; for he placeth 
 all these properties as qualifications of this person, antecedently unto 
 his exaltation. He was first holy, harmless, undefiled, and then made 
 higher than the heavens. But according to this exposition, his being 
 made higher than the heavens, is the antecedent cause of his being 
 made holy, &c. 
 
 4. It is highly false that the blessed state pretended to be here set 
 forth, was antecedently unto his being ἃ priest, and the sacrifice which 
 he offered ; yea, such an estate was inconsistent with the oblation of 
 himself. For he offered himself unto God in his blood, Heb. ix. 14, 
 and that with strong cries and tears, ch. v. 7, which were inconsistent 
 with such a state ; for it is so described on purpose to be exclusive of 
 every thing required thereunto. 
 
 5. Slichtingius pleads, that although all these things were true, with 
 respect unto the life and manners of Christ, yet it was no way unto 
 the purpose of the apostle, to mention them unto the end designed. 
 But, 1. If that be the sense of the words which he contends for, not 
 one of them is true with respect unto the life and manners of Christ in 
 this world, for they all belong unto his blessed estate in the other. 2. 
 We shall see on the next verse, how far he will allow them to be true of 
 the life and manners of Christ in any sense, seeing in some sense he 
 affirms him to have offered sacrifice for his own sins. And this he doth 
 with an express contradiction unto his own main hypothesis. For by 
 sins he understands weakness and infirmities; and whereas he will 
 not allow Christ to have offered himself before his entrance into the 
 holy place, and makes it necessary that he should be antecedently freed 
 from all weaknesses and infirmities, it is the highest contradiction to af- 
 firm that he offered for them ; seeing he could not offer himself until 
 he was delivered from them. 3. We have only his bare word for it, 
 that the ascription of those things unto our high priest, as inherent 
 qualifications, was not unto the purpose of the apostle. And his as- 
 sertion is built on a false supposition, namely, that the Lord Christ was 
 not a high priest on the earth, nor did offer himself unto God in his 
 death, which overthrows the foundation of the gospel. 
 
 6. The vanity and falsehood of this novel exposition, will yet far- 
 ther and fully be evinced, in an inquiry into the proper signification 
 of these words as here used by the apostle; every one whereof is 
 wrested to give countenance to it. 
 
 1. He is, or was to be, ὅσιος, sanctus, ‘holy,’ that is ton. For 
 Acts ii. 22, qo on, is rendered τὸν ὅσιον σου, ‘ thy holy one,’ from Ps. 
 xvi. 10. And the Lord Christ is theresaid to be ὅσιος antecedently 
 
 ss 2 
 
628 AN EXPOSITION OF THE [cH. vit. 
 
 to his resurrection; which must be with respect to his internal holi- 
 ness, ‘ Thou shalt not suffer thine holy One to see corruption.’ And 
 in the New Testament the word is every where used for him that is 
 internally holy, 1 Tim. ii. 8; Tit. i. 8. The Syriac renders it in this 
 place by s*D1, ‘ pure,’ which is an inherent qualification, as it doth, 
 i Tim. it. 8, and Tit. i. 8, by ston, ‘ pious, holy,’ ὅσιος» saith Hesy- 
 chius, καθαρος, δίκαιος, ευσεξης," epnvixoc, ἅγιος, ‘ pure, righteous, 
 godly, peaceable, chaste.’ So ὅσιως, is used only for ‘ holily,’ 1 Thess. 
 i. 10, and ὁσιοτης, is ‘internal holiness,’ Luke 1. 75; Eph. iv. 24, 
 Nowhere is it used for a merciful disposition, much less for venerable 
 and sacred on the account of an immortal nature, or any other privi- 
 lege, as it is pretended. Neither is the word used in any other good 
 author, to signify any one but him that is holy and righteous, or free 
 from all sin and wickedness. 
 
 It is therefore the holy purity of the nature of Christ that is in- 
 tended in this expression. His life and actions are expressed in the 
 ensuing epithets. His nature was pure and holy, absolutely free 
 from any spot or taint of our original defilement. Hence as he was 
 conceived in the womb, and as he came from the womb, he was 
 zo ἁγιον, ‘the holy thing’ of God, Luke 1. 35. All others since the 
 fall have a polluted nature and are originally unholy. But his con- 
 ception being miraculous, by the immediate operation of the Holy 
 Ghost, and his nature not derived to him by natural generation, the 
 only means of the propagation of original defilement, and as in the 
 first instant of his being, he was filled with all habitual seeds of 
 grace, he was ὅσιος, ‘holy. And such a high priest became us, as 
 was so. Had he had a nature touched with sin, he had not been 
 meet either to be a priest or sacrifice. ‘he holiness of nature was 
 needful to him, who was to answer for the unholiness of our nature, 
 and to take it away. Unholy sinners do stand in need of a holy 
 priest and a holy sacrifice. What we have not in ourselves we must 
 have in him, or we shall not be accepted with the holy God, who is of 
 purer eyes than to behold iniquity. | 
 
 2. He was to be axaxoe, thatis, saith Slichtingius, omnis mali expers, 
 nallis amplius miseriis obnoxius, ‘incapable of suffering any hutt,’ 
 saith another to the same purpose. 1. The word is but once more 
 used in the New Testament, and that in a sense remote enough from 
 one not exposed to misery, or incapable of suffering, Rom. xvi. 18, 
 εξαπατωσι τας κάρδιας των akakwy. Men simple and harmless, who 
 for the most part are exposed to most evils and troubles in the world. 
 2. It is never used in any good author in such a sense, nor can any 
 instance be produced to that purpose: but it constantly signifies, one 
 innocent, harmless, free from malice, who doth no evil. Nor did any 
 one, before these interpreters, dream of a passive interpretation of 
 this word. It is, ‘he who doth no evil,’ not he who can suffer no 
 evil. Kakoc, is malus, or qui dolo malo utitur, ‘an evil malicious 
 person.’ Kaka, is vitiositas, in the judgment of Cicero. “ Virtutis, 
 (saith he,) contraria est vitiositas, sic enim malo quam malitiam appel- 
 lare, quam Greci κακίαν, appellant; nam malitia certi cujusdam vitii 
 nomen est, vitiositas omnium.’ We render it sometimes ‘ naughti- 
 
VER. 26.] EPISTLE TO THE HEBREWS. 629 
 
 ness,’ James i. 22, sometimes ‘malice’ or maliciousness,’ 1 Pet. ii. 16 
 All manner of evil with deceitful guile. Wherefore axaxoe, is he that 
 is free from all evil, fraud, or sin; the same absolutely with that of 
 the apostle Peter, 1 Pet. ii. 22,‘Who did no sin, neither was there 
 guile found in his mouth.’ 
 
 Ὅσιος; ‘holy,’ is his epithet with respect to his nature; axakoe, 
 ‘harmless,’ respects his life. The first includes all positive holiness ; 
 the other an abnegation of all unholiness. As he was ὁσιος, he had 
 not κακὸν παρακειμενον, ‘sin present, as we have with us, Rom. vu. 
 18, 21, or ἁμαρτιαν εὐπεριστατον, ‘sin easily besetting,’ Heb. xii. 1. 
 As he was axaxoc, he was free from every effect of such a principle. 
 
 And we had need of such a high priest. Had he not been innocent 
 and every way blameless himself, he would have had other work to do, 
 than always to take care of our salvation, as the apostle observes in 
 the next verse. He must first have offered for his own sins, as the 
 high priest did of old, before he had offered for us or ours. And this 
 added to the merit of his obedience. For whereas he was absolutely 
 mnocent, harmless, and free from all evil and guile, he was reproached 
 and charged with every thing that is evil; a seducer, a blasphemer, a 
 seditious person, the worst of malefactors. For herein also, as to the 
 suffering part, ‘he was made sin for us who knew no sin, that we 
 might become the righteousness of God in him.’ And a great encou- 
 ragement this is to those who suffer in the like kind according to 
 their measure. 
 
 3. He was to be amavroc, cujus felicitas et beatitas nulla vel 
 minima adversitate quasi labe pollui inficique possit, saith Slichtingius ; 
 than which a more vain imagination, or more absurd expression, can 
 be hardly thought on. But it is not for us to charge the apostle with 
 such obscurity, and expressing of his mind in such uncouth terms, 
 never used by any others, nor by himself in any other place, in sucha 
 sense or signification: ‘ unpolluted,’ ‘undefiled,’ that is ‘every way 
 happy and blessed, not touched with the defilement of any adversity. 
 But the use of adversity, is to purge and purify. And as that word 
 doth properly signify, undefiled, unpolluted, that is, morally with any 
 sin or evil, so it is not used in the New Testament in any other 
 sense. See Heb. xiii. 4; James i. 27; 1 Pet.i.4. The inquiry there- 
 fore is how this differs from axaxoc, which contains a negation of all 
 moral evil. Answ. The one is, he did no evil in himself; the other, 
 that he contracted none from any thing else, nor from any persons with 
 whom he conversed. This may fall out sometimes. Hence the 
 prophet in his consternation at the appearance of the glory of God to 
 to him, cried out he was undone, not only because of his own sinful 
 defilements, but because of ‘the uncleanness of the people among 
 whom he dwelt,’ Isa. vi. 5. And on this ground there was an atone- 
 ment of old to be made for the holy place and tabernacle, Not that 
 they had any uncleanness of their own, but because of the uncleanness 
 of the people, and their ‘remaining among them in the midst of their 
 uncleannesses,’ Lev. xvi. 16. 
 
 And besides, many things might befal the high priests of old, where- 
 by they might be legally defiled, and so rendered incapable for the 
 
690 AN EXPOSITION OF THE [cH. VII. 
 
 discharge of the office. And for this cause, they always had a second 
 priest in readiness, at the great solemn festivals, especially at the anni- 
 versary expiation, that in case any such pollution should befal the high 
 priest, the other might for that time take his place, and discharge his 
 office. So it was with them principally with respect to ceremonials, 
 though immoralities might also defile them, and incapacitate them for 
 their duty. But no such thing was our high priest liable to, either 
 from himself or from converse with others. As he was unconcerned 
 in ceremonials, so in all moral obedience, nothing could affix on him 
 either spot or blemish. And such a high priest became us. For 
 whereas it was his design and work to sanctify and cleanse his church, 
 till it have neither spot nor wrinkle, but be holy and without blemish, 
 as it was, Eph. v. 25, 26; how had he been meet to attempt or eflect 
 this work, had not he himself been every way undefiled ? 
 
 4, He was κεχωρίσμενος aro των ἅμαρτωλων, that is, saith Slichtin- 
 gius, ‘Loco et conditione, ut statim additur, excelsior ccelis factus.’ 
 He is at the bottom of this notions and end of his invention, so that he 
 ean find out no sense for this expression, but puts us off to the next 
 words, which are quite of another signification, or express a thing of 
 another nature, and are distinguished from this expression by the con- 
 junction, ‘and separate from sinners,’ that is, saith he, made higher 
 than the heavens. We must therefore inquire after another sense of 
 these words, which readily offers itself to us. ‘Separate from sinners.’ 
 ‘ From sins,’ saith the Syriac. But that was sufficiently secured be- 
 fore: from ‘ sinners,’ as sinners, and ‘in their sins.’ He was like to us 
 in all things, sin only excepted. We must therefore consider wherein 
 he was, and wherein he was not separate from sinners. 
 
 1. He was not separate from them as to community of nature. For 
 ‘God sent his own Son in the likeness of sinful flesh,’ Rom. viii. 3. 
 He sent him in the flesh, for he sent him ‘made of a woman, made 
 under the law,’ Gal. iv. 4, wherein ‘the word was made flesh,’ John 1. 
 14, but he sent him only in the ‘likeness of sinful flesh.’ And that 
 because ‘ he made him sin, who knew no sin,’ 2 Cor. v.21. He took 
 our flesh, that is, our nature on him without sin, yet so as that by rea- 
 son of the charge of sin, with the consequences thereof, that was on 
 him,‘he was in the likeness of sinful flesh.? He was not therefore 
 really separate from sinners as they were flesh, but as they were sinful 
 flesh. He took on him the seed of Abraham, and because the children 
 were partakers of flesh and blood he himself partook also of the same. 
 Without this relation to us, and union.with us, in one common nature, 
 whereby ‘ he that sanctifieth and they that are sanctified, are of one,’ 
 he could not have been a high priest or sacrifice for us. He was not 
 therefore thus separated from sinners, as to be of another nature from 
 them. He took not on him the nature of angels, nor was a mere 
 spirit, but had flesh and bones, as he declared to his disciples. And 
 the same nature he hath still with him in heaven, and in the same will 
 appear at judoment. It is equally destructive to our faith and com- 
 forts, to suppose our high priest not separate from us in point of sin, 
 and to be separate from us as to his nature. | 
 
 2, He was not separated from smners as to the duties of outward 
 
VER. 26.] EPISTLE TO THE HEBREWS. 631 
 
 conversation. He lived not in a wilderness, nor said to the children 
 of men, ‘ Stand off, Tam holier than you.’ He conversed freely with 
 all sorts of persons, even publicans and harlots, for which he was re- 
 proached by the proud hypocritical Pharisees. His work was to call 
 sinners to repentance, and to set before their eyes an example of 
 holiness. This he could not have done had he withdrawn himself 
 from all communication with them. Yea, he condescended to them 
 beyond the legal austerities of the Baptist, Matt. xi. 18, 19. Hence 
 those who of old, pretending more than ordinary holiness and devotion, 
 did withdraw themselves into wildernesses from the converse of men, 
 did quite forget the example and work of their Master; yea, they did 
 avowedly prefer the example of the Baptist, as they supposed, before 
 that of our Saviour, which sufficiently reflects on his wisdom and holi- 
 ness. Nor indeed did they in the least express the pattern which they 
 proposed unto themselves for imitation, For although John lived in 
 the wilderness of Judea for the most part, yet was he the voice of one 
 crying in the wilderness. He lived there where it was most convenient 
 for him to discharge his ministry, and preach the word of God. And 
 his austerities in food and raiment, were but to express outwardly the 
 doctrine of repentance, enforced by threats, which he preached. But 
 as these persons forsook the example of Christ and the gospel, to go 
 back unto John and his ministry, so they utterly mistook their pattern, 
 and instead of making their retirement a means and help to discharge 
 the ministry in calling others unto faith and repentance, they made it 
 a covert for their own ignorance and superstition. And for those vo- 
 taries of the Roman church, who pretend in the foolish imitation of 
 them to fancy a wilderness in the midst of populous cities, there can 
 be no course of life invented more alien from the conduct of natural 
 light, more useless unto the glory of God and the good of the commu- 
 nity of mankind, nor more contrary to the example and commands of 
 our Lord Jesus Christ and his apostles. 
 
 3. He is not said to be separate from sinners, so in state and 
 condition, as kings and potentates are from persons poor and mean ; 
 and who therefore, out of a sense of their own meanness, and the 
 others’ state and greatness of mind, dare not approach unto them. 
 No, but as he was meek and lowly, and took up his whole converse 
 with the lower sort of the people, the poor of this world; so he did by 
 all ways and means, invite and encourage all sorts of sinners to come 
 unto him. 
 
 4. He is not said to be separate from sinners, as though he had 
 been ever in any communion with them, in any thing wherein he was 
 afterwards separated from them. The participle κεχωρίσμενος hath 
 the sense of an adjective, declaring what is, and not how he came so to 
 be. He was always in such a state and condition, so holy, so harm- 
 less, and undefiled, as never to have a concern in any thing, from 
 which he was to be separated. 5 
 
 It appeareth hence plainly wherein it was that he was separate 
 from sinners ; namely, in sin, in its nature, causes, and effects. What- 
 ever of that sort he underwent, was upon our account, and not his 
 own. He was every way, in the perfect holiness of his nature and 
 
632 AN EXEOSITION OF THE [cn. vir. 
 
 his life, distinguished from all sinners ; not only from the greatest, but 
 from those who ever had the least taint of sin, and who otherwise were 
 most holy. And so it became us that he should be. He that was to 
 be a middle person between God and sinners, was to be separate from 
 those sinners, in that thing, on the account whereof he undertook to 
 stand in their stead. 
 
 And these are the properties of the human nature of our high priest, 
 and which were necessary, antecedently unto the discharge of any 
 part or duty of his office. Boia y: 
 
 His present state. and condition is in the next place expressed— 
 ‘and made higher than the heavens.’ 
 
 Ὑψηλοτερος γενόμενος; ‘made higher.’ God is called, poy ὃν, 
 Θεος ὕψιστος; ‘ the most high God,’ ‘God above.’ And glory is to be 
 ascribed unto him, ev ὕψιστοις, ‘in the highest,’ Luke ii. 14. And the 
 Lord Christ, in his exaltation, is said to sit down ‘at the nght hand of 
 the Majesty, εν ὕψηλοις, Heb. i. 8, ‘on high.’ He was for a season 
 made lower than the angels, made on the earth, and descended into the 
 lower parts of the earth ; and that for the discharge of the principal 
 part of his priestly office, namely, the offering of himself for a sacri- 
 fice unto God. But he abode not in that state, nor could he discharge 
 his whole office, and allthe duties of it therein; and therefore, he was 
 made higher than the heavens. He was not made higher than the 
 heavens, that he might be a priest; but being our high priest, and as 
 our high priest, he was so made, for the discharge of that part of his 
 office which yet remained to be performed ; for he was to live for ever 
 to make intercession for us. 
 
 Ὕψηλος, as may be seen in the foregoing instances, hath a double 
 signification : 1. Of place. 2. Of state and condition. 
 
 1. If it be place that is meant, then by the heavens which he is 
 made above, those aspectable heavens, with all their glory are intended. 
 He is no longer on the earth, but exalted into a throne of majesty above 
 these heavens. So it is said, that he passed through these heavens when 
 he went into the presence of God, ch. iv. 14, 15, and there he abides. 
 For although the heaven of heavens cannot contain him, as untothe im- 
 mensity of his divine nature ; yet as unto his human nature here spoken 
 of, the heavens must receive him, until the time of the restitution of all 
 things, Acts iii. 21. He 1s in this sense no more on the earth, nor 
 subject unto any of those inconveniences which his abode here below 
 must be exposed unto. Yea, had he always continued here, he could 
 not have been such a high priest as became us, as our apostle declares, 
 ch. viii. 4. , 
 
 2. Ὕψηλος may respect state and condition, or the glorious state on 
 the right hand of the majesty on high which he is exalted unto. And 
 in this sense, by the heavens, than which Christ is made higher, exalted 
 above, the angels, the sacred inhabitants of those heavenly places, 
 are intended. And this our apostle, in other places, often insists upon 
 
 asa great manifestation of the glory of Christ; see Eph. i. 21, 22; 
 Phil. 13. 10, 11; Heb. 1. 4, 11. 7, 8. I see no reason but that both 
 these may be included in this expression. He was so exalted as to the 
 place of his residence from the earth, above those aspectable heavens, 
 
VER. 26. | EPISTLE TO THE HEBREWS. 633 
 
 as withal to be placed in honour, dignity, and power above all the 
 inhabitants of heaven, he only excepted who puts all things under him. 
 
 And so we have finished the exposition of these words, with the 
 vindication of the proper meaning of them. 
 
 Two ends there are why the apostle gives us such a description of 
 the high priest that became us, or which we stood in need of. 
 
 1. To manifest that the Levitical priests were no way qualified for 
 this office, no way meet or able to bring us unto God. Something 
 they did represent, but nothing of themselves they did effect. They 
 all of them came short in every qualification which was necessary unto 
 this end. They were all sinners, and living and dying on the earth, 
 they never attained unto that condition of glory and dignity which 
 was necessary unto the full and final discharge of that office. So he 
 declares his mind to have been expressly in the next verses. 
 
 2. To encourage the faith of believers, by evidencing unto them, 
 that whatever was needful in a high priest to bring them to God, and 
 to save them to the utmost, was found in all perfection in Christ Jesus. 
 And we may observe, that, 
 
 Obs. II. Although these properties of our high priest are princi- 
 pally to be considered as rendering him meet to be our high priest, yet 
 are they also to be considered as an exemplar and idea of that holiness 
 and innocency which we ought to be conformable unto. If we will 
 give up ourselves to the conduct of this high priest, if by him alone 
 we design to approach unto God ; conformity unto him in holiness of 
 nature and life, according to our measure, is indispensably required of 
 us. None can more dishonour the Lord Christ, nor more perniciously 
 deceive and betray their own souls, than by professing him to be their 
 priest, with their trust thereby to be saved by him, and yet not endea- 
 vour to be holy, harmless, undefiled, separate from sinners, like unto 
 him. 
 
 Obs. III. Seeing all these properties were required unto Christ, and 
 in him, that he might be our high priest, he was all that he is here 
 said to be for us, and for our sakes; and benefit from them doth re- 
 dound unto us. For seeing he was a priest for us, all that he was that 
 he might be a priest, was for us also. Such a high priest became us, 
 and such a bigh priest we have. 
 
 Obs. [V. The infinite grace and wisdom of God, are always to be 
 admired by us in providing such a high priest as was every way meet 
 for us, with respect unto the great end of his office, namely, the bring- 
 ing of us unto himself. , 
 
 Obs. V. The dignity, duty, and safety of the gospel church, depend 
 solely on the nature, the qualifications, and the exaltation’ of our high 
 priest. Or our high priest every way answering the mind, the holiness, 
 and wisdom of God ; and being fit to supply all our necessities, in our 
 whole state and condition ; the work of our salvation is absolutely se- 
 cured in his hand. The great design of the gospel is to satisfy be- 
 lievers herein. And God would have it so, that he might provide 
 not only for our future salvation, but for our present consolation also. 
 
 Obs. VI. If such a high priest became us, was needful unto us, for 
 the establishment of the new covenant, and the communication of the 
 
094 AN EXPOSITION OF THE [cH. vit. 
 
 grace thereof unto the church, then all persons, Christ alone excepted, 
 are absolutely excluded from all interest in this priesthood. He that 
 takes upon himself to be a priest under the gospel, must be holy 
 harmless, undefiled, separate from sinners, that is, absolutely so; or 
 he is an impostor, who endeavours to deceive the souls of men. 
 
 Obs. VII. If, therefore, we consider aright what it is that we stand 
 in need of, and what God hath provided for us, that we may be brought 
 unto him in his glory, we shall find it our wisdom to forego all other 
 expectations, and to betake ourselves unto Christ alone. 
 
 VER. 27, 28.—'Oc οὐκ eye kal’ ἡμεραν avayKny, ὥσπερ οἱ αρχίερεις, 
 πρότερον ὑπὲρ τῶν ιἰδιων ἁμαρτιων ϑυσιας ἀναφέρειν, ἐπειτα των 
 του λαου τοῦτο ywo εποιησεν εφαπαξ, ἕαυτον aveveyxac. ‘O 
 νόμος yap ανθρῶώπους καθιστησιν ἀρχιέρεις, ἔχοντας ασϑενειαν" 
 ὁ Aoyoe δὲ της ὁρκωμοσιας THE μετα TOV νομον, υἷον εἰς TOV 
 αιωνα τετελειωμενον. 
 
 The words used in this context have been opened in several places 
 before. And in one thing only is there any material difference among 
 the translators of them. And this isin those words, τῆς pera Tov 
 νομον. For the Syriac reads them ΝΟ) ἽΠΞ mim, rendering the arti- 
 cle in the masculine gender, ‘ who was after the law ;’ and so doth the 
 Vulgar Latin also, qui post legem est, referring unto Aoyoe, as the ante- 
 cedent, and not ὁρκωμοσιας. And Erasmus renders peta τὸν νομὸν 
 by supra legem, ‘above the law’ But others think, and that rightly, 
 that μετα, with an accusative case, is never to be rendered by supra, or 
 ‘above.’ 
 
 Ver. 27, 28.— Who needeth not daily, as those high priests, to offer 
 up sacrifices, first for their own sins, and then for the people’s, for 
 this he did once, when he offered up himself. for the law maketh 
 men high priests, which have infirmity, but. the word of the oath, 
 which was since the law, the Son who is perfected for evermore. 
 
 As these verses contain other instances of the preeminence of our 
 high priest above those of the order of Aaron; so all those mentioned 
 in the former of them, do depend directly on, and flow from the quali- 
 fications and endowments of his person expressed in that foregoing. 
 For, whereas he is such a one as is there described, holy, harmless, 
 undefiled, separate from sinners, and made higher than the heavens, 
 for such a one alone became us, he was above and freed from all those 
 things and services which the Levitical priests were obliged unto, for 
 want of these qualifications. For all the things ascribed, ver. 27, to them, 
 and denied concerning him, were all effects of the weakness and im- 
 perfection of their persons and their services, which he, as unto his 
 person, was absolutely exempt and free from, so that he had no need 
 to do as they did. And this being declared, the whole matter, with 
 the fundamental reason of all the differences insisted on, is summarily 
 expressed, ver, 28, as we shall see in the exposition of the words. 
 ‘Who needeth not daily’ The words are a negation as they re- 
 
VER. 27, 28.] EPISTLE TO THE HEBREWS. 635 
 
 spect our high priest, and include an affirmation with respect unto the 
 
 priests of the law, both in sundry instances. And the design of them 
 
 _is to exclude all those imperfections from him, which they were subject 
 unto. And we may observe in the words, 
 
 Ist. The manner of the negation, οὐκ exe avaykny, ‘he needeth 
 not,’ ‘it is not necessary for him.’ The things expressed were not 
 such as those priests might do, or omit, as they saw occasion ; but they 
 were necessarily obliged unto them. And the necessity tlie apostle in- 
 tends, was not only that which arose from God’s institution, who ap- 
 pointed them to offer daily, first for themselves, and then for the people, 
 but that also which arose from their own state and condition, and from 
 the nature of the sacrifices that they offered. For themselves being 
 weak, infirm, and sinful, and their offerings being only of earthly 
 things that could never perfectly expiate sin, these things were neces- 
 sary for them, and so God had ordained. Wherefore there are three 
 grounds or reasons of the necessity here ascribed unto these priests. 
 
 1. God had appointed them so to do. This comes first to view, 
 although there be another reason even of this appointment. And God 
 taught hereby both them and the church, their utter incapacity to 
 effect the work committed unto them, at once, whereon they were to 
 multiply their oblations. 
 
 2. The nature of the offerings and sacrifices which they offered, did 
 make the manner of it here expressed, necessary unto them. For they 
 were such as could not attain the end of expiating sin, but only could 
 represent that which did so; and therefore, the repetition of them was 
 needful, because their principal use was to be instructive only. Things 
 that are really efficient themselves, may at once produce and per- 
 fect their effects; but those which are instructive only, must be 
 reiterated. 
 
 3. This necessity arose from their own state before God, and 
 the state of the people. For they themselves often sinned, and having 
 no other to offer for them, it was necessary that they should often offer 
 for themselves. And so it was with the people also. They sinned 
 still, and still must be offered for. After one offering, their sins again 
 increased on them, and made another necessary. 
 
 From all these considerations, our high priest was absolutely 
 exempted ; and that on a twofold account. 1. Of his person, which 
 being holy, harmless, undefiled, and separate from sinners, he needed 
 not offer for himself. 2. Of his offering, which being at once perfectly 
 expiatory of the sins of the people, needed not to be repeated. And 
 on these grounds, God also had appointed that he should offer himself 
 only once for all. 
 
 2dly. The second thing in these words, is the declaration of them 
 that lay under this necessity which our high priest was not liable unto, 
 ὥσπερ οἱ ἀρχίερεις, ‘as high priests,’ that is, those high priests of the 
 law, concerning whom he had treated. So we well render the words, 
 ‘as those high priests,’ in like manner as they were, or as they had 
 need. For the apostle, with respect unto the Levitical priesthood, 
 carrieth on the comparison between Christ and them, especially in the 
 instance of the high priests, and the discharge of their office ; for they 
 
636 AN EXPOSITION OF THE [CH. VII 
 
 were the head of the priesthood, and the glory of the church of 
 Israel. Howbeit, all other priests employed in the holy offermgs and 
 sacrifices of the people, are included herein. And itis apparent, that, 
 if the priesthood of Christ doth so far excel that office in the high 
 priests of the Old Testament, it must needs excel it in those of a 
 subordinate order or degree. All these priests had need to offer in 
 
 the manner here expressed. 
 3rdly. A threefold difference is intimated between our high priest 
 
 and them. As, | 
 
 1. In the frequency of their offerings, they were to offer daily, which 
 also includes the order of their offering, first for themselves, and then 
 for the people. Whereas he offered once only. 
 
 2. It is supposed they offered the sacrifices appointed by the law, 
 which were of brute creatures only, whence their insufficiency and fre- 
 quent repetition did proceed, as declared, ch. x. 1—3, ‘ He offered 
 himself.’ ‘ 
 
 3. In the cause of their offerings; they ‘ offered for their own sins,’ 
 but he had none of his own to offer for. 
 
 Now, all the things here ascribed unto the Levitical priests, are 
 weaknesses and imperfections in their office. And hereby the main 
 position of the apostle, and which was destructive of the whole fabric 
 of Mosaical worship, namely, that the law whereby they were consti- 
 tuted made nothing perfect, was abundantly confirmed. For the 
 ereatest effect of that law was the constitution of this priesthood. 
 And what perfection can be expected by such a priesthood, where the 
 priests were obliged continually to offer for their own sins? No 
 sooner was one offering past, but they were providing matter, making 
 another necessary. And so it was with respect unto the sins of the 
 people. And what perfection could be comprised in an everlasting 
 rotation of sins and sacrifices? Is it not manifest, that this priesthood 
 and these sacrifices, could never of themselves expiate sin, nor make 
 perfect them that came to God by them? Their instructive use was 
 excellent: they both directed faith to look unto the great future high 
 priest and sacrifice, and established it, in that they were pledges given 
 of God in assurance thereof. The eye of them all was a continual 
 guidance unto the church, to look unto him who alone was to make 
 atonement for sin, and bring in everlasting righteousness. Howbeit, 
 they were of that nature, and were so ordained of God, that they 
 should never give perfect ease and peace unto them that were exercised 
 inthem. Some relief they found in them, but complete peace they 
 did not afford. Nor can any thing do so, that is often to be repeated. 
 The frequent repetitions of the sacrifices of the mass in the church of 
 Rome, doth sufficiently manifest that there is no solid abiding peace 
 with God in that church. For this is not to be attained by any thing 
 that must be frequently repeated. So our apostle affirms expressly 
 that if the sacrifices of the law could have made perfect them that 
 came to God by them, or given them perfect peace with God, they 
 would have ceased to have been offered. And soit would be with the 
 sacrifice of the mass. Only by the one offering of Christ, they are 
 perfected as to peace with God, for whom he offered. And it gave 
 
VER. 27, 28. EPISTLE TO THE HEBREWS. 637 
 
 great evidence unto their instructive efficacy, that in themselves they 
 were so weak, so imperfect, and ineffectual. 
 
 It was therefore unbelief, heightened unto obstinacy, which caused 
 the Hebrews to refuse this high priest and sacrifice when exhibited of 
 God, whereas before they could never attain unto peace firm and stable. 
 But love of carnal worship, and adherence unto self-righteousness, 
 are inseparable companions. 
 
 Obs. [. God requireth our faith and obedience in and unto nothing, 
 but what is, as absolutely needful for us, so highly reasonable unto the 
 minds of them that are enlightened.—Such was this priesthood of 
 Christ, now proposed unto the faith of the church, in comparison of 
 what was before enjoyed. 
 
 4ihly. There is in the words the time and season of the performance 
 of what is here ascribed unto these high priests, as necessary for them. 
 They were to do it, καθ᾽ ἡμεραν, ‘daily ;’ that is, so often as occasion 
 required, according to the law. For there is no reason to confine the 
 apostle’s intention unto the annual expiatory sacrifice only ; as though 
 καθ᾽ ἡμεραν were the same with κατ᾽ evavtov, Heb. x. 1, ‘daily’ as 
 much as ‘yearly.’ It is true, that in that sacrifice the high priest 
 offered first for his own sins, and then for the sins of the people. But 
 πρότερον; here used, doth not express that order, as we shall see. Nor 
 is it the tan, or daily sacrifice alone, that is intended, though that be 
 included also; for that juge sacrificium had respect unto the sins of 
 the whole church, both priests and people. As we are obliged to 
 pray for the pardon of sin every day, by virtue of that sacrifice 
 which is tooopatoe καὶ ζωσα, ‘new and living’ in its efficacy con- 
 tinually, and as occasion did require. And so there was an obligation 
 on the priest to offer for himself a sin-offering, as often as he sinned 
 according to the sins of the people, Lev. iv. 3, ‘If the priest that is 
 anointed (that is, the high priest) do sin according unto the sin of the 
 people, then let him bring for his sin which he hath sinned, a young 
 bullock without blemish, unto the Lord for a sin-offering.’ And unto 
 this institution the apostle here hath respect. 
 
 5thly. What they were thus obliged unto, is declared; ϑυσιας 
 avapeoey ὑπερ ἁμαρτιων, ‘ to offer sacrifices for sins.’ All propitiatory 
 and expiatory sacrifices are intended. But possibly a principal regard 
 is had unto the great anniversary sacrifice, in the feast of expiation, 
 -Lev. xvi. For although the apostle mentions ϑυσιας, ‘ sacrifices’ in 
 the plural number, and that was but one; yet because of the repetition 
 of it, it being offered year by year continually, as he speaks, Heb. x. 1, 
 it may be signified hereby. And those sacrifices were ὑπερ ἁμαρτιων. 
 And in answer unto them, our Lord Jesus Christ offered himself a 
 sacrifice for sin. And thisis expressed by περὶ ἁμαρτίας, ‘ for sin’ only, 
 without the mention of sacrifice, Rom. vil. 3. For because nxun sig- 
 nifies both the sin and the sacrifice for it, as the verb nom signifies 
 in one conjugation to sin, and in another to expiate sin, the sacrifice 
 itself is expressed by περὶ ἅμαρτιας, ‘ for sin.’ 
 
 6thly. The order of these sacrifices is expressed by πρότερον and 
 emsira, ‘ first’? and ‘then.’ ‘ First for his own sins, and then for those 
 of the people.’ Either the whole discharge of the office of the high 
 
638 AN EXPOSITION OF THE [cH. VII. 
 
 priests may be intended in this order, or that which was peculiar unto 
 the feast of expiation. For he was in general to take care in the first 
 place about offering for his own sins according to the law, Lev. iv. For 
 if that were not done in due order, if their own legal guilt were not 
 expiated in its proper season according to the law, they were no way 
 meet to offer for the sins of the congregation, yea they exposed them- 
 selves unto the penalty of excision. And this order was necessary, 
 seeing the law appointed men to be priests who had infirmities of their 
 own, as is expressed in the next verse. Or the order intended may re- 
 spect, in an especial manner, the form and process prescribed in the 
 solemn anniversary sacrifice et the feast of expiation, Lev. xvi. First. 
 He was to offer a sin-offering for himself and his house, and then for 
 the people, both on the same day. 
 
 1. Ὕπερ των ἰδιων ἁμαρτιων, ‘for his own sins;’ and this upon a 
 double account. First. Because he was really a sinner, as the rest of 
 the people were. ‘If he do sin according to the sin of the people,’ 
 Lev. iv. 3. Secondly. That upon the expiation of his own sins in the 
 first place, he might be the more meet to represent him who had no 
 sin. And therefore he was not to offer for himself in the offering that 
 he made for the people, but stood therein as a sinless person, as our 
 high priest was really to be. 
 
 2. For the sins of the people; των του Aaov, that is, for the whole 
 congregation of Israel ; according to the law, Lev. xvi. 21. 
 
 This was the duty, the order and method of the high priests of old 
 in their offerings and sacred services. This, their weaknesses, infirmi- 
 ties and sins, as also the sacrifices which they offered, did require. All 
 that could be learned from it was, that some more excellent priest and 
 sacrifice was to be introduced. For no perfection, no consummation 
 in divine favour, no settled peace of conscience, could in this way be 
 obtained ; all things openly declared that so they could not be. And 
 hence have we an evidence of what is affirmed, John i. 17, ‘The law 
 was given by Moses, but grace and truth came by Jesus Christ.” And 
 the privilege or advancement of the church im its deliverance from 
 those various, multiplied, obscure means of instruction, into the glori- 
 ous light of the way and causes of our adoption, justification, and sal- 
 tion, is inexpressibly great and full of grace. Nolonger are we now 
 obliged to a rigid observance of those things which did not effect what 
 they did represent. An increase in thankfulness, fruitfulness, and 
 holiness, cannot but be expected from us. 
 
 These are the things that are here denied of our high priest: he had 
 no need to offer sacrifice in this way, order, and method. ‘The offering 
 of sacrifice is not denied, that is, sacrifice for the sins of the people; 
 yea, it is positively asserted in the next words: but that he offered 
 daily many sacrifices, or any for himself, or had need so to do, this is 
 denied by the apostle. That alone which he did is asserted in the re- 
 maining words of the verse; ‘for this he did once when he offered 
 himself.’ 
 
 And two things are in the words, 1. What he did in general; 2. In 
 particular, how he did it. 
 
 For the first, it is said, rovro yao εποιησεν, ‘this he did.’ Tovro re- 
 
VER. 27, 28.] EPISTLE TO THE HEBREWS. 369 
 
 fers unto one clause of the antecedent, namely, offering for the sins of 
 the people. This he did once, when he offered himself; for himself 
 he did not offer. 
 
 But contrary unto the sense of the whole church of God, contrary 
 to the analogy of faith, and with no small danger in the expression, 
 Socinus first affirmed that the Lord Christ offered also for himself or 
 his own sins. And*he is followed herein by those of his own sect, as 
 Slichtingius on this place; and so he is also by Grotius and Hammond, 
 which is the channel whereby many of his notions and conceptions are 
 derived unto us. It is true, that both he and they do acknowledge, 
 that the Lord Christ had no sins of his own properly so called; 
 that is, transgressions of the law; but his infirmities, say some of 
 them, whereby he was exposed unto death; his sufferings, say others, 
 are called his sins. 
 
 But nothing can be more abhorrent from truth and piety than this 
 assertion. For, 
 
 1, If this be so, then the apostle expressly in terms affirms, that 
 Christ offered for his own sins, and that distinctly from the sins of the 
 people. And from this blasphemy we are left to relieve ourselves by 
 an interpretation that the Scripture nowhere gives countenance unto; 
 namely, that by sins, infirmities or miseries are intended. It is true 
 that infirmity, acQevera, doth sometimes signify sin, or obnoxiousness 
 unto sin; but sin doth nowhere signify natural infirmities, but moral evils 
 always. It is true Christ was made sin; but where it is said so, it 
 is also added, that it was for us; and, to take off all apprehensions of 
 any thing in him that might be so called, ‘ that he knew no sin. He 
 was made sin for us, when he offered for the sins of the people. And 
 other distinct offering for himself he offered none. And therefore in 
 sundry places, where mention is made of his offering himself, it is still 
 observed, that he did no sin, but was as a lamb without spot and 
 blemish. Let therefore men put what interpretation they please on 
 their own words, (for they’are not the words of the apostle, that 
 Christ offered himself for his own sins,) the language is and must 
 be offensive unto every holy heart, and hath an open appearance of 
 express contradiction unto many other testimonies of the Scripture. 
 
 2. The sole reason pretended to give countenance unto this absurd 
 assertion is, that, rovro, ‘this,’ must answer to the whole preceding 
 proposition, which is its antecedent. Now therein is mention of 
 the priests offering, first for their own sins, then for the sins of the 
 people; and this it is said Christ did, that is, he offered first for 
 his own sins, and then for the people. But to answer the whole 
 antecedent in both parts of it, it is indispensably necessary, that he 
 must, as they did, offer two distinct offerings, one, namely the ‘ first,’ 
 for himself, and the other, or ‘then,’ for the people. For so did 
 they, so were they obliged to do by the law, and other offerings for 
 themselves and the people, in any other order or method, there 
 never was nor could be. But this is expressly contradictory unto 
 what is here affirmed of the Lord Christ and his offering; namely, 
 that he offered himself once only, and if but once, he could not offer 
 first for himself, then for the people; nor at all for himself and 
 
640 ΠΑΝ EXPOSITION OF THE [CH. VII. 
 
 them in the same offering, which the high priests themselves could 
 not do. 
 
 3. This insinuation not only enervates, but is contradictory unto 
 the principal design of the apostle in the verse foregoing and in that 
 which follows. For, ver. 26, he on purpose describes our high priest 
 by such properties and qualifications as might evidence him to have 
 no need to offer for his own sins, as_those other priests had. For 
 from this consideration, that he was holy harmless, undefiled, separate 
 from sinners, the apostle makes this inference, that he needed not to 
 offer for himself as those high priests did. But according unto this 
 interpretation, no such thing ensues thereon ; but notwithstanding all 
 those qualifications, he had need to offer for his own sins. And ver. 
 28, the difference he puts between him and them is this, that they were 
 men subject to infirmities, but he is the Son consecrated for ever ; 
 which apparently exempts him from any necessity of offering for him- 
 self. For as is apparent from the antithesis, he was not subject unto 
 any of those infirmities which made it necessary unto them to offer for 
 themselves. Wherefore the whole design of the apostle in these verses 
 is utterly perverted and overthrown by this interpretation. 
 
 4. When those priests offered for their own sins, their sins were of 
 the same nature with the sins of the people. ‘If the priest that is 
 anointed, shall sin after the manner of the people.’ Lev. iv. ὃ. If 
 therefore this be to be repeated ex του κοινου, ‘this he did when he 
 offered for his own sins and of the people,’ sins being only expressed 
 in the first place and understood in the latter, sins properly so called 
 must be intended, which is the height of blasphemy. 
 
 5. If the Lord Christ offered for himself or his own infirmities, 
 then those infirmities were such as were obstructions and hinderances 
 to his offering for others; for that is the only reason why he should 
 offer for their removal or taking away. But this is so far otherwise, 
 as that indeed he was obnoxious to no infirmity, but what was neces- 
 sary that he might be a meet high priest and sacrifice for us. For so 
 was every thing that is inseparable from human nature; which is 
 utterly destructive of this figment. 
 
 6. This imagination will admit of no tolerable sense in its exposi- 
 tion or application. For how can we conceive that the Lord Christ 
 oftered for his own infirmities, that is, his sorrows, sufferings, and ob- 
 noxiousness to death? It must be by his sufferings and death, for in 
 and by them he offered himself to God. But this is absurd and fool- 
 ish: by his suffering he offered for his sufferings. What he offered 
 for, he took away, as he did the sins of the people. But his own sor- 
 rows and sufferings he took not away, but underwent them all. 
 
 7. It is contradictory unto the principal maxim of the Socinians with 
 respect unto the priesthood of Christ. For they maintain, that his 
 one perfect offering or expiatory sacrifice, was in heaven. only, and not 
 on the earth. But he could not, at his appearance in the holy place, 
 offer for his own infirmities and miseries, for they were all past and 
 finished, himself being exalted in immortality and glory. 
 
 These things are sufficient to repress the vanity of this figment. 
 But because there is no small danger in the proposal that hath been 
 
vER. 27, 28.] EPISTLE TO THE HEBREWS. 641 
 
 made of it, I shall briefly examine what reasons its authors and pro- 
 moters do produce to give countenance to it. 
 
 Thus proceeds and argues Crellius or Slichtingius on the place :— 
 ‘ Peccata proprie dicta, id est, divinaram legum transgressiones, cum 
 in Christo locum non habeant ullum, 1, Necesse est ut in voce pecca- 
 torum sit improprietas, significenturque Christi infirmitates et perpes- 
 siones, 2. Qua de re jam egimus, cap. v. ver. 2,3. 3. Sic vidimus is- 
 tarum infirmitatum et perpessionum contraria, sanctitatis et innocentia 
 nomine paulo ante versu superiore describi; qui duo versiculi mutuo se 
 illustrant : (seipsum offerens.) 4. Docet quando Christus pro se ob- 
 tulerit, preces nimirum et supplicationes, ut, cap. v. ver. 7, vidimus: 
 tunc nempe cum in 60 esset, ut seipsum Deo offerret, cum sese ad obla- 
 tionem sui ipsius accingeret, hoc est, cum tanquam victima mactaretur. 
 5. Oblatie enim Christi sic hoc loco extendenda est ut mortem ipsius 
 tanquam necessarium antecedens, et quoddam veluti initium complec- 
 tatur. 6. Cum vero hic versiculus ex superior! commate pendeat et 
 inferatur, vel hinc apparet, non agiisthic de moribus, sed de natura, 
 deque felici statu ac conditione nostri pontificis. Nec enim ideo 
 Christus opus non habet amplius pro se offerre, quod sanctus sit et 
 inculpatus, ratione morum seu actionum suarum, cum semper talis 
 fuerit ; sed quod in perpetuum ab omnibus malis et afflictionibus sit 
 liberatus.’ 
 
 I have transcribed his words at large, because what is offered by 
 others unto the same purpose, is all included in them. But the whole 
 of it will be easily removed. For, 
 
 1. The impropriety of speech pretended, that sins should be put for 
 infirmities. is that which the use of the Scripture will give no counte- 
 nance unto. It is only feigned by these men at their pleasure. Let 
 them, if they can, produce any one place, where by sins, not moral 
 evils, but natural infirmities are intended, But by feigning impropri- 
 eties of speech at our pleasure, we may wrest and pervert the Scrip- 
 ture, even also as we please. 
 
 2. Of the infirmities of the human nature of Christ, which were 
 necessary that he might be a sacrifice, and useful unto his being a 
 priest, we have also treated in the place quoted, Heb. v. 2,3, where- 
 unto the reader is referred. 
 
 3. Not the contrary unto these infirmities, but the contrary unto sin 
 original and actual, is intended by holiness and innocency in the verse 
 foregoing, as hath been proved in the exposition of that verse, where~ 
 unto the reader is referred. 
 
 4. The Lord Christ offered up prayers and supplications to God, 
 when he offered himself: not to expiate his own infirmities by his 
 offering, but that he might be carried through and supported in his 
 oblation which he offered for the sins of the people, and had success 
 therein. See the exposition on ch. v. 7. 
 
 5. He is more kind than ordinary in extending the oblation of Christ 
 unto his death also. But he recals his grant, affirming that he did 
 only prepare himself for his offering thereby. And this also casts his 
 whole exposition into much confusion. Christ offered himself once, 
 saith the apostle, εφαπαξ, ‘once,’ and at ‘one time.’ This, I suppose, 
 
 VOL. II. A i 
 
642 AN EXPOSITION OF THE [cH. vil. 
 
 isagreed. Then he offered for himself and his own sins, or not at all. 
 For he offered but once, and at one time; where, then, did he thus 
 offer himself, and when? In heaven upon his ascension, say the So- 
 cinians with one accord. Where, then, and when did he offer for 
 himself? On the earth. Then he offered himself twice? No, by no 
 means, he offered not himself on the earth; how, then, did he offer 
 for himself on the earth? he did not indeed offer himself on the earth, 
 but he prepared himself for his offerig on the earth, and therein he 
 offered for himself; that is, he did, and he did not offer bimself upon 
 the earth. For they cannot evade by saying that he did it when he 
 offered up prayers on the earth ; for the apostle says expressly in this 
 place, that what he did, he did it when he offered himself. And it 
 must be by such an offering as answered the offering of thé high priest 
 for himself, which was bloody. 
 
 6. The close of this discourse, whereby he would prove the truth of 
 his exposition of the verse foregoing, from his interpretation of this, is 
 absurd ; as that which would give countenance unto an evident false- 
 hood, from what is more evidently so. 
 
 Grotius adds little unto what Slichtingius offers in this case’ Only 
 he tells that ἁμαρτία is taken for those griefs which are commonly the 
 punishment of sin; Rom. vi. 10. But it is a mistake; auaptia, in 
 that place, signifies nothing but the guilt of sin, which Christ died to 
 expiate and take away. He died once for sin, that is, he suffered 
 oncefor sin. He says, moreover, that profluvium mulierum is called 
 nom, Lev. xii. 8, xv. 13, as also is the leprosy, ch. xiv. 13. But herein 
 also he is mistaken; both the one and the other subject unto those 
 defiling distempers, were appointed to offer a sin-oftering for those sins, 
 which those defilements were tokens of, and the sin of nature which 
 they proceed from. Again he says, that Christ in his offering was 
 freed from those infirmities and miseries, per mortem acceleratam. 
 But his death was not hastened one moment until all was finished ; 
 nor did he offer for the hastening of his death. And his ensuing words 
 are most ambiguous ; Christ offered, pro doloribus istis qui solent pec- 
 eatorum peene esse, et quos Christus occasione etiam peccatorum huma- 
 ni generis toleravit. If the sorrows intended, were not true punishments 
 of sin, they could not be offered for. And what sorrows Christ under- 
 went so far as they were penal, he offered for them when he offered 
 for the sins of the people, and not otherwise. But those which are 
 called his own sins, must be every way distinct from the sins of the 
 people, and have no relation unto them; as the sins of the high priests - 
 of old had not. Wherefore, if by the occasion of the sins of men, he 
 intend, that his sufferings and griefs were for the sins of men, then he 
 offered for them when he offered for the sins of the people, when he 
 bare our sins and sorrows, and had no need to offer distinctly for them 
 as his own. And if it were a sorrow that was not for sin, it cannot be 
 called sin. Christ’s sufferings on the occasion of the sins of mankind, 
 are well understood by those who are any way skilled in the Socinian 
 mysteries. 
 
 Hammond says the same :—‘ He both,’ saith he, ‘ oftered for himself, 
 that is, made expiation, as it were, (not to deliver himself from sin, for 
 
VER. 27, 28.] " EPISTLE TO THE HEBREWS. | 643 
 
 he was never guilty of any,) but from the infirmities assumed by him, 
 but especially from death itself; and so is now never likely to die; 
 and to determine his Melchisedecian priesthood.’ Answ. 1. To make 
 explation, as it were, from the infirmities assumed by him, or to be 
 delivered from them, is hard to be understood. 2. Much more is it, 
 how by death, wherein he offered himself, he should make expiation 
 to be delivered from death itself. 3. And itis as hard to say, that 
 Christ offered for himself once by death, that he might die no more, 
 seeing it is appointed unto all men only once to die. 
 
 I have digressed thus far, to crush this novel invention, which, as it 
 is untrue and alien from the sense of the apostle, so it hath, in the ex- 
 pression of it, an ungrateful sound of impiety. But [ expect not so 
 much sobriety, as that considering the means of its conveyance unto 
 the minds of men at present, it should not be vented again, until what 
 hath been here pleaded in its confutation, be answered. At present, 
 I shall proceed with the exposition of the remainder of the words. 
 
 How, and what Christ offered for the sins of the people, is declared 
 in the words remaining. 
 
 1, For the way or manner of it. He did it εφαπαξ, ‘once only.’ 
 This is directly opposed unto the frequency of the legal sacrifices re- 
 peated daily, as there was occasion. Those high priests offered καθ᾽ 
 ἡμεραν, ‘daily,’ on all occasions ; he, εφαπαξ, ‘ once only.’ 
 
 And I cannot but observe by the way, that this assertion of the 
 apostle is no less absolutely exclusive of the Missatical sacrifices of 
 the priests of the Roman church, than it is of the Levitical sacrifices 
 of the high priest of the church of the Jews. Their expositors on this 
 place, do generally affirm in plea for their church, that they offer it 
 not to make expiation of sins, but only to represent and make appli- 
 cation of the one sacrifice of Christ on the cross. But in their mass 
 itself, they speak otherwise, and expressly offer it to God a sacrifice 
 for the sins of the living and the dead. Neither yet do we inquire 
 unto what end they do what they do; and this is all they say, that 
 they offer the same sacrifice that Christ did, that is, himself. And 
 this they do a thousand times more frequently than the expiatory 
 sacrifices were among the Jews. Neither were their sacrifices offered 
 properly, by God’s appointment, to make atonement for sin by their 
 own virtue and efficacy; but only to be a representation and appli- 
 cation of the sacrifice of Christ to come. Whatever ends they there- 
 fore fancy unto themselves, by pretending to offer the same sacrifice 
 that Christ did, they contradict the words of the apostle, and wholly 
 evert the force of his argument. For if the same sacrifice which the 
 Lord Christ offered, be often offered, and had need so to be, the whole 
 argument to prove the excellency of his priesthood in that he offered 
 himself but once, above them who often offered the same sacrifices, 
 falls to the ground. 
 
 And hence, also, the foundation of this fiction is razed. For it is, 
 that the Lord Christ offered himself at the supper the night before he 
 was betrayed, as the Trent council affirms, Sess. xxii. Cap. 1. For if 
 he did so, he offered himself more than once,—twice at least; which, 
 being a matter of fact, is to give the apostle the lie. 
 
 τι Ὁ 
 
644 AN EXPOSITION OF THE [CH. VII. 
 
 2. What he offered is expressed in the last place, and therein the 
 reason is contained why he offered but once, and needed not to do so 
 daily, as those priests did. And this is taken from the excellency of 
 his offering, he offered éavroyv, ‘ himself.’ And this gives the highest 
 preference of the priesthood of Christ above that of Levi. For, 1. 
 Those priests had nothing of their own to offer, but must be furnished 
 with offerings from among the other creatures. 2. Though they had 
 the best from them, the blood and fat, yet it was but the blood of 
 calves, and sheep, and goats. And what can this do for the real ex- 
 piating of the sins of our souls? See Micah vi. 6—8. Wherefore, 
 when at any time the people were brought under any serious conviction 
 of sin, they could not but apprehend, that none of these sacrifices, 
 however multiplied, could deliver them from their. guilt. But the 
 Lord Christ had something of his own to offer, that which was origi- 
 nally and absolutely his own, not borrowed or taken from any thing 
 among the creatures. And this was himself, a sacrifice able to make 
 atonement for all the sins of mankind. And from the words thus ex- 
 pounded, we may observe, 
 
 Obs. I. That no sinful man was meet to offer the great expiatory 
 sacrifice for the church ; much less is any sinful man fit to offer Christ- 
 himself. As the first part of this assertion declares the insufficiency 
 of the priests of the church of the Jews, so doth the latter the vain 
 pretence of the priests of the church of Rome. The former the apostle 
 provés and confirms expressly. For no other high priest but such a 
 ohe as was in himself perfectly sinless, did become us, or our state 
 and condition. He that was otherwise could not have any thing of 
 his own to offer, and must in the first place offer for himself, and this 
 he must be doing day by day. And the latter on many accounts is a 
 vile presumptuous imagination. For a poor sinful worm of the earth, 
 to interpose himself between God and Christ, and offer the one in 
 sacrifice to the other, what an issue is it of pride and folly! 
 
 Obs. II. The excellency of Christ’s person and priesthood freed 
 him in his offering from many things that the Levitical priesthood was 
 obliged unto. And the due apprehension hereof is a great guide to 
 us in the consideration of those types. For many things we shall 
 meet. withal which we cannot see how they had a particular accom- 
 plishment in Christ, nor find out what they did prefigure. But all of 
 them were such that their own infirm state and condition did require. 
 Such was their outward call and consecration which they had by the 
 law, in the sacrifice of beasts, with certain washings and unctions, 
 their sacrificing often, and for themselves, their succession one to 
 another, their purifications or legal pollutions. These, and sundry 
 things of like nature, were made necessary to them from their own 
 sins and infirmities, and so had no particular accomplishment in 
 Christ. However, in general all the ordinances and institutions about 
 them all, taught the church thus much, that nothing of that was to be 
 found in the true high priest wherein they were defective. 
 
 Obs. III. No sacrifice could bring us to God, and save the church 
 _to the utmost, but that wherein the Son of God himself was both 
 priest and offering. Such a high priest became us who offered him- 
 
VER. 27, 28.] EPISTLE TO THE HEBREWS. 645 
 
 self once for all. And we may consider, 1. That this was vuc of the 
 greatest effects of infinite divine wisdom and grace. His incarnation, 
 wherein he had a body prepared for him for this purpose, his call to 
 his office by the oath of the Father and unction of the Spirit, his 
 sanctifying himself to be a sacrifice, and his offering up himself 
 through the eternal Spirit to God, are all full of mysterious wisdom 
 and grace. All these wonders of wisdom and love, were necessary to 
 this great end of bringing us to God. 2. Every part of this transac- 
 tion, all that belongs to this sacrifice, is filled up with perfection, that 
 no more could be required on the part of God, nor is any thing want- 
 ing to give countenance to our unbelief. The person of the priest, and 
 the offering itself, are both the same, both the Son of God. One view 
 of the glory of this mystery, how satisfactory is it to the souls of be- 
 lievers! 3. A distinct consideration of the person of the priest and of 
 his sacrifice, will evidence this truth to the faith of believers. What 
 could not this priest prevail for in his interposition on our behalf? 
 Must he not needs be absolutely prevalent in all he aims at? Were 
 our cause intrusted in any other hand, what security could we have 
 that it should not miscarry? And what could not this offering make 
 atonement for? What sin, or whose sins could it not expiate? ‘ Behold 
 the Lamb of God that takes away the sins of the world.’ 
 
 Obs. [V. It was burdensome and heavy work to attain relief against 
 sin, and settled peace of conscience, under the old priesthood, attended 
 with so many weaknesses and infirmities.—Herein lies the greatest 
 part of that yoke which the apostle Peter affirms that ‘ neither they 
 nor their fathers were able to bear, Acts xv. 10. Which the Lord 
 Christ gives us deliverance from, Matt. xi. 27—30. | 
 
 Ver. 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. 
 
 The apostle in this verse summeth up the whole of his precedent 
 discourse, so as to evidence the true and proper foundation, which all 
 along he hath built and proceeded on. 1. One principle there was 
 agreed on between him and the Hebrews who adhered to Mosaic insti- 
 tutions ; and this was, that a high priest over the church there must 
 be ; and without such a one there is no approach to God. So it was” 
 under the law, and if the same order be not continued, the church must 
 needs fall under a great disadvantage. To lose the high priest out of 
 our religion, is to lose the sun out of the firmament of the church. 
 This was acommon principle agreed on between them, whereon the 
 apostle doth proceed. 
 
 2. He grants to them, that the high priests who officiated in the 
 tabernacle and the temple, were called and appointed by God to their 
 office, in the law. 
 
 3. Hereon ensued the main difference between him and them. They 
 were persuaded and hoped that these priests should continue for ever 
 in the church without change or alteration. He contends that there 
 was a time designed, wherein they were to be removed, and a priest of 
 
646 AN EXPOSITION OF THE [cH. VII. 
 
 ‘another order to be introduced in their room; which would be so far 
 from being any disadvantage to the church, as that the whole safety, 
 glory, and blessedness thereof did depend thereon. And this he proves 
 by many cogent and irrefragable arguments to them. As, 
 
 1, That before the erection of the Levitical priesthood by the law, 
 there was another priest of the High God, who was far greater and 
 more excellent than those priests, yea, than Abraham himself, from 
 whom they derived all their privileges. 
 
 2. Because after the giving of the law, and the setting up of the 
 Levitical priesthood thereby, God again promiseth to raise up another 
 priest, in another kind, after another order, after the manner of him 
 who was called to that office long before the giving of the law. Where- 
 fore he was prefigured before the law, and promised after the law, so 
 that his introduction could not be prejudiced by the law. 
 
 3. That this high priest thus promised, neither was to be, nor could 
 be, of the same stock, nature, or order with the Levitical priests, but 
 one that was not only distinct from them, but really inconsistent with 
 them. He manifests that there was no possibility they should be 
 priests together, or that the church should be under the conduct. of 
 them both. i 
 
 4. Whereas hereon it may be said, who knows whether this change 
 and alteration will be to the advantage of the church or not ? whether 
 it were not better to adhere to those priests which we have already, 
 than, relinquishing them, and all benefits by them, to betake ourselves 
 to this new high priest ? The apostle, in answer to this possible objec- 
 tion declares in sundry instances the excellency of this other priest 
 above them. And not only so, but he proves undeniably, that by all 
 which those other priests did perform in divine service, and by all that 
 the law could effect, whereby they were constituted and made priests, 
 there was no access to God, no perfection, nor consummation in- peace 
 of conscience to be obtained. For there were so many defects and 
 weaknesses that accompanied them and their services, as rendered 
 them wholly unable to attain those great ends. On the other hand, 
 he manifesteth and proveth, that by this one single high priest now in- 
 troduced, and his one sacrifice offered once for all, by reason of the 
 perfection of the one and the other, all those blessed ends were com- 
 pletely accomplished. : 
 
 This being the design of the apostle’s discourse in this chapter, he 
 giveth us a summary of the whole, and of the principal grounds which 
 he proceeds upon, with wonderful brevity in this last verse. For upon 
 an acknowledgment of the different principles mentioned, he shows us 
 in an elegant antithesis, 
 
 1. The different means of the constitution of these different priests ; 
 on the one hand, the law; and on the other, the word of the oath. 
 
 2. The different times of their constitution; the one in the giving 
 of the law, the other after the law. 
 
 3. The difference of their persons; those of the first sort were men, 
 and no more ; the other was the Son. 
 
 +. The difference in their state and condition ; the former had infir- 
 mities, the latter is consecrated for ever. 
 
VER, 27, 28.] EPISTLE TO THE HEBREWS. 647 
 
 5. This alsois included in the words, that those of the first sort were 
 many, men that had infirmities ; he of the latter was one only. And 
 in these things, as we shall briefly see, are the springs of all the argu- 
 ments which the apostle hath used in this case, and a plain represen- 
 tation is given us of the truth he contended for. 
 
 Ist. The first difference is in the constituting principles of these 
 distinct offices. That on the part of the Levitical priesthood was 6 
 νομος, ‘the law,’ that is, the ceremonial law as we call it; the law 
 given in Horeb, concerning religious rites, the way and manner of the 
 solemn worship of God in the tabernacle. It was not the moral law, 
 not immediately the commands of the Decalogue, but the especial law 
 of divine service and worship, that is intended. 
 
 And what doth the law do? Καθιστησι, ‘It appointeth.’ It did so 
 morally, God appointed them in and by the law. And he speaks in 
 the present tense. So long as the law continueth in force and efficacy 
 it appointeth such priests. None other are to be looked for in, or 
 expected from the law. Now a moral rule or institution is sufli- 
 cient toconvey power and authority of office unto men. So is it un- 
 der the New Testament. - It is the gospel that makes ministers, and 
 not the people, or any others, who have no power but only to act in 
 obedience to the laws thereof. Hereby those other priests came so to be. 
 
 Hereunto is opposed, Aoyoe της ὅρκωμοσιας» ‘the word of the oath,’ 
 as the constituting cause of this new priest and priesthood. Thus much 
 it had in common with the other way. It was a word, as that was 
 also. The law was λογος λαληθεις δι’ ayyeAwyv, ‘ the word spoken by 
 angels,’ ch. ii. 2.—the word of God, though spoken by them. Anda 
 word in this sense is either a mere word of command, ora word of 
 promise ; either of which is sufficient to constitute an office, being 
 declarations of the authority of God himself. By this word was both 
 the office of the priesthood of Christ consecrated, and himself called 
 tobe a priest. .See the exposition on ch. v. 5,6. But herein especially 
 did this word excel the word of the law, in that it was confirmed by 
 the oath of God. It was the word, the will, the promise of God de- 
 claredin and by his oath. And herein hath it many advantages above 
 the law, which was not so. As, 
 
 1. A high federal solemnity. Things confirmed by an oath are pe- 
 cuharly sacred, and are distinguished from all things that are not so; 
 and therefore the interposition of an oath was originally, it may be 
 solely, used in the confirmation of covenants about things of moment, 
 and wherein several parties were highly concerned. 
 
 2. An oath declares the immutability of that counsel whence the 
 matter sworn unto doth proceed. In the giving of the law, God de- 
 clared his will, so far as to what he would have the people at present 
 obliged unto. But he did not by any means declare, that he had in 
 his unchangeable counsel determined that the kind of worship, and 
 state of the church then erected, should continue for ever. Yea, he 
 did many ways intimate that he did reserve unto himself the power of 
 altering the whole. But now the immutability of God’s counsel is 
 declared by his oath. What was this oath of God, and how the Lord 
 Christ was made a priest thereby, hath been before at large declared. 
 
618 AN EXPOSITION OF THE [cH. vin 
 
 The apostle takes notice of it here only as it was given out in prophecy 
 by David, which was but a solemn declaration of the eternal compact 
 between the Father and the Son. 
 
 2dly. The difference of the time wherein these priesthoods were 
 ordained, is included on the ene hand, and expressed on the other. 
 For the former, it was when the law was given, whereby they were 
 made priests : the latter was, μετα τὸν νόμον, ‘after the law,’ or the 
 giving of it. This, I confess, doth not appear at first view to be to the 
 advantage of the apostle’s design, namely that this oath was after the 
 law. For in another place, he expressly argues on the other hand, that 
 what is first in such cases hath the preeminence, and cannot be disan- 
 nulled by what doth ensue. Gal. iii. 17,‘And this I say, that the 
 covenant that was confirmed before of God in Christ, the law, which 
 was four hundred and thirty years after, cannot disannul, that it should 
 make the promise of none effect.’ May it not be as well said, that this 
 oath, which was declared about four hundred years after the giving of 
 the law, could not disannul it, or make it of none effect ? The objection 
 being not without its difficulty, I shall spend a little time in the full so- 
 lution of it. JI answer therefore, that what followeth after, cannot 
 disannul what went before : 
 
 1. If that which is afterwards introduced be consistent with what 
 was before established. For in that case there is no intimation of the 
 pleasure of God, that it should be disannulled. He may add what he 
 will unto what is already ordained, so it be consistent with it, without 
 prejudicing the first institution. 
 
 2. Especially it cannot do so, if it be inferior unto that which went 
 before, either in dignity or use and benefit, and so be made subservient 
 unto it. 
 
 3. And it must be invalid unto any such purpose, if it had no other 
 antecedent foundation, that did indeed precede the former grant; for 
 if it have so, it may rationally be supposed to be farther declared on 
 purpose to supersede it. 
 
 Now thus it was with the law in respect to the promise, which (as 
 pe apostle proves) going before it, could not be disannulled by it. 
 
 or, 
 
 1. The law, as it was then ordained of God, was consistent with the 
 promise, yea, and given in the pursuit of it; so as that there was no 
 need that any should forsake the promise to comply with the will of 
 God in giving the law. 
 
 2. The law as it was inferior in dignity and use unto the promise, 
 so it was made subordinate and subservient unto it. For the main end 
 of giving the law, was to guide and direct the church unto the right 
 use and benefit of the promise. 
 
 3. The promise had an absolute priority above the law. There was 
 no ground or foundation laid for the law, no intimation of its future 
 introduction, before the giving of the promise. And therefore the 
 promise could not be disannulled by it. 
 
 But in the present case all things are otherwise. For, 
 
 1. The priesthood confirmed by an oath, and introduced after the 
 law, was utterly inconsistent with the law and the priesthood thereof. 
 
VER. 27-28.] EPISTLE TO THE HEBREWS. 649 
 
 This the apostle hath fully proved before. Wherefore, of necessity, 
 either the law and the priesthood of it must be disannulled, or the oath 
 of God must be of none effect; for what he had sworn unto was in- 
 consistent with the continuance of what was before appointed for a 
 time. 
 
 2. This new priesthood could no way be made subordinate or sub- 
 servient unto the other, so as to leave ita place in the church. But 
 as it was eminently above it in dignity and benefit, so the use of the 
 other was only to be an introduction unto it, and therefore must cease 
 thereon. 
 
 3: This "priesthood had its reasons, grounds, foundation, and repre- 
 sentation, long before the giving of the law. or besides that it had a 
 virtual constitution in the first promise two thousand years before the 
 giving of the law, it had also a typical representation before it in the 
 priesthood of Melchisedec ; and it received only a declaration and con- 
 firmation in the account given of the oath of God after the law. 
 
 Wherefore the direct contrary is here the matter in hand, unto what 
 is spoken unto in that other argument of the apostle. And herein the 
 first thing, namely, the promise, was confirmed by an oath, the latter 
 was not. But here the latter which was after the law, was confirmed 
 by the oath of God, which the law was not. And hereon its being after 
 the law, is a sufficient evidence of its preeminence above the law, and 
 all the institutions of it. For hereby was that introduced, which was 
 to supply all the defects and weaknesses of the law and its priesthood, 
 and so to disannul them, and take them out of the way. 
 
 ddly. The third difference is, that the law made av@pwzovc, ‘ men 
 to be high priests, that is, those who were mere men, and no more. 
 And ther fore, notwithstanding the office and dignity which they were 
 called and exalted unto, they were all but servants in the house of 
 God, nor could they be any other, as the apostle proves, Heb. ii. 5. 
 In opposition hereunto, the word of the oath makes viov, ‘the Son, a 
 high priest ; that Son who is Lord over the whole house, and whose 
 the house is, as he declares in the same place, ver. 5. 6. And in this 
 word the apostle openeth the necessity and dignity of the priesthood 
 of the New Testament. For it consists in the dignity of the person 
 designed unto that office. This was no other, nor could be other, but 
 the Son, the eternal son of God. “ Filium, nempe Dei, non hominem 
 ceteris parem, ‘nascendi sorte,’ saith Grotius; as though Christ were 
 here called the Son, that is the Son of God, because he was differ- 
 enced from other men, in the way and manner of his birth, being born 
 of a virgin. But this is not the true and formal reason of this deno- 
 mination. Christ is the Son of God by eternal generation, and thereon 
 alone doth his sonship depend. But many ways there were, whereby 
 he was manifested so to be, especially by his miraculous conception 
 and nativity, and by his resurrection from the dead. Hence, with 
 respect unto them, he is sometimes called the Son of God; not that 
 lhe became so thereby, but was only declared so to be. This therefore 
 the apostle resolves the force of his argument into, namely, the dignity 
 of the person of our high priest, he was the Son of God ; for hereon 
 the whole excellency and etlicacy of his priesthood doth depend. 
 
650 AN EXPOSITION OF THE ΓΗ, wit, 
 
 Athly. It is added in the last place, that the law made men priests, 
 exovTac acvevelay, ἡ that had infirmity,’ ‘subject to infirmities.’ And 
 these were of two sorts, moral and natural, neither could they be freed 
 from either of them during the whole time of their priesthood. The 
 first were their sins, hence they were obliged continually to offer sacri- 
 fice for their own sins, and that to the very last day of their lives. 
 The sum and issue of their natural weakness, was death itself. This 
 ‘seized on every one of them, so as to put an everlasting end unto their 
 sacerdotal administrations. 
 
 But wherefore did the law make such priests, men, mere men, that 
 had infirmity, subject to sin and death, so as to put an efid to their 
 office? The reason is, because it could neither find any better nor 
 make them any better whom it found in that condition. The law must 
 be content with such as were to be had, and in itself it had no power 
 to make them better. 
 
 In opposition hereunto, it is said, the word of the oath made the 
 Son, τετελειωμενον εἰς Tov awva, ‘consecrated for ever.’ What was 
 the consecration of the Lord Christ unto his office, and wherein it did 
 consist, I have before at large declared. That which the apostle in- 
 tends here, in an especial manner, is his absolute freedom from the in- 
 firmities which those other priests were obnoxious unto, namely, such 
 infirmities in the first place as with respect whereunto, sacrifice was to 
 be offered unto God, that is, their own sins. And the apostle here, 
 opposing the consecration of Christ, unto their having infirmities, 
 showeth sufficiently that he intended not to insinuate that he offered 
 for any infirmities of his own, seeing he is wholly different from them, 
 and opposed unto them who had such infirmities. And if he had 
 offered for his own infirmities, the apostle could not have objected it as | 
 the weakness of the law, that it made priests which had infirmity ; for 
 in that sense, the word of the oath should have done so also. But 
 whereas his exaltation into heaven, for the discharge of the remaining 
 duties of his priesthood in his intercession for the church, belonged 
 unto the perfection of his consecration, he was therein also freed from 
 all those natural infirmities which were necessary unto him, that he 
 might be a sacrifice. The ensuing observations offer themselves 
 unto us. 
 
 Obs. V. There never was nor ever can be, any more than two sorts 
 of priests in the church, the one made by the law, the other by the 
 oath of God. Wherefore, 
 
 Obs. VI. As the bringing in of the priesthood of Christ after the 
 law, and the priesthood constituted thereby, did abrogate and disannul 
 it ; so the bringing in of another priesthood after this, will abrogate 
 and disannul that also. And therefore, 
 
 Obs. VII. Plurality of priests under the gospel, overthrows the 
 whole argument of the apostle im this place, and if we have yet priests 
 that have infirmities, they are made by the law, and not by the gospel. 
 
 Obs. VIII. The sum of the difference between the law and the 
 gospel, is issued in the difference between the priests of the one and 
 the other state, which is inconceivably great. 
 
 Obs. IX. The great foundation of our faith, and the hinge whereon 
 
ver. 1.] EPISTLE TO THE HEBREWS. 651 
 
 all our consolation depends, is this, that our high priest is the Son of 
 God. 
 
 Obs. X. The everlasting continuance of the Lord Christ in his 
 office, is secured by the oath of God. 
 
 Movy τῳ Θεῳ doa. 
 
 —_—_—_——. 
 
 CHAPTER VIII. 
 
 THERE are two general parts of this chapter. 
 
 I. A farther explication of the excellency of the priesthood of 
 Christ, or of Christ himself, as vested with that office; that is, both 
 in his personal glory, and in the usefulness of his office to the church; 
 above those of the order of Aaron. 
 
 Il. A farther confirmation hereof; wherein is introduced the con- 
 sideration of the two covenants, the old and the new. For to the 
 former, was the whole administration of the Levitical priests confined. 
 Of the latter, Christ as our high priest was the mediator and surety. 
 And therefore the apostle fully proves the excellency of. this new cove- 
 nant above the old, which redounds to the glory of its mediator. 
 
 The first part is contained in the first five verses; the latter extends 
 from thence to the end of the chapter. 
 
 In the first part, two things are designed. 1. A recapitulation of some 
 things before delivered. 2. The addition of some farther arguments 
 in the confirmation of the same truth, so long before insisted on. 
 
 Both of them he compriseth in three instances of the excellency of 
 Christ in his priesthood, or in the discharge of his office. 
 
 1. In his exaltation and the place of his present residence ; ver. 1. 
 
 2. In the sanctuary whereof he is a minister, and the tabernacle 
 wherein at present he doth administer, ver. 2. 
 
 3. In the sacrifice he had to offer, or which he offered before his 
 entrance into that sanctuary, ver. 3, which he illustrates by two espe- 
 cial considerations, ver. 4, 5. 
 
 Ver. 1.—Kepadaov δὲ emt τοις λεγομενοῖς, τοίουτον ἐχομεν ἀρχίερεα, 
 ὃς εκαθισεν εν δεξιᾳ του Spovov της μεγαλωσυνης εν τοῖς ουρανοις. 
 
 Kepadaov. Syr. som, Caput; Vul. Capitulum, Summa; _ Beza, 
 Ceterum eorum que diximus hec summa est, ‘ Moreover this is the 
 sum of what we speak.” Summatim autem dicendo, ‘to speak briefly,’ 
 emt τοις λεγομενοις. Syr. p1527, ‘of all these things ; the head,’ chief 
 or principal of all these things. Vul. Super ea que dicuntur; Rhem. 
 ‘the sum concerning these things which be said,’ 
 
 Towvrov exousv. Syr. ‘We have a high priest, he who sitteth ; 
 omitting this word, or including it in NyN, 18, ille. 
 
 Tne μεγαλωσυνης. Vul. Magnitudinis, which the Rbemists render by 
 ‘majesty,’ and retain sedis for Opo0vov; Beza, Majestatis illius; or 
 throni virtutis magnificand1. 
 
652 AN EXPOSITION OF THE [cH. VIII, 
 
 Ver. 1.— Now of the things that are spoken, this is the sum: we have 
 such a high priest; who is set on the right hand of the throne of 
 the Majesty in the heavens. 
 
 This first verse contains two things. 1. A preface to that part of the 
 ensuing discourse which immediately concerns the priesthood of Christ, 
 to the end of ver. 5. 2. A declaration of the first preeminence of our 
 high priest, which the apostle would have us in an especial manner to 
 consider. 
 
 First. The preface is in these words, Kepadaov δὲ exe tore λεγομε- 
 νοις ; which may be considered either as to its design in general, or as 
 to the sense of the words. . 
 
 I. The design of the apostle in this interlocution, (which is not un- 
 usual with him,) is to stir up the Hebrews to a diligent consideration 
 of what he insisted on, and to leave an impression of it on their minds. 
 And this he doth for two reasons. 
 
 1. Lest the length and difficulty of his preceding discourse should 
 have any way discomposed their minds, or wearied them in their at- 
 tention, so as that they could not well retain the substance of what he 
 pleaded. In such cases it was always usual with them who pleaded 
 important causes, before the wisest judges, to recapitulate what had 
 been spoken at length before, and to show what hath been evinced by 
 the arguments they had used in their plea. ‘To this purpose speaks 
 Quintilian, lib. 6. cap. 1, ‘ Perorationis duplex ratio est posita, aut in 
 rebus, aut in affectibus. Rerum repetitio aut congregatio, que Grace 
 dicitur avaxepaXawore, a quibusdam Latinorum enumeratio, et memo- 
 riam judicis reficit, et totam simul causam ante oculos ponit ; et etiam 
 si per singula minus moverat, turba valet. In hac, que repetimus 
 quam brevissime dicenda sunt, et (quod Greco verbo patet) decurren- 
 dum per capita.’ How this whole course is steered by the apostle in 
 this place, it is easy for any one to observe. 
 
 2. Because of the importance of the matter in hand. He is treating 
 of the very head of all the differences between the law and the gospel, 
 between those who adhered to Mosaic institutions, and those who em- 
 brace the faith. Hence he calleth them to a renewed attention to 
 what he delivered. For herein he set life and death before them, and 
 was zealous for them, and earnest with them, that they would choose 
 life, and not die in their unbelief. 
 
 II. The sense of the words is to be considered. KedaXdaov, is 
 capitulum, caput, properly the head of any living creature. But the 
 most frequent use of it is in a sense metaphorical, as it is here used by 
 the apostle. And so it hath a double sense and use whereunto it is 
 principally applied, for it hath also other significations. For, 1. It is 
 taken for that which is chief and principal in any matter, business, or 
 cause. Κεφαλαιον ὅλου του πραγματος, Isoc. ‘The head of the whole 
 business.’ Κεφαλαιον τῆς παιδειας, λεγομὲν THY ορϑην τροφην, 
 Plato, de Legib. lib. 1. ‘The principal thing in education or instruc- 
 tion.’ And so is caput used among the Latins. Caput est in omni 
 procuratione negotil et muneris publici, ut avaritie pellatur etiam 
 minima suspicio, ‘This is the chief or principal thing in the manage- 
 
yer: ΗΠ] τ" EPISTLE TO THE HEBREWS. 653 
 
 ment of all public affairs, that all suspicion of covetousness be far 
 away. 2. It is taken for the sum and substance of what hath been 
 spoken or declared, reduced into a short scheme: we δὲ ev κεφαλαίῳ 
 εἰπεῖν, Ut summatim dicam, Demosthenes. And so some render these 
 words summatim dicendo. And Isocrates hath an expression directly 
 answering that of the apostle in this place, ad Nicoc. Kepadaov δὲ 
 των εἰρημενων, ‘the sum of what hath been spoken;’ so wx», caput, ‘ the 
 head,’ is used in the Hebrew, ΣΝ ΟΣ “a WNT nN NWN wD, Exod. xxx. 12, 
 ‘When thou takest the head,’ (the sum,) ‘of the children of Israel.’ 
 So also. Num. iv. 2. And in this sense is ανακεφαλαιουμαι, used by 
 our apostle as some think, Eph. 1. 10, but it may have another sense 
 in that place. In whether of these two significations it is here used 
 by our apostle, will best appear, from the consideration of what it is 
 applied to, em rove λεγομενοις. For these words also are capable of a 
 double interpretation. 
 
 1, ἔπι, may be put for ev, ‘in’ or ‘among;’ and then the things 
 themselves treated of may be intended. And if so, κεφαλαιον re- 
 quires the first signification, ‘the chief and principal thing or mat- 
 ter.’ ‘Among all the things treated of, this is the principal,’ as indeed 
 it is, and that on which all other things in debate, did depend. 
 
 2. If ext, be in ἃ manner redundant, and no more is intended but 
 των λεγομενων, ‘of the things spoken,’ then κεφαλαιον, is to be taken 
 into the second signification, and denotes a recapitulation of them. 
 ‘This is that which my arguments amount to, the sum of what I have 
 pleaded.’ 
 
 Both these senses are consistent. For the apostle, in this and the 
 ensuing verses, doth both briefly recapitulate, what he had evinced 
 by his preceding arguments, and also declares what is the principal 
 thing that he had contended for and proved. 1 incline to the latter 
 signification of the word, respected in our translation; yet so as that 
 the former also is true, and safely applicable to the text. 
 
 And some directions we may take from the wisdom of the apostle 
 in this management of his present subject, in our preaching or teach- 
 ing of spiritual things. For, 
 
 Obs. I. When the nature and weight of the matter treated of, or 
 the variety of arguments wherein it is concerned, do require that our 
 discourse of it should be drawn forth to a length more than ordinary, 
 it is useful to refresh the minds and relieve the memories of our hearers, 
 by a brief recapitulation of the things insisted on.—It is so, I say, 
 sometimes; as this way is taken once, and but once, by our apostle. 
 When it is necessary, is left to the wisdom and choice of those who 
 are called to this work; I mean of such who, labouring diligently and 
 conscientiously in the discharge of it, do really consider at all times 
 what is for the benefit and edification of their hearers. But this is to 
 be done on great and important occasions; the usual way of the re- 
 petition of the heads of sermons formerly preached, is in my judgment 
 useless and unprofitable. 
 
 Obs. 11. When doctrines are important, and such as the eternal 
 welfare of the souls of men are immediately concerned in, we are by 
 all means to endeavour an impression of them on the minds of our 
 
654 AN EXPOSITION OF THE Ps SE 5 τὰ 
 
 hearers. —Be they never so precious, and worthy of all acceptation, 
 ofttimes they will not obtain an entrance into men’s minds, unless they 
 have an edge ministerially put on them. Wherefore they are by aH 
 suitable means, with gravity and zeal to be called to a diligent attend- 
 ance to them. Weight is to be laid doctrinally in their delivery, on 
 things that are of weight really in themselves. And this is the first 
 part of this verse, or the preface of what ensues. 
 
 Secondly. The second part of it, in the following words, contains 
 the first general preeminence of our high priest, and that taken from 
 his present and eternal state or condition. And there are three things 
 considerable in the words. 1, Our relation to this high priest. 2. 
 The general denotation of hime 3. His eminency and dignity in par- 
 ticular above all others. 
 
 I. Our relation to him is expressed in the word eyouev, ‘ we have.’ 
 For the apostle, together with his assertion of the priesthood of Christ, 
 and the declaration of the nature of it, doth frequently intersert the 
 mention of our interest therein, or our relation to him in the discharge 
 of that office; ‘Such a high priest became us, Heb. vil, 26. ‘We 
 have not a high priest that cannot,’ Xc. ch. iv. 15. ‘The high priest 
 of our profession,’ ch. 11, 1. And here, ‘ We have such a high priest.’ 
 And to the same purpose, ‘ We have an altar,’ ch. xii. 10. And two 
 things the apostle seems to design herein. 
 
 1. The dignity of the Christian church, as now separated from the 
 church of the Jews. In all their confidence in their worship, that 
 which they principally boasted of was their high priest and his office. 
 He was anointed with the holy oil. He wore the garments that were 
 made for beauty and glory. He had on his forehead a plate of gold, 
 with that glorious inscription, ‘ Holiness to Jehovah.” And he alone 
 entered into the holy place, having made expiation of the sins of the 
 people. The Christians who were now separated from them, they 
 despised, as those who had no lot nor portion in all this glory; no 
 such visible high priest as they had. So the same persons were after- 
 wards reproached by the Pagans, that they had neither temples nor 
 altars, nor images, nor visible deities. So hard was it to cail off the 
 carnal minds of men, from things visible and sensible in divine wor- 
 ship, to those that are spiritual and heavenly. And herein lies the 
 reproach of degenerated Christians, especially those of the Roman 
 church, that whereas the gospel, in asserting'the pure, heavenly, spi- 
 ritual worship of God, had prevailed against the world, and triumphed 
 over all that is carnal, invented to please the senses, and satisfy the 
 superstitious minds of men; they have made themselves the scorn and 
 spoil of their conquered enemies, by returning, in various degrees, to 
 the same kind of worship, which was before destroyed and triumphed 
 over: And as therein they seem to make a public acknowledgment, 
 that the gospel in the management of their predecessors, had much 
 ‘injured the world, in the introduction of a worship spiritual and di- 
 vine, excluding all those visible glories which it had found out to en- 
 tertain the minds of men; so it will appear in the issue that they have 
 made themselves transgressors, by building up what was before de- 
 stroyed. But the primitive Christians did still oppose the spiritual 
 
VER. 1.] EPISTLE TO THE HEBREWS. : 655) 
 
 worship of sanctified souls, in the observance of the institutions of 
 Christ, to all the pretences of glory and beauty pleaded to be in their 
 outward forms. So the apostle here, to evince the dignity of the 
 Christian church against the unbelief of the Jews, pleads their rela- 
 tion to an invisible spiritual high priest, exalted in glory and dignity 
 far above all that they could enjoy by virtue of a carnal command- 
 ment. Whatever you think of us, whatever you boast of yourselves, 
 ‘we have a high priest,’ and that such a one, as he immediately de- 
 clares. 
 
 2. He would teach us, that whatever be the glory and dignity of 
 this high priest, without an interest in him, without an especial rela- 
 tion to him, unless ‘we have a high priest,’ we are not concerned 
 therein. Many do give their assent to this truth, that Christ is a high 
 priest, but how or wherein he is so to them, they know not, nor yet 
 do they make any use of him as such. Yea, to many the principal 
 mysteries of the gospel, are but mere notions and barren specula- 
 tions; what it is to be practically influenced by them, and to live in 
 the power of them, they know not. That there is a high priest they 
 believe, but what it is for them to have a high priest, they cannot 
 understand. But this is that we are to look after, if we intend any 
 benefit by it. And we may know whether we have a high priest or 
 not, really and substantially, by the use which we make of him as 
 such in all our approaches to God. For he presides over the whole 
 house of God, and all the sacred services thereof. None can come to 
 the Father but by him, Through him have we boldness, through him 
 have we ability, through him have we access unto, and acceptance with 
 God. He presents both our persons and duties unto him. Withont 
 a daily improvement by faith of the office of Christ unto these ends, 
 it cannot be said that we have a high priest. | 
 
 3. That the office of the priesthood of Christ is confined unto the 
 
 ᾿ς church, unto believers. Theirs he is, and for them alone doth he ad- 
 
 minister before God in this office. 
 
 II. There is a general denotation of this priest, as to his ‘qualifica- 
 tions, in the word rovovrov. He doth not now only say that ‘ we have a 
 high priest ;’ nor ‘ another high priest,’ not according to the ordinances 
 of the law, which he had proved before, from the type of Melchisedec, 
 and the testimony of the Psalmist; but moreover such a one as hath 
 that dignity, and those excellencies which he now ascribes to him, 
 The salvation of the church doth not depend merely on its having a 
 high priest, which yet in itself is absolutely necessary to the church, 
 but on his dignity and excellency, his exaltation and glory. Where- 
 fore it is affirmed of him, that he is such a high priest as is set on the 
 right hand of the throne of the glorious majesty in the heavens. And 
 two things we must consider in these words. 1. The design of the- 
 apostle in them; and, 2. Their particular interpretation. 
 
 First. The design of the apostle, as we observed before, was not to 
 prove the reality of his priesthood, that he was truly a priest; nor 
 yet absolutely the qualifications of his person, but his dignity and ex- 
 cellency. For our Lord Jesus Christ, when he was on the earth, and 
 whilst he offered up to God his great propitiatery sacrifice, was as un- 
 
‘656 AN EXPOSITION OF THE [cH. vill. 
 
 to his outward state and condition, inferior unto the Levitical high 
 priests, who were in great honour and veneration among the people. 
 But the state and condition of any in the bearing and discharge of an 
 office, is not to be esteemed and reckoned from what he condescends 
 unto, with respect unto any action or duty belonging unto that office. 
 For a king may condescend unto very mean services, when the con- 
 dition of his subjects and good of the kingdom require it of him. But 
 it is to be reckoned from his durable estate and perpetual abode there- 
 in. Now, although our Lord Christ was for a season in a condition of 
 deep humiliation, taking on him the form of a servant, and being 
 esteemed even as a worm and no man, which was necessary unto the 
 sacrifice he had to offer, yet as unto his durable state wherein he con- 
 tinues in the discharge of his office, he is incomparably exalted above 
 all the high priests under the law. And this is that which the apostle 
 designs here to declare. For what did the high priest do, after he had 
 offered the anniversary sacrifice of expiation unto God? He entered 
 indeed into the holy place, with the blood of the sacrifice, presenting 
 it there before the august pledges of the presence of God. But all 
 the while he was there, he stood before the typical throne, or ark and 
 mercy-seat, with holy awe and reverence. And immediately on the 
 
 discharge of his present duty, he was to withdraw and go out of the | 
 holy place. A great privilege this was, and a great honour was herein 
 put on the high priest. For all others, both priests and people, were 
 everlastingly excluded out of that sanctuary. But what is this unto 
 the clory of our high priest? for after he had offered his great sacri- 
 fice unto God, he entered not into the holy place made with hands, 
 but into heaven itself. And he entered not to stand with humble re- 
 verence before the throne, but to sit on the throne of God at his right 
 hand. Nor did he do so to abide there for a season, but for evermore. 
 
 Secondly. As to the words themselves, we may observe that the 
 apostle three times in this Epistle maketh use of them with some little 
 variety; ch.1. 8, xi. 2, and in this place. Ch.1. 3, ‘ He sat down at 
 the right hand of the majesty on high:’ where there is no mention of 
 the throne. Ch. xii. 2, ‘He is set down at the right hand of the 
 throne of God’ where majesty is not added. Here we have both ;. 
 ‘the right hand of the throne of the majesty.’ In the first place, the 
 glory of his kingly power is intended ; in the second, his exaltation 
 and glory, as they ensued on his sufferings; and in this place, the de- 
 claration of his glory in his priestly office. The same glory and ad- 
 vancement hath respect unto various acts and powers in the Lord 
 Christ. 
 
 Εκαθισεν. 1. The manner of his enjoyment of this dignity and 
 glory is expressed in the word εκαθισεν, ‘he sat down.’ Hereof there 
 was nothing typical in the legal high priest, who never sat down in 
 the holy place. But as he was in many things typified by the Levi- 
 tical priests, so in what they could not reach unto, he was represented 
 in Melchisedec, who was both a king and a priest. And hence he is 
 prophesied of as a ‘priest upon his throne,’ Zech. vi. 13. And the 
 immutable stability of his state and condition is also intended. 
 
 2. The dignity itself consists in the place of his residence, where he 
 
ver. 1.] EPISTLE TO THE HEBREWS. 657 
 
 sat down ; and this was, ev δεξιᾳ, ‘at the right hand.’ See the expo- 
 sition hereof, ch. 1. 3. 
 
 3. This right hand is said to be, του θρονου της μεγαλωσυνης. There 
 is frequent mention in the Scripture of the throne of God. A throne 
 is Insigne regium, an ensign of royal power. That intended by it, is 
 the manifestation of the glory and power of God in his authority and 
 sovereign rule over all. 
 
 4, This throne is here said to be, της μεγαλωσυνης, of " majesty,’ or 
 ‘glorious greatness and power,’ that is, of God himself, for his essen- 
 tial glory and power is intended. The right hand of the throne of 
 majesty, is the same with the right hand of God. Only God is repre- 
 sented in all his glory, as on his throne. Christ is set down at the 
 right hand of God, as considered in all his glorious power and rule. 
 Higher expression there cannot be used to lead us into a holy adora- 
 tion of the tremendous invisible glory which is intended. And this is 
 is the eternal stable condition of the Lord Christ our high priest. 
 A state of inconceivable power and glory. Herein he dischargeth the 
 remaining duties of his mediation, according as his nature of his espe 
 cial offices do require. In this state doth he care and provide for the 
 application of the benefits of his oblation or sacrifice unto believers ; 
 and that by intercession, whereof we have spoken. 
 
 5. Thus is he said to be ev ovpavorc, ‘in the heavens ;’ as in the 
 other place ev ὕψηλοις, ‘in the highest,’ that is, heavens. And by 
 the heavens here, not these visible aspectable heavens, are intended ; 
 for with respect unto them he is said to be exalted above all heavens, 
 and to have passed through them. Butit is that which the Scripture 
 calls the heaven of heavens, 1 Kings vill. 27, wherein is the especial 
 residence and manifestation of the glorious presence of God. With 
 respect hereunte our Saviour hath taught us to call on our Father 
 who is in heaven. And from the words we may observe, that, 
 
 Obs. III. The principal glory of the priestly office of Christ, de- 
 pends on the glorious exaltation of his person.—To this end is it here 
 pleaded by the apostle, and thereby he evinceth his glorious excellency 
 above all the high priests under the law. To evidence and make 
 useful this observation, the things ensuing are to be observed. 
 
 1. The divine nature of Christ is capable of no real exaltation by an 
 addition of glory, but only by the way of manifestation. So God 
 absolutely, is often in the Scripture said to be exalted, that is, he is so, 
 when he himself by any acts of grace or providence, makes the eternal 
 glory of his power, his holiness, or any other properties of his nature, 
 manifest and conspicuous ; or when others ascribe unto him the glory 
 and praise that are his due. So only may the Lord Christ be exalted 
 or made glorious, with respect unto his divine nature, wherein he is 
 essentially over all God blessed for ever. And there is in this way, 
 an exaltation or manifestation of glory peculiar and proper unto the 
 person of Christ, as distinct from the persons of the Father and the 
 Holy Spirit. For he did in a peculiar way and manner for a season, 
 forego and leave his glory as to the manifestation of it. For being 
 (essentially) in the form of God, and counting it no robbery to be 
 equal with God, yet he made himself of no reputation, and took upon 
 
 VOL, Ill, uv 
 
658 ‘AN EXPOSITION OF THE ἴσῃ. VII. 
 
 himself the form of a servant, Phil. 11. 6,7. In his incarnation, and 
 
 his whole converse on the earth, he cast a veil over his eternal glory, 
 so as that it appeared not in its own native lustre. Those indeed who 
 believed on him, ‘ saw his glory, the glory as of the only begotten of 
 the Father, full of grace and truth, Johni. 14. But they saw it 
 darkly and as in a glass, during the time of his humiliation. But 
 after his resurrection his glory was unveiled and made conspicuous, 
 even when ‘he was declared to be the Son of God with power, according 
 to the spirit of holiness, by the resurrection from the dead,’ Rom. i. 4. 
 
 2. The person of Christ, as to his divine nature, was always on the 
 throne, and is incapable of the exaltation here mentioned, of sitting 
 down at the right hand of it. Although he came down from heaven, 
 though he descended into the lower parts of the earth, although he 
 was exposed unto all miseries, was obedient unto death, the death of 
 the cross, wherein God redeemed his church with his own blood, yet 
 did he all this in the human nature that he assumed ; his divine person 
 can no more really leave the throne of majesty, than cease to be. So 
 he saith of himself, ‘ No man hath ascended up to heaven, but he that 
 came down from heaven, even the Son of man which is in heaven,’ 
 John iii. 13. His ascension into heaven in this place, which preceded — 
 the actual ascension of his human nature, is nothing but his admission 
 into the knowledge of heavenly things, of all the secrets of the counsel 
 of God; see John i. 18; Matt. xi. 27. For it is of the knowledge of 
 heavenly mysteries, that he is there discoursing with Nicodemus. In 
 his incarnation, he came down from heaven, assuming a nature upon 
 the earth, the highest condescension of God. And whereas the actings 
 of his power on the earth are often called his coming down from 
 heaven, Gen. xviii. 21. Isa. Ixiv. 1.; how much more may this infinite 
 condescension of the second person, in assuming our nature, be so 
 called. But yet he was still in heaven; the Son of man which is in 
 heaven. In his divine nature he was still on the throne of majesty. 
 For this being an inseparable property of divine authority, he could 
 never really forego it. ‘Then, 
 
 3. It is the human nature of Christ, or Christ in his human nature, 
 or with respect unto it, that is capable of this real exaltation, by a 
 real addition of glory. It is not the manifestation of his glory with 
 respect unto his human nature, but the real collation of glory on him 
 after his ascension, that is intended. This the whole Scripture tes- 
 tifieth unto, namely, a real communication of glory unto Christ by the 
 Father after his ascension which he had not before. See Luke xxiv. 
 26 ; John xvii. 24; Acts ii. 33; Actsv.31; Rom. xiv.9; Eph. 1. 20— 
 23; Phil.ii. 9—!1; Heb 1.3, xii.2; 1 Pet.1.21; Rev. v.9—13. And 
 concerning this glory given him of God, we may observe, 
 
 1. That it is not absolutely infinite and essentially divine glory. 
 This cannot be communicated unto any. A creature, as was the 
 human nature of Christ, cannot be made God, by an essential com- 
 munication of divine properties unto it. Neither are they so commu- 
 nicable, nor is that a capable subject of their mhesion. Wherefore 
 they. speak dangerously who assert a real communication of the pro- 
 perties of the one nature of Christ unto the other, so as that the 
 
VER. 1.} EPISTLE TO THE HEBREWS. 659 
 
 human nature of Christ shall be omnipresent, omnipotent, and omni- 
 scient ; neither doth the union of the two natures in the person of 
 Christ, require any more the transfusion of the divine properties into 
 the human; than those of the human into the divine. If therefore by 
 that union, the human nature should be thought to be rendered sub- 
 jectively omnipotent and omnipresent, the divine, on the other hand, 
 must become limited and finite. But whatever belongs unto Christ 
 with respect to either nature, belongs unto the person of Christ, and 
 therein he is all that he is in either nature, and in both hath done and 
 doth, what in either of them he hath done and doth, they yet con- 
 tinuing distinct in their essential properties. 
 
 2. Yet this exaltation and glory of Christ, in his human nature, is 
 not only absolutely above, but also of another kind, than the utmost . 
 of what any other created being either hath, or is capable of. It is 
 more than any other creature is capable of, because it is founded in 
 the union of his person, a privilege which no other creature can ever 
 pretend unto, or be made partaker of unto eternity, Heb. ii. 16. This 
 renders his glory in his exaltation, of another kind than that of the 
 most glorious creatures, in their best condition. 
 
 3. Again, It consists greatly in that power and authority over the 
 whole creation, and every individual in it, and all their concerns, which 
 is committed unto him. See our explanation hereof at large on Heb. 
 1. 3. 
 
 4, This exaltation of the person of Christ gives glory unto his office, 
 as the apostle here declares. It is the person of Christ which is vested 
 with the office of the priesthood, or God could not have redeemed his 
 church with his own blood: although he exercise all the duties of it, 
 both here below, and in heaven above, in the human nature only. 
 And it is the person of Christ which is thus exalted and made glorious, 
 although the especial subject of this exaltation and glory be the human 
 nature only. And this gives glory unto his office ; for, 
 
 Ist. This is a manifest pledge and evidence of the absolute perfee- 
 tion of his oblation, and that by one offering he hath for ever perfected 
 them that are sanctified. When the high priest of old appeared for 
 a while in the holy place, he returned again unto his former station, 
 that he might be in a condition to offer another sacrifice at the return 
 of the year. And hence doth our apostle prove, that none of the 
 worshippers were perfected by those sacrifices. But our high priest 
 having offered himself once for all, and now sitting down for ever at 
 the right hand of God, in glory and majesty inconceivable, it is evident 
 that he hath fully expiated the sins of all that come unto God by him. 
 And this declares the glory of his office. 
 
 2dly. By his glorious power, he makes all things subservient to the 
 ends of his mediation. For he is given to be head over all things to 
 the church. All things are in his power and at his disposal, as he is 
 exalted at the right hand of God, and he will assuredly make them all 
 work together for the good of them that do believe. And, 
 
 3rdly. He is able to render the persons and duties of believers ac- 
 cepted in the sight of God. To present them unto God, is the great 
 remaining duty of his office. That they be so, is their only fe con- 
 
 συ 
 
660 AN EXPOSITION OF THE [CHAP. VIII- 
 
 cern in this world, and that alone which their minds are principally 
 exercised about. And what greater security hereof can they have, 
 than the interest and glory which this their high priest hath in 
 heaven? 1 John 1]. 1, 2. 
 
 Ver. 2. The second preeminence of our Lord Christ as our high 
 priest, which the apostle calls over in this summary of his discourse, is 
 contained in this second verse. 
 
 Ver. 2.—Twv ἁγιων λειτουργος: καὶ της σκηνης αληϑῖινης, ἦν ἐπηἕεν 
 ὁ Κύριος, καὶ οὐκ ανθρωπος. 
 
 Λειτουργος, minister; των ἅγιων. Vul. Lat. Sanctorum. Rhem. 
 ‘Of the holies.” Syr. symp mat, ‘of the holy house,’ or domus 
 sanctuarii, ‘ of the house of the sanctuary.’ Sanctuaru, ‘ of the sanc- 
 tuary,’ as we shall see. Ἣν exn&ev 6 Κυριος. Vul. Lat. Quod fixit 
 Deus, ‘ which God hath fixed or pitched.’ Rhem. ¢ which our Lord 
 pight ;’ following the original as to the word Κυριος. Syr. xmdx, 
 ‘God.’ nwo 72 Nd, ‘and not a Son of man,’ Some copies of the 
 Vulgar Latin, Dominus. | 
 
 Ver. 2.—A minister of the sanctuary, and of the true tabernacle, 
 which the Lord pitched, and not man. 
 
 There are two parts of these words, expressing, 
 
 1. What is affirmed of our high priest, namely, that he was a 
 ‘ minister of the sanctuary, and of the true tabernacle.’ 
 
 2. An amplification of what is so affirmed, by the description and 
 distinction of this tabernacle, ‘ which the Lord fixed, and not man.’ 
 
 In the first also there are two things. 
 
 1. The assertion of his office, ‘ he is a minister.’ 
 
 2. The assignation and limitation of his discharge of that office ; it 
 is ‘ the sanctuary and true tabernacle.’ 
 
 First. It is affirmed, that he is λειτουργος, “ ἃ minister.” Having 
 declared the glory and dignity which he is exalted unto, as sitting 
 down at the right hand of the throne of the majesty in heaven, what 
 can be farther expected from him? There he lives, eternally happy 
 in the enjoyment of his own blessedness and glory. Is it not reason- 
 able it should be so, after all the hardships and miseries which he, 
 being the Son of God, underwent in this world? Who can expect 
 that he should any longer condescend unto office and duty? Neither 
 generally have men any other thoughts concerning him. But where 
 then would lie the advantage of the church in his exaltation, which 
 the apostle designs in an especial manner to demonstrate? Wherefore 
 unto the mention of it he immediately subjoins the continuation of his 
 office. He is still λειτουργος, a public minister for the church. 
 
 Λειτουργεω, 18 “ to minister, either with God, or before God, as a 
 priest for others; or for God, in the name of God towards others, as 
 do magistrates and ministers of the gospel. And, therefore, all these 
 sorts are called λειτουργοι; or said λειτουργησαι. The Lord Christ is 
 
VER. 2.] EPISTLE TO THE HEBREWS. 661 
 
 expressly spoken of here as a priest ; it is a name of his priestly office, 
 wherein he acts towards God. Nor is he any where called or said to 
 be λειτουργος; in any of his actings from God towards us; although 
 he be said therein to be διακονος; Rom. xv. 8, that is, he was so in 
 the days of his flesh, but that name now no way belongeth to him, 
 He is not, therefore, styled a minister, because he executeth the pur- 
 poses of God towards us, as Slichtingius fancieth; but he acts 
 towards God and before God, on our behalf, according to the duty of 
 a priest. He went into heaven to appear inthe presence of God for 
 us, and to discharge his office before God on our behalf. And it is 
 granted also, that by virtue thereof he doth also communicate all good 
 things from God to us. For the whole administration of things 
 sacred between God and the church, is committed to him. And we 
 must observe, that 
 
 Obs. I. The Lord Christ, in the height of his glory, condescends to 
 discharge the office of a public minister in the behalf of the church.— 
 We are not to bound our faith on Christ, as to what he did for us on 
 the earth. The life and efficacy of the whole of his mediation depends 
 on what he did antecedently thereunto, and what he doth conse- 
 quently to it. For in these things doth the glory of his love and 
 grace most eminently appear. Antecedently to what he did on earth, 
 and to make way for it, there was his infinite condescension in 
 assuming our nature. He was in the form of God, and in the eternal 
 enjoyment of all the blessedness which the divine nature is essentially 
 accompanied withal. Yet being thus rich, this was his grace, that for 
 our sakes he became poor. This ineffable grace and love of Christ is 
 the principal object of our faith and admiration, as it is declared by 
 the apostle, Phil. 11. 6—9. And as he emptied himself, and laid aside 
 his glory for a season, to undertake the work of mediation; so now 
 he hath resumed his glory as to the manifestation of his divine power, 
 and hath the highest addition of glory in his human nature, by his 
 exaltation at the right hand of God, yet he continueth his care of, and 
 love towards the church, so as yet to discharge the office of a public 
 minister in their behalf. As all the shame, reproach, misery with 
 death, that he was to undergo on the earth, deterred him not from 
 undertaking this work, so all the glory which he is environed withal 
 in heaven, diverts him not from continuing the discharge of it. 
 
 Secondly. There is a limitation of this ministration of our high 
 priest, with respect to its proper object, and that in a double ex- 
 pression. For, he is a minister, 1. Twv aywv. 2. Tne σκηνης τῆς 
 αληϑινης. 
 
 Ist. He is so, Των ἁγιων. The word may be either of the mas- 
 culine or of the neuter gender, and so respect either persons or things. 
 If it be taken in the former way, it is ‘ of the saints.’ And this is 
 the ordinary sense of ἅγιοι, in the books of the New Testament; 
 saints or holy persons. But they cannot be here precisely intended. 
 And the apostle useth this word frequently in another sense in this 
 Epistle. Ἴων ἁγιων, from aya, of the neuter gender, may have a 
 double signification. 1. Of holy things in general. 2. Of holy places. 
 
 1. Of things, so the Vul. Lat. renders the word, sanctorum, which 
 
662 AN EXPOSITION OF THE [CH. VIII. 
 
 the Rhemists translate ‘ holies;’ that is, of holy persons or holy 
 things. And ours, place holy things in the margm. And the sense 
 is true, if the signification of the word be extended to all holy things. 
 For the ministration of them all is committed to Jesus Christ. But 
 the word hath yet a more peculiar signification. 
 
 2. The inmost part of the tabernacle, our apostle calls aya ἁγίων, 
 Heb. ix. 3, that is, mw7p wip, “ the holy of holies,’ the most holy 
 place. And absolutely he calls it aya, ‘ the holies,’ Heb. ix. 8, 12, 
 94, 25, xiii. 11. And in answer thereunto, he calleth our spiritual 
 presence before God, whereunto we, have an access by the blood of 
 Christ, by the same name, Heb. x. 19. And hence the word is ren- 
 dered by most interpreters, ‘ the sanctuary,’ as by the Syr. ‘ The 
 house of the sanctuary.’ Particularly that part of the tabernacle 
 whereinto the high priest entered alone, and that but once a year. 
 Take this sanctuary properly and literally, and Christ was not the 
 minister of it. He never entered into it, nor could, nor had any right 
 so to do, because it belonged and was appropriated to others, as our 
 apostle declares, ver. 4. 
 
 Wherefore we must take our direction herein from the words follow- 
 ing. For mentioning the whole tabernacle, as he doth here one part - 
 of it, namely, the sanctuary, he gives it a note of distinction from the 
 old tabernacle of Moses, the true tabernacle. So must the sanctuary 
 be distinguished from that of old. It is that which answers there- 
 unto. And this is nothing but heaven itself. Heaven, not as con- 
 sidered absolutely, but as the place of God’s glorious presence, the 
 temple of the living God, where the worship of the church is repre- 
 sented, and all its affairs transacted. This is called God’s sanctuary, 
 Ps. cii. 19, ‘ He looked down from the height of his sanctuary, from 
 heaven did the Lord behold the earth. And so the apostle himself 
 plainly interprets this place, Heb. ix. 24, ‘ Christ is not entered into the 
 holy places made with hands, which are the figures of the true, but 
 into heaven itself.’ And this is called the sanctuary, because there 
 doth really dwell and abide, all that was typically represented in the 
 sanctuary below. And therein doth the Lord Christ discharge his 
 priestly office for the good of the church. It was a Joyful time with 
 the church of old, when the high priest entered into the holy place. 
 For he carried with him the blood wherewith atonement was made for 
 all their sins. Yet he was quickly again to leave that place and his 
 ministration therein. But our high priest abides in the sanctuary, in 
 the holy place for ever, always representing the efficacy of the blood 
 whereby atonement was made for all our sins. 
 
 Obs. I, As no interposition between heaven and us should discourage 
 us, whilst Christ is there ministering for us; so his being there will 
 draw our hearts and minds thither continually, if so be we are really 
 interested in his holy ministrations. These things are to some in dark- 
 ness and obscurity ; if not wholly out of their sight yet out of their 
 practice. In their faith, worship, and obedience, they find no con- 
 cernment in the heavenly ministrations of this high priest. ‘Things 
 within the veil are hid from them. Yet would such persons be es- 
 teemed Christians. But the relief, the direction, the consolation, 
 
VER. 2.| EPISTLE TO THE HEBREWS. 663 
 
 which true believers do or may, in the due exercise of faith, receive 
 by the consideration hereof, are gracious and pleasant, yea, full of 
 glory. 
 
 Sally, The second part of the limitation of the ministration of our 
 high priest is in these words, καὶ της σκηνῆς τῆς adnSwye, ‘and of 
 that true tabernacle, which is farther described by its efficient cause, 
 expressed both positively and negatively; ‘which God pitched and 
 not man.’ 
 
 Expositors generally agree, that by true in this place, that which is 
 substantial, solid, and abiding, is intended. For it is opposed to that 
 which is umbratile, transitory, and figurative. The old tabernacle 
 could in no sense be said to be false or deceiving, for it was an ordi- 
 nance of God, set up and used by his appointment, and gave true 
 directions to its proper end. But it was figurative and typical, de- 
 noting somewhat that was to be the true and substantial tabernacle of 
 God. So is the expression interpreted, John vi. 23, ‘ Moses gave you 
 not the bread from heaven, but my Father giveth you the true bread 
 from heaven ;’ that is spiritually substantial, and abiding, nourishing 
 the soul to eternal life. 
 
 But what the tabernacle here intended is, deserves our diligent 
 inquiry. And I find a fourfold sense to be given of these words, ‘ the 
 true tabernacle.’ 
 
 1. Some (as Grotius) take it for this whole universe, the fabric of 
 heaven and earth. This some, even among the heathen, have called 
 the tabernacle and temple of God. This he hath made as it were to 
 dwell in, as a certain fixed place for the manifestation of his glory. 
 And whereas the ministry of Christ, at least as to the effects of it, is 
 not confined to any certain place, above or below, to no material taber- 
 nacle or temple ; the whole universe is called his tabernacle, as being 
 that which is true, substantial, and abiding. And thus it may answer 
 what is affirmed of all power being given to him in heaven and earth, 
 and his being given to be the head over all things to the church.—l 
 see nothing absurd in this opinion, nor contradictory to the analogy of 
 faith. But the design of the apostle in using these words and ex- 
 pressions, will not allow this to be his especial meaning. For some- 
 what he doth intend that the old tabernacle did typify and represent ; 
 now it did not typify the fabric of the universe, but that especial 
 pattern which was shown to Moses in the mount. 
 
 2. Some, with more probability, do judge, that by the true taber- 
 nacle, the universal, spiritual, catholic church, is intended. For this 
 is compared expressly to a tabernacle, Isa. xxxii. 20, liv. 2. And 
 herein doth God dwell, and walk amongst men. MHereof Christ may 
 be said to be the minister. For as he is the head of it, so he dwelleth 
 in it. And it is undoubtedly in the behalf of this tabernacle, that he 
 continueth to administer in the holy place; and all the benefits of his 
 ministration do redound hereunto. But yet all this doth not suffice 
 to have the Lord Christ called the minister of this tabernacle. This 
 indeed is that which he ministereth for, but it is not that which he 
 ministereth by. The tabernacle, and the things contained in it, 
 were the means of worship, and that which was materially employed 
 
664 AN EXPOSITION OF ΤῊΝ ἢ [CH. vItr. 
 
 in divine service, which the catholic church answereth not to. Neither 
 was the tabernacle of old, which is here alluded to, a type of the 
 church, but of Christ himself. ! 
 
 3. Most expositors take the tabernacle, as they do the sanctuary, 
 for heaven itself. And they would have the word true, by a zeugma, 
 to belong to the sanctuary as well as to the tabernacle, which we have 
 also before allowed. But yet this proveth not, that the sanctuary and 
 the tabernacle must be the same, though both be equally true in the 
 same sense. This way go the Greek expositors, as Chrysostom, ‘Theo- 
 phylact, and Gicumenius, on the place. And because this tabernacle 
 is said to be fixed of God, Chrysostom reproacheth them who say, 
 that the heavens do move and are spherical, though he never had a 
 prophetical dream of the Copernican hypothesis. But yet, as Beza 
 well observes, they forsook their own interpretation on ch. ix. 11, 
 12, where the tabernacle is spoken of in the same sense that here it is. 
 But besides the reasons that shall be given: immediately for another in- 
 terpretation, two things will not comply with this. For, 1. There is no 
 reason why the apostle should express the same thing, first under the 
 name of the sanctuary, and then of a tabernacle. 2. There is no 
 especial reason why it should be added peculiarly concerning the 
 heavens, ‘ which God hath fixed and not man,’ for this was never 
 questioned. 
 
 4, I say, therefore, that by this true tabernacle, the human nature 
 of the Lord Christ himself is intended. Hereof he is the minister, 
 herein doth he minister before God above. For, 
 
 Ist. Hereof the old tabernacle was a type. Thence is the expres- 
 sion taken, and thereunto is opposition made in the epithet ‘ true.’ 
 This therefore is our best direction and rule in the interpretation of 
 this expression. For look what that type did signify, what was to be 
 the substantial antitype of it, that is the true tabernacle whereof the 
 Lord Christ is the minister. For all agree that it is called true, in op- 
 position and in answer to that which was umbratile and figurative. 
 Now that tabernacle was not erected to be a type of heaven, nor is 
 any such thing intimated in the Scripture. A token, pledge, and 
 means it was of God’s presence with his people here on earth, of his 
 nearness to them, whence also he is said to dwell among them. But 
 this he doth really and substantially only through Christ. He there- 
 fore alone is this true tabernacle. For, 
 
 2dly. In answer hereunto, when he was incarnate, and came into 
 the world, it is said, that ἐσκηνωσε; ‘ He fixed his tabernacle,’ among us, 
 John i. 14. That is the signification of the word which we have 
 translated ‘ to dwell,’ because the tabernacle of old was the way and 
 means of God’s dwelling among the people, in the pledges of his gra- 
 cious presence. All that old curious structure for an habitation for God, 
 did only represent his taking our nature on him, fixing his tent thereby 
 among men. What was the pattern of this tabernacle shown to 
 Moses on the mount, we must inquire, on ver. 5. 
 
 3dly. He himself called his own body his temple, with respect to 
 the temple at Jerusalem which was of the same nature and use with 
 the tabernacle, John 11. 19, 22, - And this he did, because his body 
 
VER. 2.] EPISTLE TO THE HEBREWS. εν 665 
 
 was that true substantial temple and tabernacle whereof he was the 
 minister. . 
 
 4thly. That is the true tabernacle which God truly and really i - 
 habiteth, and on the account whereof he is our God. This was the 
 nature, use, and end of the tabernacle of old. God dwelt therein in 
 the signs and pledges of his presence, and was on the account thereof 
 the God of that people, according to the terms of the covenant be- 
 tween them, Exod. xxv. 8; Rev. xxi. 3. That therefore wherein God 
 dwells really and substantially, and on the account whereof he is our 
 God in the covenant of grace, that, and no other, isthe true tabernacle. 
 But this is in Christ alone, ‘ for in him dwelleth all the fulness of the 
 Godhead bodily,’ Col. 11. 9. Thus the human nature of Christ is that 
 true substantial tabernacle, wherein God dwelleth personally. 
 
 5thly. He is the only way and means of our approach to God in 
 holy worship, as the tabernacle was of old; which we have elsewhere 
 declared. 
 
 That alone which seems to be of any force against this inter- 
 pretation, is, that the human nature of Christ is that wherein he is the 
 minister of this tabernacle ; it cannot therefore be the tabernacle itself 
 wherein he doth minister, and therefore the place of his abode must be 
 intended by the tabernacle whereof he is the minister. 
 
 Answ. By the same rule it would follow, that because Christ is the 
 high priest, he is not the sacrifice, for the priest and the sacrifice 
 among men cannot be the same. MHowbeit Christ offered himself 
 only. And the reason of these things is, that he was in his own per- 
 son, and what he did therein, to answer all those types of priest, sacri- 
 fice, altar, tabernacle, and what belonged thereunto. He was the 
 body and substance of them all, Col. ii. 17. No one of them was 
 able to represent the fulness of grace that was to be in Christ. There- 
 fore were there many of them ordained, and those of various sorts. 
 And therefore his being eminently intended in one of them, no way 
 hinders his being so in another. He was all in himself, priest, taber- 
 nacle, altar, and sacrifice. 
 
 Lastly. The efficient cause of this true tabernacle is declared both 
 positively and negatively; ‘ which God hath pitched and not man,’ 
 nv ἐπηξἕεν ὃ Kugioc. It is in the article ἣν, confined to the tabernacle, 
 and extends not to the sanctuary mentioned before. ‘Of the true 
 tabernacle which the Lord pitched.’ And hereby this tabernacle is 
 distinguished from both the sanctuaries, the typical here below, and 
 the real above, even heaven itself. For it was not of the same build- 
 ing with either of them, as the apostle declares, Heb. ix. 11. 
 
 Eznéev, ‘pitched,’ ‘ fixed.’ It is a word proper unto the erection 
 and establishment of a tabernacle. The fixing of stakes and pillars, 
 with the fastening of cords thereunto, was the principal means of 
 setting up a tabernacle, Isa. liv. 2. The preparation of the human 
 nature or body of Christ is that which is intended. ‘ A body hast 
 thou prepared me, Heb. x.5. And this body was to be taken down, 
 and folded up for a season, and afterwards to be erected again, with- 
 out the breaking or loss of any part of it.. This of all buildings was 
 peculiar to a tabernacle, and so was it with the body of Christ in his 
 death and resurrection. 
 
666 AN EXPOSITION OF THE © [CH. VIM. 
 
 Ὁ Kuewoc. The author of this work was ‘the Lord.’ This is the 
 word or name whereby the writers of the New Testament do express 
 the name of Jehovah. And whereas, in the revelation of that name, 
 God declared that self-subsisting firmitude and unchangeableness οἵ 
 his nature, whereby he would infallibly give subsistence unto his 
 word, and accomplishment unto his promises, the apostle hath respect 
 unto it in this great work, wherein all the promises of God became 
 yea and Amen. How this tabernacle was prepared and fixed imme- 
 diately by the Holy Ghost, acting the infinite power of God alone 
 therein, I have at large elsewhere declared. 
 
 It is added negatively, καὶ οὐκ ανϑῦρωπος, ‘and not man.’ Some 
 suppose a pleonasm in the words, and that this expression is redun- 
 dant. For to say it was pitched by God, sufficiently includes that it 
 was not done by man. But the expression is emphatical, and the 
 apostle hath an especial design init. For, 
 
 1. The old tabernacle itself may in some sense be said to be 
 pitched by God. It was done by his command, order, and direction, 
 as were all other ordinances of his appointment. But it cannot be 
 said that God pitched it and not man, which excludes the whole ser- 
 vice and ministry of nian. For the ministry of men was used in the 
 preparation, framing, and erection of it. But the pitching of this true 
 tabernacle was the work of God alone, without any ministry or ser- 
 vice of men. ‘A body hast thou prepared me.’ 
 
 2. The apostle hath an especial respect to the incarnation of Christ, 
 without the concurrence of man in natural generation. This is ex- 
 pressed in answer to that inquiry of the blessed virgin, ‘ How shall 
 this be, seeing I know not a man 2’ Luke i. 34, 35. 
 
 This was the true tabernacle which the Lord pitched, and whereof 
 Christ is the minister. And we may observe, 
 
 Obs. II. That all spiritually sacred and holy things are laid up in 
 Christ. —All the utensils of holy worship of old, all means of sacred 
 light and purification, were al] placed and laid up in the tabernacle. 
 And these were all patterns of the heavenly things themselves, 
 which are all laid up in Christ the true tabernacle. They are all in- 
 closed in him, and it will be in vain to seek for them elsewhere. 
 For, 
 
 Obs. III. He hath the ministration of all these holy things com- 
 mitted to him.—He is the minister both of the sanctuary and taber- 
 nacle, and of all things contained in them. Herein he stands in 
 no need of help or assistance, nor can any take his work out of his 
 hand. 
 
 Obs. IV. The human nature of Christ is the only true tabernacle, 
 wherein God would dwell personally and substantially.—The dwelling 
 of God with men, was ever looked on as an infinite condescension. 
 So Solomon expressed it in his prayer at the dedication of the temple. 
 ‘ But will God indeed dwell on the earth? behold, the heaven, and 
 heaven of heavens, cannot contain thee,’ 1 Kings viii. 27. But there 
 are various degrees of this condescension, various kinds of this inhabi- 
 tation of God among men. Under the Old Testament he dwelt in 
 the tabernacle and temple, by many symbols and pledges of his glo- 
 
VER. 2.] EPISTLE TO THE HEBREWS. 667 
 
 rious presence. Such in especial was the ark and mercy-seat ; whence 
 that which was done before the ark, is said to be done before the Lord, 
 Exod. xxx. 8. This was, as Solomon expresseth it, a great condescen- 
 sion in the infinite, incomprehensible God, and there was a great glory 
 accompanying this his presence. Under the New Testament, God 
 dwelleth in his saints by his Spirit, whereby they become an holy tem- 
 pleto him. And of this inhabitation of God, I have treated else- 
 where. But his dwelling in the human nature of Christ is quite of 
 another nature than either of these, and his love, with his condescen- 
 sion, inconceivably more conspicuous than in them. Hence is that 
 expression of our apostle, ‘In him dwelt the fulness of the Godhead 
 bodily,’ Col. 1.9. It is not any sign or token, it is not any effect of 
 the divine power, goodness, and grace, that dwells in him, but the ful- 
 ness of the Godhead, that is, the divine nature itself. And this 
 dwelleth in him bodily, that is, by the assumption of the body, or the 
 human nature into personal subsistence with the Son of God. How 
 glorious should this be in our eyes! How did they admire the conde- 
 scension of God of old, in his dwelling in the tabernacle and temple 
 by the glorious signs of his presence! And yet was it all but a dark 
 representation and shadow of this glorious love and grace, whereby he 
 dwells in our nature in Christ. 
 
 Obs. V. The church hath lost nothing by the removal of the old 
 tabernacle and temple, all being supplied by this sanctuary, true ta- 
 bernacle, and minister thereof.—The glory and worship of the temple, 
 was that which the Jews would by no means part withal. They chose 
 rather to reject Christ and the gospel, than to part witli the temple, 
 and its outward pompous worship. And it is almost incredible how 
 the vain mind of man is addicted unto an outward beauty and splen- 
 dour in religious worship. Take it away, and with the most you 
 destroy all religion itself: as if there were no beauty but in painting, 
 no evidence of health, or vigour of body, but in warts andwens. The 
 Christians of old suffered in nothing more from the prejudice of the 
 whole world, Jews and Gentiles, than in this, that they had a religion, 
 without temples, altars, images, or any solemnity of worship. And in 
 latter ages men ceased not, until they had brought into Christianity 
 itself a worship vying for external order, ceremony, pomp, and paint- 
 ing, with whatever was in the tabernacle or temple of old, coming 
 short of it principally in this, that that was of God’s institution for a 
 time, this of the invention of weak, superstitious, and foolish men. Thus 
 is it in the church of Rome. And a hard thing it is to raise the minds 
 of men, unto a satisfaction in things merely spiritual and heavenly. 
 They suppose they cannot make a worse change, nor more to their 
 disadvantage, than to part with what is a present object and entertain- 
 ment unto their senses, fancies, carnal affections, and superstitions, 
 for that which they can have no benefit by, nor satisfaction in, but 
 only in the exercise of faith and love, inclining us to that within the 
 veil. Hence is there at this day so great a contest in the world, about 
 tabernacles and temples, modes of worship and ceremonies, which men 
 have found out in the room of those which they cannot deny but God 
 would have removed. For so they judge that he will be satisfied with 
 
668 AN EXPOSITION OF THE [CcH. VIII. 
 
 - their carnal ordinances in the church, when the time is come that he 
 would bear his own no longer. But unto them that believe, Christ is 
 precious. This true tabernacle, with his ministration, in their estima- 
 tion far excels all the old pompous ceremonies and services of divine 
 institution, much more, all the superstitious observances of human 
 invention. | | 
 
 Obs. VI. We are to look for the gracious presence of God in Christ 
 only.—Of old, all the tokens and symbols of God’s; presence were 
 confined unto, and included in the tabernacle. There were they to be 
 found, and nowhere else. Many altars the people of old did erect 
 elsewhere, many high places they found out and prepared, but they 
 were all sin and misery unto them; God granted his presence unto 
 none of them all, Hos. viii. 11, xii. 11. And many ways there are 
 whereby men may and do seek after the presence of God, after his 
 favour and acceptance with him, not in and by this true tabernacle. 
 But they labour in vain, and spend their strength for that which doth. 
 not profit. Neither the love, nor grace, nor goodness, nor mercy of 
 God, are elsewhere to be found, nor can we by any other way be made 
 partakers of them. 
 
 Obs. VII. It is by Christ alone that we can make our approach 
 unto God in his worship.—All sacrifices of old were to be brought 
 unto the door of the tabernacle. What was offered elsewhere, was an 
 abomination to the Lord. With the instruments, with the fire, with 
 the incense that belonged unto the tabernacle, were they to be offered, 
 and no otherwise. And it is now by Christ alone, that we have an 
 access in one Spirit unto the Father, Eph. 11. 18. He is the only way 
 of going to him, John xiv. 6. And it is in and by his blood, that he 
 hath consecrated a new and living way unto the holy place, ch. x. 
 19,20. 
 
 Obs. VIII. It was an institution of God, that the people in all their 
 distresses should look unto and make their supplications towards the 
 tabernacle, or holy temple, 1 Kings viii. 29, 30.—And it is unto the 
 Lord Christ alone, who is both the true tabernacle, and the minister 
 thereof, that we are to look in all our spiritual distresses. 
 
 Obs. IX. If any one else can offer the body of Christ, he also is the 
 minister of the true tabernacle——For the Lord Christ did no more. 
 He did but offer himself; and they that can offer him, do put them- 
 selves in his place. 
 
 VeR. 3.—Ilac yap Αρχιερεὺυς εἰς TO προσφερειν δωρα TE καὶ Suotae 
 KANLOTATAU OEY AVAYKALOY EXELY TL καὶ τοῦτον ὃ TPOGEVEYKY- 
 
 The summary description of our high priest designed, is carried on 
 in this verse. And the apostle manifests, that as he wanted nothing 
 which any other high priest had, that was necessary unto the discharge 
 of his office, so he had it all in a more eminent manner than any 
 other had. ‘ 
 
 Καϑίσταται εἰς To προσφερειν. Syr. APT ONpT, Qui stat ut offerat, 
 ‘Who standeth (that is, at the altar) that he may offer ;’ rendering 
 καϑίσταται neutrally, the whole sense is imperfect, ‘ For every high 
 
VER. 9.] EPISTLE TO THE HEBREWS. 669 
 
 priest who standeth (at the altar) that he may offer gifts and sacri- 
 fices ;’ therefore, 
 
 Awpa. Syr. sxanp, oblationem, Vul. munera. Some rather use 
 dona, and some donaria, ‘ sacred gifts.’ 
 
 Kat ϑυσιας. Syr. xnav, that is, om, ‘sacrifices.’ Vulg. hostias ; 
 and the Rhemists, ‘ hosts,’ it may be to countenance their name of the 
 host in the mass. 
 
 Avaycaov. Syr. mit xpi, justum erat, equum erat ; ‘it was just 
 and equal.’ Vul. Necesse est, in the present tense, ‘it is necessary,’ 
 Beza, Necesse fuit, ‘it was necessary,’ properly; and so the Syriac 
 renders the verb substantive understood in the original, or included in 
 the infinitive mood following, in the preter-imperfect tense. 
 
 ἔχειν, habere, hunc habere ; Syr. [ΤΡ svt yom, huic ut esset ei; 
 ‘to this man that there should be to him,’ or with him. 
 
 Ὁ προσενεγκῃ. Vul. Aliquid quod offerat, ‘something that he ‘may 
 offer.’ Syr. ΞΡ) 01, “ something that he should offer.’ The Arabic 
 adds ‘ for himself,’ corruptly. - 
 
 VER. 3.—For every high priest is ordained (appointed) to offer 
 gifts and sacrifices ; wherefore it is of necessity (it was necessary) 
 that this man (should) have somewhat also to offer. 
 
 The connexion of these words unto what was before asserted, which 
 giveth us the design of the apostle in them, is expressed in the causal 
 conjunction, yap, ‘ for.’ He both giveth a confirmation of what he 
 had before affirmed, namely, that Christ was the minister of the true 
 tabernacle, that is, of his body, aud rendereth a reason why it should 
 so be: and this he farther confirms in the verses ensuing, The reason 
 he insists on, is taken from the general nature of the office of every 
 high priest. ‘That the Lord Christ is our high priest, he had sufti- 
 ciently demonstrated and confirmed before; this therefore he now 
 assumes as granted. And hereon what belongs unto him, as such, he 
 farther manifests, by showing what the nature of that-office required, 
 and what did necessarily belong unto every one that was partaker 
 thereof. 
 
 There are therefore two things in the words. 
 
 I. A general assertion of the nature, duty, and office of every high 
 
 riest. 
 Ε II. A particular inference from thence, of what did necessarily be- 
 long unto the Lord Christ in the susception and discharge of this 
 office. 
 
 1. In the first, 1. The universality of the expression is to be ob- 
 served. Πας apytepeve, ‘every high priest.’ By the context, this uni- 
 versal is cast under a limitation with respect unto the law ; every high 
 priest, that is, made or appointed by the law, for of those alone the 
 apostle treateth. There was indeed never any high priest accepted of 
 God, but those ordained by the law; yet was it necessary unto the 
 apostle to make mention of the law also. And although they were 
 many of them, yet were they all of the same order and office, and so 
 were all alike authorized and obliged unto the same duties. Where- 
 
670 AN EXPOSITION OF THE ἴση. vill. 
 
 fore the apostle thus expresseth it by ‘every high priest,’ to evidence 
 that there lay no exception against his argument, sceing that in the 
 whole multitude of high priests in their succession from first to last, 
 there was no one but he was appointed unto this end, and had this 
 duty incumbent on him. Yea, it is not one especial duty of their 
 office that might be omitted, which he insisteth on, but the general 
 end for which they were ordained; as he expresseth it in the next 
 word. 
 
 2. KaSiorara, ‘is ordained ;’ that is, appointed of God by the law. 
 Of the sense of this word, I have spoken before, as also of the thing 
 intended: see ch. v. 12. 
 
 Obs. I. God’s ordination or appointment gives rules, measures, and 
 ends unto all sacred offices and employments.— Whoever undertakes 
 any thing in religion or divine worship, without it, besides it, beyond 
 it, is a transgressor, and therein worshippeth God in vain. He whom 
 God doth not ardain in his service, is an mtruder ; and that which he 
 doth not appoint is an usurpation. Nor will he accept of any duties, 
 but what he himself hath made so. | 
 
 3. The principal end why the high priests were ordained of God is 
 expressed : it was to offer, dwpa τε καὶ ϑύσιας, ‘gifts and sacrifices.’ 
 This appears in their original institution, Exod. xxviii. xxix. 
 
 First. They were ‘ to offer.’ God appointed Aaron and his succes- 
 sors, on purpose to offer gifts and sacrifices for the whole people. 
 
 Secondly. None but they, that is, none but the priests, were to- 
 offer; none but they might approach unto God, to offer any thing sa- 
 credly unto him. The people might bring their offerings unto God, 
 but they could not offer them on the altar. And some offerings, as 
 those at the feast of expiation, were appropriated unto the high priests 
 only. So is the case stated by Azariah, the high priest, 2 Chron. xxvi. 
 18, “ Not unto thee, Uzziah, to burn incense unto the Lord, but to the 
 priests, the sons of Aaron, who are consecrated,’ from Exod. xxx. 7 ; 
 Num. xviil. 7. God hereby taught the people, that nothing should 
 ever be accepted from them, but in and by the hand of the great high 
 priest, who was to'come. And this is that which we are here taught 
 thereby. And whoever he be, if as great and prosperous as king 
 Uzziah, who shall think to approach to God immediately, without the 
 interposition of this high priest, he is smitten with the plague of 
 spiritual leprosy. 
 
 4, What they were to offer is also declared: ‘ gifts and sacrifices.’ 
 Δωρα, munera, donaria, dona. Sometimes all map, ‘ the Corbanim,’ 
 in general, are intended by this word. For all sacred offerings, of 
 what sort soever, are so called at their first institution, Lev.1.2. ‘If 
 any one among you bring his Corban unto the Lord.’ And thereon 
 the especial kinds of offerings and sacrifices are enumerated, which in 
 general were all Corbans. So every thing that is brought unto the 
 altar is called δωρον, Matt. v. 23, 24. Προσφερῃς τὸ δωρον, ‘when 
 thou bringest thy gift ;’ that is, ΤΩΞῚΡ apr bx, ‘ to offer gifts,’ sacred 
 gifts of all sorts, especially sacrifices properly so called. Or by dwoa, 
 the mma, ‘ Minchoth, may be intended, as by ϑύυσιας, the ‘Zebachim’ 
 are. For these two contain the whole complex of sacred offerings. 
 
VER. 3.]| EPISTLE TO THE HEBREWS. 671 
 
 For Zebachim, or ϑυσιαι, are ‘ bloody sacrifices ; sacrifices by immola- 
 tion or killing, of what sort soever the matter of it was, or unto what 
 especial end soever it was designed. And the Minchoth were offerings 
 of dead things, as of corn, oil, meats, and drinks. To offer all these was 
 the office of the priesthood ordained. And we are taught thereby, that, 
 
 Obs. II. There is no approach unto God without continual respect 
 unto sacrifice and atonement.—The principal end of sacrifices was to 
 make atonement for sin. And so necessary was this to be done, that 
 the office of the priesthood was appointed for it. Men do but dream 
 of the pardon of sin, or acceptance with God, without atonement. 
 This the apostle layeth down as that which was necessary for every 
 high priest by God’s institution. There never was any high priest, but 
 his office and duty it was to offer gifts and sacrifices, for unto that end 
 was he ordained of God. 
 
 Hence he infers, that it was necessary that ‘this man should have 
 somewhat to offer.’ For being a minister of the heavenly sanctuary, 
 and the true tabernacle, a high priest he was. But this he could not 
 be, unless he had somewhat to offer unto God. A priest that had no- 
 thing to offer, that was not ordained unto that end, is indeed no priest 
 at all. 
 
 And in this assumption of the apostle, we may observe, 1. The note 
 of inference. ‘ Wherefore.’ 2. The designation of the person spoken 
 of, ‘this man. 3. The manner of the ascription made unto him: he 
 ‘must have.’ 4. The matter of it, ‘somewhat to offer.’ 
 
 1. The note of inference is, ὅϑεν, ‘wherefore.’ It is frequently used 
 by the apostle, in this Epistle, when he proves his present assertions, 
 from the old institutions of the law, and their signification, ch. 11. 17, 
 ii. 1, vil. 25, ix. 18. And the whole force of this inference, especially 
 that in this place, depends on this supposition, that all the old typical 
 institutions did represent what was really to be accomplished in Christ ; 
 whence it was necessary, that he should be what they did signify and 
 represent. Hence it is often observed in the gospel, that he did or 
 suffered such things, or in such a manner, because things were so or- 
 dered under the law. 
 
 2. The designation of the person is expressed, τούτον, ‘ this man,’ 
 he of whom we speak, this high priest of the New Testament, whom 
 he had before described, and specified by his name Jesus, and by his 
 dignity, the Son of God. ‘That ‘this man,’ this Jesus, the high priest 
 of the New Testament. 
 
 3. The subject being stated, that which he affirms thereof, is, that 
 he, this priest, must ‘ have somewhat to offer.” And this was ἀναγκαῖον, 
 ‘of necessity,’ that so it should be. For whatever otherwise this glo- 
 rious person were or might be, yet a high priest he could not be, un- 
 less he had somewhat to offer; for to offer gifts and sacrifices, is the 
 sole end of that office. This necessity, then, was absolute. For with- 
 out this, no office of priesthood could be discharged, and consequently 
 no atonement be made, nor could we be brought unto God. And it 15 
 said that it was thus necessary, eyeav, ‘ that he should have.) And it 
 is not possession only that is intended, but possession with respect un- 
 to use. He was so to have somewhat to offer, as to offer it accord-— 
 
672 AN EXPOSITION OF THE [CH. ὙΠ, 
 
 ingly. For it would not avail the church to have a priest that should 
 have somewhat to offer, if it were not actually offered. Wherefore, 
 respect is had, both to the meetness of Christ unto his office, and his 
 faithfulness therein. He had what to offer, and he did offer it. 
 
 4. The matter of his offering is expressed, τι ὃ προσενεγκῃ;, ‘some- 
 what to offer,’ that is, in sacrifice unto God. The apostle expresseth 
 it indefinitely, 7.6; but what it is, which he was to have, he doth not 
 as yet declare. He was not engaged farther by his present argument. 
 But he elsewhere declares expressly what this was that he had to of- 
 fer, what was the matter of his sacrifice, and what it was necessary 
 that it should be. And this was himself, his whole human nature, 
 soul, and body. 
 
 It may be it will be said, that it doth not necessarily follow, that if 
 he have somewhat to offer, it must be himself. For he might offer 
 somewhat else out of the flocks and herds, as they did of old. Nor 
 indeed doth the apostle intend directly to prove it in this place, name- 
 ly, that it must be himself which he must offer. But it doth neces- 
 sarily follow from the arguments before insisted on, ch. vil. For what- 
 ever else God had appointed or approved of to be offered in sacrifice, 
 he had ordained the Levitical priesthood to offer, and appropriated the 
 offering of it unto them, so as no such sacrifice could ever be offered 
 by any who was not of the seed of Aaron. Whereas, therefore, our 
 high priest was not of the tribe of Levi, but of Judah, it is evident 
 that he could not offer any of the things which were appropriated un- 
 to their ministry and service. And hence our apostle in the next verse, 
 affirms directly, that if he were on the earth, that is, to officiate in his 
 office with the things of the earth, after the manner of other priests, 
 he could not be so much as a priest at all, seeing all such services were 
 appropriated unto, and performed by the priests of another order. 
 Again, if he might have done so, and accordingly had done so, our 
 apostle manifests that his priesthood must have been ineffectual as to 
 the proper ends of it. For the law could make nothing perfect; not 
 only because of the infirmity and imperfection of its priests, but also 
 because of the insufficiency of its sacrifices unto the great ends of 
 expiating sin, by whomsoever they were offered. ‘ For it is impossi- 
 ble,’ as he declares, ‘ that the blood of bulls or goats should ever take 
 away sin, or purge the conscience of the sinner,’ ch. x. 1—3, &c. 
 Wherefore, as it was necessary that he should have somewhat to offer, 
 so it was necessary that this somewhat should be himself, and nothing 
 else. 
 
 Something must yet be added as unto the reading of the words 
 themselves, which influenceth their proper sense. Avaykacov, ‘neces- 
 sary, ‘of necessity,’ must have the verb substantive added to determine 
 its signification. Erasmus adds, est, ‘it is necessary ;’ and we render 
 it, ‘it is of necessity.’ Beza supplies fuit, as doth the Syriac inter- 
 preter, sim, fuit, erat, ‘it was necessary.’ And so he renders ὃ προσεν- 
 eyxn, by quod offerret, ‘which he should offer,’ in both respecting the 
 time past. Others render it by quod offerat, ‘which he may offer,’ 
 with respect unto the time present or to come. And Beza gives this 
 account of his translation, namely, that the apostle having respect unto 
 
VER. 9.] EPISTLE TO THE HEBREWS, 673 
 
 the sacrifice of Christ which was past, affirms, thatit was necessary 
 that he should have somewhat that he might offer, and not that it is 
 necessary that he should have somewhat to offer. And although I will 
 not deny, but that the Lord, by reason of the perpetual efficacy of his 
 oblation, and the representation of it in his intercession, may be said 
 to offer himself, yet his sacrifice and oblation of himself, were properly 
 on the earth, as I have fully proved elsewhere. 
 
 This text being urged by Grotius with respect unto the offering and 
 sacrifice of Christ, Crellius replies, Concludit scriptor divinus ex eo 
 quod Christus sit sacerdos, necesse fuisse ut habeat quod offerat ; non, 
 ut loquitur Grotius, necesse fuisse ut haberet quod offerret, quasi de re 
 preterita loquatur,’ Respons. ad cap. x. But as Beza very well ob- 
 serves, the apostle had before mentioned the one offering of Christ, as 
 already perfected and completed, Heb. vii. 97. He cannot, therefore, 
 speak of it now, but as that which was past; and here he only shows 
 how necessary it was that he should have himself to offer, and so 
 to offer himself, as he had done. And from these words we may 
 observe, 
 
 Obs. III. That there was no salvation to be had for us, no not by 
 Jesus Christ himself, without his sacrifice and oblation. It was of 
 necessity that he should have somewhat to offer, as well as those 
 priests had of old according to the law. Some would have it, that the 
 Lord Christ is our Saviour, because he declared unto us the way of 
 salvation ; and gave us an example of the way whereby we may at- 
 tain it, in his own personal obedience. But whence, then, was it of 
 necessity that he must have somewhat to offer unto God as our priest, 
 that is, for us? For this belongeth neither unto his doctrine nor ex- 
 ample. It was necessary that he should have somewhat to offer, in 
 answer unto those sacrifices of old, which were offered for the expia- 
 tion of sin. Nor would our salvation be otherwise effected, by any 
 other acts or duties of our high priest. For the church could not be 
 saved without taking away the guilt of sin. The whole design of the 
 priests and sacrifices of old, was to teach and instruct the church, how 
 ‘alone this might be performed ; and this was only by making atone- 
 ment for it by sacrifice, wherein the beast sacrificed, did suffer in the 
 room of the sinner, and did by God’s institution, bear his iniquity. 
 This our apostle hath respect unto, and the realizing of all those typi- 
 cal representations in Christ, without which, his whole discourse is 
 useless and vain. Wherefore, there was no other way for our salva- 
 tion, but by a real propitiation or atonement made for our sins, And 
 whosoever looketh for it otherwise, but in the faith and virtue thereof, 
 will be deceived. 
 
 Obs. IV. As God designed unto the Lord Christ, the work which 
 he had to do, so he provided for him, and furnished him with, what- 
 ever was necessary thereunto.—Somewhat he must have to offer. 
 And this could not be any thing which was the matter of the sacri- 
 fices of the priests of old. For all those sacrifices were appropriated 
 unto the discharge of the priesthood. And besides, they were none 
 of them able to effect that which he was designed to do. Where- 
 
 VOL. III. ip ep 
 
674 AN EXPOSITION OF THE [cH. VIII. 
 
 fore, a body did God prepare for him, as is declared at large, Heb. 
 x. 1—8, &c. 
 
 Obs. V. The Lord Christ being to save the church in the way of 
 office, he was not to be spared in any thing necessary thereunto. And 
 in conformity unto him, 
 
 Obs. VI. Whatever state or condition we are called unto, what is 
 necessary unto that state, is indispensably required of us. So is holi- 
 ness and obedience required unto a state of reconciliation and peace 
 
 with God. 
 Ver. 4.—Ex μεν yap nv ἐπι yne, ove’ av nv ἱερευς, οντων τῶν ἱερεων 
 των προσφεροντων κατα TOV νομὸν Ta δωρα. 
 
 Vul. Lat. Si esset super terram; all others, in terra, to the same 
 purpose. Syr. xywwa, ‘in the earth.’ Ovo ay nv ἱερευς, ND ND ὮΝ 
 nim, ‘even also he should not be a priest.” Ovrwy τῶν ἱερεων, the 
 Vulgar omits ἱερεων, and renders the words, cum essent qui offerrent. 
 Rhem. ‘whereas there were who did offer.’ The Syriac agrees with 
 the original; Beza, manentibus illis sacerdotibus; quum sint alii 
 sacerdotes. 
 
 In the preceding discourses the apostle hath fully proved, that the 
 introduction of this new priesthood under the gospel, had put an end 
 unto the old; and that it was necessary that so it should do, because, 
 as he had abundantly discovered in many instances, it was utterly in- 
 sufficient to bring us unto God, or to make the church-state perfect. 
 And withal he had declared the nature of this new priesthood. In 
 _ particular he hath shown, that although this high priest offered his 
 great expiatory sacrifice once for all, yet the consummation of this 
 sacrifice, and the derivation of the benefits of it to the church, depended 
 on the following discharge of lis office, with his personal state and 
 condition therein. For so was it with the high priest under the law, 
 as unto his great anniversary sacrifice at the feast of expiation, whose 
 efficacy depended on his entrance afterwards into the holy place. 
 Wherefore, he declares this state of our high priest to be spiritual and 
 heavenly, as consisting in the ministry of his own body in the sanc- 
 tuary of heaven. 
 
 Having fully manifested these things, unfolding the mystery of 
 them, he proceeds in this verse to show how necessary it was that so 
 it should be, namely, that he should neither offer the things appointed 
 in the law, nor yet abide in the state and condition of a priest here on 
 earth, as those other priests did. In brief, he proves that he was not 
 in any thing to take on him the administration of holy things in the 
 church, aecording as they were then established by law. For, whereas 
 it might be objected,—If the Lord Christ was a high priest as he 
 pleaded, why then did he not administer the holy things of the church, 
 according to the duty of a priest? to which he replies, that so he was 
 not to do; yea, a supposition that he might do so, was inconsistent 
 with his office, and destructive both of the law and the gospel. For 
 it would utterly overthrow the law, for one that was not of the line of 
 Aaron to officiate in the holy place; and God had by the law made 
 
VER. 4.] EPISTLE TO THE HEBREWS. 675 
 
 provision of others, so that there was neither room nor place for his 
 ministry. And the gospel also would have been of no use thereby, 
 seeing the sacrifice which it is built upon, would have been of the 
 same nature with those underthe law. This the apostle confirms in 
 this verse. 
 
 Ver. 4.— For indeed if he were on earth, he should not be a priest, 
 seeing that there are priests that offer gifts according to the law. 
 
 The words are an hypothetical proposition, with the reason or con- 
 firmation of it. The proposition is in the former part of the verse ; 
 ‘ for if indeed he were on the earth, he should not be a priest.’ And 
 the remainder of the words, is the reason or confirmation of this, 
 ‘seeing that there are priests that offer gifts according unto the law.’ 
 
 We may consider first the causal connexion, yap, ‘ for,’ which relates 
 unto what he had discoursed immediately before, as introducing a 
 reason why things ought to be, as he had declared. He had in sundry 
 instances manifested his present state and condition, with the way and 
 manner of the discharge of his office. A priest he was, and therefore 
 he must have somewhat to offer, which must be somewhat of his own, 
 seeing the law would not accommodate him with a sacrifice, nor yet 
 the whole creation; the law having prepossessed unto its own use, all 
 that was clean and fit to be offered unto God. A sanctuary he must 
 also have wherein to officiate, and this was to be heaven itself, because 
 he was himself exalted into heaven, and set down at the right hand of 
 God. And of all this there was yet another especial reason ; ‘for if 
 he were on the earth,’ &e. | 
 
 ‘If indeed he were onearth.’? Ex ev. The emphasis of the par- 
 ticle is not to be omitted. If really it were so; or therein is force 
 granted unto the concession that the apostle here makes ; truly it must 
 be so. 
 
 ‘If he were on earth,’ nv em yne, includes two things. 
 
 1. His continuance and abode on the earth. If he were not exalted 
 into heaven in the discharge of his office,—if he were not at the right | 
 hand of God,—if he were not entered into the heavenly sanctuary, but 
 could have discharged his whole office here‘on the earth without any 
 of these things. If he were thus on the earth, or thus to have been 
 on the earth. | 
 
 2. The state and condition of his priesthood. If he were on the 
 earth, or had a priesthood of the same order and constitution with that 
 of the law,—if he were to have offered the same sacrifices, or of the 
 same kind with them, which were to be perfected on the earth,—if he 
 were not to have offered himself, wherein his sacrifice could not be 
 absolutely consummated without the presentation of himself in the 
 most holy place, not made with hands. , 
 
 These two things the apostle was treating of, 1. His present state 
 and condition as to the sanctuary wherein he administered, which was 
 heavenly. 2. His sacrifice and tabernacle, which was himself; in 
 opposition unto both these, is this supposition made, ‘If he were on 
 
 the earth.’ 
 x) x52 
 
676 AN EXPOSITION OF THE (cH. ΥΠΊΙ. 
 
 This, therefore, is the full sense of this supposition, which is well 
 to be observed to clear the meaning of the whole verse, which the So- 
 cinians endeavour with all their skill and force, to wrest unto their 
 heresy.—‘ If we did aver him to have such a priesthood, as in the dis- 
 charge thereof he were always to continue on the earth, and to admi- 
 nister in the sanctuary of the tabernacle or temple with the blood of 
 legal sacrifices.’ On this supposition the apostle grants that ‘he could 
 not be a priest,’ ove’ av nv iepeve. He had not been, or could not be 
 so much as a priest, or a priest at all in any sense. That a priest he 
 was to be, and that of necessity he must be so, he had proved before, 
 And on the occasion thereof he declares the nature of his sacrifice, 
 tabernacle, and sanctuary ; and now proves that they were so neces- 
 sary for him, that without them he could not have been a priest. 
 
 It will be said, that he was a priest on the earth, and that therein 
 he offered his great expiatory sacrifice in and by his own blood. And 
 it is true. But, 1. This was not on the earth in the sense of the law, 
 which alone appointed the sacrifices on the earth ; it was not in the 
 way, nor after the manner of the sacrifices of the law, which are ex- 
 pressed by that phrase, ‘on the earth.’ 2. Although his oblation or 
 sacrifice of himself was complete on the earth, yet the whole service 
 belonging thereunto, to make it effectual in the behalf of them for 
 whom it was offered, could not be accomplished on the earth. Had he 
 not entered into heaven to make a representation of his sacrifice in 
 the holy place, he could not have been the high priest of the church 
 from that oflering of himself; because the church could have enjoyed 
 no benefit thereby. Nor would he ever have offered that sacrifice, if 
 he had been to abide on the earth, and not afterwards to enter the 
 heavenly sanctuary to make it effectual. The high priest on the great 
 day of expiation, perfected his sacrifice for his own sin, and the sins of 
 the people, without the tabernacle. But yet he neither could, nor 
 would, nor oucht to have attempted the offering of it, had it not been 
 with a design to carry the blood into the holy place, to sprinkle it be- 
 fore the ark and mercy-seat, the throne of grace. So was Christ to 
 enter into the holy place not made with hands, or he could not have 
 been ἃ priest. ' 
 
 The reason of this assertion and concession is added in the latter 
 part of the verse, ‘seeing there are priests that offer gifts according to 
 the law.’ ; 
 
 Ὄντων τῶν isoswv, Sacerdotibus existentibus, cum sint sacerdotes, 
 ‘whereas there are priests.’ The apostle doth not grant that at that 
 time when he wrote this Epistle, there were legal priests de jure, offer- 
 ing sacrifices according to the law. De facto, indeed, there were yet 
 such priests ministering in the temple, which was yet standing. But 
 in this whole-Epistle, as to right and acceptance with God, he proves 
 that their otlice had ceased, and that their ministrations were useless. 
 Wherefore οντων, respects the legal institution of the priests, and their 
 right to officiate then when the Lord Christ offered his sacrifice. Then 
 there were priests who had a right to officiate in their office, and to 
 offer gifts according to the law. 
 
 Two things are to be inquired into, to give us the sense of these 
 words, and the force of the reason in them. 
 
VER, 4.] EPISTLE TO THE HEBREWS. 677 
 
 1. Why might not the Lord Christ be a priest, and offer his sacri- 
 fice, continuing on the earth, to consummate it, notwithstanding the 
 continuance of these priests according to the law ? 
 
 2. Why did he not in the first place take away and abolish this 
 order of priests, and so make way for the introduction of his own 
 priesthood ? 
 
 I. I answer to the first, that if he had been a priest on the earth, to 
 have discharged the whole work of his priesthood here below, whilst 
 they were priests also, then he must either have been of the same 
 order with them, or of another; and have offered sacrifices of the 
 same kind as they did, or sacrifices of another kind. But neither of 
 these could be. For he could not be of the same order with them. 
 This the apostle proves because he was of the tribe of Judah, which 
 was excluded from the priesthood, in that it was appropriated to the 
 tribe of Levi, and family of Aaron. And, therefore also, he could not 
 offer the same sacrifices with them, for none might do so by the law 
 but themselves. And of another order together with them he could 
 not be. For there is nothing foretold of priests of several orders in 
 the church at the same time. Yea, as we have proved before, the in- 
 troduction of a priesthood of another order was not only inconsistent 
 with that priesthood, but destructive of the law itself, and all its insti- 
 tutions. Wherefore, whilst they continued priests according to the 
 law, Christ could not be a priest among them, neither of their order 
 nor of another; that is, if the whole administration of his office had 
 been on the earth together with theirs, he could not bea priest among 
 them. y 
 
 2. Unto the second inquiry, I say the Lord Christ could not by any 
 means take away that other priesthood, until he himself had accom- 
 plished all that ever was signified thereby, according unto God’s insti- 
 tution. The whole end and design of God in its institution had been 
 frustrated, if the office had ceased, de jure, before the whole of what . 
 was prefigured by its being, duties, and offices, was fulfilled. And, 
 therefore, although there was an intercision of its administrations for 
 seventy: years, during the Babylonish captivity, yet was the oflice itself 
 continued in its right and dignity, because what it designed to prefigure 
 was not yet attained. And this was not done till the Lord Christ as- 
 cended into the heavenly sanctuary, to administer in the presence of 
 God for the church. For until then, the high priest’s entering into 
 the holy place in the tabernacle once a year, had not an accomplish- 
 ment in what was prefigured thereby. Wherefore, there was not an 
 end put unto their office and ministration by the oblation of Christ on 
 the cross, but they still continued to offer sacrifices according to the 
 law. For there yet remained unto the fulfilling of what was designed 
 in their whole office, his entering into the holy place above. | Where- 
 fore, they were still to continue, priests, until he had completed the 
 whole service prefigured by them, in the oblation of himself, and enter- 
 ing thereon into the heavenly sanctuary. 
 
 This, therefore, is the sense of the apostle’s reasoning in this place. 
 The priests of the order of Aaron continued, de jure, their administra- 
 tions of holy things, or were so to do, until all was accomplished that 
 
678 : AN EXPOSITION OF THE fou. vitt 
 
 was signified thereby. This was not done until the ascension of Christ 
 into heaven, For the first tabernacle was to stand until the way was 
 made open into the holiest of all, as we shall see afterwards. Now, 
 the Lord Christ was not a priest after their order, nor could he offer 
 the sacrifices appointed by the law. Hence, it is evident that he could 
 not have been a priest, had he been to continue in the earth, and to 
 administer on the earth, for so their priesthood with which his was in- 
 consistent, could never have had an end. For this could not be with- 
 out his entrance as a priest into the heavenly sanctuary. 
 
 It appears, therefore, how vain the pretence of the Socinians is, from 
 this place to prove, that the Lord Christ did not offer his expiatory sa- 
 erifice here on the earth. For the apostle speaks nothing of his oblation, 
 which he had before declared to have been once for all, before he 
 entered into heaven to make intercession for us. But he speaks only 
 of the order of his priesthood, and the state and condition wherein the 
 present administration of it was to be continued. 
 
 Obs. I. God’s institutions, rightly stated, do never interfere.—So 
 we see those of the ancient priesthood, and that of Christ did not. 
 They had both of them their: proper bounds and seasons, nor could the 
 latter completely commence and take place, until the former was ex- — 
 pired. The entrance of Christ into the holy place, which stated him in 
 that condition wherein he was to continue the exercise of his priest- 
 hood unto the consummation of all things, put an absolute period unto 
 the former priesthood by accomplishing all that was signified thereby, 
 with a due and seasonable end unto all legal worship, as to right and 
 efficacy. When he had done all that was figured by them, he took 
 the whole work into his own hand. 
 
 Obs. II. The discharge of all the parts and duties of the priestly 
 office of Christ, in their proper order, was needful unto the salvation 
 of the church.—His oblation was to be on the earth, but the con- 
 tinuation of the discharge of his office was to be in heaven. Without 
 this the former would not profit us; if he had done no more he could 
 not have been a priest. For, 1. As this dependeth on the infinite wis- 
 dom of God, ordering and disposing all things that concern the dis- 
 charge of this office unto their proper times and seasons; so, 2. 
 Believers do find in their own experience, how all things are suited 
 unto their conditions and wants. Unless the foundation of a propitia- 
 tion for their sins be first laid, they can have no hopes of acceptance 
 with God. This, therefore, was first done in the offering of the body 
 of Christ once forall. But when this is done, unless they have a con- 
 tinual application of the efficacy of it unto their souls, neither their 
 peace with God, nor their access unto God, can be maintained. And 
 this is done by the ministration of his office in the heavenly sanctuary, 
 which ensues thereon. 
 
 - 
 Ξ € 
 _ Ver. 5.—Oiriwec ὑποδείγματι καὶ σκίᾳ λατρευουσιν των επουρανιων; 
 ¢ 
 καθως κεχρηματισται Moone, μελλων emiteAsty την σκηνην. Ὅρα 
 yap, φησι, ποιησῃς παντα κατὰ τὸν τυπον Tov δειχθεντα σοι EV TY 
 ορει. 
 
VER. 5.] EPISTLE TO THE HEBREWS. 679 
 
 Oirwee Qui, ut qui, ‘as those who,’ λατρευουσιν, deserviunt, inser- 
 viunt. Syr. ΚΘ), who ministered,’ as in a sacred office, properly. 
 Ὑποδειγματι, exemplari, Rhem. ‘that serve the exemplar and shadow,’ 
 every way imperfectly. Syr. snvat>, ‘unto the similitude. Twv 
 ἐπουρανίων, Eras. Ceelestium ; others, Rerum ccelestium, ‘ of heavenly 
 things.’ Syr. svawat pdr, ‘of the things which are in heaven.’ Katwe 
 κεχρηματισται, sicut responsum est Mosi. Rhem. ‘ As it was answered 
 Moses.’ Χρηματισμος is not an answer, but an oracle, given out upon 
 inquiry, and so any divine instruction. Quemadmodum divinitus 
 dictum est, ‘admonished of God,’ say we. Syr. ΠΊΩΝ ΓΝ, ‘it was 
 spoken,’ simply ; which expresseth not the original. 
 
 Ver. 5.—Who serve (in sacred worship) unto the example and 
 shadow of heavenly things, even as Moses was admonished of God, 
 when he was about to make the tabernacle ; for see, (saith he) that 
 thou make all things according to the pattern shown to thee in the 
 mount. 
 
 1. We must first consider the reading of these words, by reason of 
 the testimony which the apostle quotes out of the law, and his render- 
 ing thereof. The words in the original, Exod. xxv. 40, are, My) TAT) 
 “77 TANTO MAN Wr ὈΠΌΞΠΣ, ‘And look (or take heed) and make after 
 their pattern which was shown thee in the mount.’ The apostle adds, 
 πάντα, ‘all things,’ which is not in the original, nor in the version of 
 the LXX. But 1. He might take it from ver. 9, of the chapter, 
 where the word is expressed, qmx TNT ‘28 TWN 555, ‘ according unto 
 all that I shall show thee.’ 2. Things indefinitely expressed, are to 
 be expounded universally. 1 Kings viii.39, ‘and to give to every 
 man according to his ways, that is, 2 Chron. vi. 30, ‘and render to 
 every man according to all his ways.’ Deut. xix. 15, ‘At the mouth 
 of two or three witnesses shall the matter be established,’ that is, 
 2 Cor. xiii. 1, ‘shall every word be established.’ Ps. cx. 1, ‘Until I 
 make thine enemies thy footstool,’ that is, 1 Cor. xv. 25, ‘all thine 
 enemies.’ Wherefore, the apostle by the addition of παντα, ‘ all things,’ 
 says no more but what is expressed in one place, and necessarily 
 understood in the other. 
 
 2. nnwans. ‘ According to their pattern, or the pattern of them ;’ 
 the apostle renders by xara τὸν τυπον only, ‘ according to the pattern,’ 
 which comes all to one. Τυπος: the word is from ma, ‘to bind ;’ 
 and it is used for a prepared pattern or similitude that any thing 15 to 
 be framed unto. So, whereas the apostle renders it by τυπος, he in- 
 tends προτοτυπος or ἀρχετυπος Not exruTroe; such a type or pattern as 
 other things are to be framed by, and not that which is the effigy or 
 representation of somewhat else. 
 
 2. The connexion of these words with the preceding discourse, 
 which gives us the general design of the apostle, is next to be con- 
 sidered. He had before intimated two things. 1. That the high 
 priests, according to the law, did net minister the heavenly things. 
 2. That the Lord Christ alone did so ; whence he concludes his dignity 
 and preeminence above them, which is the argument he hath in hand. 
 
680 AN EXPOSITION OF THE [cH. vil, 
 
 Both these he confirms"in these words. For he confines their ministry 
 unto the types of heavenly things, exclusively of the heavenly things 
 themselves. And by showing, as in the verse preceding, that if Christ 
 had been to continue on the earth, he could not have been a priest, he 
 manifests that he alone was to administer those heavenly things. 
 
 3. The argument in general whereby the apostle proves that they 
 served unto the example and shadow of heavenly things, that is, only 
 so and no more, is taken from the words of God to Moses. And the 
 force of the argument is evident. For God in those words declares 
 that there was something above and beyond that material taber- 
 nacle, which was prescribed unto him. For he showed him either 
 an original or an exemplar on the top of the mount, which, what he 
 was to do below, did but shadow and represent. And therefore, they 
 who ministered in what he was to make, could serve only therein to be 
 the example and shadow of heavenly things. This, therefore, is the 
 apostle’s argument from this testimony: If God showed unto Moses on 
 the top of the mount that which was heavenly, and he was made an 
 example or shadow of it, then they that ministered therein served only 
 unto the example and shadow of heavenly things. In the words may 
 be observed, 1. ‘The persons spoken of, ‘who.’ 2. What is ascribed 
 unto them, ‘ they serve.’ 3. The limitation of that service; wherein 
 there is, Ist. The present immediate object of it, ‘an example and 
 shadow.’ 2d. The ultimate things intended, ‘heavenly things.’ 4. 
 The proof of the whole assertion, from the words of God to Moses; 
 wherein there is, Ist. The manner of the instruction given him, ‘he 
 was warned of God. 2dly. The instruction or warning itself, ‘ see 
 that thou make,’ &c. 
 
 1. There is the persons spoken of, οἵτινες, ‘who.’ It refers unto the 
 priests mentioned, ver. 4, ‘Seeing there are priests that offer gifts ; 
 who.’ But although that expression comprised the whole order of 
 Levitical priests, yet it refers in particular unto the high priests, ver. 3, 
 πας yap αρχίερευς, ‘ every high priest, ‘which high priests.’ 
 
 2. What is ascribed unto them ; λατρευουσι, ‘ do serve.’ The general 
 signification of the English word ‘to serve,’ is not intended, as any 
 thing doth serve for an end, or one person serves another. For it is a 
 sacred word, and signifies only to minister in sacred worship and ser- 
 vice, as the Syriac translation renders it. And in particular it respects 
 here all the δικαιωματα Aarpeac, the ordinances of divine service,’ 
 which were appointed under the first tabernacle, ch. ix. 1, ‘they do 
 serve:’ they do according unto the law officiate in sacred things ; that 
 is, they did so, de jure, in their first institution, and continued, de facto, 
 so to do still. And the word λατρεύω, is applied both unto the inward 
 spiritual, and outward instituted holy worship of God; see Matt. iv. 
 10; Acts vii. 7; Rom.i.9. It respects, therefore, all that the high 
 priests did, or had to do, in the worship of God, in the tabernacle or 
 temple. 
 
 3. The limitation of their sacred service is, that it was ὑποδείγματι 
 kat σκιᾳ, ‘ to an example and shadow.’ Azyua is a specimen of any 
 thing, that whereby any thing is manifested by a part or instance. It 
 is used in the New Testament only in Jude 7, προκεινται δειγμα; ‘are 
 
VER. 5.] EPISTLE TO THE HEBREWS. 681 
 
 set forth for an example,’ speaking of Sodom and Gomorrah, or a parti- 
 cular instance of what would be God’s dealing with provoking sinners 
 at the last day. Δειγματιζω, which is framed of δειγμα, is but once 
 used in the New Testament, Col. 11. 15, where we render it to make a 
 show, that is, a representation of what was done: ὑποδείγμα, the word 
 here used is an example showing or declaring any thing in a way of 
 instance. John xii. 15, ὑποδειγμα ἐδωκα ὑμιν, “1 have given you an 
 example,’ saith our Saviour, when he had washed his disciples’ feet ; 
 that is, shown you in what I have done, what you ought to do also. 
 So James v. 10, ‘ Take, my brethren, the prophets for an example.’ 
 But whereas, principally and commonly, examples are patterns of other 
 things, that which they are to be conformed to, as in the places cited, 
 John xii. 15; James v. 10, this cannot be the sense of it in this place. 
 For the heavenly things were not framed and fashioned after the ex- 
 ample of these, but on the contrary. Wherefore, examples are of 
 two sorts, efligiantia and effigiata, that 15, tpororuma and exru7a ; such 
 as other things are framed by, or such as are framed by other things, 
 In this latter sense it is here used ; and I would choose to render it by 
 a vesemblance. It is less than devyua, simile quiddam, an obscure re- 
 presentation. Hence is added, 
 
 Καὶ oxea, ‘and the shadow.’ Some suppose a shadow is taken 
 artificially, and opposed unto an express image or complete celinea- 
 tion of any thing, by a similitude taken from the first lines and sha- 
 dows of any thing that is afterwards to be drawn to the life; and so 
 they say it is used, ch. x. 1, ‘The law had only a shadow of good 
 things to come, and not the express image of the things themselves,’ 
 But properly it is taken naturally, and opposed unto a body or sub- 
 stance, Col. ἢ. 17, ‘Which things have a shadow of things to come; 
 but the body is Christ.’ It is indifferent in whether sense we here take 
 the word, for what is affirmed is true in both. If we take it in the 
 first way, it intends that obscure delineation of heavenly mysteries, 
 which was in the legal institutions. They did represent and teach 
 them, and so were taught and represented in the divine service of 
 those priests. But it was so obscurely, that none could see their 
 beauty and excellency therein. If it be used in the latter way, then 
 it declares that the substance of what God intended in all his worship, 
 was not contained nor comprised in the services of those priests. There 
 were some lines and shadows to represent the body, but the body itself 
 was not there. There was something above them and beyond them, 
 which they reached not unto. 
 
 4. The things themselves whence they are restrained by this limita- 
 tion, are expressed, τῶν ἐπουρανίων, ‘ of heavenly things.’ The things 
 intended in these words, are no other than what God showed unto 
 Moses in the mount; and therefore we shall defer our inquiry into 
 them, until we come unto those words. ‘This therefore is the meaning 
 of the words. The whole ministry of the priests of old, was in and 
 about earthly things, which had in them only a resemblance and sha- 
 dow of things above.. And we may observe by the way, 
 
 Obs. I. God alone limits the signification and use of all his own 
 institutions. — We ought not to derogate from them, nor to take any 
 
682 AN EXPOSITION OF THE [CH. VII. 
 
 thing out of them, which God hath put into them; nor can we put 
 any thing into them, that God hath not furnished them withal. And 
 we are apt to err in both extremes. The Jews to this day believe, that 
 the ministration of their priests contained the heavenly things them- 
 selves. They do so, contrary to the nature and end of them, which 
 the Scripture so often speaks unto. This is one occasion of their ob- 
 stinacy and unbelief. They will imagine that there was nothing above 
 or beyond their legal institutions, no other heavenly mysteries of grace 
 and truth, but what is comprised in them. They put more in them 
 than ever God furnished them withal, and perish in their vain con- 
 fidence. | 
 
 It hath so fallen out also under the New Testament. God hath 
 instituted his holy sacraments, and hath put this virtue into them, 
 that they should represent and exhibit unto the faith of believers, the 
 grace which he intendeth and designeth by them. But men have not 
 been contented herewith, and therefore they will put more into them, 
 than God hath furnished them withal. They will have them to con- 
 tain the grace in them, which they exhibit in the way of a promise, 
 and to communicate it unto all sorts of persons, that are partakers of 
 them. Thus, some would have baptism to be regeneration itself, and 
 that there is no other evangelical regeneration but that alone, with the 
 profession which is made: thereon. Every one who is baptized, is 
 thereby regenerated. The sign and figure of grace, they would have 
 to be the grace itself. Nothing can be invented more pernicious unto 
 the souls of men. For all sorts of persons may be brought to a ruin- 
 ous security about their spiritual condition by it, and diverted from 
 endeavours after that real internal work, in the change of their hearts 
 and natures, without which, none shall see God. This is to put that 
 into it, which Ged never placed there. Some suppose it to be such 
 a distinguishing, or rather separating ordinance, that the administra- 
 tion of it in such a way or such a season, is the fundamental rule of 
 all church fellowship and communion; whereas God never designed 
 it unto any such end. 
 
 In the supper of the Lord, the church of Rome in particular, is not 
 contented that we have a representation and instituted memorial of 
 the death of our Lord Jesus Christ, in the signs of his body as broken, 
 and his blood as shed for us, with an exhibition of grace in the word 
 of promise or the gospel; but they will have the natural body and 
 blood of Christ, his flesh and bones, to be contained therein, and to 
 be eaten or devoured by all that partake of the outward signs. This 
 is to put that into an ordinance, which God‘never put into it, and so 
 to overthrow it. And there are two grounds or ends of what they do. 
 The first is, to turn the wisdom of faith into a carnal imagination. It 
 requires the light and wisdom of faith, to apprehend the spiritual ex- 
 hibition of Christ in the sacrament unto us. It is a great spiritual 
 mystery, not at all to be apprehended, but by the supernatural light 
 of faith. This, the vain darkened minds of men like not, they can- 
 not away with it, it is a foolishness unto them. Wherefore, under the 
 name of a mystery, they have invented the most horrible and mon- 
 strous figments, that ever befel the minds of men. This is easily re- 
 
VER. 5.] EPISTLE TO THE HEBREWS. 683 
 
 ceived and admitted by a mere act of carnal imagination; and the 
 more blind and dark men are, the more are they pleased with it. 2. 
 They do it to exclude the exercise of faith in the participation of it. 
 As they deal with the wisdom of faith as to its nature, so they do with 
 the exercise of faith as to its use. God hath given this measure unto 
 this ordinance, that it shall exhibit and communicate nothing unto us, 
 that we shall receive no benefit by it, but in the actual exercise of 
 faith. This the carnal minds and hearts of men like not. It requires 
 a peculiar exercise of this grace, and that ina peculiar manner, unto 
 a participation of any benefit by it. But this, under the notion of 
 bringing more into the ordinance than ever God put into it, they ex- 
 clude and ease all men of. Let them but bring their mouths and their 
 teeth, and they fail not of eating the body, and drinking the very 
 blood of Christ. So, undera pretence of putting that in the ordi- 
 nance, which God never put into it, they have cast out of the hearts 
 of men, the necessity of those duties, which alone render it useful 
 and beneficial. 
 
 Some, on the other side, do derogate from them, and will not allow 
 them that station or use, which God hath appointed unto them in the_ 
 church. 1. Some derogate from their dignity. This they do, by 
 joining their own appointments unto them, as of equal worth and dig- 
 nity with them. 2. Some derogate from their necessity, practically 
 setting light by them, or disregarding the participation of them. 3. 
 Some derogate from their use, openly denying their continuance in the 
 church of God. 
 
 The reasons why men are so prone to deviate from the will of God 
 in his institutions, and to despise the measures he hath given them, 
 are, 1. Want of faith in its principal power and act, which is sub- 
 mission and resignation of soul unto the sovereignty of God. Faith 
 alone renders that an all-sufficient reason of obedience. 2 Want of 
 spiritual wisdom and understanding to discern the mystery of the wis- 
 dom and grace of God in them. 
 
 Obs. II. It is an honour to be employed in any sacred service, that 
 belongs unto the worship of God, though it be of an inferior nature 
 unto other parts of it.—It is so, I say, if we are called of God there- 
 unto. This was the greatest honour that any were made partakers of 
 under the Old Testament, that they served unto the example and sha- 
 dow of heavenly things only. And if now God call any of us unto 
 his service, wherein yet by the meanness of our gifts, or want of op- 
 portunities, we cannot serve him in so eminent a manner as some 
 others do, yet if we abide in our station and duty, there is great ho- 
 nour in the meanest divine service. 
 
 Obs. II]. So great was the glory of heavenly ministration, in the 
 mediation of Jesus Christ, that God would not at once bring it forth 
 in the church, until he had prepared the minds of men by types, sha- 
 dows, examples, and representations of it—This was the end of ail 
 legal institutions of divine worship and service. And in these institu- 
 tions, the wisdom of God provided what was necessary to suit the 
 cases of his people at the time. First, he filled these institutions with 
 glory and beauty, that they might affect the minds of men with an 
 
684 AN EXPOSITION OF THE [CH. VIII. 
 
 admiration and expectation of that greater glory, which they repre- 
 sented and pointed unto. And this they did among all them who 
 truly believed, so that they continually looked and longed after the 
 coming of him, the glory of whose ministry was represented in them. 
 In these two things did their faith principally act itself. 1. In a dili- 
 gent inquiry into the mediation and ministry of Christ, with the glory 
 which it was to be accompanied withal, 1 Pet.i.10, 11. 2. In ear- 
 nest desires after the enjoyment of what they saw afar off, which was 
 obscurely represented unto them, Cant. ii. 17, iv. 6. From both these 
 arose that fervent love unto, zeal for, and delight in those ordinances 
 of worship, which did so lead them unto these things that were so 
 glorious, which in the Scripture are every-where expressed, and which 
 were so well-pleasing unto God. 
 
 Secondly. On the other hand, because these institutions were to be 
 so glorious, that they might be shadows of heavenly things, and the 
 people unto whom they were given, were carnal, and given to rest 
 themselves in present outward appearances, God was pleased to inter- 
 mix with them, many services that were hard to be borne, and many 
 laws with penalties severe and dreadful. ‘This provision was laid ἴῃ. 
 by divine wisdom, that they might not rest in what he designed only 
 to prepare their minds, for the introduction of that which was far more 
 glorious. And well is it for us, if we have a due apprehension of the 
 glory of the heavenly ministration of Christ, now it is introduced. It 
 is too evident that with many, yea, with most that are called Chris- 
 tians, it is far otherwise. For they are still seeking after the outward 
 glory of a carnal worship, as though they had no view of the spiritual 
 glory of the heavenly ministration of the gospel, in the hand of Jesus_ 
 Christ our high priest. Nor willit be otherwise with any of us, unless 
 we are enabled by faith to look within the veil, and see the beauty of 
 the appearance of Christ at the right hand of God. The apostle tells 
 us, that the ministration of the law was glorious; yet had it no glory 
 in comparison of that which doth excel. But if we are not able to 
 discern this more excellent glory, and satisfy ourselves therein, it is a 
 great sign that we ourselves are carnal, and therefore are delighted 
 with those things that are so. But we must proceed with our exposi- 
 tion. 
 
 5. The proof of the foregoing assertion is added by the apostle, in 
 the words which God spake unto Moses with respect to his building 
 the tabernacle, which was the seat of all the divine service they were 
 to administer. And there are two things to be considered in this tes- 
 timony. 1. The manner of its introduction. 2. The words of the 
 testimony itself. 
 
 1. The words of the introduction are, caSwe κεχρηματισται Mwone, 
 ‘admonished of God.’ Χρηματισμος, we render, ‘ the answer of God,’ 
 Rom. xi. 4. ‘ But what saith unto him, 6 χρηματίσμος;, the divine 
 oracle τ᾿ a responsum, a word or answer from God, giving caution or 
 direction. And it is used principally for such an oracle of God, as 
 hath a warning or caution in it, for the avoiding somewhat on the one 
 hand, as well as doing what is given in charge on the other. So 
 Joseph was χρηματισϑεις, “ divinely warned to avoid the danger’ that 
 
VER. 5 ] EPISTLE TO THE HEBREWS. 685 
 
 was designed unto the child Jesus, Matt. ii. 22, as the wise men were 
 to avoid going unto Herod, ver. 12; so Heb. xi. 7. ‘ Noah being, 
 χρηματισϑεις, divinely warned,’ was moved with fear. Yet sometimes 
 it is used for any immediate private revelation, Luke 11. 26; Acts x. 
 22. Wherefore, two things are intended in this expression. 1. That 
 Moses had an immediate word, command, or oracle from God, to the 
 purpose intended. And 2, That he was to use great caution and heed 
 about what was enjoined him, that there might be no miscarriage or 
 mistake. ‘ Admonished of God.’ And the manner of the expression 
 in the original, carrieth admonition in it; ΤΟ myn, ‘and look to it 
 and do,’ Exod. xxv. 40; take diligent care about it. The same is 
 the sense of ὁρα when thus used, ‘ take heed,’ ‘ look well to it.’ 
 When John upon surprisal would have fallen down before the angel to 
 worship him, he replied, ὁρα pn, “566 thou do it not,’ avoid it with 
 care, Rev. xxii. 9. The matter was of the greatest importance, and 
 the utmost diligence was to be used about it, whence the divine oracle 
 was given out in a way of charge and admonition, as we have well 
 rendered the word. And we may observe, 
 
 Obs. IV. That our utmost care and diligence in the consideration 
 of the mind of God, is required in all that we do about his worship.— 
 There is nothing wherein men for the most part are more careless. 
 Some suppose it belongs unto their own wisdom to order things in the 
 worship of God, as it seems most meet unto them; an apprehension 
 that I shall leave this world in admiration of, that ever it should befal 
 the minds of so many good and honest men as it hath done. But 
 the power of prejudice is inexpressible. Some think they are no 
 farther concerned in these things, than only to follow the traditions of 
 their fathers. This, to the community of Christians, is the only rule 
 of divine worship. ‘To suppose that it is their duty to inquire into 
 the way and manner of the worship of God, the grounds and reasons 
 of what they practise therein, is most remote from them. It was 
 Moses that had the command to take care about the making of the 
 tabernacle, and not the people. ‘There was nothing left unto them, 
 but to do and observe what he had appointed. And it is true, when 
 God first reveals the way of his worship immediately from himself, as 
 he did first by Moses, and last of all by his Son Jesus Christ, the 
 people have nothing to do therewith, but only to observe and do what 
 is appointed, as our Saviour expressly declares, Matt. xxvii, 20. But 
 when his worship is so revealed and declared, there is not the meanest 
 person who professeth obedience unto him, who is exempted from this 
 command of taking most diligent care about the due discharge of 
 their duty herein. And this care and diligence is necessary, 
 
 First. From the aptness and proneness of the minds of men to run 
 into pernicious extremes in this matter. For, 
 
 1. The generality of men have been stupidly negligent herein, as if 
 it were a matter wherein they were not at all concerned. What is 
 provided for them, what is proposed to them, what comes in the 
 ordinary way to which they have been accustomed, whatever it be, 
 that they follow. And as they take it on light grounds, so they 
 observe it with slight spirits. And this hath been the true cause of 
 
086 AN EXPOSITION OF THE [CH. VIII. 
 
 that inundation of profaneness which is come on the Christian world. 
 For when once men come to such a want of concern in the worship of 
 God, as to engage in it they know not well why, and to perform it 
 they know not how, all manner of impiety will ensue in their lives, as 
 is manifest in experience beyond the evidence of a thousand arguments. 
 
 2. Many in all ages have been prone to indulge their own imagina- 
 tions and inventions in the disposal of divine worship. And this bit- 
 ter root hath sprung up into all the superstition and idolatry, that the 
 earth is filled withal at this day. From these two poisoned springs, 
 hath proceeded that woeful apostasy from Christ and evangelical 
 worship, which the world groans under. Wherefore our utmost care 
 and diligence is required herein. 
 
 Secondly. The concernment of the glory of God calls for the same 
 care in like manner. It were no hard thing to demonstrate, that the 
 principal way and means whereby God expects that we should give 
 glory to him in this world, is by a due observance of the divine 
 worship that he hath appointed. For herein do we in an especial 
 manner ascribe to him the glory of his sovereignty, of his wisdom, of 
 his grace and holiness, when in his worship we bow down our souls 
 under his authority alone, when we see such an impress of divine wis- 
 dom on all his institutions, as to judge all other ways folly in com- 
 parison of them, when we have experience of the grace represented 
 and exhibited in them, then do we glorify God aright. And without 
 these things, whatever we pretend, we honour him not in the solem- 
 nities of our worship. But we return. 
 
 In the charge given to Moses two things are observable. 1. The 
 time when it was given him. 2. The charge itself. 
 
 1, The time when it was given. MedAAwv επίτελειν τὴν σκηνην; 
 ‘when he was about to make the tabernacle.” Μελλων, expresseth 
 that which is immediately future. He was in procinctu, in readiness 
 for that work ; just as it were taking it in hand, and going about it. 
 This made the divine warning seasonable. It was given him on the 
 entrance of his work, that it might make an effectual impression on 
 his mind. And it is our duty on an entrance into any work we are 
 called to, to charge our consciences with a divine admonition. What 
 immediate revelation was to Moses, that the written word is to us. 
 To charge our consciences with rule from it, and with its authority, 
 will preserve us in whatever may fal] out in the way of our duty, and 
 nothing else will do it. 
 
 Ἰύπιτελειν, is perficere, ‘to accomplish,’ ‘ to perfect,’ ‘ to finish.’ 
 But it includes here the beginning, as well as the end of the work, 
 which he was to perfect. The same with ποίησαι, Acts vil. 44, where 
 this whole passage is somewhat otherwise expressed to the same pur- 
 pose. Καϑὼς διεταξατο 6 λαλων τῳ Μωσῃ ποιησαι αὐτὴν κατα Tov 
 τυπτον ὃν ἑωρακει; “ as he appointed who spake to Moses’ (which was 
 God himself, as our apostle here declares, in the second person, the 
 great angel of the covenant) ‘ that he should make it according to the 
 pattern which he saw.’ Wherefore εἐπίτελεὶν, compriseth the whole 
 service of Moses, in making, framing, and finishing the tabernacle. 
 
 The warning and charge itself is, that he should make all things 
 
VER. 5. | EPISTLE TO THE HEBREWS. 687 
 
 according to the pattern shown bim in the mount. What this pat- 
 tern was, how it was shown to Moses, and how he was to make all 
 things according to it, are all of them things not easy to be explained. 
 
 In general, it is certain, that God intended to declare hereby, that 
 the work which Moses had to do, the tabernacle he was to erect, and 
 the worship thereof, was not, either in the whole, or in any part of it, 
 or in any thing that belonged to it, a matter of his own invention or 
 contrivance, nor what he set on by chance, but an exact representation 
 of what God had instructed him in, and shown to him. This was the 
 foundation of all the worship of God under the Old Testament, and 
 the security of the worshippers. Hence, at the finishing of this work, 
 it is eight times repeated in one chapter, that all things were done as 
 God commanded Moses. And herein was that truth fully consecrated 
 to the perpetual use of the church in all ages, that the will and com- 
 mand of God is the sole reason, rule, and measure, of all religious 
 worship. 
 
 For the pattern itself, expositors generally agree, that on the top of 
 the mount, God caused to appear to Moses, the form, fashion, dimen- 
 sions, and utensils of that tabernacle which he was to erect. Whether 
 this representation was made to Moses by the way of internal vision, 
 as the temple was represented to Ezekiel, or whether there was an 
 ethereal fabric proposed to his bodily senses, is hard to determine. 
 And this man, ‘exemplar,’ or ‘pattern,’ our apostle here calls heavenly 
 things. For to prove that the priests served only to the resemblance 
 and shadow of heavenly things, he produceth this testimony, that 
 Moses was to make all things according to the pattern shown him in 
 the mount. And this pattern, with all that belonged to it, is called 
 heavenly things, because it was made to appear in the air on the top 
 of the mount, with respect to that which was to be made beneath. 
 Or it may be called heavenly, because it was the immediate effect of 
 
 ‘the power of God, who worketh from heaven. But supposing such 
 an ethereal tabernacle represented to Moses, yet it cannot be said.that 
 it was the substance of the heavenly things themselves, but only a 
 shadow or representation of them. The heavenly things themselves, 
 in the mind of God, were of another nature, and this pattern on the 
 mount was but an external representation of them. So that here 
 must be three things intended. 
 
 1. The heavenly things themselves. 
 
 2. The representation of them on the mount. 
 
 3. The tabernacle made by Moses in imitation thereof. Wherefore 
 this tabernacle and its worship, wherein the Levitical priests adminis- 
 tered their office, was so far from being the substance of the heavenly 
 things themselves, as that they were but a shadow, of that shadow of 
 them which was represented in the mount. 
 
 I know not that there is any thing in this exposition of the words 
 that is contrary to the analogy of faith, or inconsistent with the design 
 of the apostle. But withal I must acknowledge, that these things 
 seem to me exceedingly difficult, and such as I know not how fully to 
 embrace, and that for the reasons following. 
 
 1. If such a representation were made to Moses in the mount, and 
 
688 AN. EXPOSITION OF THE foH. 4411. 
 
 that be the pattern intended, then the tabernacle, with all its ministry, 
 
 was a shadow thereof. But this is contrary to our apostle in another 
 
 place, who tells us that indeed all legal institutions were only a sha- 
 dow, but withal that the substance or body was of Christ, Col. 11.17. 
 
 And it is the body that the shadow doth immediately depend on and 
 
 represent. But according to this exposition, this figure or appearance 
 
 made in the mount, must be the body or substance which those legal 
 
 institutions did represent. But this figure was not Christ. And it is 
 
 hard to say, that this figure was the body which the tabernacle below 
 
 was the shadow of, and that body was the shadow of Christ. But 
 that Christ himself, his mediation and his church, that is, his mystical 
 
 body, were not immediately represented by the tabernacle, and the 
 
 service of it, but somewhat else that was a figure of them, is contrary 
 
 to the whole dispute of the apostle in this place, and the analogy of 
 faith. | 
 
 2. I do not see how the priests could minister in the earthly taber- 
 nacle as an example and shadow of such an ethereal tabernacle. For 
 if there were any such thing, it immediately vanished after its appear- 
 ance ; it ceased to be any thing, and therefore could not be any longer 
 a heavenly thing. . Wherefore, with respect thereunto, they could net 
 continue to serve to the example of heavenly things, which were not. 
 
 3. No tolerable account can be given of the reason or use of such a 
 representation. For God doth not dwell in any such tabernacle in 
 heaven, that it should be thought to represent his holy habitation. 
 And as to that which was to be made on the earth, he had given such 
 punctual instructions to Moses, confirming the remembrance and 
 knowledge of them in his mind by the Holy Spirit, by whom he was 
 acted and guided, as that he needed no help from his imagination, in 
 the view of the representation of such a fabric. 
 
 4, Whatever Moses did, it was for a testimony to the things which 
 were to be spoken afterwards, ch. ili. δ. But these were the things of 
 Christ and the gospel, which therefore he was to have an immediate 
 respect to. 
 
 5. The sense of the words must be determined from the apostle 
 himself. And it is evident, 
 
 1, That the heavenly things, to the resemblance of which the legal 
 priests did minister, and the pattern shown to Moses in the mount, 
 were the same. Hereon depends the whole force of his proof from 
 this testimony. 
 
 2. ‘These heavenly things, he expressly tells us, were those which 
 were consecrated, dedicated to God, and purified by the sacrifice of 
 the blood of Christ, ch. ix. 23. . | 
 
 3. That Christ by his sacrifice did dedicate both himself, the whole 
 church and its worship to God. From these things it follows, 
 
 4, That God did spiritually and mystically represent to Moses, the 
 incarnation and mediation of Christ with the church of the elect, and 
 ‘its spiritual worship, which was to be gathered thereby. And more~ 
 over he let him know how the tabernacle, and.all that belonged there- 
 unto, did represent him and them. 
 
 For the tabernacle that Moses made was a sign and figure of the 
 
 + 
 
vER. ὅ.] EPISTLE TO THE HEBREWS. 689 
 
 body of Christ. This we have proved in the exposition of the second 
 verse of this chapter, and it is positively affirmed by the apostle, Col. ii. 
 17. For therein would God dwell really and substantially, Col. ii. 9, 
 “In him dwelleth all the fulness of the Godhead bodily.’ And the 
 tabernacle was but to represent this habitation of God in Christ. 
 Therefore did he dwell therein typically by sundry pledges of his 
 presence, that he might represent the real substantial mbhabitation of 
 the Godhead in the body, or human nature of Christ. ‘This therefore 
 was the apxeruroc, whereunto the tabernacle was to be framed, and 
 this was that which was shown to Moses on the top of the mount. 
 These were the heavenly things, which they served to the resemblance 
 and shadow of. It is therefore most probable and most agreeable to 
 the mystery of the wisdom of God in these things, that before the 
 building of the tabernacle below, God did show to Moses what was 
 to be signified and represented thereby, and what he would introduce 
 when that was to be taken away. He first showed the true taber- 
 nacle, then appointed a figure of it, which was to abide and serve the 
 worship of the church, till that true one was to be introduced, when 
 this was to be taken down and removed out of the way, which is the 
 substance of what the apostle designeth to prove. 
 
 It will be said, that what was shown unto Moses in the mount, was 
 only man and τυπος, as here, that is, a likeness, similitude, and type 
 of other things. This therefore could not be Christ himself and his 
 mediation, which are the substance of heavenly things, and not a re- 
 semblance of them. 
 
 I answer, First. All representations of Christ himself, antecedent 
 unto his actual exhibition in the flesh, (as his appearance in human 
 shape of old,) were but resemblances and types of what should be 
 afterwards. 
 
 Secondly. His manifestation unto Moses, is so called, not that it 
 was atype of any other things above, but because it was the proto- 
 type of all that was to be done below. | 
 
 1. This was the foundation of the faith of the church of Israel in 
 all generations. Their faith in God was not confined unto the out- 
 ward things they enjoyed, but on Christ in them, and represented 
 by them. They believed that they were only resemblances of him and 
 his mediation, which when they lost the faith of, they lost all accept- 
 ance with God in their worship. The relation of their ordinances 
 unto him, their expression of him, as their prototype and substance, 
 was the line of life, wisdom, beauty, glory, and usefulness that ran 
 through them all. This being now taken away, they are all as a dead 
 thing. When Christ was in them, they were the delight of God, and 
 the joy of the souls of his saints. Now he hath unclothed himself of 
 them, and left them to be rolled up as a vesture, as a monument of 
 the garments he thought meet to wear in the immature age of the 
 church, they are of no more use at all. Who now can see any beauty, 
 any blory in the old temple administrations, should they be revived ? 
 Where Christ is, there is glory, if we have the light of faith to discern 
 it; and we may say of every thing where he is not, be it ever so pom: 
 
 VOL, III. ΥΥ 
 
690 AN EXPOSITION OF THE [cH. vill. 
 
 pous unto the eyes of flesh, Ichabod ; where is the glory of it, or it 
 hath no glory. 
 
 Jude tells us of a contest between Michael and the devil about the 
 body of Moses, ver. 9. It is generally thought that the devil would 
 have hindered the burial of it, that in process of time it might have 
 been an occasion of idolatry among that people. But that which was 
 signified hereby, was the contest he made to keep the body of Moses, 
 the whole system of Mosaical worship and ceremonies, from being 
 buried, when the life and soul of it was departed. And this hath 
 proved the ruin of the Jews unto this day. | 
 _ _ 2. Consider the progress of these heavenly things; that is, of Jesus 
 
 Christ, and all the effects of his mediation in grace and glory. 
 
 1. The idea, the original pattern or exemplar of them, was in the 
 mind, the counsel, the wisdom, and will of God, Eph. i. 5—9. 
 
 2. Hereof God made various accidental representations, preparatory 
 for the full expression of the glorious eternal idea of his mind. So 
 he did in the appearance of Christ in the form of human nature to 
 Abraham, Jacob, and others; so he did in the pattern he showed to 
 Moses in the mount, which infused a spirit of life into all that was 
 made to a resemblance unto it. .So he did in the tabernacle and tem- 
 ple, as will be more fully declared afterwards. | 
 
 3. He gave a substantial representation of the eternal idea of his 
 wisdom and grace, in the incarnation of the Son, in whom the fulness 
 of the Godhead dwelt subtantially, and in the discharge of his work 
 of mediation. irs 
 
 4. An exposition of the whole is given us in the gospel, which is 
 God’s means of instructing us in the eternal counsels of his wisdom, 
 love, and grace, as revealed in Jesus Christ, 2 Cor. iii. 18. 
 
 The actings of faith with respect to these heavenly things, do begin 
 where the divine progress of them doth end, and end where it begins. 
 Faith, in the first place, respects and receives the revelation of the 
 gospel, which is the means of its receiving and resting in Christ him- 
 self. And through Christ our faith is in God, 1 Pet. i. 20, as the 
 eternal spring and fountain of all grace and glory. 
 
 Ver. 6.—Nuw δὲ διαφορωτερας Terevxe λειτουργιας, ὅσῳ καὶ κρειτ- 
 τονος core διαθηκης μεσίτης, ἧτις επὶ κρειττοσιν ἐπαγγελίαις νενο- 
 θτεηται. 
 
 There is no material difference in any translators, ancient or modern ; 
 in the rendering of these words ; their signification in particular will 
 be given in the exposition. 
 
 Ver. 6.—But now he hath obtained a more excellent muustry, by 
 how much also he is thé mediator of a better covenant, which was 
 established on better promises. 
 
 {In this verse beginneth the second part of the chapter, concerning 
 
 the difference between the two covenants, the old and the new, with 
 
VER. 6.7 EPISTLE TO THE HEBREWS. 691 
 
 the preeminence of the latter above the former, and of the ministry 
 of Christ above the high priests on that account. The whole church- 
 state of the Jews, with all the ordinances and worship of it, and the 
 privileges annexed to it, depended wholly on the covenant that God 
 made with them at Sinai. But the introduction of this new priest- 
 hood whereof the apostle is discoursing, did necessarily abolish that 
 covenant, and put an end to all sacred ministrations that belonged to 
 it. And this could not well be offered to them, without the sup- 
 ply of another covenant, which would excel the former in privileges 
 and advantages. For it was granted among them, that is, was the 
 design of God to carry on the church to a perfect state, as hath been 
 declared on ch. vii. Wherefore we would not lead it backward, nor 
 deprive it of any thing it had enjoyed, without provision of what was 
 better in its room. This therefore the apostle undertakes to declare. 
 And he doth it after his wonted manner, from such principles and 
 testimonies as were admitted among themselves. 
 
 Two things to this purpose he proves by express testimonies out of 
 the prophet Jeremiah. Aes: 
 
 1. That besides the covenant made with their fathers in Sinai, God 
 had promised to make another covenant with the church, in his ap- 
 pointed time and season. 
 
 2. That this other promised covenant should be of another nature 
 than the former, and much more excellent as to spiritual advantages 
 to them who were taken into it. 
 
 From both these fully proved, the apostle infers the necessity of the 
 abrogation of that first covenant, wherein they trusted, and to which 
 they adhered, when the appointed time was come. And hereon he 
 takes occasion to declare the nature of the two covenants in sundry 
 instances, and wherein the differences betwecn them did consist. This 
 is the substance of the remainder of this chapter. 
 
 This verse is a transition from one subject to another ; namely, from 
 the excellency of the priesthood of Christ above that of the law, to 
 the excellency of the new covenant above the old. And herein also 
 the apostle artificially compriseth and confirmeth his last argument, 
 of the preeminence of Christ, his priesthood and ministry, above those 
 of the law. And this he doth from the nature and excellency of 
 that covenant whereof he was the mediator in the discharge of his 
 office. , 
 
 There are two parts of the words. . 
 
 I. An assertion of the excellency of the ministry of Christ. And 
 this he expresseth by way of comparison, ‘ He hath obtained a more 
 excellent ministry :’ and after, declareth the degree of that compa- 
 rison, “ by how much also.’ 
 
 11. He annexeth the proof of this assertion, in that he is the me- 
 diator of a better covenant, established on better or more excellent 
 promises. 
 
 In the first of these, there occur these five things. 
 
 1. The note of its introduction, § But now.’ 
 
 2. What is ascribed in the assertion to the Lord Christ, and tliat is 
 a ‘ministry.’ 
 
 5 a 
 
092 AN EXPOSITION OF THE [CH. VIII. 
 
 3. How he came by that ministry, ‘ He hath obtained it.’ 
 
 4. The quality of this ministry, itis better or more excellent than 
 the other. 
 
 5. The measure and degree of this excellency, ‘ By how much also :’ 
 all which must be spoken to, for the opening of the words. 
 
 1. The introduction of the assertion is by the particles, vuv δὲ, ‘but 
 now. Nov, ‘now,’ is a note of time, of the present time. But there 
 are instances where these adverbial particles thus conjoined, do not 
 seem to denote any time or season, but are merely adversative, Rom. 
 vii. 17; 1 Cor. v. 11, vii. 14, But even in those places there seems a 
 respect to time also, and therefore I know not why it should be here 
 excluded. As therefore there is an opposition intended to the old 
 covenant, and the Levitical priesthood, so the season is intimated of 
 the introduction of that covenant, and the better ministry wherewith 
 it was accompanied. ‘Now, at this time, which is the season that 
 God hath appointed for the introduction of the new covenant and 
 ministry. To the same purpose the apostle expresseth himself, treat- 
 ing of the same subject, Rom. 111. 26, ‘to declare, ev tw vuv Kapow, 
 ‘at this instant season,’ now the gospel is preached, ‘his righteous- 
 ness.’ For, ; 
 
 Obs. I. God in his infinite wisdom gives proper times and seasons, 
 to ail his dispensations to and towards the church.—So the accom- 
 plishment of these things was in the fulness of times, Epb. 1. 10; 
 that is, when all things rendered it seasonable and suitable to the con- 
 dition of the church, and for the manifestation of his own glory. He 
 hasteneth all his works of grace in their own appointed time, Isa. Ix. 
 22. And our duty it is, to leave the ordering of all the concerns of 
 the church in the accomplishment of promises, to God in his own 
 time, Acts 1. 7. 
 
 2. That which is ascribed to the Lord Christ is λειτουργία, a “ mi- 
 nistry.’” The priests of old had a ministry, they ministered at the 
 altar, as in the foregoing verse. And the Lord Christ was a minister 
 also; so the apostle had said before, he was λειτουργος των aywy, 
 ver. 2, ‘a minister of the holy things.” Wherefore he had a liturgy, 
 : ministry, a service committed to him. And two things are included 
 
 erein. 
 
 Ist. That it was an office of ministry that the Lord Christ under- 
 took. He is not called a minister with respect to one particular act of 
 ministration ; so are we said to minister to the necessity of the saints, 
 which yet denotes no office in them that do so. But he had a standing 
 office committed to him, as the word imports. In that sense also he 
 is called διάκονος, a minister in office, Rom. xv. 8. 
 
 2dly. Subordination to God is included herein. With respect to 
 the church, his office is supreme, accompanied with sovereign power and | 
 authority; he is Lord over his own house. But he holds his office 
 in subordination to God, being faithful to him that appointed him. 
 So the angels are said to minister to God, Dan. vii. 10; that is, to 
 do all things according to his will, and at his command. So had the 
 Lord Christ a ministry. And we may observe, | 
 
 Obs. II. That the whole office of Christ was designed to the accom- — 
 
ver, 6.1 EPISTLE TO THE HEBREWS. 693 
 
 plishment of the will and dispensation of the grace of God.—For these 
 ends was his ministry committed to him. We can never sufficiently 
 admire the love and grace of our Lord Jesus Christ, in undertaking 
 this office for us. The greatness and glory of the duties which he 
 performed in the discharge thereof, with the benefits we receive there- 
 by, are unspeakable, being the immediate cause of all grace and glory. 
 Yet we are not absolutely to rest in them, but to ascend by faith to the 
 eternal spring of them. ‘This is the grace, the love, the mercy of God, 
 all exerted in a way of sovereign power. ‘These are every-where in the 
 Scripture represented as the original spring of all grace, and the ulti- 
 mate object of our faith, with respect to the benefits which we receive 
 by the mediation of Christ. His office was committed to him of God, 
 even the Father, and his will did he do in the discharge of it. Yet 
 also, 
 
 Obs. III. The condescension of the Son of God to undertake the 
 office of the ministry on our behalf, is unspeakable, and for ever to be 
 admired.—Especially will it appear so to be, when we consider who it 
 was who undertook it, what it cost him, what he did and underwent 
 in the pursuance and discharge of it, as it is all expressed, Phil. ii. 6— 
 8. Not only what he continueth to do in heaven at the right hand of 
 God, belongeth to this ministry, but all that he suffered also on the 
 earth. His ministry in the undertaking of it, was not a dignity, a 
 promotion, a revenue, Matt. xx. 28. It is true, it is issued in glory, 
 but not till he had undergone all the evils that human nature is ca- 
 pable of undergoing. And we ought to undergo any thing cheerfully 
 for him who underwent this ministry for us. 
 
 Obs. IV. The Lord Christ, by undertaking this office of the mi- 
 nistry, hath consecrated and made honourable that office unto all, that 
 are rightly called unto it, and do rightly discharge it.—It is true his 
 ministry and ours are not of the same kind and nature; but they agree 
 in this, that they are both of them a ministry unto God, in the holy 
 things of his worship. And considering that Christ himself was God’s 
 minister, we have far greater reason to tremble in ourselves, on an 
 apprehension of our own insufficiency for such an office, than to be 
 discouraged with all the hardships and contests we meet withal in the 
 world, upon the account of it. 
 
 3. The general way whereby our Lord Christ came unto this mi- 
 nistry, is expressed, τέτευχε, ‘he obtained it.’ Tevevye is either sorte 
 contingo, ‘to have a lot or portion,’ or to have any thing befal a man, 
 as it were by accident; or assequor, obtineo, to ‘attain,’ or obtain any 
 thing which before we had not. But the apostle designeth not to 
 express in this word, the especial call of Christ, or the particular way 
 whereby he came unto his ministry, but only in general, that he had 
 it, and was possessed of it, in the appointed season, which before he 
 ~had not. The way whereby he entered on the whole office and work 
 of his mediation, he expresseth by κεκληρονομηκε, ch. 1. 4, he had it 
 by ‘inheritance,’ that is, by free grant and perpetual donation, made 
 unto him as the Son. See the exposition on that place. 
 
 There were two things that concurred unto his obtaining this ministry. 
 1. The eternal purpose and counsel of God, designing him tlicreunto ; 
 
694 AN EXPOSITION OF THE [CH. VitT, 
 
 an act of the divine will, accompanied with infinite wisdom, love, and 
 power. 2. The actual call of God, whereunto many things did concur, 
 especially his unction with the Spirit above measure, for the holy dis- 
 charge of his whole office. Thus did he obtain this ministry, and not 
 by any legal constitution, succession, or carnal rite, as did the priests 
 of old. And we may see, that, 
 
 Obs. V. The exaltation of the human nature of Christ, into the 
 office of this glorious ministry, depended solely on the sovereign wis- 
 dom, grace, and love of God. When the human nature of Christ was 
 united unto the divine, it became, in the person of the Son of God, 
 meet and capable to make satisfaction for the sins of the church, and 
 to procure righteousness and life eternal for all that do believe. But it 
 did not merit that union, nor could do so. For as it was utterly im- 
 possible that any created nature, by any act of its own, should merit 
 the hypostatical union ; so it was granted unto the human nature of 
 Christ, antecedently unto any act of its own in way of obedience unto 
 God. For it was united unto the person of the Son by virtue of that 
 union. Wherefore, antecedently unto it, it could merit nothing. 
 Hence its whole exaltation, and the ministry that was discharged 
 therein, depended solely on the sovereign wisdom and pleasure of God. 
 And in this election and designation of the human nature of Christ 
 unto grace and glory, we may see the pattern and example of our own. 
 For it was not upon the consideration or foresight of the obedience of 
 the human nature of Christ, that he was predestinated and chosen 
 unto the grace of the hypostatical union, with the ministry and glory 
 which depended thereon, but of the mere sovereign grace of God ; 
 how much less could a foresight of any thing in us, be the cause why 
 God should choose us in him, before the foundation of the world, unto 
 grace and glory! 
 
 4. The quality of this ministry, thus obtained, as unto a comparative 
 excellency, 1s also expressed, duadopwrepac, ‘more excellent.’ The 
 word is used only in this Epistle, in this sense, ch. 1. 4, and in this 
 place. The original word denotes only a difference from other things ; 
 but in the comparative degree, as here used, it signifies a difference 
 with a preference, or a comparative excellency. The ministry of the 
 Levitical priests, was good and useful in its time and season. ‘This of 
 our Lord Jesus Christ so differed from it, as to be better than it, and 
 ~ more excellent, woAAw ἀμεινον. And, 
 
 5. There is added hereunto, the degree of this preeminence, so far 
 as it is intended in this place, and the present argument, in the word 
 ὅσῳ, ‘by how much.’ So much more excellent, by how much. The 
 excellency of his ministry above that of the Levitical priests, bears 
 proportion with the excellency of the covenant whereof he was the 
 mediator, above the old covenant wherein they administered ; whereof 
 afterwards. 
 
 ._ Sohave we explained the apostle’s assertion, concerning the excel- 
 lency of the ministry of Christ. And herewith he closeth his discourse 
 which he had so long engaged in, about the preeminence of Christ in 
 his office above the high priests of old. And indeed, this being the 
 very hinge whereon his whole controversy with the Jews did depend, 
 
VER. 6.] EPISTLE TO THE HEBREWS. 695 
 
 he could not give it too much evidence, nor too full a confirmation. 
 ae as unto what concerns ourselves at present, we are taught thereby, 
 that, 
 
 Obs. VI. It is our duty and our safety to acquiesce universally and 
 absolutely in the ministry of Jesus Christ—That which he was so 
 designed unto, in the infinite wisdom and grace of God; that which 
 he was so furnished for the discharge of, by the communication of the 
 Spirit unto him in all fulness; that which all other priesthoods were 
 removed to make way for, must needs be sufficient and equal for all 
 the ends unto which it is designed. It is said, this is that which all 
 men do; all that are called Christians, do acquiesce in the ministry 
 of Jesus Christ. But if it be so, why do we hear the bleating of 
 another sort of cattle? What mean those other priests, and reiterated 
 sacrifices, which make up the worship of the church of Rome ? If they 
 rest in the ministry of Christ, why do they appoint one of their own to 
 do the same things that he hath done, namely, to offer sacrifice uuto 
 God ? 
 
 The proof of this assertion lies in the latter part of these words, 
 * By how much he was the mediator of a better covenant, established 
 on better promises.’ The words are so disposed, that some think the 
 apostle intends not to prove the excellency of the covenant, from the 
 excellency of his ministry therein. But the other sense is more suited 
 unto the scope of the place, and the nature of the argument which the 
 apostle presseth the Hebrews withal. For on supposition that there 
 was indeed another, and that a better covenant to be introduced and 
 established, than that which the Levitical priests served in, which they 
 could not deny ; it plainly follows, that he on whose ministry the dis- 
 pensation of that covenant did depend, must of necessity be more ex- 
 cellent in that ministry, than they who appertained unto that covenant 
 which was to be abolished. However, it may be granted, that these 
 things do mutually testify unto, and illustrate one another. Such as 
 the priest is, such is the covenant; such as the covenant is in dignity, 
 such is the priest also. | 
 
 In the words there are three things observable. 
 
 1. What is in general ascribed unto Christ, declaring the nature of 
 his ministry ; ‘ He was a mediator.’ 
 
 2, The determination of his mediatory office, unto the new covenant ; 
 ‘of a better covenant.’ 
 
 3. The proof or demonstration of the nature of this covenant as 
 unto its excellency ; ‘it was estabiished on better promises.’ 
 
 1. His office is that of a mediator, μεσίτης, one that interposed 
 between God and man, for the doing of all those things whereby a 
 covenant might be established between them, and made effectual. 
 Slichtingius on the place, gives this description of a mediator, ‘ Media- 
 torem federis esse nihil aliud est, quam Dei esse interpretem, et inter- 
 nuntium in federe cum hominibus pangendo; per quem scilicet et 
 Deus voluntatem suam hominibus declaret, et illi vicissim divine vo- 
 luntatis notitia instructi ad Deum accedant, cumque eo reconciliati, 
 pacem in posterum colant.’? And Grotius speaks much to the same 
 
 purpose. 
 
696 AN EXPOSITION OF THE ‘ [ΟἿΣ ΨΠ1. 
 
 But this description of a mediator, is wholly applicable unto Moses, 
 and suited unto his office in giving of the law, see Exod. xx. 19. 
 Deut. v. 27, 28. What is said by them, doth indeed immediately be- 
 long unto the mediatory office of Christ, but it is not confined there- 
 unto, yea, it is exclusive of the principal parts’of his mediation. And 
 whereas, there is nothing in it, but what belongs unto the prophetical 
 office of Christ, which the apostle here doth not principally intend, it 
 is most improperly applied as a description of such a mediator as he 
 doth intend. And therefore when he comes afterwards to declare.in 
 particular, what belonged unto such a mediator of the covenant as he 
 designed, he expressly placeth it in his death for the redemption of ᾿ 
 transgressions, Heb. ix. 15, affirming that for ‘that cause he was a 
 mediator.’ But hereof there is nothing at all in the description they 
 give us of this office. But this the apostle doth in his, elsewhere, 
 1 Tim. ἢ. 4,6. ‘There is one God, and one Mediator between God 
 and man, the Man Christ Jesus, who gave himself a ransom for all.’ 
 The principal part of his mediation, consisted in the giving himself a 
 ransom, or a price of redemption for the whole church. Wherefore, 
 this description of a mediator of the New Testament, is feigned only 
 to exclude his satisfaction, or his offering himself unto God im his- 
 death and blood-shedding, with the atonement made thereby. 
 
 The Lord Christ, then, in his ministry, is called μεσίτης, the ‘ me- 
 diator’ of the covenant, in the same sense as he is called, eyyvoc, the 
 ‘surety ;) whereof, see the exposition on ch. vii. 22. He is in the new 
 covenant, the mediator, the surety, the priest, the sacrifice, all in his 
 own person. The ignorance and want of a due consideration hereof, 
 is the great evidence of the degeneracy of Christian religion. 
 
 Whereas this is the first general notion of the office of Christ, that 
 which compriseth the whole ministry committed unto him, and con- 
 taineth in itself, the especial offices of king, priest, and prophet, where- 
 by he dischargeth his mediation, some things must be mentioned, that 
 are declarative of its nature and use. And we may unto this purpose, 
 observe, 
 
 1. That unto the office of a mediator, it is required, that there be 
 different persons concerned in the covenant, and that by their own wills, 
 as it must be in every compact of what sort soever. So saith our 
 apostle, ‘a mediator is not of one, bet God is one,’ Gal. 11. 20; that 
 is, if there were none but God concerned in this matiter, as it is in an 
 absolute promise or sovereign precept, there would be no need of, no 
 place for a mediator, such a mediator as Christ is. "Wherefore, our 
 consent in and unto the covenant, is required in the very notion of a 
 mediator. - 
 
 2. That the persons entering into covenant, be in such a state and 
 condition, as that it is no way convenient or morally possible, that they 
 should treat immediately with each other, as to the ends of the cove- 
 nant. For if they are so, a mediator to go between is altogether need- 
 less. So was it in the original covenant with Adam, which had no 
 mediator. But in the giving of the law, which was to be a covenant 
 between God and the people, they found themselves utterly insufficient 
 for an immediate treaty with God, and therefore desired that they 
 
VER. 6.] EPISTLE TO THE HEBREWS. 697 
 
 might have an internuntius to go between God and them, to bring his 
 proposals, and carry back their consent, Deut. v. 23—27. And this 
 is the voice of all men, really convinced of the holiness of God, and 
 of their own condition; such is the state between God and sinners. 
 The law and the curse of it did so interpose between them, that they 
 could not enter into any immediate treaty with God, Ps. ν. 3—6., 
 This made a mediator necessary, that the new covenant might be esta- 
 blished, whereof we shall speak afterwards. 
 
 3. That he who is this mediator, be accepted, trusted, and rested in 
 on both sides, or by both the parties mutually entering into covenant. 
 And absolute trust must be reposed in him, so that each party may be 
 everlastingly obliged in what he undertaketh on their behalf; and such 
 as admit not of his terms, can have no benefit by, no interest in the 
 covenant. So was it with the Lord Christ in this matter. On the 
 part of God, he reposed the whole trust of all the concernments of the 
 covenant in him, and absolutely rested therein. ‘ Behold,’ saith he 
 of him, ‘my servant whom [ uphold, mine elect in whom my soul de- 
 lighteth,’ or ‘is well pleased,’ ev ᾧ evdoxnoa, Matt. 1.17, When he 
 undertook this office, and said, ‘ Lo I come to do thy will O God,’ the 
 soul of God rested in him, Exod. xxii. 21; John v. 20—22. And to 
 him he gives an account at last, of his discharge of this thing, John 
 xvil. 4, And on our part, unless we resign ourselves absolutely unto 
 an universal trust in him, and reliance on him, and unless we accept of 
 all the terms of the covenant as by him proposed, and engage to 
 stand unto all that he hath undertaken on our behalf, we can have 
 neither share nor interest in this matter. 
 
 4, A mediator must be a middle person between both parties enter- 
 ing into covenant, and if they be of different natures, a perfect, com- 
 plete mediator ought to partake of each of their natures in the same 
 person. The necessity hereof, and the glorious wisdom of God herein, 
 I have elsewhere at large demonstrated, and shall not, therefore, here 
 again insist upon it. 
 
 5. A mediator must be one who voluntarily, and of his own accord, 
 undertaketh the work of mediation. This is required of every one 
 who will effectually mediate between any persons at variance, to bring 
 them unto an agreement on equal terms. So it was required that the 
 will and consent of Christ should concur in his susception of this 
 office ; and that they did so, himself expressly testifieth, Heb. x. 5— 
 10. It is true, he was designed and appointed by the Father unto 
 this office, whence he is called his servant, and constantly witnesseth 
 of himself, that he came to do the will and commandment of him 
 that sent him. But he had that todo in the discharge of this office, 
 which could not according unto any rules of divine righteousness, be 
 imposed on him without his own voluntary consent. And this was the 
 ground of the eternal compact that was between the Father and the 
 Son, with respect unto his mediation, which I have elsewhere explained. 
 And the testification of his own will, grace and love in the susception 
 of this office, is a principal motive unto that faith and trust which the 
 church placeth in him, as the mediator between God and them. Upon 
 this his voluntary undertaking, doth the soul of God rest in him, and 
 he reposeth the whole trust in him, of accomplishing his will and 
 
698 AN EXPOSITION OF THE [cu. vill. 
 
 pleasure, or the design of his love and grace in this covenant, Isa. lin. 
 10—12. And the faith of the church, whereon salvation doth depend, 
 must have love unto his person inseparably accompanying of it. Love 
 unto Christ is no less necessary unto salvation, thag faith in him. 
 And as faith is resolved into the sovereign wisdom and grace of God 
 in sending him, and his own ability to save to the uttermost, those that 
 come to God by him; so love ariseth from the consideration of his 
 own love and grace, in his voluntary undertaking of this office, and 
 the discharge of it. 
 
 6. In this voluntary undertaking to be a mediator, two things were 
 required. 
 
 First. That he should remove and take out of the way, whatever 
 kept the covenanters at distance, or was a cause of enmity between 
 them. For it is supposed that such an enmity there was, or there had 
 been no need of a mediator. Therefore’ in the covenant made with, 
 Adam, there having been no variance between God and man, nor any 
 distance, but what necessarily ensued from the distinct natures of the 
 Creator and a creature, there was no mediator. But the design of this 
 covenant, was to make reconciliation and peace. Hereon therefore de- 
 pended the necessity of satisfaction, redemption, and the making of 
 atonement by sacrifice. For man having sinned and apostatized from the 
 rule of God, making himself thereby obnoxious unto his wrath, accord- 
 ing unto the eternal rule of righteousness, and in particular unto the 
 curse of the law, there could be no new peace and agreement made 
 with God, unless. due satisfaction were made for, those things. For 
 although God was willing in infinite love, grace, and mercy, to enter 
 into a new covenant with fallen man, yet would he not do it unto the 
 prejudice of his righteousness, the dishonour of his rule, and the con- 
 tempt of his law. Wherefore none could undertake to be a mediator 
 of this covenant, but hé that was able to satisfy the justice of God, 
 glorify his government, and fulfil the law. And this could be done by 
 none but him, concerning whom it might he said, that God purchased 
 his church with his own blood. 
 
 Secondly. That he should procure and purchase, in a way suited 
 unto the glory of God, the actual communication of all the good 
 things prepared and proposed in this covenant; that is, grace and 
 glory, with all that belong unto these, for them, and on their behalf, 
 whose surety he was. And this is the foundation of the merit of 
 Christ, and of the grant of all good things unto us for his sake. 
 
 7. It is required of this mediator, as such, that to the parties mutu- 
 ally concerned, he give assurance of, and undertake for, the accom- 
 plishment of the terms of the covenant, undertaking on each hand for 
 them. 
 
 First. On the part of God towards men, that they shall have peace 
 and acceptance with him, in the sure accomplishment of all the pro- 
 mises of the covenant. This he doth only declaratively, in the doc- 
 trine of the gospel, and in the institution of the ordinances of evan- 
 gelical worship. For he was not a surety for God, nor did God need 
 any, having confirmed his promise with an oath, swearing by himself, 
 because he had no greater to swear by. ; 
 
 Second/y. On our part, he undertakes unto God for our acceptance 
 
VER. 6.7 EPISTLE TO THE HEBREWS. 699 
 
 of the terms of the covenant, and our accomplishment of them, by 
 his enabling us thereunto. 
 
 These things, among others, were necessary unto a full and complete 
 mediator of the new covenant, such as Christ was. And, 
 
 Obs. VII. The provision of this mediator between God and man, 
 was an effect of infinite wisdom and grace ; yea, it was the greatest 
 and most glorious external effect that they ever did, or ever will, pro- 
 duce in thisworld. The creation of all things at first out of nothing, 
 was a glorious effect of infinite wisdom and power. But when the 
 glory of that design was eclipsed by the entrance of sin, this provision 
 of a mediator, one whereby all things were restored and retrieved into 
 a condition of bringing more glory to God, and securing for ever the 
 blessed estate of them whose mediator he is, is accompanied with more 
 evidences of the divine excellencies than that was; see Eph. i. 10. 
 
 Two things are added in the description of this mediator. 
 
 1. That he was a mediator of a covenant. 
 
 2. That this was a better covenant than another, which respect is 
 had unto, whereof he was not the mediator. ’ 
 
 1. He was the mediator, διαϑηκης, of a covenant. And two things 
 are supposed herein. 
 
 First. That there was a covenant made or prepared between God 
 and man; that is, it was so far made, as that God who made it, had 
 prepared the terms of it, in a sovereign act of wisdom and grace. The 
 preparation of the covenant, consisting in the will and purpose of God 
 graciously to bestow on all men the good things which are contained 
 in it, all things belonging unto grace and glory, as also to make way 
 for the obedience which he required herein, are supposed unto the con- 
 stitution of this covenant. 
 
 Secondly. That there was need of a mediator, that this covenant 
 might be effectual unto its proper ends, of the glory of God, and the 
 obedience of mankind, with their reward. This was not necessary 
 from the nature of a covenant in general; for a covenant may be made 
 and entered into between different parties, without any mediator, merely 
 on the equity of the terms of it. Nor was it necessary from the nature 
 of a covenant between God and man, as man was first created of God. 
 For the first covenant between them was immediate, without the inter- 
 position of a mediator. But it became necessary, from the state and 
 condition of them with whom this covenant was made, and the especial 
 nature of thiscovenant. ‘This the apostle declares, Rom. vii. 3, “ For 
 what the law could not do, in thatit was weak through the flesh, God 
 sending his own Son in the likeness of sinful flesh, and for sin, con- 
 demned sin in the flesh.? The law was the moral instrument, or rule 
 of the covenant, that was made immediately between God and man: 
 but it could not continue to be so after the entrance of sin, that is, so 
 as that God might be glorified thereby, in the obedience and reward of 
 men. Wherefore, hesent his Son in the likeness of sinful flesh, that 
 is, provided a mediator for a new covenant. The persons with whom 
 this covenant was to be made, being all of them sinners, and aposta- 
 tized from God, it became not the holiness or righteousness of God, 
 to treat immediately with them any more. Nor would it have answered 
 
700 AN EXPOSITION OF THE [cH. VIII. 
 
 his holy ends so to have done. For if, when they were in a condition 
 of uprightness and integrity, they kept not the terms of that covenant 
 which was made immediately with them, without a mediator, although 
 these terms were holy, just, good, and equal, how much less could any 
 such thing be expected from them in their depraved condition of apos- 
 tasy from God, and enmity against him? It therefore became not the 
 wisdom of God to enter anew into covenant with mankind, without se- 
 curity that the terms of the covenant should be accepted, and the grace 
 of it made effectual. This we could not give; yea, we gave all evi- 
 dences possible unto the contrary, in that God saw that every imagina- 
 tion of the thoughts of man’s heart was only evil continually, Gen. vi. 
 5. Wherefore it was necessary there should be a mediator, to be the 
 surety of this covenant. Again, the covenant itself was so prepared 
 in the counsel, wisdom, and grace of God, as that the principal, yea 
 indeed, all the benefits of it were to depend on what was to be done by 
 a mediator and could not otherwise be effected. Such were satisfaction 
 for sin, and the bringing in of everlasting righteousness, which are the 
 foundation of this covenant. 
 
 2. To proceed with the text, this covenant whereof the Lord Christ 
 is the mediator, is said to be κρείττονος διαϑηκης, ‘a better covenant.” _ 
 Wherefore, it is supposed that there was another covenant, whereof the 
 Lord Christ was not the mediator. And in the following verses there 
 are two covenants, a first and a latter, an old and a new, compared 
 together. We must therefore consider what was that other covenant, 
 than which this is said to be better : for upon the determination thereof 
 depends the right understanding of the whole ensuing discourse of the 
 apostle. And because this is a subject wrapt up in much obscurity, 
 and attended with many difficulties, it will be necessary that we use 
 the best of our diligence, both in the investigation of the truth, and in 
 the declaration of it, so as that it may be distinctly apprehended. And 
 I shall first explain the text, and then speak to the difficulties which 
 arise from it. 
 
 First. There was an original covenant made with Adam, and all 
 mankind in him. The rule of obedience and reward that was between 
 God and him, was not expressly called a covenant, but it contained the 
 express nature of a covenant. For it was the agreement of God and 
 man concerning obedience and disobedience, rewards and punishments. 
 Where there is a law concerning these things, and an agreement upon 
 it, by all parties concerned, there is a formal covenant. Wherefore it 
 may be considered two ways. 
 
 1. Asit was a law only ; so it proceeded from, and was a consequent 
 of, the nature of God and man, with their mutual relation unto one 
 another. God being considered as the Creator, Governor, and Bene- 
 factor of man: and man as an intellectual creature, capable of moral 
 obedience ; this law was necessary, and is eternally indispensable. 
 
 2. Asit was a covenant; and this depended on the will and pleasure 
 of God. I will not dispute whether God might have given a law unto 
 men, that should have had nothing in it of a covenant properly so called 
 as is the law of creation unto all other creatures, which hath no re- 
 wards nor punishments annexed unto it. Yet this God calls a cove- 
 
VER. 6] 2 EPISTLE TO THE HEBREWS. 701 
 
 nant also, inasmuch asit is an effect of his purpose, his unalterable 
 will and pleasure, Jer. xxxiii. 20, 21. But that this law of our obe- 
 dience should be a formal complete covenant, there was moreover some 
 things required on the part of God, and some also on the part of man. 
 Two things were required on the part of God to complete this covenant, 
 or he did so complete it by two things. 
 
 First. By annexing unto it promises and threatenings of reward 
 and punishment; the first of grace, the other of justice. 
 
 Secondly. The expression of these promises and threatenings in ex- 
 ternal signs: the first, in the tree of life ; the latter, in that of the know- 
 ledge of good and evil. By these did God establish the original law of 
 creation asa covenant, gave it the nature of acovenant. On the part of 
 man, it was required that he should accept of this law, as the rule of 
 the covenant which God made with him. And this he did two ways. 
 
 1. By the innate principles of light and obedience concreated with 
 his nature. By these he absolutely and universally assented unto the 
 law, as proposed with promises and threatenings, as good, holy, just, 
 what was meet for God to require, what was equal and good unto 
 himself. 
 
 2. By his acceptance of the commands concerning the tree of life, 
 ᾿ and that of the knowledge of good and evil, as the signs and pledges 
 of this covenant. So was it established as a covenant between God 
 and man, without the interposition of any mediator. This is the cove- 
 nant of works, absolutely the old, or first covenant that God made with 
 men. But this is not the covenant here intended. For, 
 
 lst. The covenant called afterwards the first, was dvaSnkn, a ‘ testa- 
 ment.’ Soitisherecalled. Itwas such acovenant as was a testament 
 also. Now, there can be no testament, but there must be death for the 
 confirmation of it, ch. ix.16. Butin the making of the covenant with 
 Adam, there was not the death of any thing, whence it might be called 
 a testament. But there was the death of beasts in sacrifice in the 
 confirmation of the covenant at Sinai, as we shall see afterwards. And 
 it must be observed, that although I use the name of a covenant, as 
 we have rendered the word d:aSnxn, because the true signification of 
 that word, will more properly occur unto us in another place ; yet I do 
 not understand thereby a covenant properly and strictly so called, but 
 such a one as hath the nature of a testament also, wherein the good 
 things of him that makes it, are bequeathed unto them for whom they 
 are designed. Neither the word used constantly by the apostle in this 
 argument, nor the design of his discourse, will admit of any other 
 covenant to be understood in this place. Whereas, therefore, the first 
 covenant made with Adam was in no sense a testament also, it cannot 
 be here intended. 
 
 Qdly. That first covenant made with Adam, had, as unto any bene- 
 fit to be expected from it, with respect unto acceptance with God, life, 
 and salvation, ceased long before, even at the entrance of sin. It was 
 not abolished or abrogated by any act of God, as a law, but only was 
 made weak and insufficient to its first end, as a covenant. God had 
 provided a way for the salvation of sinners, declared in the first pro- 
 mise. When this is actually embraced, that first covenant ceaseth 
 
702 AN EXPOSITION OF THE [cH. vir. 
 
 towards them, as unto its curse, all its concerns as a covenant, and 
 obligation unto sinless obedience, as the condition of life, because 
 both of them are answered by the mediator of the new covenant. But 
 as unto all those who receive not the grace tendered in the promise, it 
 doth remain in full force and efficacy, not as a covenant, but asa law, 
 and that because neither the obedience it requires, nor the curse which 
 it threatens, are answered. Thence, if any man believeth not, the 
 wrath of God abideth on him. For its commands and curse, depend- 
 ing on the necessary relation between God and man, with the righ- 
 teousness of God as the Supreme Governor of mankind, they must be 
 answered and fulfilled. Wherefore, it was never abrogated formally : 
 but as all unbelievers are still obliged by it, and unto it must stand or 
 fall, so it is perfectly fulfilled in ali believers, not in their own persons, 
 but in the person of their surety. ‘God sending forth his Son in the 
 likeness of sinful flesh, and condemning sin in the flesh, that the righ- 
 teousness of the law might be fulfilled in us,’ Rom, vii. 3, 4. But as 
 a covenant obliging unto personal, perfect, sinless obedience, as the 
 condition of life, to be performed by themselves, so it ceased to be, 
 long before that introduction of the new covenant which the apostle 
 speaks of, that was promised in the latter days. But the other cove- 
 nant here spoken of, was not removed or taken away, until this new 
 covenant was actually established. 
 
 3dly. The church of Israel was never absolutely under the power of 
 that covenant, as a covenant of life. For from the days of Abraham, 
 the promise was given unto them and to their seed. And the apostle 
 proves that no law could afterwards be given, or covenant made, that 
 should disannul that promise, Gal.ii.17. But had they been brought 
 under the old covenant of works, it would have disannulled the pro- 
 mise. For that covenant and the promise, are diametrically opposite. 
 And moreover, if they were under that covenant, they were all under 
 the curse, and so perished eternally, which is openly false. For it is 
 testified of them, that they pleased God by faith, and so were saved. 
 But it is evident that the covenant intended, was a covenant wherein 
 the church of Israel walked with God, until such a time as this better 
 covenant was solemnly introduced. ‘This is plainly declared in the en- 
 suing context, especially in the close of the chapter, where, speaking 
 of this former covenant, he says, it was become old, and so ready tu 
 disappear. Wherefore, it is not the covenant of works made with 
 Adam, that is intended, when this other is said to be a better cove- 
 nant. 
 
 Secondly. There were other federal transactions between God and 
 the church, before the giving of the law on Mount Sinai. Two of 
 them there were into which ail the rest were resolved. 
 
 1. The first promise given to our first parents immediately after the 
 fall. This had in it the nature of a covenant, grounded on a promise 
 of grace, and requiring obedience in all that received the promise. 
 
 2. The promise given and sworn to Abraham, which is expressly 
 called the covenant of God, and had the whole nature of a covenant 
 in it, with a solemn outward seal appointed for its confirmation and 
 establishment. Hereof we have treated at large on the sixth chapter. 
 
VER. 6.] EPISTLE TO THE HEBREWS. “08. 
 
 Neither of these, nor any transaction between God and man that 
 may be reduced to them, as explanations, renovations, or confirmations 
 of them, are the first covenant here intended. For they are not only 
 consistent with the new covenant, so as that there was no necessity to 
 remove them out of the way for its introduction, but did indeed con- 
 tain in them the essence and nature of it, and so were confirmed 
 therein. Hence the Lord Christ himself is said to be a minister of the 
 circumcision for the truth of God, to confirm the promises made to the 
 fathers, Rom. xv. ὃ. As he was the mediator of the new covenant, he 
 was so far from taking off from, or abolishing those promises, that it 
 belonged to his office to confirm them. Wherefore, 
 
 Thirdly. The other covenant or testament here supposed, whereunto 
 that whereof the Lord Christ was the: mediator, is preferred, is none 
 other but that which God made with the people of Israel on Mount Sinai. 
 So it is expressly affirmed, ver. 9, ‘The covenant which I made with your 
 fathers in the day I took them by the hand to lead them out of the land 
 of Egypt.’ This was that covenant which had all the institutions of 
 worship annexed to it, ch. ix. 1—3, whereof we must treat afterwards 
 more at large. With respect hereunto it is, that the Lord Christ is 
 said to be the mediator of a better covenant, that is, of another dis- 
 tinct from it, and more excellent. 
 
 It remains to the exposition of the words, that we inquire what was 
 this covenant, whereof our Lord Christ was the mediator, and what is 
 here affirmed of it. This can be no other in general but that which 
 we call the covenant of grace. And it is so called in opposition to that 
 of works, which was made with us in Adam. For these two, grace, 
 and works, do divide the ways of our relation to God, being diametri- 
 cally opposite, and every way inconsistent, Rom. xi. 6. Of this cove- 
 nant the Lord Christ was the mediator from the*foundation of the 
 world, namely, from the giving of the first promise, Rev. xii. ὃ. For 
 it was given on his interposition, and all the benefits of it depended on 
 his future actual mediation. But here ariseth the first difficulty of the 
 context, and that in two things. For, 
 
 1. If this covenant of grace was made from the beginning, and if 
 the Lord Christ was the mediator of it from the first, then where is the 
 privilege of the gospel state in opposition to the law, by virtue of this 
 covenant? seeing that under the law also, the Lord Christ was the 
 mediator of that covenant, which was from the beginning. 
 
 2. If it be the covenant of grace which is intended, and that be 
 opposed to the covenant of works made with Adam, then the other 
 covenant must be that covenant of works so made with Adam, which 
 we have before disproved. 
 
 The answer hereunto, is in the word here used by the apostle con- 
 cerning this new covenant, vevouolernra, whose meaning we must 
 inquire into. I say therefore, that the apostle doth not here consider 
 the new covenant absolutely, and as it was virtually administered from 
 the foundation of the world, in the way of a promise. For as such it 
 was Consistent with that covenant made with the people in Sinai. And 
 the apostle proves expressly, that the renovation of it made to Abra- 
 ham, was no way abrogated by the giving of the law, Gal. in. 17, 
 
704 AN EXPOSITION OF THE [CH. VII. 
 
 There was no interruption of its administration made by the introduc- 
 tion of the law. But he treats of such an establishment of the new 
 covenant, as wherewith the old covenant made at Sinai was absolutely 
 inconsistent, so that it was therefore to be removed out of the way. 
 Wherefore he considers it here as it was actually completed, so as to 
 bring along with it all the ordinances of worship which are proper to 
 it, the dispensation of the Spirit in them, and all the spiritual privi- 
 leges wherewith they are accompanied. It is now so brought in as to 
 become the entire rule of the church’s faith, obedience, and worship in 
 all things. 
 
 This is the meaning of the word νενομοϑέτηται, “ established,’ say 
 we. Bat it is reduced into a fixed state of a law or ordinance. All 
 the obedience required in it, all the worship appointed by it, all the 
 privileges exhibited in it, and the grace administered with them, are 
 all given for a statute, law, and ordinance to the church. That which 
 before lay hid in promises, in many things obscure, the principal mys- 
 teries of it being a secret hid in God himself, was now brought to 
 light ; and that covenant, which had invisibly in the way ofa promise, 
 put forth its efficacy under types and shadows, was now solemnly 
 sealed, ratified, and confirmed in the death and resurrection of Christ. 
 It had before the confirmation of a promise, which is an oath; it had 
 not the confirmation of a covenant, which is blood. That which be- 
 fore had no visible outward worship, proper and peculiar to it, is now 
 made the only rule and instrument of worship to the whole church, 
 nothing being to be admitted therein, but what belongs to it, and is 
 appointed by it. This the apostle intends by vevouoSeryra, the ‘legal 
 establishment’ of the new covenant, with all the ordinances of its wor- 
 ship. Hereon the other covenant was disannulled and removed, and 
 not only the covenant itself, but all that system of sacred worship 
 whereby it was administered. This was not done by the making of 
 the covenant at first. Yea all this was superinduced into the covenant, 
 as given out in a promise, and was consistent therewith. When the 
 new covenant was given out only in the way of a promise, it did not 
 introduce a worship and privileges expressive of it. Wherefore it was 
 consistent with a form of worship, rites, and ceremonies, and those 
 composed into a yoke of bondage which belonged not to it. And as 
 these being added after its giving, did not overthrow its nature as a 
 promise, so they were inconsistent with it, when it was completed as a 
 covenant. For then all the worship of the church was to proceed from 
 it, and to be conformed to it. Then it was established. Hence it fol- 
 lows, in answer to the second difficulty, that as a promise, it was 
 opposed to the covenant of works; asa covenant, it was opposed to 
 that in Sinai. This legalizing, or authoritative establishment of the 
 new covenant, and the worship thereunto belonging, did effect this 
 alteration. | 
 
 In the last place, the apostle tells us whereon this establishment was 
 made, and that is em κρειττοσιν ἐπαγγελίαις, ‘on better promises.’ For 
 the better understanding hereof, we must consider somewhat of the 
 
 original and use of divine promises, in our relation to God. And we 
 may observe, 
 
VER. 6.] EPISTLE TO THE HEBREWS, 705 
 
 First. That every covenant between God and man, must be founded 
 on and resolved into promises. Hence essentially a promise and a 
 covenant are all one, and God calls an absolute promise founded on 
 an absolute decree, his covenant, Gen. ix. 11. And his purpose for. 
 the continuation of the course of nature to the end of the world he 
 calls his covenant with day and night, Jey. xxxill. 20, The being and 
 essence of a divine covenant lies in the promise. Hence are they call- 
 ed the covenants of promise, Eph. ii. 12. Such as are founded on 
 “iy consist in promises. And it is necessary that so it should be, 
 
 or, | 
 
 1. The nature of God who maketh these covenants requireth that 
 so itshould be. It becometh his greatness and goodness in all his 
 voluntary transactions with his creatures, to propose that to them, 
 wherein their advantage, their happiness and blessedness doth consist. 
 We inquire not how God may deal with his creatures as such; what 
 he may absolutely require of them on the account of his own being, 
 his absolute essential excellencies, with their universal dependence on 
 him. Who can express or limit the sovereignty of God over his crea- 
 tures? All the disputes about it are fond. We have no measures of 
 what is infinite. May he not do with his own what he pleaseth? Are 
 we not in his hands as clay in the hands of the potter? And whether 
 he make or mar a vessel, who shall say to him, What doest thou? He 
 giveth no account of his matters. But on supposition that he will 
 condescend to enter into covenant with his creatures, and to come to 
 agreement with them according to the terms of it, it becometh his 
 greatness and goodness to give them promises as the foundation of it, 
 wherein he proposeth to them the things wherein their blessedness and 
 reward doth consist. For, Ist. Herein he proposeth himself to them 
 as the eternal spring and fountain of all power and goodness. Had he 
 treated with us merely by a law, he had therein only revealed his sove- 
 reign authority and holiness ; the one in giving of the law, the other 
 in the nature of it. But in promises he revealeth himself as the eter- 
 nal spring of goodness and power. For the matter of all promises is 
 somewhat that is good; and the communication of it depends on 
 sovereign power. That God should so declare himself in his covenant, 
 was absolutely necessary to direct and encourage the obedience of the 
 covenanters. And he did so accordingly, Gen. xvii. 1, xv. 1. 2dly. 
 Hereby he reserves the glory of the whole to himself. For although 
 the terms of agreement which he proposeth between himself and us, 
 be in their own nature holy, just, and good, which sets forth his praise 
 and glory, yet if there were not something on his part, which hath no 
 antecedent respect to any goodness, obedience, or desert in us, we 
 should have wherein to glory in ourselves, which is inconsistent with 
 the glory of God. But the matter of those promises wherein the 
 covenant is founded, is free, undeserved, and without respect to any 
 thing in us, whereby it may, in any sense, be procured. And so in 
 the first covenant, which was given in a form of law, attended with a 
 penal sanction, yet the foundation of it was in a promise of a free and 
 undeserved reward, even of the eternal enjoyment of God, which no 
 goodness or obedience in the creature could possibly merit the attaine 
 
 VOL, III. ZZ 
 
106 AN EXPOSITION OF THE [cH. VIIt. 
 
 ment of. So that if a man should by virtue of any covenant be justi- 
 fied by works, though he might have whereof to glory before men, yet 
 could he not glory before God, as the apostle declares, Rom. iv. 2, and 
 that because the reward proposed in the promise, doth infinitely exceed 
 the obedience performed. | 
 
 2. It was also necessary on our part, that every divine covenant 
 should be founded and established on promises. For there is no state 
 wherein we may be taken into covenant with God, but it is supposed 
 we are yet not arrived at that perfection and blessedness whereof our 
 nature 1s capable, and which we cannot but desire. And therefore, 
 when we come to heaven, and the full enjoyment of God, there shall 
 be no use of any covenant any more, seeing we shall be in eternal rest 
 in the enjoyment of all the blessedness whereof our nature is capable, 
 and shall immutably adhere to God without any farther expectation. 
 But whilst we are in the way, we have still some parts, yea some prin- 
 cipal parts of our blessedness to desire, expect, and believe. So inthe 
 state of innocency, though it had all the perfection which a state of 
 obedience according to law was capable of, yet did not the blessedness 
 of eternal rest, for which we were made, consist therein. Now, whilst 
 it is thus with us, we cannot but be desiring and looking after that full 
 and complete happiness, which our nature cannot come to rest without. 
 This, therefore, renders it necessary, that there should be a promise of 
 it given as the foundation of the covenant, without which we should 
 want our principal encouragement to obedience. And much. more 
 must it be so in the state of sin and apostasy from God. For we are 
 now not only most remote from our utmost happiness, but involved in 
 a condition of misery, without a deliverance from which, we cannot be 
 any ways induced to give ourselves up unto covenant obedience. 
 Wherefore, unless in the covenant we are prevented with promises of 
 deliverance from our present state, and the enjoyment of future bles- 
 sedness, no covenant could be of use or advantage unto us. 
 
 3. Itisnecessary from the nature of a covenant. For every covenant 
 that is proposed unto men, and accepted by them, requires somewhat 
 to be performed on their part, otherwise it is no covenant. But where 
 any thing is required of them that accept of the covenant, or to whom 
 itis proposed, it doth suppose that somewhat be promised on the 
 behalf of them by whom the covenant is proposed, as the foundation 
 of its acceptance, and the reason of the duties required in it. All this 
 appears most evidently in the covenant of grace, which is here said te 
 be established on promises ; and that on two accounts. For, , 
 
 First. At the same time that much is required of us in the way of 
 duty and obedience, we are told in the Scripture, and find it by ex- 
 perience, that of ourselves we can do nothing. Wherefore, unless the 
 precept of the covenant be founded in a promise of giving grace and 
 spiritual strength unto us, whereby we may be enabled to perform 
 those duties, the covenant can be of no benefit or advantage to us. 
 And the want of this one consideration, that every covenant is founded 
 in promises, and that the promises give life unto the precepts of it, hath 
 perverted the minds of many to suppose an ability in ourselves of yielding 
 obedience unto those precepts, without grace antecedently received to 
 enable us thereunto, which overthrows the nature of the new covenant. 
 
VER. 6.] EPISTLE TO THE HEBREWS. 707 
 
 Secondly. As was observed, we are all actually guilty of sin before 
 this covenant was made with us. Wherefore, unless there be a promise 
 given of the pardon of sin, it is to no purpose to propose any new 
 covenant terms unto us. For ‘the wages of sin is death;’ and we 
 having sinned must die, whatever we do afterwards, unless our sins be 
 pardoned. This, therefore, must be proposed unto us as the foundation 
 of the covenant, or it will be of none effect. And herein lies the great 
 difference between the promises of the covenant of works, and those 
 of the covenant of grace. The first were only concerning things future, 
 eternal life and blessedness upon the accomplishment of perfect obe- 
 dience. Promises of present mercy and pardon it stood in néed of 
 none, it was not capable of. Nor had it any promises of giving more 
 grace, or supplies of it; but man was wholly left unto what he had at 
 first received. Hence the covenant was broken. But in the covenant of 
 grace, all things are founded in promises of present mercy, and continual 
 supplies of grace, as well as of future blessedness. Hence it becomes to be 
 “ ordered in ail things, and sure.’ And this is the first thing that was to be 
 declared, namely, that every divine covenant is established on promises. 
 
 Secondly. These promises are said to be better promises. The other 
 covenant had its promises peculiar to it, with respect whereunto this is 
 said to be established on better promises. It was indeed principally 
 represented under a system of precepts, and those almost innumerable. 
 But it had its promises also, into the nature whereof we shall imme- 
 diately inquire. With respect, therefore, to them is the new covenant, 
 whereof the Lord Christ was the mediator, said to be established on 
 better promises. That it should be founded in promises, was necessary 
 from its general nature as a covenant, and more necessary from its es- 
 pecial nature as a covenant of grace. These promises are said to be 
 ‘better promises’ with respect to those of the old covenant. But this 
 is so said as to include all other degrees of comparison. They are not 
 only better than they, but they are positively good in themselves, and 
 absolutely the best that God ever gave, or will give to the church. 
 And what they are we must consider in our progress. And sundry 
 things may be observed from these words. ' 
 
 Obs. VIII. There is infinite grace in every divine covenant, inas- 
 much as it is established on promises.—Infinite condescension it is in 
 God, that he will enter into covenant with dust and ashes, with poor 
 worms of the earth. And herein lies the spring of all grace, from whence 
 all the streams of it do flow. And the first expression of it is in laying 
 the foundation of it in some undeserved promises. And this was that 
 which became the goodness and greatness of his nature, the means 
 whereby we are brought to adhere to him in faith, hope, trust, and obe- 
 dience, till we come to the enjoyment of him. For that is the use of 
 promises, to keep us in adherence to God, as the first original and 
 spring of all goodness, and the ultimate satisfactory reward of our 
 souls, 2 Cor. vii. 1. 
 
 Obs. IX. The promises of the covenant of grace are better than 
 those of any other covenant; as for many other reasons, so espe- 
 cially because the grace of them prevents any condition or qualification 
 on our part.—I do not say the covenant of grace 18 mM 
 
 LEZ 
 
708 AN EXPOSITION OF THE [CcH. vit. 
 
 conditions, if by conditions we intend the duties of obedience which 
 God requireth of us in and by virtue of that covenant: but this I say, 
 the principal promises thereof, are not in the first place remunerative 
 of our obedience in the covenant, but efficaciously assumptive of us 
 into covenant, and establishing or confirming in the covenant. The 
 covenant of works had its promises, but they were all remunerative, 
 respecting an antecedent obedience in us; (so were all those which 
 were peculiar to the covenant of Sinai.) They were indeed also of 
 grace, in that the reward did infinitely exceed the merit of our obedi- 
 ence. But yet they all supposed it, and the subject of them was 
 -ormally reward only. In the covenant of grace it is not so. For 
 sundry of the promises thereof, are the means of our being’ taken into 
 covenant, of our entering into covenant with God. The first covenant 
 absolutely was established cn promises, in that when men were actually 
 taken into it, they were encouraged to obedience by the promises of a 
 future reward. But these promises, namely of the pardon of sin, and 
 writing of the law im our hearts, which the apostle expressly insisteth 
 on as the peculiar promises of this covenant, do take place and are 
 effectual, antecedently to our covenant obedience. For although faith 
 be required in order of nature, antecedently to our actual receiving of 
 the pardon of sin, yet is that faith itself wrought in us by the grace 
 of the promise ; and so its precedency to pardon respects only the 
 order that God hath appointed in the communication of the benefits 
 of the covenant, and intends not that the pardon of sin is the reward 
 of our faith. 
 
 This entrance hath the apostle made into his discourse of the two 
 covenants, which he continues to the end of the chapter. But the 
 whole is not without its difficulties. Many things in particular will 
 occur to us in our progress, which may be considered in their proper 
 places. In the meantime, there are some things in general which may 
 be here discoursed, by the determination of which much light will be 
 communicated to what doth ensue. 
 
 First, therefore, the apostle doth evidently in this place dispute 
 concerning two covenants, or two testaments, comparing the one with 
 the other, and declaring the disannulling of the one by the introduc- 
 tion and establishment of the other. What these two covenants, in 
 general, are, we have declared, namely, that made with the church of 
 Jsrael at Mount Sinai, and that made with us in the gospel; not as 
 absolutely the covenant of grace, but as actually established in the 
 death of Christ, with all the worship that belongs to it. 
 
 Here then ariseth a difference of no small importance, namely, 
 whether these are indeed two distinct covenants, as to the essence and 
 substance of them, or only different ways of the dispensation and ad- 
 ministration of the same covenant. And the reason of the difficulty 
 lieth herein. We must grant one of these three things. 
 
 |. That either the covenant of grace was in force under the Old 
 Testament ; or, 
 
 2. That the church was saved without it, or without any benefit by 
 Jesus Christ, who is the mediator of it alone ; or, 
 
 3. That they all perished everlastingly. And neither of the two 
 latter can be admitted. 
 
VER. 6.] EPISTLE TO THE HEBREWS. 709 
 
 Some indeed in these latter days have revived the old Pelagian 
 imagination, that before the law men were saved by the conduct of 
 natural light and reason, and under the law by the directive doctrines, 
 precepts, and sacrifices thereof, without any respect to the Lord Christ, 
 or his mediation in another covenant. But I shall not here contend 
 with them, as having elsewhere sufficiently refuted these imaginations. 
 Wherefore, I shall take it here for granted, that no man was ever 
 saved but by virtue of the new covenant and the mediation of Christ 
 therein. 
 
 Suppose then that this new covenant of grace was extant and ef- 
 fectual under the Old Testament, so as the church was saved by vir- 
 tue thereof and the mediation of Christ therein, how could it be that 
 there should at the same time be another covenant between God and 
 them, of a different nature from this, accompanied with other pro- 
 mises and other effects ? 
 
 On this consideration it is said, that the two covenants mentioned, 
 the new and the old, were not indeed two distinct covenants, as to 
 their essence and substance, but only different administrations of the 
 Same covenant, called two covenants from some different outward 
 solemnities and duties of worship attending of them. To clear this, 
 it must be observed, 
 
 1. That by the old covenant, the original covenant of works made 
 with Adam and all mankind in him, is not intended. For this is un- 
 doubtedly a covenant different in the essence and substance of it from 
 the new. 
 
 2. By the new covenant, not the new covenant absolutely and ori- 
 ginally as given in the first promise, is intended; but in its complete 
 gospel administration, when it was actually established by the death 
 of Christ, as administered in and by the ordinances of the New Tes- 
 tament. This, with the covenant of Sinai, were, as most say, but 
 different administrations of the same covenant. 
 
 But on the other hand, there is such express mention made, not 
 only in this, but in sundry other places of the Scripture also, of two 
 distinct covenants or testaments, and such different natures, proper- 
 ties, and effects ascribed to them, as seem to constitute two distinct 
 covenants. This therefore we must inquire into; and shall first de- 
 clare what is agreed to by those who are sober in this matter, though 
 they differ in their judgments about this question, Whether two dis- 
 tinct covenants, or only a twofold administration of the same covenant, 
 be intended. And indeed there is so much agreed on, as that what 
 remains seems rather to be a difference about the expression of the same 
 truth, than any real contradiction about the things themselves. For, 
 
 1. It is agreed that the way of reconciliation with God, of justifi- 
 cation and salvation, was always one and the same, and that from the 
 giving of the first promise, none was ever justified or saved but by 
 the new covenant, and Jesus Christ the mediator thereof. The foolish 
 imagination before mentioned, that men were saved before the giving 
 of the law by following the guidance of the hght of nature, and after 
 giving of the law, by obedience to the directions thereof, is rejected 
 by all that are sober, as destructive of the Old Testament and of the 
 
 New. 
 
710 AN EXPOSITION OF THE | [cH. VII. 
 
 2. That the writings of the Old Testament, namely, the law, psalms, 
 and prophets, do contain and declare the doctrine of justification and 
 salvation by Christ; this the church of old believed, and walked with 
 God in the faith thereof. This is undeniably proved, in that the doc- 
 trine mentioned is frequently confirmed in the New Testament, by tes- 
 timonies taken out of the Old. 
 
 _ 9. That by the covenant of Sinai, as properly so called, separated 
 from its figurative relation to the covenant of grace, none was ever 
 eternally saved. 
 
 4, That the use of all the institutions whereby the old covenant was 
 administered, was to represent and direct to Jesus Christ and his me- 
 diation. 
 
 These things being granted, the only way of life and salvation by 
 Jesus Christ under the Old Testament and the New is secured, which. 
 is the substance of the truth wherein we are now concerned. On 
 these grounds we may proceed with our inquiry. 
 
 The judgment of most reformed divines is, that the church under 
 the Old Testament, had the same promise of Christ, the same interest 
 in him by faith, remission of sins, reconciliation with God, justifica- 
 tion and salvation by the same way and means, that believers have 
 under the New. And whereas the essence and the substance of the 
 covenant consists in these things, they are not to be said to be under 
 another covenant, but only a different administration of it. But this 
 was so different from that which is established in the gospel after the 
 coming of Christ, that it hath the appearance and name of another 
 covenant. And the differences between these two administrations may 
 be reduced to the ensuing heads. 
 
 First. It consisted in the way and manner of the declaration of the 
 mystery of the love-and will of God in Christ; of the work of recon- 
 ciliation and redemption, with our justification by faith. For herein 
 the gospel, wherein life and immortality are brought to light, doth in 
 plainness, clearness, and evidence, much excel the administration and 
 declaration of the same truths under the law. And the greatness of 
 the privilege of the church herein is not easily expressed. For hereby 
 ‘with open face we behold the glory of God in a glass, and are 
 changed into the same image,’ 2 Cor. iii, 18. The man whose eyes 
 the Lord Christ opened, Mark viii. 23, 24, represents these two states. 
 When he first touched him, his eyes were opened, and he saw, but he 
 saw nothing clearly, whence, when he looked, he said, ‘I see men as 
 trees walking,’ ver. 24. But on his second touch, ke saw every man 
 clearly, ver. 25. They had their sight under the Old Testament, and 
 the object was proposed to them, but at a great distance, with such 
 an interposition of mists, clouds, and shadows, as that they saw men 
 like trees walking, nothing clearly and perfectly. But now, under 
 the gospel, the object, which is Christ, being brought near to us, and 
 all clouds and shadows being departed, we do or may see all things 
 clearly. When a traveller, in his way on downs or hills, is encom- 
 passed with a thick mist and fog, though he be in his way, yet he is 
 uncertain, and nothing is presented to him in its proper shape and dis- 
 tance; things near seem to be afar off, and things afar off to be near, 
 and every thing hath, though not a false, yet an uncertain appear- 
 
VER. 6.] ο΄ ἘΡΙΒΥΨΕ TO THE HEBREWS. 711 
 
 ance. Let the sun break forth and scatter the mists and fogs that are 
 about him, and immediately every thing appears quite in another 
 shape to him, so as indeed he is ready to think he is not where he 
 was. His way is plain, he is certain of it, and all the region about 
 lies evident under his eye, yet is there no alteration made but in the 
 removal of the mists and clouds that interrupted his sight. So was it 
 with them under the law. The types and shadows in which they were 
 inclosed, and which were the only medium they had to -view spiritual 
 things in, represented them not to them clearly and in their proper 
 shape. But they being now removed by the rising of the Sun of 
 righteousness with healing in his wings, in the dispensation of the 
 gospel, the whole mystery of God in Christ is clearly manifested to 
 them that do believe. And the greatness of this privilege of the gos- 
 pel above the law, is inexpressible; whereof, as 1 suppose, we must 
 speak somewhat afterwards.. 
 
 Secondly. In the plentiful communication of grace unto the com- 
 munity of the church. For now it is that we receive grace for grace, 
 or a plentiful effusion of it by Jesus Christ. There was grace given 
 in an eminent manner unto many holy persons under the Old Testa- 
 ment, and all true believers had true, real, saving grace, communi- 
 cated unto them. But the measures of grace in the true church under 
 the New Testament, do exceed those of the community of the church 
 under the Old. And therefore, as God winked at some things in 
 them, as polygamy and the like, which are expressly and severely in- 
 terdicted under the New, nor are consistent with the present adminis- 
 trations of it, so are sundry duties, as those of self-denial, readiness 
 to bear the cross, to forsake houses, lands, and habitations, more ex- 
 pressly enjoined unto us than unto them. And the obedience which 
 God requireth in any covenant, or administration of it, is proportion- 
 able to the strength which the administration of that covenant doth 
 exhibit. And if those who profess the gospel do content themselves 
 without any interest in this privilege of it, if they endeavour not for a 
 share in that plentiful effusion of grace, which doth accompany its 
 present administration, the gospel itself will be of no other use unto 
 them, but to increase and aggravate their condemnation. 
 
 Thirdly. In the manner of our access unto God. Herein much of 
 all that is called religion doth consist. For hereon doth all our out- 
 ‘ward worship of God depend. And in this the advantages of the 
 gospel administration of the covenant, above that of the law, is in all 
 things very eminent. Our access now to God is immediate by Jesus 
 Christ, with liberty and boldness, as we shall afterwards declare. 
 Those under the law were immediately conversant in their whole wor- 
 ship, about outward typical things, the tabernacle, the altar, the ark, 
 the mercy-seat, and the like obscure representations of the presence of 
 God. Besides, the manner of the making the covenant with them at 
 Mount Sinai, filled them with fear, and brought them into bondage, 
 so as they had comparatively a servile frame of spirit, in all their holy 
 worship. P 
 
 Fourthly. In the way of worship required under each administration. 
 For under that which was legal, it seemed good unto God to appoint 
 
ἔς AN EXPOSITION OF THE [cn. ὙΠ, 
 
 a great number of outward rites, ceremonies, and observances; and 
 
 these, as they were dark in their signification, as also in their use and 
 
 ends, so were they, by reason of their nature, number, and severe pe- 
 
 nalties, under which they were enjoined, grievous and burdensome to 
 
 be observed. But the way of worship under the gospel is spiritual, 
 
 rational, and plainly subservient unto the ends of the covenant itself, 
 
 so as that the use, ends, benefits, and advantages of it, are evident. 
 unto all. 
 
 Fifthly. Τὰ the extent of the dispensation of the grace of God. For 
 this is greatly enlarged under the gospel. For under the Old Testa- 
 ment it was, upon the matter, confined unto the posterity of Abraham 
 according to the flesh. But under the New Testament it extends itself 
 unto all nations under heaven. 
 
 Sundry other things are usually added by our divines unto the same 
 purpose. See-Calvin. Institut. 110. 11. cap. 11. Martyr. Loc. Com. 
 loc. 16. sect. 2. Bucan. loc. 22. &c. 
 
 The Lutherans, on the other side, insist on two arguments to prove, 
 that not a twofold administration of the same covenant, but that two 
 covenants substantially distinct, are intended in this discourse of the 
 apostle. : 
 
 First. Because in the Scripture they are often so called, and com- 
 pared with one another, and sometimes opposed unto one another; 
 the first and the last, the new and the old. | 
 
 Secondly. Because the covenant of grace in Christ is eternal, immu- 
 table, always the same, obnoxious unto no alteration, no change or 
 abrogation ; neither can these things be spoken of it with respect unto. 
 any administration of it, as they are spoken of the old covenant. 
 
 To state our thoughts aright in this matter, and to give what light 
 we can unto the truth, the things ensuing may be observed. 
 
 First. When we speak of the old covenant, we intend not the co- 
 venant of works made with Adam, and his whole posterity in him, 
 concerning which there is no difference or difficulty, whether it bea 
 distinct covenant from the new or not. 
 
 Secondly. When we speak of the new covenant, we do not intend 
 the covenant of grace absolutely, as though that were not in being 
 and efficacy, before the introduction of that which is promised in this 
 place. For it was always the same as to the substance of it from the 
 beginning. It passed through the whole dispensation of times before 
 the law, and under the law, of the same nature and efficacy, unalter- 
 able, everlasting, ordered in all things and sure. All who contend 
 about these things, the Socinians only excepted, do grant that the 
 covenant of grace considered absolutely, that is, the promise of grace 
 in and by Jesus Christ, was the only way and means of salvation unto 
 the church, from the first entrance of sin. But for two reasons it is 
 not expressly called a covenant, without respect unto any other things, 
 nor was it so under the Old Testament. When God renewed the 
 promise of it unto Abraham, he is said to make a covenant with him, 
 and he did so, but 10 was with respect unto other things, especially 
 the proceeding of the promised Seed from his loins. But absolutely, 
 under the Old Testament, it consisted only in a promise, and as such 
 
ver. 6.] EPISTLE TO THE HEBREWs. 713 
 
 oaly is proposed in the Scripture, Acts 11.39; Heb. vi. 14—16. The 
 apostle indeed says, that the covenant was confirmed of God in Christ, 
 before the giving of the law, Gal. iii. 17. And so it was not abso- 
 lutely in itself, but in the promise and benefits of it. The νομοϑεσια, 
 or full legal establishment of it, whence it became formally a covenant 
 unto the whole church, was future only, and a promise under the Old 
 Testament. For it wanted two things thereunto. 
 
 1. It wanted its solemn confirmation and establishment by the blood 
 of the only sacrifice which belonged unto it. Before this was done in 
 the death of Christ, it had not the formal nature of a covenant or a * 
 testament, as our apostle proves, ch. ix. 15—23. For neither, as he 
 shows in that place, would the law given at Sinai have been “ἃ cove- 
 nant, had it not been confirmed with the blood of sacrifices. Where- 
 fore, the promise was not before a formal and solemn covenant. 
 
 2. This was wanting, that it was not the spring, rule, and measure 
 of all the worship of the church. This doth belong unto every cove- 
 nant, properly so called, that God makes with the church, that it be 
 the entire rule of all the worship that God requires of it, which is that 
 which they are to restipulate in their entrance into covenant with God. 
 But so the covenant of grace was not under the Old Testament. For 
 God did require of the church many duties of worship that did not 
 belong thereunto. But now, under the New Testament, this covenant, 
 with its own seals and appointments, is the only rule and measure of 
 all acceptable worship. Wherefore, the new covenant promised in 
 the Scripture, and here opposed unto the old, is not the promise of 
 grace, mercy, life, and salvation, by Christ absolutely considered, but 
 as it had the formal nature of a covenant given unto it, in its estab- 
 lishment by the death of Christ, the procuring cause of all its benefits, 
 and the declaring of it to be the only rule of worship and obedience 
 unto the church. So that although by the covenant of grace, we oft- 
 times understand no more but the way of life, grace, mercy, and sal- 
 vation by Christ; yet, by the new covenant, we intend its actual 
 establishment in the death of Christ, with that blessed way of worship 
 which by it is settled in the church. 
 
 Thirdly. Whilst the ehurch enjoyed all the spiritual benefits of the 
 promise, wherein the substance of the covenant of grace was contained, 
 before it was confirmed and made the sole rule of worship unto the 
 church, it was not inconsistent with the holiness and wisdom of God, 
 to bring it under any other covenant, or prescribe unto it what forms 
 of worship he pleased. It was not so, I say, upon these three sup- 
 positions. 
 
 1. That this covenant did not disannul or make ineffectual the 
 promise that was given before, but that that doth still continue the 
 only means of life and salvation. And that this was so, our apostle 
 proves at large, Gal, 1. 17—19. 
 
 2. That this other covenant, with all the worship contained in it, or 
 required by it, did not divert from, but direct and lead unto the future 
 establishment of the promise, in the solemnity of a covenant by the 
 ways mentioned. And that the covenant made in Sinai, with all its 
 ordinances, did so, the apostle proves likewise in the place before 
 mentioned, as also in this whole Epistle. 
 
714 AN EXPOSITION OF THE [cH. VIII, 
 
 3. That it be of present use and advantage unto the church in its 
 present condition. This the apostle acknowledgeth to be a great ob- 
 jection against the use and efticacy of the promise under the Old Tes- 
 tament, as unto life and salvation; namely, to what end, then, serves 
 the giving of the law? whereunto he answers, by showing the neces- 
 sity and use of the law unto the church in its then present condition, 
 Gal. iu. 17. 
 
 Fourthly. These things being observed, we may consider that the 
 Scripture doth plainly and expressly make mention of two testaments 
 or covenants, and distinguish between them in such a way, as what is 
 spoken can hardly be accommodated unto a twofold administration of 
 the same covenant. The one is mentioned and described, Exod. xxiv. 
 3—8; Deut. v. 2—5; namely, the covenant that God made with the 
 people of Israel in Sinai; and which is commonly called the covenant, 
 where the people under the Old Testament are said to keep or break 
 God’s covenant, which for the most part is spoken with respect unto 
 that worship which was peculiar thereunto. The other is promised, 
 Jer. xxxi. 31—34, xxxi. 40, which is the new gospel covenant as 
 before explained, mentioned Matt, xxvi. 28; Mark xiv. 24. And 
 these two covenants or testaments are compared one with the other, 
 and opposed one unto another, 2 Cor. 11. 6---9; Gal. iv. 24---26 ; 
 Heb. vii. 22, ix. 15---19. 
 
 These two we call the old and the new testament. Only it must be 
 observed, that in this argument, by the old testament, we do not under- 
 stand the books of the Old Testament, or the writings of Moses, the 
 psalms and the prophets, or the oracles of God committed then to the 
 church. I confess they are once so called, 2 Cor. i. 14, ‘The vail re- 
 maineth untaken away in the reading of the Old Testament,’ that is, 
 the books of it. Unless we shall say that the apostle intendeth only 
 the reading of the things which concern the old testament in the Scrip- 
 ture. For this old covenant or testament whatever it be, is abrogated 
 and taken away, as the apostle expressly proves. But the word of 
 God in the books of the Old Testament abideth for ever. And those 
 writings are called the Old Testament, or the books of the Old Testa- 
 ment, not as though they contained in them, nothing but what belong- 
 - eth to the old covenant, for they contain the doctrine of the New 
 Testamentalso. But they are so termed, because they were committed 
 to the church whilst the old covenant was in force, as the rule and law 
 of its worship and obedience. 
 
 Fifthly. Wherefore we must grant two distinct covenants, rather 
 than a twofold administration of the same covenant merely, to be in- 
 tended. We must, I say, do so, provided always that the way of recon- 
 ciliation and saivation was the same under both. But it will be said, 
 and with great pretence of reason, for it is that which is the sole foun- 
 dation they all build on, who allow only a twofold administration of 
 the same covenant, that this being the principal end of a divine 
 covenant, if the way of reconciliation and salvation be the same under 
 both, then indeed are they for the substance of them but one. And I 
 grant that this would inevitably follow, if it were so equally by virtue of 
 them both. If reconciliation and salvation by Christ were to be ob- 
 tained, not only under the old covenant, but by virtue thereof, then it 
 
VER. 6.] EPISTLE TO THE HEBREWS. ~ 718 
 
 must be the same for substance with the new. But this is not so; for 
 no reconciliation with God, nor salvation, could be obtained, by virtue 
 of the old covenant, or the administration of it, as our apostle disputes 
 at large, though all believers were reconciled, justified, and saved b 
 virtue of the promise, whilst they were under that covenant. As, there- 
 fore, I have shown in what sense the covenant of grace is called the 
 new covenant, in this distinction and opposition, so I shall propose 
 sundry things which relate to the nature of the first covenant, which 
 manifest it to have been a distinct covenant, and not a mere admi- 
 nistration of the covenant of grace. 
 
 First. This covenant, called the old covenant, was never intended to 
 be of itself the absolute rule and law of life and salvation unto the 
 church, but was made with a particular design, and with respect unto 
 particular ends. This the apostle proves undeniably in this Epistle, 
 especially in the chapter foregoing, and those two that follow. Hence 
 it follows, that it could abrogate or disannul nothing, which God at 
 any time before had given, as a general rule unto the church. For 
 that which is particular, cannot abrogate any thing that was general, 
 and before it; as that which is general doth abrogate all antecedent 
 particulars, as the new covenant doth abrogate the old. And 
 this we must consider in both the instances belonging hereunto. 
 For, 
 
 - First. God had before given the covenant of works, or of per- 
 fect obedience, unto all mankind, in the law of creation. But this 
 covenant at Sinai did not abrogate or disannul that covenant, nor any 
 way fulfil it; and the reason is, because it was never intended to come 
 in the place or room thereof, as a covenant, containing an entire rule of 
 all the faith and obedience of the whole church. God did not intend 
 in it to abrogate the covenant of works, and to substitute this in the 
 place thereof; yea, in sundry things it reinforced, established, and 
 confirmed that covenant. For, 
 
 1. It revived, declared, and expressed, all the commands of that 
 covenant in the decalogue. For that is nothing but a divine summary 
 of the law, written in the heart of man at his creation. And herein the 
 dreadful manner of its delivery or promulgation, with its writings 
 in tables of stone, are also to be considered. For in them the nature 
 of that first covenant, with its inexorableness, as unto perfect obe- 
 dience, was represented. And because none could answer its demands, 
 or comply with it therein, it was called the ministration of death 
 causing fear and bondage, 2 Cor. 1]. 7. 
 
 2. It revived the sanction of the first covenant, in the curse or 
 sentence of death, which it denounced against all transgressors. Death 
 was the penalty of the transgression of the first covenant, ‘In the day 
 thou eatest, thou shalt die the death.’ And this sentence was revived 
 and represented anew in the curse wherewith this covenant was 
 ratified: ‘Cursed be he that confirmeth not all the words of this law 
 ᾿ς to do them,’ Deut. xxvii. 26; Gal. ili. 10. For the design of God in 
 it was to bind asense of that curse on the consciences of men, until 
 He came by whom it was taken away, as the apostle declares, Gal. 
 ut. 14—16. 
 
716 AN EXPOSITION OF THE fou. ὙΠ]. 
 
 3. It revived the promise of that covenant, that of eternal life upon 
 perfect obedience. So the apostle tells us, that Moses thus describeth 
 the righteousness of the law, that ‘the man which doth these things 
 shall live by them,’ Rom. x. 5, as he doth, Lev. xvii. 5. Now this is 
 no other, but the covenant of works revived. Nor had this covenant 
 of Sinai any promise of eternal life annexed unto it, as such, but only 
 the promise inseparable from the covenant of works which it revived, 
 saying, Do this and live. Hence it is, that when our apostle disputeth 
 against justification by the law, or by the works of the law, he doth 
 not intend the works peculiar unto the covenant of Sinai, such as were 
 the rites and ceremonies of the worship then instituted ; but he intends 
 also the works of the first covenant, which alone had the promise of 
 life annexed unto them. 
 
 And hence it follows also, that it was not a new covenant of works 
 established in the place of the old, for the absoltite rule of faith and | 
 obedience unto the whole church; for then would it have abrogated 
 and taken away that covenant, and all the force of it, which it 
 did not. | 
 
 Secondly. The other instance is in the promise. This also went be- 
 fore it, neither was it abrogated or disannulled by the introduction οἵ 
 this covenant. This promise was given unto our first parents imme- 
 diately after the entrance of sin, and was established as containing 
 the only way and means of the salvation of sinners. Now, this pro- 
 mise could not be abrogated by the introduction of this covenant, and 
 anew way of justification and salvation be thereby established. For the 
 promise being given out in general for the whole church, as containing 
 the way appointed by God for righteousness, life, and salvation, it 
 could not be disannulled or changed, without a change and alteration 
 in the counsels of Him, with whom is no variableness or shadow of 
 turning. Much less could this be effected by a particular covenant, 
 such as that was, when it was given as a general and eternal rule. 
 
 Secondly. But whereas there was an especial promise given unto 
 Abraham, in the faith whereof he became the father of the faithful, he 
 being their progenitor, it should seem that this covenant did wholly 
 disannul or supersede that promise, and take off the church of his 
 posterity from building on that foundation, and to fix them wholly on 
 this new covenant now made with them. So saith Moses, ‘The Lord 
 made not this covenant with our fathers, but with us, even us, who are 
 all of us alive here this day,’ Deut. v. 3. God made not this covenant 
 on Mount Sinai. with Abraham, Isaac, and Jacob, but with the people 
 then present, and their posterity, as he declares, Deut. xxix. 14, 15. 
 This therefore should seem to take them off wholly from that’ promise 
 made to Abraham, and so to disannul it. But that this it did not, 
 nor could do, the apostle strictly proves, Gal. ii. 17—22. Yea, it did 
 divers ways establish that promise, both as first given, and as after- 
 wards confirmed with the oath of God unto Abraham, two especially. 
 
 1. It declared the impossibility of obtaining reconciliation and 
 peace with God, any other way but by the promise. For representing 
 the commands of the covenant of works, requiring perfect sinless obe- 
 dience, under the penalty of the curse, it convinced men that this was 
 
VER. 6.] > EPISTLE TO THE HEBREWS. 717 
 
 no way for sinners to seek for life and salvation by. And herewith it 
 so urged the consciences of men, that they could have no rest nor peace 
 in themselves, but what the promise would afford them, whereunto 
 they saw a necessity of betaking themselves. 
 
 2. By representing the ways and means of the accomplishment of 
 the promise, and of that whereon all the efficacy of it, unto the justi- 
 fication and salvation of sinners, doth depend. This was the death, 
 blood-shedding, oblation, or sacrifice of Christ the promised seed. 
 This all its offerings and ordinances of worship directed unto; as his 
 incarnation, with the inhabitation of God in his human nature, was 
 typified by the tabernacle and temple. Wherefore it was so far from 
 disannulling the promise, or diverting the minds of the people of God 
 from it, that by all means it established it, and led unto it. But, 
 
 Thirdly. It will be said, as was before observed, that if it did 
 neither abrogate the first covenant of works, and come in the room 
 thereof, nor disannul the promise made unto Abraham, then unto 
 what end did it serve, or what benefit did the church receive thereby? 
 I answer, 
 
 1. There hath been, with respect unto God’s dealing with the church, 
 οἰκονόμια των Kalowy, a Certain dispensation and disposition of times 
 and seasons, reserved unto the sovereign will and pleasure of God. 
 Hence, from the beginning he revealed himself, πολυτρόπως and 
 πολυμερως, ‘as seemed good unto him,’ ch. i. 1. And this dispensa- 
 tion of times hada πληρωμα, ‘a fulness,’ assigned unto it, wherein all 
 things, namely, that belong unto the revelation and communication of 
 God unto the church, should come to their height, and have as it were 
 the last hand given unto them. This was the sending of Christ as 
 the apostle declares, Eph. i. 10, ‘that in the dispensation of the ful- 
 ness of times, he might bring all unto an head in Christ.’ Until this 
 season came, God dealt variously with the church, ev ποικίλῃ σοφίᾳ, 
 ‘in manifold or various wisdom,’ according as he saw it needful and 
 useful for it, in that season which it was to pass through, before the 
 fulness of times came. Of this nature was his entrance into the cove- 
 nant with the church at Sinai, the reasons whereof we shall imme-. 
 diately inquire into. Inthe meantime, if we had no other answer to 
 this inquiry, but only this, that in the order of the disposal or dispen- 
 ‘sation of the seasons of the church, before the fulness of times came, 
 God in his manifold wisdom saw it necessary for the then present 
 state of the church in that season, we may well acquiesce therein. 
 But, 
 
 _ 2. The apostle acquaints us in general with the ends of this dis- 
 pensation of God, Gal. 1. 19—24, ‘ Wherefore then serveth tke law ? 
 it was added, because of the transgressions, till the Seed should come 
 to whem the promise was made, and it was ordained by angels in the 
 hand of a mediator. Now a mediator is not of one, but God is one. 
 Is the law then against the promises of God? God forbid : for if there 
 had been a law given which could have given life, verily righteousness 
 should have been by the law. But the Scripture hath concluded all 
 under sin, that the promise by faith of Jesus Christ might be given to 
 them that believe. But before faith came, we were kept under the law, 
 
718 AN EXPOSITION OF THE [CH. VIII. 
 
 shut up unto the faith, which should afterwards be revealed. Where- 
 fore the law was our schoolmaster, to bring us unto Christ, that we 
 might be justified by faith.’ Much light might be given unto the 
 mind of the Holy Ghost in these words, and that in things not com- 
 monly discerned by expositors, if we should divert unto the opening 
 of them. I will at present only mark from them what is unto our 
 present purpose. 
 
 There is a double inquiry made by the apostle with respect unto the 
 law, or the covenant of Sinai. . 
 
 1. Unto what end in general it served. 2. Whether it were not 
 contrary to the promise of God. Unto both these, the apostle an- 
 swereth from the nature, office, and work of that covenant. For there 
 were, as hath been declared, two things in it. 
 
 1st. A revival and representation of the first covenant of works, with 
 its sanction and curse. 
 
 Qdly. A direction of the church unto the accomplishment of the 
 promise. From these two doth the apostle frame his answer unto the 
 double inquiry, laid down. 
 
 First. Unto the first inquiry, unto what end it served? he answers, 
 it was added because of transgressions. The promise being given, 
 there seems to have been no need of it; why then was it added to it 
 at that season ? ‘it was added because of transgressions.’ The ful- 
 ness of time was not yet come wherein the promise was to be fulfilled, 
 accomplished, and established ,as the only covenant wherein the chureh 
 was to walk with God; or the seed was not yet come, as the apostle 
 here speaks, to whom the promise was made. Inthe meantime, some 
 order must be taken about sin and transgression, that all the order of 
 things appointed of God, might not be overflowed by them. And . 
 this was done two ways by the law. 
 
 1. By reviving the commands of the covenant of works, with the 
 sanction of death, it put an awe on the minds of men, and set bounds 
 unto their lusts, that they should not dare to run forth into that excess 
 to which they were naturally inclined. It was therefore ‘added be- 
 cause of transgressions,’ that in the declaration of God’s severity 
 against them, some bounds might be fixed unto them; for the know- 
 ledge of sin is by the law. 
 
 2. To shut up unbelievers, and such as would not seek for righteous- 
 ness, life, and salvation by the promise, under the power of the cove- 
 nant of works, and curse atending it. [0 concluded, or shut up all 
 under sin, saith the apostle, Gal. im. 22. ‘This was the end of the 
 law, for this end was it added, as it gave a revival unto the covenant 
 of works. 
 
 Secondly. Unto the second inquiry, which ariseth out of this sup- 
 position, namely, that the law did convince of sin, and condemn for sin, 
 which is, whether it be not then contrary to the grace of God? the 
 apostle, in like manner, returns a double answer, taken from the se- 
 cond use of the law before insisted on, with repect unto the promise. 
 And, 
 
 1. He says, that although the law doth thus rebuke sin, convince 
 of sin, and condemn for sin, so setting bounds unto transgressions 
 
VER. 6.] EPISTLE TO THE HEBREWS. 719 
 
 and transgressors, yet did God never intend it as a means to give life 
 and righteousness, nor was it able so todo. The end of the promise 
 was to give righteousness, justification, and salvation, all by Christ, 
 to whom and concerning whom it was made. But this was not the end 
 for which the law was revived in the covenant of Sinai. For although 
 in itself it requires a perfect righteousness, and gives a promise of 
 life thereon, ‘ he that doth these things he shall live in them ;’ yet it 
 could give neither righteousness nor life, unto any in the state of sin; 
 see Rom. vii. 3, x. 4. Wherefore the promise and the law having - 
 divers ends, they are not contrary to one another. 
 
 2. The law, saith he, had a great respect unto the promise, and was 
 given of God for this very end, that it might lead and direct men unto 
 Christ, which is sufficient to answer the question proposed at the be- 
 ginning of this discourse, about the ends of this covenant, and the 
 advantage which the church received thereby. 
 
 What hath been spoken, may suffice to declare the nature of this 
 covenant in general ; and two things do here evidently follow, wherein 
 the substance of the whole truth contended for by the apostle doth 
 consist. 
 
 1, That whilst the covenant of grace was contained and proposed 
 only in the promise, before it was solemnly confirmed in the blood and 
 sacrifice of Christ, and so legalized or*established as the only rule of 
 the worship of the church, the introduction of this other covenant on 
 Sinai did not constitute a new way or means of righteousness, life, 
 and salvation ; but believers sought for them by the covenant of grace 
 alone, as declared in the promise. This follows evidently upon what 
 we have discoursed, and it secures absolutely that great fundamental 
 truth, which the apostle in this and all his other epistles so earnestly 
 contendeth for; namely, that there neither is, nor ever was, either 
 righteousness, justification, life, or salvation, to be attained by any 
 law, or the works of it, (for this covenant at Mount Sinai comprehended 
 every law that God ever gave unto the church,) but by Christ alone, 
 and faith in him. 
 
 2. That whereas, when this covenant was introduced in the pleasure 
 . of God, there was prescribed with it a forin of outward worship, suited 
 to that dispensation of times, and to the then present state of the 
 church ; so, upon the introduction of the new covenant in the fulness 
 of times, to be the rule of all intercourse between God and the church, 
 both that covenant and all its worship must be disannulled. This is 
 that which the apostle proves with all sorts of arguments, manifesting 
 the great advantage of the church thereby. These things, I say do 
 evidently follow on the preceding discourses, and are the main truths 
 contended for by the apostle. 
 
 Fourthly. There remaineth one thing more only to be considered, 
 before we enter on the comparison between the two covenants, here 
 directed unto by the apostle. And this is, how this first covenant 
 came to be an especial covenant unto that people; wherein we shall 
 manifest the reason of its introduction at that season. And unto this 
 end sundry things are to be considered concerning that people, and the 
 church of God in them, with whom this covenant was made, which 
 will farther evidence both the nature, use, and necessity of it. 
 
720 AN EXPOSITION OF THE [cH. vill. 
 
 First. This people were the posterity of Abraham unto whom the 
 promise was made, that in his seed all the nations of the earth should 
 be blessed. Wherefore, from among them was the promised seed to 
 be raised up in the fulness of time, or its proper season. From among 
 them was the Son of God to take on him the seed of Abraham. To 
 this end sundry things were necessary. 
 
 1. That they should have a certain abiding place-or country, which 
 they might freely inhabit, distinct from other nations, and under a rule 
 or sceptre of their own. So it is said of them, ‘that the people 
 should dwell alone, and not to be reckoned among the nations,’ Num. 
 xxl. 9, and ‘the Sceptre was not to depart from them until Shiloh 
 came,’ Gen. xlix. 10. For God had regard unto his own glory in his 
 faithfulness, as unto his word and oath given unto Abraham, not only 
 that they should be accomplished, but that their accomplishment 
 should be evident and conspicuous. But if this posterity of Abraham, 
 from among whom the promised seed was to rise, had been, as it is at 
 this day with them, scattered abroad on the face of the earth, mixed 
 with all nations, and under their power, although God might have ac- 
 complished his promise really in raising up Christ from among some 
 of his posterity, yet could it not be proved or evidenced that he had 
 so done, by reason of the confusion and mixture of the people with — 
 others. Wherefore God provided a land and country for them, which 
 they might inhabit by themselves, and as their own, even the land of 
 Canaan. And this was so suited unto all the ends of God towards 
 that people, as might be declared in sundry instances, that God is said, 
 to ‘have espied this land out for them,’ Ezek. xx. 6. He chose it out 
 as most meet for his purpose, towards that people, of all lands under 
 heaven. 
 
 2. That there should be always kept among them, an open confes- 
 sion and visible representation of the end for which they were so sepa- 
 rated. from all nations of the world. They were not to dwell in the 
 land of Canaan, merely for secular ends, and to make, as it were, a 
 dumb show: but as they were there maintained and preserved to evi- 
 dence the faithfulness of God, in bringing forth the promised seed in 
 the fulness of time ; so there was to be a testimony kept up among , 
 them unto that end-of God whereunto they were preserved. ‘This was 
 the end of all their ordinances οἵ worship, of the tabernacle, priest- 
 hood, sacrifices, and ordinances, which were all appointed by Moses 
 on the command of God, for a ‘testimony of those things which 
 should be spoken, afterwards,’ Heb. i.5. These things were neces- 
 sary in the first place, with respect unto the ends of God towards that — 
 people. 
 
 Secondly. It becomes not the wisdom, holiness, and sovereignty of 
 God, to call any people into an especial relation unto himself, to do 
 them good in an eminent and peculiar manner, and then to suffer them 
 to live at their pleasure, without any regard unto what he had done for 
 them. Wherefore, having granted unto this people, those great privi- 
 leges of the land of Canaan, and the ordinances of worship relating 
 unto the great end mentioned, he moreover preseribed unto them laws, 
 rules, and terms ef obedience, whereon they should hold and enjoy 
 
VER. 6.] EPISTLE TO THE HEBREWS. 721 
 
 that land, with all the privileges annexed unto the possession thereof: 
 And these are both expressed, and frequently inculeated in the repeti- 
 tion and promises of the law. But yet, in the prescription of these 
 terms, God reserved to himself the sovereignty of dealing with them. 
 For, had he left them to stand or fall, absolutely by the terms prescrib- 
 ed unto them, they might and would have utterly forfeited both the 
 land, and all the privileges they enjoyed therein. And had it so fallen 
 out, then the great end of God in preserving them a separate people 
 until the seed should come, and in presenting a representation thereof 
 among them, had been frustrated. Wherefore, although he punished 
 them for their transgressions, according to the threatenings of the 
 law, yet would he not bring the oon, or ‘curse of the law’ upon 
 them, and utterly cast them off, until his great end was accomplish- 
 ed, Mal. iv. 4—6. 
 
 Thirdly. God would not take this people off from the promise, be- 
 cause his church was among them, and they could neither please God, 
 nor be accepted with him, but by faith therein. But yet they were to 
 be dealt withal, according as it was meet. For they were generally a 
 people of a hard heart, and stiff-necked, lifted up with an opinion of 
 their own righteousness and worth above others. This, Moses endea- 
 voureth, by ail manner of reasons and instances to the contrary, to 
 take them off from, in the book of Deuteronomy. Yet was it not 
 effected among the generality of them, nor is it to thisday. For, in 
 the midst of all their wickedness and misery, they still trust to, and 
 boast of their own righteousness, and will have it, that God hath an 
 especial obligation unto them on that account. For this cause God 
 saw it necessary, and it pleased him to put a grievous and heavy yoke 
 upon them, to subdue the pride of their spirits, and to cause them to 
 breathe after deliverance. This, the apostle Peter calls a yoke which 
 neither they nor their fathers were able to bear, Acts xv. 10, that is, 
 with peace, ease, and rest; which, therefore, the Lord Christ invited 
 them to seek for, in himself alone, Matt. xi. 29,30. And this yoke 
 that God put on them, consisted in these three things. 
 
 1. Ina multitude of precepts, hard to be understood, and difficult 
 to be observed. The present Jews reckon up six hundred and thirteen 
 of them, about the sense of most of which they dispute endlessly 
 among themselves. But the truth is, since the days of the pharisees, 
 they have increased their own yoke, and made obedience unto their 
 law, in any tolerable manner, altogether unpracticable. It were easy 
 to manifest, for instance, that no man under heaven ever did, or ever 
 ean keep the Sabbath, according to the rules they give about it in 
 their Talmuds. And they generally scarce observe one of them 
 themselves. But in the law, as given by God himself, it is certain, 
 that there were a multitude of arbitrary precepts, and those in them- 
 selves, not accompanied with any spiritual advantages, as our apostle 
 shows, ch. ix. 9, 10, only they were obliged to perform them, by a 
 mere sovereign act of power and authority. 
 
 2. In the severity wherewith the observance of all those precepts 
 were enjoined them. And this was the threatening of death. For 
 he that despised Moses’ law, died without mercy, and every trans- 
 
 9 
 
 VOL, III. oA 
 
722 AN EXPOSITION OF THE [cH. VIII. 
 
 gression and disobedience received a just recompence of reward. 
 Hence was their complaint of old, ‘Behold we die, we perish, we 
 all perish ; whosoever cometh near unto the tabernacle of the Lord, 
 shall die; shall we be consumed with dying?” Num. xvi. 12, 13. 
 And the curse solemnly denounced against every one that confirmed 
 not all things written in the law, was continually before them. 
 
 3. In a spirit of bondage unto fear. This was administered in the 
 giving and dispensation of the law, even as a spirit of liberty and power 
 is administered in and by the gospel. And as this respected their 
 present obedience, and manner of its performance, so in particular, it 
 regardeth death not yet conquered by Christ. Hence our apostle 
 affirms, that through fear of death, they were all their lifetime sub- 
 ject unto bondage. This state God brought them into, partly to 
 subdue the pride of their hearts trusting in their own righteousness, 
 and partly to cause them to look out earnestly after the promised de- 
 liverer. 
 
 Fourthly. Into this estate and condition, God brought them by a 
 solemn covenant, confirmed by mutual consent between him and them. 
 The tenure, force, and solemn ratification of this covenant is expressed, 
 Exod. xxiv. 3—S8. Unto the terms and conditions of this covenant, | 
 was the whole church obliged indispensably on pain of extermination, 
 until all was accomplished, Mal. iv.4—6. Unto this covenant be- 
 longed the decalogue, with all precepts of moral obedience, thence 
 educed. So also did the laws of political rule, established among 
 them, and the whole system of religious worship, given unto them. 
 All these laws were brought within the verge of this covenant, and 
 were the matter of it. And it had especial promises and threatenings 
 annexed unto it as such, whereof none did exceed the bounds of the 
 land of Canaan. For even many of the laws of it, were such as 
 obliged nowhere else. Such was the law of the Sabbatical year, and 
 all their sacrifices. There was sin and obedience in them, or about 
 them, in the land of Canaan, none elsewhere. Hence, 
 
 Fifthly. This covenant thus made with these ends and promises, 
 did never save nor condemn any man eternally. All that lived under 
 the administration of it, did attain eternal life, or perished for ever, but 
 not by virtue of this covenant formally as such. It did indeed revive 
 the commanding power and sanction of the first covenant of works, 
 and therein, as the apostle speaks, was the ministry of condemnation, 
 2 Cor. ii. 9. For, ‘by the deeds of the law can no flesh be justified.’ 
 And on the other hand, it directed also unto the promise, which was 
 the instrument of life and salvation unto all that did believe. But as 
 unto what it had of its own, it was confined unto things temporal. 
 Believers were saved under it, but not by virtue of it. Sinners per- 
 ished eternally under it, but by the curse of the original law of works. 
 And, 
 
 Sixthly. Hereon occasionally fell out the ruin of that people; their 
 table became a snare unto them, and that which should have been for 
 their welfare, became a trap, according to the prediction of our Savi- 
 our, Ps. lxix. 22. It was this covenant that raised and ruined them: 
 it raised them to glory and honour when given of God; it ruined them 
 
VER. 6.] EPISTLE TO THE HEBREWS. 723 
 
 when abused by themselves, contrary to express declarations of bis 
 mind and will For although the generality of them were always 
 wicked and rebellious, breaking the terms of the covenant which God 
 made with them, so far as it was possible they should, whilst God de- 
 termined to reign over them until the appointed season ; and although 
 they repined under the burden of it, yet they would have this coye- 
 nant to be the only rule and means of righteousness, life, and salva- 
 tion, as the apostle declares, Rom. ix. 31—33, x. 3. For, as we have 
 often said, there were two things in it, both which they abused unto 
 other ends than what God designed them. 
 
 1, There was the renovation of the rule of the covenant of works 
 for righteousness and life. And this they would have to be given unto 
 them for those ends, and so sought for righteousness by the works of 
 the law. , 
 
 2. There was ordained in it a typical representation of the way and 
 means whereby the promise was to be made effectual, namely, in the 
 mediation and sacrifice of Jesus Christ, which was the end of all their - 
 ordinances of worship. And the outward law thereof, with the ob- 
 servance of its institution, they looked on as their only relief when 
 they came short of exact and perfect righteousness. Against both 
 these pernicious errors, the apostle disputes expressly in his epistle 
 unto the Romans and the Galatians, to save them, if it were possible. 
 from that ruin into which they were casting themselves. Hereon the 
 elect obtained, but the rest were hardened. For hereby they made an 
 absolute renunciation of the promise, wherein alone, God had en- 
 wrapped the way of life and salvation. 
 
 This is the nature and substance of that covenant which God made 
 with that people; a particular temporary covenant it was, and not a 
 mere dispensation of the covenant of grace. 
 
 That which remains for the declaration of the mind of the Holy 
 Ghost in this whole matter, is to declare the differences that are 
 between those two covenants, whence the one is said to be better than 
 the other, and to be built upon better promises. 
 
 Those of the church of Rome, do commonly place this difference in 
 
 three things. 
 1. In the promises of them; which in the old covenant were tem- 
 
 poral only ; in the new, spiritual and heavenly. 
 
 2. In the precepts of them ; which under the old, required only ex- 
 ternal obedience, designing the righteousness of the outward man; 
 under the new, they are internal, respecting principally the inner man 
 
 of the heart. 
 
 3. In their sacraments ; for those under the Old Testament, were 
 only outwardly figurative, but those of the New, are operative of grace. 
 
 But these things do not express much, if any thing at all, of what 
 the Scripture placeth this difference in. And besides, as by some of 
 them explained, they are not true, especially the two latter of them. 
 For I cannot but somewhat admire, how it came into the heart or 
 mind of any man to think or say, that God ever gave a law or laws, 
 precept or precepts, that should respect the outward man only, and 
 
 the regulation of external duties. The thought of it is contrary unto 
 94 2 
 
724 AN EXPOSITION OF THE [CH. VIIF. 
 
 all the essential properties of the nature of God, and meet only to in- 
 generate apprehensions of him, unsuited unto all his glorious excel- 
 Jencies. The life and foundation of all the laws under the Old Testa- 
 ment was, ‘Thou shalt love the Lord thy God with all thy soul,’ with- 
 out which no outward obedience was ever accepted with him. And 
 for the third of the supposed differences, neither were the sacraments 
 of the law so barely figurative, but that they did exhibit Christ unto 
 believers ; for they all drank of the spiritual rock, which rock was 
 Christ; nor are those of the gospel so operative of grace, but 
 that without faith, they are useless unto them that do receive them. 
 
 The things wherein this difference doth consist, as expressed in the 
 Scripture, are partly circumstantial, and partly substantial, and may 
 be reduced unto the heads ensuing. 
 
 1. These two covenants differ in the circumstance of time, as to their 
 promulgation, declaration, and establishment. This difference the 
 apostle expresseth from the prophet Jeremiah in the ninth verse of this 
 chapter, where it must be more fully spoken unto. In brief, the first 
 covenant was made at tlhe time that God brought the children of Israel 
 out of Egypt, and took its date from the third month after their 
 coming up from thence, Exod. xix. and xxiv. From what is re-_ 
 ported in the latter place, wherein the people give their actual consent 
 to the terms of it, it began its formal obligation as a covenant. And 
 we must afterwards inquire when it was abrogated and ceased to 
 oblige the church. The new covenant was declared and made known 
 in the latter days, Heb. 1. 1, in the dispensation of the fulness of time, 
 Eph. i. 10. And he took date as a covenant, formally obliging the 
 whole church, from the death, resurrection, ascension of Christ, and 
 sending of the Holy Ghost. I bring these all into the epoch of this 
 covenant, because, though principally it was established by the first, 
 yet it was not absolutely obligatory as a covenant, until after the last 
 of them. 
 
 II. They differ in the circumstance of place as to their promulga- 
 
 ion, which the Scripture also taketh notice of. The first was declared 
 on Mount Sinai, the manner whereof, and the station of the people in 
 receiving the law, I have in my Exercitations unto the first part of 
 this Exposition, at large declared, and thither the reader is referred, 
 Exod. xix. 18. The other was declared on Mount Sinai, and the law 
 of it went forth from Jerusalem, Isa. 11. 2. This difference, with many 
 remarkable instances from it, our apostle insists on, Gal. iv. 24—26. 
 « These are the two covenants, the one from Mount Sinai, which gen- 
 dereth unto bondage, which is Agar.’ That is, Agar the bondwoman, 
 whom Abraham took before the heir of promise was born, was a type 
 of the old covenant given on Sinai, before the introduction of the new, 
 or the covenant of promise. For so he adds; ‘ For this Agar is mount 
 Sinai in Arabia, and answereth unto Jerusalem that now is, and is in 
 bondage with her children.’ This mount Sinai, when the old covenant 
 was given, and which was represented by Agar, is in Arabia, cast quite 
 out of the verge and confines of the church. And it answereth, or is 
 placed in the same series, rank, and order with Jerusalem, namely, in 
 the opposition of the two covenants. For as the new covenant, the 
 
VER. 6.] EPISTLE TO THE HEBREWS. 725 
 
 covenant of promise giving freedom and liberty, was given at Jerusalem 
 in the death and resurrection of Christ, with the preaching of the gos- 
 pel which ensued thereon ; so the old covenant that brought the people 
 into bondage, was given at Mount Sinai in Arabia. 
 
 ΠῚ. They differ in the manner of their promulgation and esta- 
 blishment. There were two things remarkable that accompanied the 
 solemn declaration of the first covenant. 
 
 1, ‘The dread and terror of the outward appearance on Mount Sinai, 
 which filled all the people, yea Moses himself, with fear and trembling, 
 Heb. xii. 18—21; Exod. xix. 16, xx. 18,19. Together herewith, was 
 a spirit of fear and bondage administered unto all the people, so as 
 that they chose to keep at a distance and not draw nigh unto God, 
 Deut. v. 23—27. 
 
 2. That it was given by the ministry and disposition of angels, Acts 
 vil. 53; Gal. iii. 19. Hence the people where in a sense, put in sub- 
 jection to angels, and they had an authoritative ministry in that cove- 
 nant. The church that then was, was put into some kind of subjec- 
 tion to angels, as the apostle plainly intimates, Heb. 11. 5. Hence the 
 worshipping or adoration of angels began among the people, Col. ii. 18. 
 Which some, with an addition unto their folly and superstition, would 
 introduce into the Christian church, wherein they have no such au- 
 thoritative ministry as they had under the old covenant. 
 
 Things are quite otherwise in the promulgation of the new covenant, 
 The Son of God in his own person, did declare it. This he spake 
 from heaven, as the apostle observes, in opposition unto the giving oi 
 the law on the earth, Heb. xii. 25, yet did he speak on the earth also; 
 the mystery whereof himself declares, John in. 13. And he did all 
 things that belong unto the establishment of this covenant, in a spirit 
 of meekness and condescension, with the highest evidence of love, 
 grace, and compassion, encouraging and inviting the weary, the bur- 
 dened, and the heavy laden to come to him. And by his Spirit, he 
 made his disciples to carry on the same work, until the covenant was 
 fully declared, Heb. ii. 3; see John 1. 17,18. And the whole ministry 
 of angels in the giving of this covenant, was merely in a way of ser- 
 vice and obedience unto Christ, and they owned themselves the fellow- 
 servants only of them that have the testimony of Jesus, Rev. xix. 10. 
 So that this world to come, as it was called of old, was no way put in 
 subjection unto them. | 
 
 IV. They differ in their mediators. The mediator of the first cove- 
 nant was Moses. ‘It was ordained by angels in the hand of ἃ medi- 
 ator,’ Gal. iii. 19. And this was no other but Moses, who was a ‘ ser- 
 vant in the house of God,’ Heb. i. 6. And he was a mediator, as 
 designed of God, so chosen of the people, in that dread and conster- 
 nation which befel them, upon the terrible promulgation of the law. 
 For they saw that they could no way bear the immediate presence of 
 God, nor treat with him in their own persons. Wherefore they desired 
 that there might be an internuntius, a mediator between God and them, 
 and that Moses might be the person, Deut. v. 25—27. But the | 
 mediator of the new covenant, is the Son of God himself For 
 ‘there is one God, and one mediator between God and man, the 
 man Christ Jesus, who gave himself a ransom for all,’ 1 Tim. 11, 5. 
 
790 AN EXPOSITION OF THE [cH. vill. 
 
 He who is the Son, and the Lord over his own house, graciously under- 
 took in his own person to be the mediator of this covenant; and herein 
 it is unspeakably preferred before the old covenant. 
 
 V. They differ in their subject-matter, both as unto precepts and 
 promises, the advantage being still on the part of the new covenant. For, 
 
 First. The old covenant, in the preceptive part of 10, renewed the 
 command of the covenant of works, and that on their original terms. 
 Sin it forbade, that is, all and every sin, in matter and manner, on the 
 pain of death, and gave the promise of life unto perfect sinless obe- 
 dience only. Whence the decalogue itself, which is a transcript of 
 the law of works, is called the covenant, Exod. xxxiv. 28. And _ be- 
 sides this, as we observed before, it had other precepts innumerable, 
 accommodated unto the present condition of the people, and imposed 
 on them with rigour. But in the new covenant, the very first thing 
 that is proposed, is the accomplishment and establishment of the cove- 
 nant of works, both as unto its commands and sanction, in the obedi- 
 ence and suffering of the mediator. Hereon the commands of it, as 
 unto the obedience of the covenanters, are not grievous, the yoke of 
 Christ being easy, and his burden light. | 
 
 Secondly. The old testament, absolutely considered, had, ες 
 
 1. No promise of grace, to communicate spiritual strength, or to 
 assist us in obedience; nor, 
 
 2. Any promise of eternal life, no otherwise but as it was contained 
 in the promise of the covenant of works, ‘The man that doth these 
 things, shall live in them ;’ and, 
 
 3. It had promises of temporal things in the land of Canaan inse- 
 parable from it. In the new covenant all things are otherwise, as will 
 be declared in the exposition of the ensuing verses. 
 
 IV. They differ, and that principally, in the manner of their dedica- 
 tion and sanction. This is that which gives any thing the formal na- 
 ture of a covenant or testament. There may be a promise, there 
 may be an agreement in general, which hath not the formal 
 nature of a covenant or testament; and such was the covenant of 
 grace before the death of Christ. But it is the solemnity and 
 manner of the confirmation, dedication, and sanction of any promise or 
 agreement, that gives it the formal nature of a covenant or testament. 
 And this is by a sacrifice, wherein there is both blood-shedding and 
 death ensuing thereon. Now this, in the confirmation of the old cove- 
 nant, was only the sacrifice of beasts, whose blood was sprinkled on 
 all the people, Exod. xxiv. 5—9. But the New Testament was 
 solemnly confirmed by the sacrifice and blood of Christ himself, Zech. 
 ix. 11; Heb. x. 29, xii. 20. And the Lord Christ dying as the me- 
 diator and surety of the covenant, he purchased all good things for the 
 church, and as a testator bequeathed them unto it. Hence he says of 
 the sacramental cup, that it is the new testament in his blood, or the 
 pledge of his bequeathing unto the church all the promises and mercies 
 of the covenant, which is the New Testament, or the disposition of his 
 goods unto his children. But because the apostle expressly handleth 
 this difference between these two covenants, ch. ix. 18—19, we must 
 thither refer the full consideration of it. : 
 
 VII. They differ in the priests that were to officiate before God in 
 
VER. 6.] EPISTLE TO THE HEBREWS. 727 
 
 the behalf of the people. In the old covenant, Aaron and his posterity 
 alone were to discharge that office; in the new, the Son of God him- 
 self is the only priest of the church. This difference, with the advan- 
 tage of the gospel state thereon, we have handled at large in the ex- 
 position of the chapter foregoing. 
 
 VIII. They differ in the sacrifices, whereon the peace and reconcili- 
 ation with God which is tendered in them, doth depend. And this 
 also must be spoken unto in the ensuing chapter, if God permit. 
 
 IX. They differ in the way or manner of their solemn writing or en- 
 rolment. All covenants were of old, solemnly written in tables of 
 brass or stone, where they might be faithfully preserved for the use of 
 the parties concerned, So the old covenant, as to the principal funda- 
 mental part of it, was engraven in tables of stone which were kept in 
 the ark, Exod. xxxi. 18; Deut. ix. 10; 2 Cor. iii. 7. And God did 
 so order it in his providence, that the first draught of them should be 
 broken, to intimate that the covenant contained in them, was not ever- 
 lasting nor unalterable. But the new covenant is written in the 
 fleshly tables of the hearts of them that do believe, 2 Cor. iii. 3; Jer. 
 Xxxi. 33. 
 
 X. They differ in their ends. The principal end of the first cove- 
 nant was to discover sin, to condemn it, and to set bounds unto it. So, 
 saith the apostle, ‘It was added because of transgressions.’ And this 
 it did several ways. 
 
 1. By conviction; for the knowledge of sin is by the law; it 
 convinced sinners, and caused every mouth to be stopped before 
 God. 
 
 2. By condemning the sinner, in an application of the sanction of 
 the law unto his consience. 
 
 3. By the judgments and punishments wherewith on all occasions 
 it was accompanied. In all it manifested and represented the justice 
 and severity of God. ‘The end of the new covenant is, to declare the 
 love, grace, and mercy of God, and therewith to give repentance, re- 
 mission of sin, and life eternal. 
 
 ΧΙ. They differed in their effects. For the first covenant, being 
 the ministration of death and condemnation, it brought the minds and 
 spirits of them that were under it, into servitude and bondage, whereas 
 spiritual liberty is the immediate effect of the New Testament. And 
 there is no one thing wherein the Spirit of God doth more frequently 
 give us an account of the difference between these two covenants, than 
 this of the liberty of the one, and the bondage of the other; see Rom. 
 vill. 15; 2 Cor. ili. 17; Gal. iv. 1—4, 24, 25, 30, 31; Heb. ii. 14, 15. 
 This therefore we must a little explain. Wherefore the bondage 
 which was the effect of the old covenant, arose from several causes 
 concurring unto the effecting of it. 
 
 1. The renovation of the terms and sanction of the covenant of 
 works, contributed much thereunto. For the people saw not how the 
 commands of that covenant could be observed, nor how its curse could 
 be avoided. They saw it not, I say, by any thing in the covenant of 
 Sinai, which therefore gendered unto bondage. All the prospect they 
 had of deliverance was from the promise. 
 
{28 AN EXPOSITION OF THE [cH. VIII. 
 
 2. It arose from the manner of the delivery of the law, and God’s 
 entering thereon into covenant with them. This was ordered on pur- 
 pose to fill them with dread and fear. And it could not but do-so, 
 whenever they called it to remembrance. : 
 
 3. From the severity of the penalties annexed unto the transgres- 
 sion of the law. And God had taken upon himself, that where punish- 
 ment was not exacted according to the law, he himself would cut them 
 off. This kept them always anxious and solicitous, not knowing when 
 they were safe or secure. 
 
 4, From the nature of the whole ministry of the law, which was the 
 ministration of death and condemnation, 2 Cor. ii. 6, 7,9, which de- 
 clared the desert of every sin to be death, and denounced death unto 
 every sinner, administering by itself no relief unto the minds and con- 
 sciences of men. So was it the letter that killed them that were 
 under its power. 
 
 5. From the darkness of their own minds in the means, ways, and 
 causes, of deliverance from all these things. It is true, they had a 
 promise before of life and salvation, which was not abolished by this 
 covenant, even the promise made unto Abraham. But this belonged 
 not unto this covenant. And the way of its accomplishment, by the 
 incarnation and mediation of the Son of God, was much hidden from 
 them, yea from the prophets themselves who yet foretold them. This 
 left them under much bondage. For the principal cause and means 
 of the liberty of believers under the gospel, ariseth from the clear 
 light they have into the mystery of the love and grace of God in 
 Christ. This faith and knowledge of his incarnation, humiliation, 
 sufferings, and sacrifice, whereby he made atonement for sin, and 
 brought in everlasting righteousness, is that which gives them liberty 
 and boldness in their obedience, 2 Cor. ii. 17, 18. Whilst they of old 
 were in the dark as unto these things, they must needs be kept under 
 much bondage. 
 
 6. It was increased by the yoke of a multitude of laws, rites, and 
 ceremonies imposed on them, which made the whole of their worship a 
 burden unto them, and unsupportable, Acts xv. 10. 
 
 In and by all these ways and means, there was a spirit of bondage 
 and fear administered unto them. And this God did, thus he dealt 
 with them, to the end that they might not rest in that state, but con- 
 tinually look out after deliverance. 
 
 On the other hand, the new covenant gives liberty and boldness, 
 the liberty and boldness of children, unto all believers. It is the Son 
 in it that makes us free, or gives us universally all that liberty which 
 is any way needful for us, or useful unto us. For where the Spirit of 
 God is, there is liberty, namely, to serve God not in the oldness of the 
 letter, but in the newness of the spirit. And it is declared, that this 
 was the great end of bringing in the new covenant, in the accomplish- 
 ment of the promise made unto Abraham, namely, ‘ that we, being 
 delivered from the hands of all our enemies, might serve God without 
 fear all the days of our lives,’ Luke i. 72—75. And we may briefly 
 consider wherein this deliverance and liberty by the new covenant doth 
 consist, which it doth in the things ensuing. 
 
 1. In our freedom from the commanding power of the law, as to sin-- 
 
VER. 6.] EPISTLE TO THE HEBREWS, 729 
 
 less perfect obedience, in order to righteousness and justification before 
 God. Its commands we are still: subject to, but not in order to life 
 and salvation. For to those ends it is fulfilled in and by the mediator 
 of the new covenant, who is ‘the end of the law for righteousness to 
 every one that believeth,’ Rom. x. 4. 
 
 2. In our freedom from the condemning power of the law, and 
 the sanction of it in the curse. This being undergone and answered 
 by him, who was made a curse for us, we are freed from it, Rom. vii. 
 6; Gal. iii. 138,14. And therein also are we delivered from the fear of 
 death, Heb. 11. 15, as it was penal, and an entrance into judgment or 
 condemnation, John v. 24. 
 
 3. In our freedom from conscience of sin, Heb. x. 2. That is, con- 
 science disquieting, perplexing, and condemning our persons, the hearts 
 
 of all that believe being sprinkled from an evil conscience by the 
 
 blood of Christ. 
 
 4. In our freedom from the old system of Mosaic worship, in all 
 the rites, and ceremonies, and ordinances of it; and what a burden 
 this was, the apostles do declare, Acts xv. and our apostle at large in 
 his epistle to the Galatians. 
 
 5. From all the laws of men in things appertaining to the worship 
 of God, 1 Cor. vii. 23. And by all these, and the like instances of 
 spiritual liberty, doth the gospel free believers from that spirit of 
 bondage to fear, which was administered under the old covenant. 
 
 It remains only that we point at the heads of those ways whereby 
 this liberty is communicated to us under the new covenant. And 
 itis done, 
 
 First. Principally by the grant and communication of the Spirit of 
 the Son, as a spirit of adoption, giving the freedom, boldness, and 
 liberty of children, John i. 12; Rom. viii. 156—17; Gal. iv. 6, 7. From 
 hence the apostle lays it down as a certain rule, that where the Spirit 
 of God is, there is liberty, 2 Cor. iii. 17. Let men pretend what they 
 will, let them boast of the freedom of their outward condition in this 
 world, and of the inward liberty or freedom of their wills, there is in- 
 deed no true liberty where the Spirit of God is not. The ways 
 whereby he giveth freedom, power, a sound mind, spiritual boldness, 
 courage, and contempt of the cross, holy confidence before God, a 
 readiness for obedience and enlargedness of heart in duties, with all 
 other things wherein true liberty doth consist, or which any way 
 belongs to it, I must not here divert to declare. The world judges 
 that there is no bondage, but where the Spirit of God is ; for that gives 
 that conscientious fear of sin, that awe of God in all our thoughts, 
 actions, and ways, that careful and circumspect walking, that temper- 
 ance in things lawful, that abstinence from all appearance of evil, 
 wherein they judge the greatest bondage on the earth to consist. But 
 those who have received him, do know that the whole world doth lie in 
 evil,-and that all those to whom spiritual liberty is a bondage, are the 
 servants and slaves of Satan. 
 
 2. It is obtained by the evidence of our justification before God, 
 and the causes of it. With respect to this, men were greatly in the 
 dark under the first covenant, although all stable peace with God doth 
 
790 AN EXPOSITION OF THE [CH. VIII. 
 
 depend thereon. For it is in the gospel, that the ‘ righteousness of 
 God is revealed from faith to faith,’ Rom. i. 17. Indeed the righteous- 
 ness of God without the law, is witnessed by the law and the prophets, 
 Rom. iii. 21; that is, testimony is given to it in legal institutions, and 
 the promises recorded in the prophets; but these things were obscure 
 to them, who were to seek for what was intended, under the veils and 
 shadows of priests and sacrifices, atonements and expiations. But our 
 justification before Ged in all the causes of it, being now fully revealed 
 and made manifest, it. hath a great influence into spiritual liberty and 
 boldness. 
 
 3. By the spiritual light which is given to believers into the mystery 
 of God in Christ. This the apostle affirms to have been hid in God 
 from the beginning of the world, Eph. in. 9. It was contrived and 
 prepared in the counsel and wisdom of God from all eternity. Some 
 intimation was given of it in the first promise, and was afterwards 
 shadowed out by sundry legal institutions. But the depth, the glory, 
 the beauty and fulness of it was hid in God, m his mind and will, till 
 it was fully revealed in the gospel. The saints under the old testa- 
 ment believed that they should be delivered by the promised Seed, 
 that they should be saved for the Lord’s sake, that the Angel of the 
 covenant would save them, yea, that the Lord himself would come to 
 his temple; and they diligently inquired into what was fore-signified 
 concerning the sufferings of Christ, and the glory that should follow. 
 But all this while their thoughts and conceptions were exceedingly in 
 the dark, as to those glorious things which are made so plain in the 
 new covenant, concerning the incarnation, mediation, sufferings, and 
 sacrifice of the Son of God, concerning the way of God’s being in 
 Christ reconciling the world to himself. Now as darkness gives fear, 
 so light gives liberty. 
 
 4. We obtain this liberty by the opening of the way into the holiest, 
 and the entrance we have thereby with boldness to the throne of grace. 
 This also the apostle insists on peculiarly in sundry places of his en- 
 suing discourse, as ch. ix. 8; x. 19—-22.; where it must be spoken to, 
 if God permit, at large. Fora great part of the liberty of the New 
 Testament doth consist herein. 
 
 5. By all the ordinances of gospel worship. How the ordinances of 
 worship under the Old Testament did lead the people into bondage, 
 hath been declared. But all those of the New Testament, through their 
 plainness in signification, their immediate respect to the Lord Christ, 
 with their use and efficacy to guide believers in their communion with 
 God, do all conduce to our evangelical liberty. And of such impor- 
 tance is our liberty in this instance of it, that when the apostle saw it 
 necessary for the avoiding of offence and scandal, to continue the 
 observance of one or two legal institutions, in abstinence from some 
 things in themselves indifferent, they did it only for a season, and de- 
 clared that it was only in case of scandal, that they*would allow. this 
 temporary abidgment of the liberty given us by the gospel. 
 
 XII. They differ greatly with respect to the dispensation and grant 
 of the Holy Ghost. It is certain, that God did grant the gift of the 
 Holy Spirit under the Old Testament, and his operations during that 
 
VER. 6.1 EPISTLE TO THE HEBREWS. 731 
 
 season, as I have at large elsewhere declared. But it is no less certain, 
 that there was always a promise of his more signal effusion, on the 
 confirmation and establishment of the new covenant. See in particular 
 that great promise to this purpose, Joel 11. 28, 29, as applied and ex- 
 pounded by the apostle Peter, Acts 11. 17, 18; yea, so sparing was the 
 communication of the Holy Ghost under the Old Testament, com- 
 pared with his effusion under the New, as that the evangelist affirms, 
 ‘that the Holy Ghost was not yet, because that Jesus was not yet 
 glorified,’ John vii. 39, that is, he was not yet given in that manner in 
 which he was to be given, on the confirmation of the new covenant. 
 And. those of the church of the Hebrews who had received the doc- 
 trine of John, yet affirmed that they had not so much as heard whether 
 there were any Holy Ghost or not, Acts xix, 2, that is, any such oft 
 and communication of him, as was then proposed as the chief privilege 
 of the gospel. Neither doth this concern only the plentiful effusion 
 of him, with respect to those miraculous gifts and operations where- 
 with the doctrine and establishment of the new covenant was testified 
 unto and confirmed ; however, that also gave a signal differ@nce be- 
 tween the two covenants. For the first covenant was confirmed by 
 dreadful appearances and operations effected by the ministry of angels; 
 but the new, by the immediate operation of the Holy Ghost himself. 
 But this difference principally consists herein, that under the New Tes- 
 tament, the Holy Ghost hath graciously condescended to bear the 
 office of the comtorter of the church. That this unspeakable privilege 
 is peculiar to the New Testament, is evident from all the promises of 
 his being sent as a comforter, made by our Saviour, John xiv. 15, 16, 
 especially that, wherein he assures his disciples, that unless he went 
 away, in which going away, he confirmed the new covenant, the com- 
 forter would not come, but if he so went away, he would send him 
 from the Father, ch. xvi. 7. And the difference between the two cove- 
 nants which ensued hereon, is inexpressible. 
 
 XIII. They differ in the declaration made in them, of the kingdom 
 of God. It is the observation of Austin, that the very name of the 
 kingdom of heaven, is peculiar unto the New Testament. It is true, 
 God reigned in and over the church under the Old Testament; but 
 his rule was such, and had such a relation unto secular things, espe- 
 cially with respect unto the land of Canaan, and the flourishing con- 
 dition of the people herein, as that it had an appearance of a kingdom 
 of this world. And that it was so, and was so to be, consisting in 
 émpire, power, victory, wealth, and peace, was so deeply fixed in the 
 minds of the generality of the people, that the disciples of Christ them- 
 selves, could not free themselves of that apprehension, until the New 
 Testament was fully established. But now in the gospel, the nature of 
 the kingdom of God, where it is, and where it consists, is plainly and 
 evidently declared, unto the unspeakable consolation of believers. For 
 whereas it is now known and experienced to be internal, spiritual, and 
 heavenly, they have no less assured interest in it, and advantage by it, 
 in all the troubles which they may undergo in this world, than they 
 could have in the fullest possession of all earthly enjoyments. 
 
 XIV. They differ in their substance and end. The old covenant was 
 
732 AN EXPOSITION OF THE [CH. VIII. 
 
 typical, shadowy, and removeable, Heb. x. 1. The new covenant is 
 substantial and permanent, as containing the body, which is Christ. 
 Now, consider the old covenant comparatively with the new; and this 
 part of its nature, that it was typical and shadowy, is a great debase- 
 ment of it. But consider it absolutely, and the things wherein it was 
 so, were its greatest glory and excellency. For in these things alone, 
 was it a token and pledge of the love and grace of God. For those 
 things in the old covenant which had most of bondage in their use and 
 practice, had most of light and grace in their signification. This was 
 the design of God in all the ordinances of worship belonging unto that 
 covenant, namely, to typify, shadow, and represent the heavenly ‘sub- 
 stantial things of the new covenant, or the Lord Christ, and the work 
 of his mediation. This the tabernacle, ark, altar, priests, and sacrifices, 
 did do, and it was their glory that so they did. However, compared 
 with the substance in the new covenant, they have no glory. 
 
 XV. They differ in the extent of their administration, according 
 unto the will of God. The first was confined unto the posterity of 
 Abrahafh according to the flesh, and unto them especially in the land 
 of Canaan, Deut. v. 3, with some few proselytes that were joined 
 unto them, excluding all others from the participation of the benefits 
 of it. And hence it was, that whereas the personal ministry of our 
 Saviour himself, in preaching of the gospel, was to precede the intro- 
 duction of the new covenant, it was confined unto the people of Israel, 
 Matt. xv. 24. And he was the minister of the circumcision, Rom. xv. 
 8; such narrow bounds and limits had the administration of this cove- 
 nant affixed unto it by the will and pleasure of God, Ps. exlvii. 19, 20. 
 But the administration of the new covenant is extended unto all nations 
 under heaven, none being excluded on the account of tongue, lan- 
 guage, family, nation, or place of habitation. All have an equal in- 
 terest in the rising sun. The partition wall is broken down, and the 
 vates of the new Jerusalem are set open unto all comers upon the 
 gospel invitation. This is frequently taken notice of in the Scripture ; 
 see Matt. xxviii. 19; Mark xvi. 15; John xi. 51, 52, xu.32; Acts xi. 
 18, xvii. 30; Gal. v. 6; Eph. ii. 11—16, 1. 8—10; Col. πὶ. 10, 11; 
 1 John ii. 2; Rev. v. 9. This is the grand charter of the poor wander- 
 ing Gentiles. Having wilfully fallen off from God, he was pleased in 
 his holiness and severity to leave all our ancestors for many genera- » 
 tions to serve and worship the devil. And the mystery of our recovery 
 was hid in God from the foundation of the world, Eph, ii. 8—10. 
 And although it was so foretold, so prophesied of, so promised under 
 the Old Testament, yet such was the pride, blindness, and obstinacy 
 of the greatest part of the church of the Jews, that its accomplishment 
 was one great part of that stumbling-block whereat they fell; yea, the 
 ereatness and glory of this mystery was such, that the disciples of 
 Christ themselves comprehended it not, until it was testified unto them, 
 by the pouring out of the Holy Ghost, the great promise of the new 
 covenant, upon some of those poor Gentiles, Acts xi. 18. 
 
 XVI. They differ in their efficacy. For the old covenant made 
 nothing perfect—it could effect none of the things it did represent, nor 
 introduce that perfect or complete state, which God had designed for 
 
VER. 6.1 EPISTLE TO THE HEBREWS, 733 
 
 the church. But this we have at large insisted on in the exposition 
 of the foregoing chapter. 
 
 XVII. They differ in their duration ; for the one was to be removed, 
 and the other to abide for ever, which must be declared on the en- 
 suing verses. 
 
 It may be other things of a like nature may be added unto these 
 that we have mentioned, wherein the difference between the two cove- 
 -nants doth consist ; but these instances are sufficient unto our purpose. 
 
 For some, when they hear that the covenant of grace was always one 
 and the same, of the same nature and efficacy under both Testaments, 
 that the way of salvation by Christ was always one and the same, are 
 ready to think that there was no such great difference between their 
 state and ours as is pretended. But we see that on this supposition, 
 that covenant which God brought the people into at Sinai, and under 
 the yoke whereof they were to abide until the new covenant was esta- 
 blished, had all the disadvantages attending it which we have insisted 
 on. And those who understand not how excellent and glorious those 
 privileges are, which are added unto the covenant of grace, as to the 
 administration of it by the introduction and establishment of the new 
 covenant, are utterly unacquainted with the nature of spiritual and 
 heavenly things. 
 
 There remaineth yet one thing more, which the Socinians give us 
 occasion to speak unto, from these words of the apostle, that ‘ the new 
 covenant is established on better promises.’ For from hence they do 
 conclude, that there were no promises of life, under the Old Testa- 
 ment, which, in the latitude of it, is a senseless and brutish opinion. 
 And, 
 
 ]. The apostle in this place, intends only those promises whereon 
 the New Testament was legally ratified, and reduced into the form of 
 a covenant, which were, as he declares, the promises of especial par- 
 doning mercy, and of the efficacy of grace in the renovation of our 
 natures. But it is granted that the other covenant was legally es- 
 tablished on promises which respected the land of Canaan. Wherefore, 
 it is granted, that as to the promises whereby the covenants were 
 actually established, those of the new covenant were better than the 
 other. 
 
 2. The old covenant had express promises of eternal life. ‘ He that 
 doth these things shall live in them. ‘It was indeed with respect unto 
 perfect obedience that it gave that promise ; however, that promise it 
 had, which is all that at present we inquire after. 
 
 3. The institution of worship which belonged unto that covenant, 
 the whole ministry of the tabernacle as representing heavenly things, 
 _ had the nature of a promise in them; for they all directed the church 
 to seek for life and salvation in and by Jesus Christ alone. 
 
 4. The question is not, what promises are given in the law itself, or 
 the old covenant formally considered as such ; but what promise they 
 had who lived under that covenant, and which were not disannulled by 
 it. For we have proved sufficiently, that the additions of this cove- 
 nant, did not abolish or supersede the efficacy of any promise that 
 God had before given unto the church. And to say that the first pro- 
 
734 AN EXPOSITION OF THE [CH. VIII. 
 
 mise, and that given unto Abraham, confirmed with the oath of God, 
 were not promises of eternal life, is to overthrow the whole Bible, 
 both Old Testament and New. And we may observe from the fore- 
 going discourses, 
 
 Obs. X. That although one state of the church hath had great advan- 
 tagesand privilegesabove another, yet no state had whereof to complain, 
 while they observed the terms prescribed unto them.—We have seen in 
 how many things, and those most of them of the highest importance, 
 the state of the church under the new covenant, excelled that under 
 the old, yet was that in itself a state of unspeakable grace and _ privi- 
 leges ; for, 
 
 1. It was a state of near relation unto God, by virtue of a covenant. 
 And when all mankind had absolutely broken covenant with God by 
 sin, to call any of them into a new covenant relation with himself, 
 was an act of sovereign grace and mercy. Herein were they distin- 
 guished from the residue of mankind, whom God suffered to walk in 
 their own ways, and ‘ winked at their ignorance,’ while they perished 
 all in the pursuit of their foolish imaginations. A great part of the 
 book of Deuteronomy is designed to impress a sense of this upon the 
 minds of the people; and it is summarily expressed by the Psalmist, - 
 Psal. exlvii. 19, 20; and by the prophet, ‘ We are thine, thou never 
 barest rule over them; thy name was not called upon by them,’ Isa. 
 Ixi. 19. 
 
 2. This covenant of God was in itself, holy, just, and equal. For, 
 although there was in it an imposition of sundry things burdensome, 
 they were such as God in his infinite wisdom saw necessary for that 
 people, and such as they could not have been without. Hence, on all 
 occasions, God refers it even unto themselves, to judge whether his ways 
 towards them were not equal, and their own unequal; and that it was 
 not only just, but attended with promises of unspeakable advantages 
 to be enjoyed by them, above all other people whatever. 
 
 3. God dealing with them in the way of a covenant, whereunto the 
 mutual consent of all parties covenanting is required, it was proposed 
 unto them for their acceptance, and they did accordingly willingly re- 
 ceive it, Exod. xxiv.; Deut. v., so.as that they had not whereof to 
 complain. 
 
 4. In that state of discipline wherein God was pleased to hold them, 
 yet they enjoyed the way of life and salvation in the promise; for as 
 we have shown at large, the promise was not disannulled by the intro- 
 duction of this covenant. Wherefore, although God reserved a better 
 and more complete state for the church under the New Testament, 
 having ‘ordained better things for us, that.they without us should not 
 be made perfect ;’? yet was that other state in itself good and holy, and 
 sufficient to bring all believers unto the enjoyment of God. 
 
 Obs. XI. The state of the gospel, or of the church under the New 
 Testament, being accompanied with the highest spiritual privileges 
 and advantages that it is capable of in this world, two things do 
 thence follow. 
 
 1. The great obligation that is on all believers unto holiness and 
 fruitfulness in obedience unto the glory of God. We have herein the 
 
 ee a ee 
 
VER. 7.] EPISTLE TO THE HEBREWS. 739 
 
 utmost condescension of divine grace, and the greatest effects of it 
 that God will communicate on this side glory. That which all these 
 things tend unto, that which God requireth and expecteth in conse- 
 quence of them, is the thankful and fruitful obedience of them that are 
 made partakers of them. And they who are not sensible of this obli- 
 gation, are strangers unto the things themselves, and are not able to 
 discern spiritual things, because they are to be spiritually discerned. 
 
 2. The heinousness of their sin by whom this covenant is neglected 
 or despised, is hence abundantly manifest. This the apostle particularly 
 asserts and insists upon, ch. 11, 2, 3, x. 28, 29. 
 
 Ver. 7.-- εἰ yap ἡ πρωτὴ εκεινη nv ἄμεμπτος, οὐκ av δευτερας 
 εζητειτοὸ τοπος. 
 
 Ver. 7.—For if that first (covenant) had been blameless, then should 
 no place have been sought for the second. 
 
 IN this verse, and so also in those that follow unto the end of this 
 chapter, the apostle designeth a confirmation of what he had before 
 asserted and undertaken toprove. And this was, that there is a ne- 
 cessity of a new and better covenant, accompanied with better pro- 
 mises, and more excellent ordinances of worship, than the former. 
 Hereon it follows, that the first was to be disannulled and abolished, 
 which was the main thesis he had to prove. And there are two parts 
 of his argument to this purpose. For, First, he proveth, that on the 
 supposition of another better covenant to be introduced, it did unavoid- 
 ably follow, that the first was to be abolished, as that which was not 
 perfect, complete, or sufficient unto its end, which he doth in this verse. 
 Secondly, he proves in the verses following, that such a new, better 
 covenant was to be introduced. . 
 
 What he had before confirmed in sundry particular instances, he 
 summarily concludes in one general argument in this verse, and that 
 built on a principle generally acknowledged. And it is this, All the 
 privileges, all the benefits and advantages of the Aaronical priesthood 
 and sacrifices, do all belong unto the covenant whereunto they were 
 annexed, a chief part of whose outward administrations consisted in 
 them. This the Hebrews neither could, nor did question. The whole 
 of what they pleaded for, the only charter and tenure of all their pri- 
 vileges, was the covenant that God made with their fathers at Sinai. 
 Wherefore that priesthood, those sacrifices, with all the worship be- 
 longing unto the tabernacle or temple, was necessarily commensurate 
 unto that covenant. While that covenant continued, they were to 
 continue; and if that covenant ceased, they were to cease also. These 
 things were agreed between the apostle and them. 
 
 Hereon he subsumes, But there is mention of another covenant to 
 be made with the whole church, and to be introduced long after the 
 making of that at Sinai. Neither could this be denied by them. How- 
 ever, to put it out of controversy, the apostle proves it by an express 
 testimony of the prophet Jeremiah. In that testimony, it is peculiarly 
 declared, that this new covenant that was promised to be introduced 
 
190 AN EXPOSITION OF THE [CH. VIII. 
 
 in the latter days, should be better and more excellent than the former, 
 as is manifest from the promises whereon it is established ; yet in this 
 verse, the apostle proceeds no further, but unto the general considera- 
 tion of God’s promising to make another covenant with the church, 
 and what would follow thereon. 
 
 From this supposition the apostle proves, that the first covenant 15. 
 
 imperfect, blameable, and removeable; and the force of his inference 
 depends on a common notion or presumption, that is clear and evi- 
 dent in its own light. And it is this, Where once a covenant is made 
 and established, if it will serve unto and effect all that he who makes 
 it doth design, and exhibit all the good which he intends to commu- 
 nicate, there is no reason why another covenant should be made. The 
 making of a new, for no other ends or purposes but what the old was 
 every way sufficient for, argues lightness and mutability in him that 
 made it. Unto this purpose doth he argue, Gal. 11. 21, ‘If there had 
 been a law given, that could have given life, verily righteousness 
 should have been by the law.’ Could the first covenant have per- 
 fected and consecrated the church, could it have communicated all the 
 grace and mercy, that God intended to indulge unto the children of 
 men, the wise and holy Author of it would have had no thought about 
 the introduction and establishment of another. It would have been 
 no way agreeable unto his infinite wisdom and faithfulness so to do, 
 Wherefore the promise hereof doth irrefragably prove, that both the 
 first covenant, and all the services of it, were imperfect, and therefore 
 to be removed and taken away. 
 
 Indeed, this promise of a new covenant, diverse from that made at 
 Sinai, or not like unto it, as the prophet speaks, is sufficient of itself 
 to overthrow the vain pretences of the Jews wherein they are hardened 
 to this day. The absolute perpetuity of the law and its worship, that 
 is of the covenant at Sinai, is the principal fundamental article of their 
 present faith, or rather unbelief. But this is framed by them in direct 
 opposition unto the promises of God. For let it be demanded of them, 
 whether they believe that God will make another covenant with the 
 church, not according to the covenant which he made with their 
 fathers at Sinai; if they shall say they do not believe it, then do they 
 plainly renounce the prophets and the promises of God given by them. 
 If they do grant it, I desire to know of them, with what sacrifices this 
 new covenant shall be established; by what priest, with what wor- 
 ship, it shall be administered. If they say that they shall be done by 
 the sacrifices, priests, and worship of the law, they deny what they 
 granted before, namely that it is a new and another covenant. For 
 the sacrifices and priests of the law, cannot confirm or administer any 
 other covenant, but that which they belong and are confined unto. [{ 
 it be granted that this new covenant must have a new mediator, a new 
 priest, a new sacrifice, as it is undeniable it must, or it cannot be a 
 new covenant, then must the old cease and be removed that this may 
 
 come into its place. Nothing but obstinacy and blindness can resist _ 
 
 the force of this argument of the apostle. 
 The general design of the apostle in this verse being cleared, we may 
 consider the words more particularly. And there are two things inthem, 
 
 ’ 
 
VER. 7.] EPISTLE TO THE HEBREWS. 737 
 
 1, A positive assertion included in a supposition; ‘ if the first cove- 
 nant had been blameless,’ had not been defective ; that is, it was so. 
 
 2. The proof of this assertion; if it had not been so, ‘ place would 
 not have been sought for a second,’ which that there was he proves in 
 the following verses. 
 
 In the first part of the words there is, 1. A causal conjunction ren- 
 dering a reason, ‘ for.’ 2. The subject spoken of, ‘ that former co- 
 venant.’ 3. What is affirmed of it, as the affirmation is included in a 
 negative supposition, ‘it was not blameless.’ 
 
 1. The conjunction, yao, ‘ for,’ showeth that the apostle intends 
 the confirmation of what he had before discoursed. But he seems not 
 to refer only unto what he had immediately before affirmed, concern- 
 ing the better promises of the New Testament, but unto the whole 
 argument that he hath in hand. For the general reason which here 
 he insists upon, proves all that he had before delivered concerning the 
 imperfection of the Levitical priesthood, and the whole worship of the 
 first covenant depending thereon. 
 
 2. The subject spoken of is ἡ πρώτη exewn, ‘ that first;’ that is, 
 προτερα διαϑηκη, ‘ that former covenant.’ The covenant made with 
 the fathers at Sinai, with all the ordinances of worship thereunto be- 
 longing, whose nature and use we have before declared. 
 
 3. Hereof it is said εἰ ἀμεμπτὸος nv, Vul. Lat. Si culpa vacasset. 
 And so we, ‘ if it had been faultless.’ Iam sure the expression is a 
 little too harsh in our translation, and such as the original word will 
 not bear, at least doth not require. For it seems to intimate, that 
 absolutely there was something faulty or blameworthy in the covenant 
 of God. But this must not be admitted. For besides that the Author 
 of it, which was God himself, doth free it from any such charge or 
 imputation, it is in the Scripture everywhere declared to be good, 
 just, and holy. There is, indeed, an intimation of a defect in it. But 
 this was not with respect to its own particular end, but with respect 
 to another general end, whereunto it was not designed. That which 
 is defective, with respect unto its own particular end whereunto it is 
 ordained, or which it is designed to accomplish, is really faulty. But 
 that which is or may be so, with respect unto some other general end, 
 which it was never designed to accomplish, is not so in itself. This 
 the apostle discourseth concerning, Gal. 11. L9—22. We must there- 
 fore state the signification of the word, from the subject-matter that 
 he treats about in this place: and this is the perfection and consum- 
 mation, or the sanctification and salvation of the church. With 
 respect hereunto alone it is, that he asserts the insufficiency and 
 imperfection of the first covenant. And the inquiry between him and 
 
 ᾿ς the Hebrews, was not, whether the first covenant was not in itself 
 good, just, holy, and blameless, every way perfect with respect unto 
 its own especial ends; but whether it were perfect and effectual unto 
 the general ends mentioned. This it was not, saith the apostle, and 
 proves it undeniably from the promise of the introduction of another 
 general covenant, for the effecting of them. Whereas therefore, to be 
 not ἀμεμπτος, is either to have some fault or vice accompanying of 
 VOL. ΠῚ, 98 
 
798 AN EXPOSITION OF THE [cH. viii. 
 
 any thing and adhering unto it, whereby it is unsuited to or insuf- 
 ficient for its own proper end; or that whereunto somewhat is wanting 
 with respect unto another general end which is much to be desired, 
 but such as it was never designed to accomplish: as the art of arith- 
 metic, if it be perfectly taught, is sufficient to instruct a man in the 
 whole science of numeration ; if it be not, it is faulty as unto its par- 
 ticular end. But it is no way sufficient unto the general end of 
 making a man wise in the whole compass of wisdom, a thing far to be 
 preferred before its particular end, be it never so perfect in its own 
 kind. And it is in the latter sense only that the apostle affirms that 
 the first covenant was not ἀμεμπτος; or “ blameless.’ If it had been 
 such, as unto which nothing more was required or needful perfectly 
 to complete and sanctify the church, which was the general end God 
 aimed at, it had been absolutely perfect. But this it was not, in that 
 it never was designed for the means of it. To the same purpose he 
 argues, ch. vii. 11,19. And with respect unto this end it is said 
 that the law was weak, Rom. viii. 3; Gal. ui. 21; Acts xin. 38, 39. 
 
 In brief, that which the apostle designeth to prove is, that the first 
 covenant was of that constitution, that it could not accomplish the 
 perfect administration of the grace of, God unto the church, nor was 
 ever designed to that end, as the Jews then falsely, and their posterity 
 also still foolishly, imagine it to have done. 
 
 The ensuing words in this verse, include the general proof of his 
 assertion concerning the insufficiency of the first covenant, unto the 
 ends of God towards the church, οὐκ αν δευτερας εζητειτο τόπος. His 
 argument is plainly this, ‘ The promise of a new covenant doth una- 
 voidably prove the insufficiency of the former, at least unto the ends 
 for which the new one is promised.’ For otherwise unto what end 
 serves the promise and covenant promised? But there is some dif_i- 
 culty in the manner of the expression, οὐκ av δευτερας εζητειτο τόπος, 
 ‘ the place of the second had not been sought ;’ so the words lie in the 
 original. But the place of the second is no more but the second 
 taking place ; the bringing in, the introduction and establishment of 
 it. And this is said to be sought, but improperly and after the man- 
 ner of men. When men have entered into a covenant which proves 
 insufficient for some end which they intend, they take counsel and 
 seek after other ways and means, or an agreement and covenant on 
 such other terms, as may be effectual unto their purpose. Wherefore 
 this signifies no alteration, no defect in the wisdom and counsel of 
 God, as unto what is now to be done, but only the outward change 
 which he would now effect in the introduction of the new covenant. 
 For as such changes among men are the issue of the alteration of 
 their minds, and the effect of new counsels, for the seeking out of new 
 means for their end ; so is this outward change, in the taking away of 
 the old covenant and introduction of the new, represented in God; 
 being only the second part of his counsel or purpose, ‘ which he had 
 purposed in himself before the foundation of the world.’ And we may 
 hence observe, 
 
 Obs. I. That whatever God had done before for the church, yet he 
 
" 
 
 VER. 8.] | EPISTLE TO THE HEBREWS. 739 
 
 ceased not in his wisdom and grace, until he had made it partaker of 
 the best and most blessed condition whereof in this world it is capable. 
 —He found out place for this better covenant. 
 
 Obs. II. Let those unto whom the terms of the new covenant are 
 proposed in the gospel, take heed to themselves, that they sincerely 
 embrace and improve them, for there is neither promise nor hopes of 
 any farther or fuller administration of grace. 
 
 Ver. 8.---Μεμφομενος yap avroie λεγει δου, ἡμεραι ἐρχονται, λεγει 
 Κύριος, καὶ συντελέσω ert τον οἰκον Ισραηλ και ext Tov οἰκον Tovda 
 διαθηκην καινην᾽" 
 
 Ver. 8.—For finding fault with them, (complaining of them,) he 
 saith, Behold the days come, saith the Lord, and T will make 
 (when 1 will make) a new covenant with the house of Israel, and 
 the house of Judah. 
 
 In this verse the apostle entereth upon the proof of his argument 
 laid down ia that foregoing. And this was, that the first covenant 
 was not aueumroc, ‘ unblamable,’ or every way sufficient for God’s 
 general end, because there was room left for the introduction of an- 
 other, which was done accordingly. ΟΥ̓ this covenant so to be intro- 
 duced, he declareth, in the testimony of the prophet afterwards, two 
 things. 
 
 1. The qualification of it, or its especial adjunct; it was new, ver. 8. 
 
 2. A description of it, 1st. Negative, with respect unto the old, ver. 
 9; 2dly. Positive in its nature and effectual properties, ver. 1O—12. 
 From all which he inferreth the conclusion which he was contending 
 for, enforced with a new consideration confirming it, ver. 13, which is 
 the sum of the last part of this chapter. 
 
 There are two general parts of this verse. 
 
 1. The introduction of the testimony, to be improved from the oc- 
 casion of it, as expressed by the apostle. 
 
 2. The testimony itself, which he insists on. 
 
 First. The first is in these words, ‘for finding fault with them, he 
 saith.’ Wherein we have. 1. The note of connexion. 2. The ground 
 whereon the testimony is built. 4. The true reading of the words is 
 to be considered. 
 
 1. There is the causal conjunction yao, ‘for,’ which gives them 
 connexion unto the foregoing verse. That which is designed, is the 
 confirmation of the foregoing argument. This is the proof of the as- 
 sertion, that place was sought for another covenant, which evinced the 
 insufficiency of the former, ‘for ;’ and the reason it intimates doth not 
 consist in the word wherewith it is joined, ‘ finding fault with them ;’ 
 but respects those following, he saith: ‘for he saith, the days come,’ 
 which directly prove what he had affirmed. 
 
 2. There is the ground intimated, of what is affirmed in the ensuing 
 testimony. For the new covenant was not to be introduced absolutely 
 without the consideration of any thing foregoing; but because the 
 first was not ἀμεμπτος, or ‘unblamable.’ Therefore the get shows, 
 
 ay: 
 
740 AN EXPOSITION OF THE — [cH. Vit. 
 
 that God brought it in, ina way of blame. He did it μεμφομενος;, 
 ‘ finding fault with them.’ 
 
 3. These words may be diversely distinguished and read. For 
 placing the note of distinction thus, μεμφομενος yap, avroig λεγει, the 
 sense is, ‘for finding fault, complaining, blaming; he saith to them ;’ 
 so that the expression, μεμφομενος; “ finding fault,’ respects the covenant 
 itself. Piscator was the first that I know of, who thus distinguished 
 the words, who is followed by Slichtingius and others. But place 
 the note of distinction at αὐτοῖς, as it is by most interpreters and ex- 
 positors, and then the sense of the words is rightly expressed in. our 
 English translation ; ‘ for finding fault with them,’ (that is, the people) 
 he saith ;’ and αὐτοῖς may be regulated either by μεμφομενος or Aye 
 
 The reasons for fixing the distinction in the first way, are, 1, Be- 
 cause μεμφομενος, “ finding fault,’ answers directly to οὐκ ἀμεμπτος, 
 ‘was not without fault” And this contains the true reason why the 
 new covenant was brought in. And, 2. It was not God’s complaint 
 of the people, that was any cause of the introduction of the new co- 
 venant, but of the old covenant itself, which was insufficient to sanc- 
 tify and save the church. 
 
 But these seem not of force to change the usual interpretation of 
 the words. For, 
 
 1. Although the first covenant was not every way perfect, with re- 
 spect to God’s general end towards his church, yet it may be it is not 
 so safe to say, that God complained of it. When things or persons 
 change the state-and condition wherein they were made or appointed 
 of God, he may complain of them, and that justly. So when men 
 filled the world with wickedness, it is said, that ‘he repented him at 
 his heart that he made man upon the earth.’ But when they abide 
 unaltered in the state wherein they were made by him, he hath no 
 reason to complain of them; and so it was with the first covenant. 
 So our apostle disputes about the law, that all the weakness and im- 
 perfection of it arose from sin, where there was no reason to complain 
 of the law, which in itself was holy, just, and good. 
 
 2. God doth in this testimony actually complain of the people, 
 namely, that they brake bis covenant, and expresseth his indignation 
 thereon, ‘he regardeth them not.’ But there is not in this testimony, 
 nor in the whole context or prophecy whence it is taken, nor in any 
 other place of Scripture, any word of compiaint against the covenant 
 itself, though its imperfection as to the general end of perfecting the 
 church-state, be here intimated. 
 
 3. There is an especial remedy, expressed in the testimony, against 
 the evil which God complains of, or finds fault with in the people. 
 The complaint against them was, that they continued not in his co- 
 venant. This is expressly provided against in the promise of this new 
 covenant, ver. LO. Wherefore, 
 
 4. God gives this promise of a new covenant, together with a 
 complaint against the people, that it might be known to be an effect 
 of free and sovereign grace. There was nothing in the people to prc~ 
 cure it, or to qualify them for it, unless it were that they had wickedly 
 broken the former. And we may hence observe, 
 
 at 5 Το. 
 
VER. 8. | EPISTLE TO THE HEBREWS. 741 
 
 Obs. I. God hath ofttimes just cause to complain of his people 
 when yet he will not utterly cast them offi—It is mere mercy and 
 grace that the church at all seasons lives on; but in some seasons, 
 when it falls under great provocations, they are signalized. 
 
 Obs. II. It is the duty of the church to take deep notice of God’s 
 complaints of them.—This indeed is not in the text, but ought not to 
 be passed by, on this occasion of the mention of God’s complaining, 
 or finding fault with them. And God doth not thus find fault only 
 when he speaks immediately by new revelations, as our Lord Jesus 
 Christ found fault with, and rebuked his churches, in the revelation 
 made to the apostle John, but he doth it continually by the rule of 
 the word. And it is the especial duty of all churches, and of all be- 
 lievers, to search diligently into what God finds fault withal, in his 
 word, and to be deeply affected therewith, so far as they find them- 
 selves guilty. Want hereof is that which hath laid most churches in 
 the world under a fatal security. Hence they say, or think, or carry 
 themselves, as though they were ‘ rich and increased in goods, and had 
 need of nothing,’ when indeed ‘they are wretched and miserable, and 
 poor, and blind, and naked.’ To consider what God blames, and to 
 affect our souls with a sense of guilt, is that trembling at his word 
 which he so approves of. And every church that intends to walk with 
 God to his glory, ought to be diligent in this duty. And to guide 
 them herein, they ought carefully to consider, 
 
 |. The times and seasons that are passing over them. God brings 
 his church under variety of seasons; and in them all, requires especial 
 duties from them, as those wherein he will be glorified in each of them. 
 If they miss it herein, it is that which God greatly blames and com- 
 plains of. Faithfulness with God in their generation, that is, in the 
 especial duties of the times and seasons wherein they live, is that 
 which Noah and David, and other holy men, are commended for. 
 Thus there are seasons of the great abounding of wickedness in the 
 world, seasons of great apostasy from truth and holiness, seasons of 
 judgment and of mercy, of persecution and tranquillity. In all these 
 and the like, God requireth especial duties of the church, whereon 
 his glory in them doth much depend. If they fail here, if they are 
 not faithful as to their especial duty, God in his word finds fault with 
 them, and lays them under blame. And as much wisdom is required 
 hereunto, so I do not judge that any church can discharge its duty 
 in any competent measure, without a due consideration of it. For in 
 a due observance of the times and seasons, and an application of our- 
 selves to the duties of them, consists that testimony which we are to 
 give to God and the gospel, in our generation. That church which 
 considers not its especial duty in the days wherein we live, is fast 
 asleep, and it may be doubted whether, when it is awaked, it will find 
 oil in its vessel or not. 
 
 2. The temptations which are prevalent, and which unavoidably we 
 are exposed unto. Every age and time hath its especial temptations. 
 And it is the will of God, that the church should be exercised with 
 them and by them; and it were easy to manifest, that the darkness 
 and ignorance of men, in not discerning the especial temptations of 
 the age wherein they have lived, or neglecting of them, have been 
 
(42 AN EXPOSITION OF THE [CH. VIII. 
 
 always the great causes and means of the apostasy of the church. 
 Hereby hath superstition prevailed in one age, and profaneness in 
 another, and false‘and noxious opinions in a third. Now, there is no- 
 thing that God requires more strictly of us, than that we should 
 be wakeful against present prevalent temptations, and chargeth us 
 with guilt where we are not so. And those who are not awake with 
 respect unto those temptations which are at this day prevalent in the 
 world, are far enough from walking before God unto all well-pleasing. 
 And sundry other things of the lke nature might be mentioned unto 
 the same purpose. 
 
 Obs. III God often surpriseth the church with promises of grace 
 and mercy.—In this place, where God complaineth of the people, 
 findeth fault with them, charging them for not continuing in his co- 
 venant, and declares that, as unto any thing in themselves, he regarded 
 them not, it might be easily expected that he would proceed unto 
 their utter casting off and rejection. But instead hereof, God sur- 
 priseth them as it were with the most eminent promise of grace and 
 mercy that ever was made, or could be made, unto them. So he doth 
 in like manner, Isa. vii. 13, 14, xlin. 22—25. And this he wiil do, 
 
 [. That he may glorify the riches and freedom of his. grace. This 
 is his principal end in all his dispensations towards his church. And 
 how can they be made more conspicuous, than in the exercise of them 
 then, when a people are so far from all appearance of any desert of 
 them, as that God declares his judgment that they deserve his utmost 
 displeasure ? Ὶ 
 
 2. That none who have the least remainder of sincerity, and desire 
 to fear the name of God, may utterly faint and despond at any time, 
 under the greatest confluence of discouragements. God can come in, 
 and will ofttimes, in a way of sovereign grace, for the relief of the most 
 dejected sinners. But we must proceed with our exposition. 
 
 Secondly. The second thing contained in this verse, is the testimony 
 itself insisted on. And there is in the testimony, 
 
 1. The author of the promise declared in it, ‘he saith ;’ as afterwards 
 ‘ saith the Lord.’ 
 
 2. The note of its introduction, signalizing the thing intended, 
 ‘ Behold.’ | 
 
 3. The time of the accomplishment of what is here foretold, and 
 here promised, ‘ the days come wherein.’ 
 
 4. The thing promised is a covenant,concerning which is expressed, 
 
 Ist. He that makes it: ‘I; ‘I will make.’ 2d. Those with whom it 
 is made, ‘the house of Israel, and the house of Judah.’ 3d. The man- 
 ner of its making, συντελέσω. 4th. The property of it ; it is a new 
 covenant. 
 _ First, He who gives this testimony, is included in the word λεγει, 
 ‘he saith.’ ‘ For finding fault with them, he saith.’ He who complains 
 of the people for breaking the old covenant, promiseth to make the 
 new. Soin the next verse it is expressed, ‘Saith the Lord.’ The 
 ministry of the prophet was made use of in the declaration of these 
 words and things, but they are properly his words from whom they are 
 by immediate inspiration. 
 
 Obs. IV. ‘He saith,’ that 1s, mom ὉΝ), ‘saith the Lord,’ is the formal 
 
VER, 8.] f EPISTLE TO THE HEBREWS. 743 
 
 object of our faith and obedience.—Hereunto are they to be referred> 
 herein do they acquiesce, and in nothing else will they sodo. ΑἹ] other 
 foundations of faith, as Thus saith the pope, or Thus saith the church, 
 or Thus said our ancestors, are all but delusions. Thus saith the Lord, 
 gives rest and peace. i 
 
 Secondly. There is the note of introduction calling unto attendance, 
 mn, woov, § Behold” That to which our attention is thus called, is 
 always found eminent, either in itself, or in some of its circumstances ; 
 for the word calls for more than ordinary diligence, in the consideration 
 of, and attention unto, what is proposed. And it was needful to sig- 
 nalize this promise ; for the people unto whom it was given were very 
 difficultly drawn from their adherence unto the old covenant, which 
 was inconsistent with that now promised. And there seems to be 
 somewhat more intimated in this word, besides a call unto especial 
 attention. And that is, that the thing spoken of is plainly proposed 
 unto them concerned, so as that they may look upon it and behold τὲ 
 clearly and speedily. And so is this new covenant, here proposed so 
 evidently and plainly, both in the entire nature and properties of it, 
 that unless men wilfully turn away their eyes, they cannot but see it. 
 
 Obs. V. Where God placeth a note of observation and attention, 
 we should carefully fix our faith and consideration.—God sets not any 
 of his marks in vain. Andif upon the first view of any place or thing 
 so signalized, the evidence of it doth not appear unto us, we have a 
 sufficient call unto farther diligence in our enquiry. Andif weare not 
 wanting unto our duty, we shall discover some especial impression of 
 divine excellency or another, upon every such thing or place. 
 
 Obs. VI. The things and concerns of the new covenant, are all of 
 them objects of the best of our consideration.—As such are they here 
 proposed, and what is spoken of the declaration of the nature of this 
 ‘covenant in the next verse, is sufficient to confirm this observation. 
 
 Thirdly. The time is prefixed for the accomplishment of this promise, 
 DN2 DD, ἥμεραι coyovra, ‘the days come. Known unto God are all 
 his works from the foundation of the world, and he hath determined 
 the times of their accomplishment. As to the particular precise times 
 or seasons of them, while they are future, he hath reserved them unto 
 himself, unless where he hath seen good to make some especial revela- 
 tion of them. So he did of the times of the sojourning of the chil- 
 dren of Israei in Egypt, of the Babylonish captivity, and of the coming 
 of the Messiah after the return of the people, Dan. ix. But from the 
 giving of the first promise, wherein the foundation of the church was 
 laid, the accomplishment of it is frequently referred unto the latter days ; 
 see our Exposition on ch. i. 1. Hence under the Old Testament, the 
 days of the Messiah were called the world to come, as we have shown 
 ch. ii. 5. And it was a periphrasis of him, that he was ὃ ἐρχόμενος; 
 Matt. xi. 3,‘ He that was tocome.’ And the faith of the church was 
 principally exercised in the expectation of his coming. And this time 
 is here intended. And the expression in the original is in the present 
 tense, ἥμεραι coxovrar, from the Hebrew, Doxa DvD, ἡ the days coming,’ 
 not the days that come, but the days come. And two things are denoted 
 thereby. 
 
744 AN EXPOSITION OF THE [CH. VIII. 
 
 1. The near approach of the days intended. The time was now 
 hastening apace, and the church was to be awakened unto the expec- 
 tation of it; and this, accompanied with their earnest desires and 
 prayers for it, which were the most acceptable part of the worship of 
 God, under the Old Testament. 
 
 2. A certainty of the thing itself was hereby fixed in their minds. 
 Long expectation they had of it, and now stood in need of new secu- 
 rity, especially considering the trial they were falling into, inthe Baby- 
 lonish captivity. For this seemed to threaten a defeat of the promise, 
 in the casting away of the whole nation. The manner of the expression 
 is suited to confirm the faith of them that were real believers among 
 them, against such fears. Yet we must observe, that from the giving 
 of this promise unto the accomplishment of it, was near six hundred 
 years. And yet about ninety years after, the prophet Malachi, speaking 
 of the same season, affirms, that “ the Lord whom they sought, should 
 suddenly come unto his temple,’ Mal. i. 1. 
 
 Obs. VII. There is a time limited and fixed for the accomplishment 
 of all the promises of God, and all the purposes of his grace towards 
 the church; see Hab. 11.3, 4. And the consideration hereof is very 
 necessary unto believers in all ages. 
 
 1. To keep up their hearts from desponding, when difficulties against 
 their accomplishment do arise, and seem to render it impossible. Want 
 hereof hath turned aside many from God, and caused them to cast their 
 lot and portion into the world. 
 
 2. To preserve them from putting themselves on any irregular ways 
 for their accomplishment. 
 
 _ 9, To teach them to search diligently into the wisdom of God, who 
 hath disposed times and seasons as unto his own glory, so unto the 
 trial and real benefit of the church.” 
 
 Fourthly. The subject-matter of the promise given, is διαϑηκη καινὴ, 
 ‘a covenant, mona. The Seventy rendered it by διαϑηκη; “ a testament.’ 
 And that is more proper in this place than a covenant. For if we take 
 ‘covenant’ in a strict and proper sense, it hath indeed no place between 
 God and man. Fora covenant strictly taken, ought to proceed on 
 equal terms, and a proportionate consideration of things on both 
 sides. But the covenant of God is founded on grace, and consists 
 essentially in a free undeserved promise. And therefore ma, ‘a cove- 
 nant,’ is never spoken of between God and man, but on the part of 
 God it consists in a free promise, or a testament. And a testament, 
 which is the proper signification of the word here used by the apostle, 
 is suited unto this place, and nothing else. For, 
 
 1. Such a covenant is intended, as is ratified and confirmed by the 
 death of him that makes it. And this is properly a testament. For 
 this covenant was confirmed by the death of Christ, and that both as 
 it was the death of the testator, and as it was accompanied with the 
 blood of a sacrifice, whereof we must treat afterwards at large, if God 
 will. 
 
 2. It is such a covenant, as wherein the covenanter, he that makes it, 
 bequeathed his goods unto others in the way of a legacy. For this is 
 done by Christ herein, as we must also declare afterwards. Wherefore 
 
VER. 8.7 EPISTLE TO THE HEBREWS, 745 
 
 our Saviour calls this covenant the new testament in his blood. This 
 the word used by the apostle doth properly signify, and it is evident 
 that he intends not a covenant absolutely and strictly so taken. With 
 respect hereunto, the first covenant is usually called the old testament. 
 For we intend not thereby the books of Scripture, or oracles of God, 
 committed unto the church of the Jews, (which yet, as we have observed, 
 are once called the Old Testament, 2 Cor. ili. 14,) but the covenant 
 that God made with the church of Israel at Sinai, whereof we have 
 spoken at large. And this was called a testament for three reasons. 
 
 First. Because it was confirmed by death ; that is, the death of the 
 sacrifices that. were slain and offered at its solemn establishment. So 
 saith our apostle, ‘The first testament was not dedicated without 
 blood, ch. ix. 15. But there is more required hereunto; for even a 
 covenant properly and strictly so called, may be confirmed with sacri- 
 fices. Wherefore, 
 
 Secondly. God did therein make over, and grant unto the church 
 of Israel, the good things of the land of Canaan, with the privileges of 
 his worship. 
 
 Thirdly. The principal reason of this denomination, ‘the old testa- 
 ment,’ is taken from its being typically significative of the death and 
 legacy of the great Testator, as we have shown. 
 
 We have treated somewhat before concerning the nature of the new 
 testament, as considered in distinction from, and opposition unto the 
 old. I shall here only briefly consider what concurreth unto the con- 
 stitution of it, as it was then future, when this promise was given, and 
 as itis here promised. And three things do concur hereunto. 
 
 Ist. A recapitulation, collection, and confirmation of all the promises 
 of grace that had been given unto the church from the beginning, 
 even all that was spoken by the mouth of the holy prophets that had 
 been since the world began, Luke i. 70. The first promise contained 
 in it the whole essence and substance of the covenant of grace. All 
 those afterwards given unto the church on various occasions, were but 
 explications and confirmations of it. In the whole of them, there was 
 a full declaration of the wisdom and love of God in sending his Son, 
 and of his grace unto mankind thereby. And God solemnly con- 
 firmed them with his oath, namely, that they should be all accom- 
 plished in their appointed season. Whereas therefore the covenant 
 here promised included the sending of Christ for the accomplishment 
 of those promises, they are all gathered into one head therein. It isa 
 constellation of all promises of grace. 
 
 2dly. All these promises were to be reduced into an actual covenant 
 or testament two ways. 
 
 1. In that, as unto the accomplishment of the grace principally 
 intended in them, they received it in the sending of Christ; and as to 
 the confirmation and establishment of them for the communication of 
 grace unto the church, they received it in the death of Christ, as a 
 sacrifice of agreement or atonement. 
 
 2. They are established as the rule and law of reconciliation and 
 peace between God and man. This gives them the nature of a cove-_ 
 nant. For a covenant is the solemn expression of the terms of peace 
 between various parties, with the confirmation of them. 
 
746 AN EXPOSITION OF THE [OR WILE 
 
 3dly. They are reduced into such form of law, as to become the only 
 rule of the ordinances of worship and divine service, required of the 
 church. Nothing unto these ends is now presented unto us, or required 
 of us, but what belongeth immediately unto the administration of this 
 covenant, and the grace thereof. But the reader must’ consult 
 what hath been discoursed at large unto this purpose on the 6th 
 verse. 
 
 And we may see from hence, what it is that God here promiseth 
 and foretelleth, as that which he would do in the days that were com- 
 ing. For whereas they had the promise before, and so virtually the 
 erace and mercy of the new covenant, it may be inquired what is yet 
 wanting that should be promised solemnly under the name of a cove- 
 nant. For the full resolution of this question, I must, as before, refer 
 the reader unto what hath been discoursed at large about the two 
 covenants, and the difference between them, on ver. 6. Here we may 
 briefly name some few things, sufficient unto the exposition of this 
 place. As, 
 
 First. All those promises which had before been given out unto the 
 church from the beginning of the world, were now reduced into the 
 form of a covenant, or rather of a testament. The name of a covenant- 
 is indeed sometimes applied unto the promises of grace, before or under 
 the Old Testament. -—But moa, the word used in all those places, 
 denoteth only a free, gratuitous promise, Gen. ix. 9, xvi. 4. But ‘they 
 were none of them, nor all of them together, reduced into the form of 
 a testament, which they could not be but by the death of the testator. 
 And what blessed privileges and benefits were included herein, hath 
 been shown before, and must yet further be insisted on, in the exposi- 
 tion of the ninth chapter, if God permit. 
 
 Secondly. There was another covenant superadded unto the promises, 
 which was to be the immediate rule of the obedience and worship of 
 the church. And according unto their observance of this superadded 
 covenant, they were esteemed to have kept or broken covenant with 
 God. This was the old covenant in Sinai, as hath been declared. 
 Wherefore the promises could not be in the form of a covenant unto 
 the people, inasmuch as they could not be under the power of two 
 covenants at once, and those, as it afterwards appeared, absolutely 
 inconsistent. For this is that which our apostle proves in this place, 
 namely, that where the promises were brought into the form, and had 
 the use of a covenant unto the church, the former covenant must needs 
 disappear, or be disannulled. Only they had their place and efficacy 
 to convey the benefits of the grace of God in Christ unto them that did 
 believe ; but God here foretelleth, that he will give them suclr an order 
 and efficacy in the administration of his grace, as that all the fruits of 
 it by Jesus Christ shall be bequeathed and made over unto the church 
 in the way of a solemn covenant. 
 
 Thirdly. Notwithstanding the promises which they had received, 
 yet the whole system of their worship sprang from, and related unto 
 the covenant made at Sinai. But now God promiseth a new state of 
 spiritual worship, relating only unto the promises of grace, as brought 
 into the form of a covenant. 
 
 Obs. VIII. The new covenant, as collecting into one all the pro- 
 
VER. 8.] EPISTLE TO THE HEBREWS. 747 
 
 mises of grace given from the foundation of the world, accomplished 
 in the actual exhibition of Christ, and confirmed in his death, by the 
 sacrifice of his blood, and thereby becoming the sole rule of new 
 spiritual ordinances of worship suited thereunto, was the great object 
 of the faith of the saints of the Old Testament, and is the great foun- 
 dation of all our present mercies. 
 
 All these things were contained in that new covenant, as such, which 
 God here promiseth to make. For, 
 
 First. There was in it a recapitulation of all promises of grace. God 
 had not made any promise, any intimation of his love or grace unto 
 the church in general, nor unto any particular believer, but he brought 
 it all into this covenant, so as that they should be esteemed, all and 
 every one of them, to be given and spoken unto every individual person 
 that hath an interest in this covenant. Hence all the promises made 
 unto Abraham, Isaac, and Jacob, with all the other patriarchs, and the 
 oath of God whereby they were confirmed, are all of them made unto 
 us, and do belong unto us no less than they did unto them to whom 
 they were first given, if we are made partakers of this covenant. 
 Hereof the apostle gives an instance in the singular promise made unto 
 Joshua, which he applies unto believers, ch. xii. 5. There was nothing 
 of love nor grace in any of them, but was gathered up into this 
 covenant. 
 
 Secondly. The actual exhibition of Christ in the flesh, belonged unto 
 this promise of making a new covenant; for without it, it could not have 
 been made. This was the desire of all the faithful from the foundation of 
 the world ; this they longed after, and fervently prayed for continually. 
 And the prospect of it was the sole ground of their joy and consolation. 
 ‘ Abraham saw his day, and rejoiced.’ This was the great privilege, which 
 God granted unto them that walked uprightly before him; such an one, 
 saith he, ‘ shall dwell on high, his place of defence shall be the muni- 
 tion of rocks: bread shall be given him, his waters shall be sure: 
 thine eyes shall see the King in his beauty, they shall behold the land 
 that is very far off, Isa. xxxiil. 16, 17. ‘That prospect which they had 
 by faith of the King of saints in his beauty and glory, though yet ata 
 great distance, was their relief and their reward in their sincere obe- 
 dience. And those who understand not the glory of this privilege of 
 the new covenant, in the incarnation of the Son of God, or his exhibi- 
 tion in the flesh, wherein the depths of the counsels and wisdom of 
 God in the way of grace, mercy, and love, opened themselves unto 
 the church, are strangers unto the things of God. 
 
 Thirdly. It was confirmed and ratified by the death and blood-shed- 
 ding of Christ, and therefore included in it the whole work of his 
 mediation. This is the spring of the life of the church; and until it 
 was opened, great darkness was upon the minds of believers them- 
 selves. What peace, what assurance, what light, what joy, depend 
 hereon, and proceed from it, no tongue can express. 
 
 Fourthly. All ordinances of worship do belong hereunto. What 
 is the benefit of them, what are the advantages which believers receive 
 by them, we must declare, when we come to consider that comparison 
 that the apostle makes between them, and the carnal ordinances of the 
 
"48 AN EXPOSITION OF THE [ CH. VIET 
 
 law, ch. ix. Whereas, therefore, all these things were contained in the 
 new covenant, as here promised of God, it is evident how great was 
 the concern of the saints under the Old Testament, to have it intro- 
 duced, and how great also ours is in it, now it is established. 
 
 Fifthly. The Author or Maker of this covenant is expressed in the 
 words, as also those with whom it was made. The first is included in 
 the person of the verb, “1 will make:’ ‘I will make, saith the Lord,’ 
 It is God himself that makes this covenant, and he takes it upon him- 
 self so to do. He is the principal party covenanting. ‘I will makea 
 covenant;’ God hath made a covenant. ‘He hath made with me an 
 everlasting covenant.’ And sundry things are we taught therein. 
 
 1. The freedom of this covenant, without respect unto any merit, 
 worth, or condignity in them with whom it is made. What God doth, 
 he doth freely, ex mera gratia et voluntate. There was no cause, with- 
 out himself, for which he should make this covenant, or which should 
 move him so todo. And this we are eminently taught in this place, 
 where he expresseth no other occasion of his making this covenant, 
 but the sins of the people in breaking that which he formerly made 
 with them. And it is expressed on purpose to declare the free and 
 sovereign grace, the goodness, love, and mercy, which alone were the 
 absolute springs of this covenant. 
 
 2. The wisdom of its contrivance. The making of any covenant to 
 be good and useful, depends solely on the wisdom and foresight of 
 them by whom it is made. Hence, men do often make covenants, 
 which they design for their gcod and advantage, but they are so ordered 
 for want of wisdom and foresight, that they turn unto their hurt and 
 ruin. But there was infinite wisdom in the constitution of this cove- 
 nant, whence it is, and shall be, infinitely effective of all the blessed 
 ends of it. And they are utterly unacquainted with it, who are not 
 affected with a holy admiration of divine wisdom in its contrivance. 
 A man might comfortably spend his life in the contemplation of it, 
 and yet be far enough from finding out the Almighty in it unto per- 
 fection. Hence is it that it is so divine a mystery in all the parts of 
 it, which the wisdom of the flesh cannot comprehend. Nor without a 
 due consideration of the infinite wisdom of God in the contrivance of 
 it, can we have any true or real conceptions about it; ἕκας éxac sore 
 βεξηλοι, profane unsanctified minds, can have no insight into this 
 effect of divine wisdom. 
 
 3. It was God alone who could prepare and provide a surety for 
 this covenant ; considering the necessity there was of a surety in this 
 covenant, seeing no covenant between God and man could be firm and 
 stable without one, by reason of our weakness and mutability. And 
 considering of what a nature this surety must be, even God and man 
 in one person, it is evident that God himself alone must make this 
 covenant. And the provision of this surety, doth contain in it the 
 glorious manifestation of all the divine excellencies, beyond any act 
 or work of God whatever. 
 
 4, There is in this covenant a sovereign law of divine worship, 
 wherein the church is consummated, or brought into the most perfect 
 estate, whereof in this world it is capable, and established for ever. 
 This law could be given by God alone. 
 
VER. 8.] EPISTLE TO THE HEBREWS. 749 
 
 5. There is ascribed unto this covenant such an efficacy of grace, as 
 nothing but Almighty power can make good and accomplish. The 
 grace here mentioned in the promises of it, directs us immediately unto 
 its author. For who else but God, can write the divine law in our 
 hearts, and pardon all our sins? The sanctification or renovation of 
 our natures, and the justification of our persons, being promised herein, 
 seeing infinite power and grace are required unto them, he alone must 
 make this covenant, with whom all power and grace do dwell. ‘God 
 hath spoken once, twice have | heard this, that power belongeth unto 
 God; also, unto thee, O Lord, belongeth mercy,’ Ps. Ixi. 11, 12. 
 
 6. The reward promised in this covenant, is God himself, ‘I am 
 thy reward.” And who but God can ordain himself to be our reward 7 
 
 Obs. [X. All the efficacy and glory of the new covenant, do origi- 
 nally arise from, and are resolved into, the Author and supreme Cause 
 of it, which is God himself. And we might consider, unto the encou- 
 ragement of our faith, and the strengthening of our consolation, 
 
 1. His infinite condescension in making and entering into covenant 
 with poor, lost, fallen, sinful man. This no heart can fully conceive, 
 no tongue can express ; only we live in hope to have yet a more clear 
 prospect of it, and to have a holy admiration of it unto eternity. 
 
 2. His wisdom, goodness, and grace, in the nature of that covenant, 
 which he hath condescended to make and enter into. ‘The first cove- 
 nant he made with us in Adam, which we brake, was in itself good, 
 holy, righteous, and just; it must be so, because it was also made by 
 him. But there was no provision made in it, absolutely to preserve us 
 from that woeful disobedience and transgression which would make it 
 void, and frustrate all the holy and blessed ends of it. Nor was God 
 obliged so to preserve us, having furnished us with a sufficiency of 
 ability for our own preservation, so as we could no way fall, but by a 
 wilful apostasy from him. But this covenant is of such a nature, that 
 the grace administered in it shall effectually preserve all the covenant- 
 ers unto the end, and secure unto them all the benefits of it. For, 
 
 3. His power and faithfulness are engaged unto the accomplishment 
 of all the promises of it. And these promises do contain every thing 
 that is spiritually and eternally good or desirable unto us. “Ὁ Lord 
 our Lord, how excellent is thy name in all the earth!’ How glorious 
 art thou in the ways of thy grace towards poor sinful creatures, who 
 had destroyed themselves! And, 
 
 4. He hath made no created good, but himself only, to be our 
 reward. 
 
 The persons with whom, this covenant is made, are also expressed : 
 ‘the house of Israel, and the house of Judah.’ Long before the giving 
 of this promise, that people were divided into two parts. ‘The one of 
 them, in way of distinction from the other, retained the name of Israel. 
 These were the ten tribes which fell off from the house of David, under 
 the conduct of Ephraim, whence they are often also in the prophets 
 called by that name. The other, consisting of the tribe of Judah, 
 properly so called, with that of Benjamin ard the greatest part of Levi, 
 took the name of Judah; and with them, both the promise and the 
 church remained in a peculiar manner. But whereas they all origi- 
 
750 AN EXPOSITION OF THE [CHAP. VIII. 
 
 nally sprang from Abraham, who received the promise and sign of 
 circumcision for them all, and because they were all equally in their 
 forefather brought into the bond of the old covenant, they are here 
 mentioned distinctly, that none of the seed of Abraham might be ex- 
 cluded from the tender of this covenant. Unto the whole seed. of 
 Abraham according to the flesh it was, that the terms and grace of =~ 
 this covenant were first to be offered. So Peter tells them in his first 
 sermon, that the promise was unto them, and to their children who 
 were there present, that is, the house of J udah, and to them that are 
 afar off, that is, the house of Israel in their dispersions, Acts n. 39. 
 So again he expresseth the order of the dispensation of this covenant | 
 with respect to the promise made to Abraham, Acts in. 25, 26, ‘Ye 
 
 are the children of the prophets, and of the covenant which God made 
 with our fathers, saying unto Abraham, And in thy seed shall all the 
 kindreds of the earth be blessed: unto you first, God having raised 
 
 his Son Jesus, sent him to bless you;’ namely, in the preaching of the 
 gospel. So our apostle, in his sermon unto them, affirmed that it was 
 necessary that the word should be first spoken unto them, Acts xii. 
 
 46. And this was all the privilege that was now left unto them. For 
 
 the partition wall was now broken down, and all obstacles against the _ 
 Gentiles taken out of the way. Wherefore, this house of Israel, and 
 
 of Judah, may be considered two ways. 
 
 First. As that people were the whole entire posterity of Abraham. 
 
 Secondly. As they were typical, and mystically significant of the 
 whole church of God. Hence alone it is that the promises of grace 
 under the Old Testament are given unto the church under those names, 
 
 ‘because they were types of them who should really and effectually be 
 made partakers of them. 
 
 In the first sense, God made this covenant with them, and this on 
 sundry accounts. 
 
 1. Because He, in and through whom alone it was to be established 
 and made effectual, was to be brought forth amongst them of the seed 
 of Abraham, as the apostle plainly declares, Acts in. 25. 
 
 2. Because all things that belonged unto the ratification of it, were 
 to be transacted amongst them. 
 
 3. Because in the outward dispensation of it, the terms and grace 
 of it was first in the counsel of God to be tendered unto them. 
 
 4. Because by them, by the ministry of men of their posterity, the 
 dispensation of it was to be carried unto all nations, as they were to be 
 blessed in the seed of Abraham; which was done by the apostles and 
 other disciples of our Lord Jesus Christ. So the law of the Redeemer 
 went forth from Sion. By this means the covenant was confirmed 
 with many of them for one week, before the calling of the Gentiles, 
 Dan. ix. 27. And because these things belonged equally unto them 
 all, mention is made distinctly of the house of Israel, and the house of 
 Judah. For the house of Judah was, at the time of the giving of this 
 promise, in the sole possession of all the privileges of the old covenant, 
 Israel having cut themselves off by their revolt from the house of Da- 
 
 vid, and for their sins being also cast out amongst the heathen. But 
 God, to declare that the covenant he designed, had no respect unto 
 
VER. 8.| EPISTLE TO THE HEBREWS. 751 
 
 ΕΟ 
 
 those carnal privileges which were then in the possession of Judah 
 alone, but only to the promise made unto Abraham, equals all his seed 
 with respect unto the mercy of this covenant. 
 
 In the second sense, the whole church of elect believers, is intended 
 under these denominations, being typified by them. These are they 
 alone, being of twain, namely, Jews and Gentiles made one, with 
 whom the covenant is really made and established, and unto whom the 
 grace of it is actually communicated. For all those with whom this co- 
 venant is made, shall as really have the law of God written in their hearts, 
 and their sins pardoned, according unto the promise of it, as the peo- 
 ple of old were brought into the land of Canaan, by virtue of the 
 covenant made with Abraham. ‘These are the true Israel and Judah 
 prevailing with God, and confessing unto his name. 
 
 Obs. X. The covenant of grace in Christ, is made only with the 
 Israel of God, the church of the elect.—For by the making of this 
 covenant with any, the effectual communication of the grace of it unto 
 them, is principally intended. Nor can that covenant be said to be 
 made absolutely with any, but those whose sins are pardoned by virtue 
 thereof, and in whose hearts tie law of God is written, which are the 
 express promises of it. And it was with respect unto those of this 
 sort among that people, that the covenant was promised to be made 
 with them. See Rom. ix. 24—33, xi. 7. But in respect of the out- 
 ward dispensation of the covenant, it is extended beyond the effectual 
 communication of the grace of it. And in respect thereunto, did the 
 privilege of the carnal seed of Abraham lie. 
 
 Obs. XI. Those who are first and most advanced as to outward 
 privileges, are oftentimes last and least advantaged by the grace and 
 mercy of them. Thus was it with these two houses of Israel and 
 Judah. They had the privilege and preeminence above all nations 
 of the world, as unto the first tender, and all the benefits of the out- 
 ward dispensation of the covenant; yet, though the number of them 
 was as the sand of the sea, a remnant only was saved. They came be- 
 hind the nations of the world as unto the grace of it. And this by 
 reason of their unbelief, and the abuse of the privileges granted unto 
 them. Let not those, therefore, who now enjoy the greatest privileges, 
 be high-minded, but fear. 
 
 The manner of making this covenant, is expressed by ouvreAcow, 
 perficiam, consummabo, I will ‘ perfect, or consummate.’ In the He- 
 brew it is only ‘m2, pangam, feriam, ‘I will make ;’ but the apostle 
 renders it by this word, to denote that this covenant was at once per 
 fected and consummated, to the exclusion of all additions and altera- 
 tions. Perfection and unalterable establishment, are the properties of 
 this covenant. ‘ An everlasting covenant, ordered in all things and 
 sure.’ 
 
 4. As to its distinguishing character, it is called a new covenant ; so 
 it is with respect unto the old covenant made at Sinai. Wherefore, by 
 this covenant, as here considered, is not understood the promise of 
 grace given unto Adam absolutely; nor that unto Abraham, which 
 contained the substance and matter of it, the grace exhibited in it, but 
 
752 AN EXPOSITION OF THE [cH. VIE. | 
 
 not the complete form of it as acovenant. For if it were only the 
 promise, it could not be called a new covenant with respect unto that 
 made at Sinai. For so it was before it, absolutely two thousand five 
 hundred years, and in the person of Abraham, four hundred years at 
 the least. But it must be considered, as before described, in the es- 
 tablishment of it, and its law of spiritual worship. And so it was 
 prophesied of by Jeremiah, eight hundred years after that in Sinai. 
 Howbeit, it may be called a new covenant in other respects also. As 
 first, because of its eminency. So it is said of an eminent work of 
 God, ‘ Behold 1 work a new thing in the earth ;’ and its duration and 
 continuance, as that which shall never wax old, is denoted thereby. 
 
 Ver. 9.—Ov xara την διαθηκην ἦν ἐποιησα τοις πατρασιν αὐτων, εν 
 ἡμέρᾳ επιλαξομενου μου της χειρος αὐτων; εξαγαγειν αὐτοὺς εκ γῆς 
 Αιγυπτου᾽ ὅτι αὑτοι οὐκ ενεμέιναν ev Ty διαθηκῃ μου, κα᾽γω ἡμελησα 
 avtwv, λεγει Κυριος. 
 
 For the quotation and translation of these words out of the prophet 
 Jeremiah, the reader may consult the Exercitations in the first volume, 
 Exercitation V. ‘ms, the apostle in this place renders by ἐποίησα, and 
 in this place only: the reason whereof, we shall see afterwards. 
 ΠΝ ert ΤΟ ἼΩΝ, ‘which my covenant they brake,’ rescinded, 
 dissipated ; the apostle renders avrow οὐκ ἐνέμειναν ev Ty διαθηκῃ μου, 
 and they ‘continued not in my covenant.’ For not to abide faithful in 
 covenant, is to break it. 02 ‘ndya con, and I was‘a husband unto 
 them,’ or rather, ‘a Lord over them;’ in the apostle, cka’yw ἡμελησα 
 αὐτῶν: ‘and I regarded them not.’ On what reason and grounds the 
 seeming alteration is made, we shall inquire in the exposition. 
 
 Ov κατα την διαθηκην, non secundum testamentum ; secundum illud 
 testamentum, and so the Syriac, ΝΡ πὶ ΤῊΝ ND, ‘not according unto 
 that testament ;’ others, feedus and illud feedus. Of the different trans- 
 lations of this word by a testament and a covenant, we have spoken 
 before. 
 
 Ἣν εποιησα, Syr. nan, § which I gave ;’ quod feci, ‘ which I made ;” 
 τοις πατρασιν, for συν τοις πατρασιν, ‘ with the fathers,’ for that is re- 
 quired to be joined to the verb exomoa. And therefore the Syriac, 
 omitting the preposition, turns the verb into ‘gave; gave to the 
 fathers, which is proper, DMAN nx, Cum patribus eorum. 
 
 Ovk ενεμειναν, Vule. non permanserunt; others, perstiterunt. So 
 the Syriac, mp xd, ‘they stood not,’ they continued not. Maneo is 
 used to express stability in promise and covenants ; ut tu dictis Albani 
 maneres, and tu modo promissis maneas. ‘So is permaneo in officio, in 
 armis, in amicitia, ‘ to continue stedfast unto the end.” Wherefore, it 
 is as well so rendered, as by persisto ; ἐμμένω is so used by Thucidydes, 
 ἐμμενειν Tare διαϑηκαις, ‘ to abide firm and constant in covenants.’ And 
 ἐμμένης is he who is firm, stable, constant in promises and engage- 
 ments. 
 
 Ka’yw nucAnoa, ego neglexi, despexi, neglectui habui; Syr. mos, “1 
 despised, I neglected, I rejected them.’ Αμελεω is cure non habeo, 
 
 ee ee ee ee 
 
VER. 9.] EPISTLE TO THE HEBREWS. 753 
 
 negligo, contemno; a word denoting a casting out of care with 
 contempt. 
 
 Ver. 9.—Not according to that covenant which I made with their 
 fathers, in the day when I took them by the hand to lead them out 
 of the land of Egypt, because they continued not in my covenant, 
 and I regarded them not, saith the Lord. 
 
 The greatest and utmost mercies that God ever intended to commu- 
 nicate to the church, and to bless it withal, were inclosed in the new 
 covenant. Nor doth the efficacy of the mediation of Christ, extend 
 itself beyond the verge and compass thereof. For he is the mediator 
 and surety, only of this covenant. But now God had before made a 
 covenant with his people,a good and holy covenant it was, such as was 
 meet for God to prescribe, and for them thankfully to accept of. Yet, 
 notwithstanding all the privileges and advantages of it, it proved not so 
 effectual, but that multitudes of them with whom God made that 
 covenant, were so far from obtaining the blessedness of grace and 
 glory thereby, as that they came short, and were deprived of the tem- 
 poral benefits that were included therein. Wherefore, as God hereon 
 promiseth to make a new covenant with them, seeing they had for- 
 feited and lost the advantage of the former, yet if it should be of the 
 same kind therewith, it might also in like manner prove ineffectual. 
 So must God give, and the church receive, one covenant after another, 
 and yet the ends of them never be obtained. 
 
 To obviate this objection, and the fear that thence might arise, God, 
 who provideth not only for the safety of his church, but also for their 
 comfort and assurance, declares beforehand unto them, that it shall 
 not be of the same kind with the former, nor liable to be frustrated as 
 to the ends of it, as that was. 
 
 And there are some things remarkable herein. re 
 1. That the preface unto the promise of this new covenant, is a 
 blame charged on the people, finding fault with them, blaming them, 
 charging them with sin against the covenant that he had made with 
 
 them. 
 
 2. Yet this, namely, that the people were not steadfast in it and 
 unto the terms of it, was not the whole ground and reason of making 
 this new covenant. For had it been so, there would have no more 
 been needful to re-instate them in a good condition, but only that God 
 should pardon their former sins, and renew the same covenant unto 
 them again, and give them another venture or trial thereon. But in- 
 asmuch as he would do so no more, but will make another covenant of 
 another nature with them, it is evident that there was some defect in 
 the covenant itself; it was not able to communicate those good things 
 with which God designed to bless the church. 
 
 3. These two things, being the only reason that God gives, why he 
 will make this new covenant, namely, the sins of the people, and the 
 insufficiency of the first covenant to bring the church into that blessed 
 state which he designed for them; it is manifest that all his dealings 
 with them, for their spiritual and eternal good, are of mere sovereign 
 
 VOL. IL. 90 
 
754 AN EXPOSITION OF THE [cH. VIII. ς 
 
 grace, and such as he hath no motive unto, but in and from himself 
 alone. There are sundry things contained in these words. 
 
 First. An intimation that God had made a former covenant with his 
 people. Tyy duaSnkny ἣν ἐποίησα. There is in these verses a repeti- 
 tion three times of making ‘covenant; and in every place in the He- 
 brew, the same words are used, mma‘m>. But the apostle changeth 
 the verb in every place. First. He expresseth it by συντελεσω; ver. ὃ, 
 and in the last place, by διαϑησομαι, which is most proper, ver. 10, 
 miSevae and διατιθέναι διαϑηκην, are usual in other authors; here he 
 useth ἐποίησα, in reference unto that covenant which the people brake, 
 and God disannulled. And it may be he did so, to distinguish their 
 alterable covenant, from that which was to be unalterable, and was con- 
 firmed with greater solemnity. God made this covenant, as others of 
 his outward works, which he resolved to alter, change, or abolish at 
 the appointed season. It was a work whose effects might be shaken, 
 and which might itself afterwards be removed ; so he speaks, ch. xii. 
 27. The change of the things that are shaken, is we πεποιημενων; 
 ‘as of things that are made,’ made for a season ; so made as to abide 
 and endure for an appointed time only; such were all the things of 
 this covenant, and such was the covenant itself. It had no criteria - 
 zternitatis upon it, no evidences of an eternal duration. Nothing 
 hath so, but, what is founded in the blood of Christ. He is ty ‘an, ‘ the 
 everlasting Father,’ or the immediate author and cause of every thing 
 that is or shall be everlasting in the church. Let men labour and 
 contend about other things whilst they please ; they are all shaken and 
 must be removed. 
 
 Obs. I. The grace and glory of the new covenant, are much set off 
 and manifested, by the comparing of it with the old.—This is done 
 here by God on purpose for the illustration of it. And it is greatly 
 made use of in this Epistle, partly to prevail with us to accept of the 
 terms thereof, and to abide faithful therein ; and partly, to declare how 
 great is their sin, and how sore will be the destruction of them, by 
 whom it is neglected or despised. As these things are insisted on in 
 other places, so are they the subject of the apostle’s discourse, ch. xii. 
 from ver. 15 to the end. 
 
 Obs. II. All God’s works are equally good and holy in themselves, 
 but as unto the use and advantage of the church, he is pleased to 
 make some of them means of communicating more grace than others. 
 Even this covenant, which the new was not to be like unto, was in itself 
 good and holy, which these with whom it was made, had no reason to 
 complain of. Howbeit, God had ordained that by another covenant, 
 he would communicate the fulness of his grace and love unto the 
 church. And if every thing that God doth, be improved in its season, 
 and for its proper ends, we shall have benefit and advantage by it, 
 though he hath yet other ways of doing us more good, whose seasons 
 he hath reserved unto himself. But this is an act of mere sovereign 
 _ goodness and grace, that whereas any have neglected or abused mer- 
 cies and kindnesses that they have received, instead of casting them off 
 on that account, God takes this other course, of giving them such 
 mercies as shall not be so abused. This he did by the introduction of 
 
 | .--... etn a 
 
VER 9.] ὲ EPISTLE TO THE HEBREWS, 755 
 
 the new covenant in the room of the old, and this he doth every day. 
 So Isa. lvii. 16—18. We live in days wherein men variously en- 
 deavour to obscure the grace of God, and to render it unglorious in 
 the eyes of men, but he will for ever be admired in them that do 
 believe. 
 
 Obs. III. Though God makes an alteration in any of his works, 
 ordinances of worship, or institutions, yet he never changeth his in- 
 tention, or the purpose of his will. In all outward changes there is 
 with him no variableness nor shadow of turning. Known unto him 
 are all his works from the foundation of the world; and whatever 
 change there seems to be in them, it 15 all effected in pursuance of the 
 unchangeable pnrpose of his will concerning them all. It argued not 
 the least change or shadowof turning in God, that he appointed the old 
 covenant for a season, and for some certain ends, and then took it away, 
 by making another that should excel it both in grace and efficacy. 
 
 Secondly. It is declared with whom this former covenant was made 
 πατρασιν αὐτων, ‘ with their fathers.” Some Latin copies read, cum 
 patribus vestris, ‘with your fathers.’ But having spoken before of 
 the house of Judah, and of the Louse of Israel, in the third person, 
 he continueth to speak stillin the same. So likewise is it in the pro- 
 phet, oman, ‘ their fathers.’ 
 
 Their fathers, their progenitors, were those that this people always 
 boasted of. For the most part I confess that in their claim from them, 
 they rose higher than to those here principally intended, namely, unto 
 Abraham, Isaac, Jacob, and the twelve patriarchs. But in general, 
 their fathers it was whereof they made their boast ; and desired no 
 more, but only what might descend unto them in the right of these 
 fathers. And unto these God here sends them, and that for two 
 ends. 
 
 1. Tolet them know that he had more grace and mercy to commu- 
 nicate unto the church, than ever those fathers of theirs were made 
 partakers of. So would he take them: off from boasting of them, or 
 trusting in them. | 
 
 2. To give warning by them, to take heed, how they behaved them- 
 selves under the tender of his new and greater mercy. For the 
 fathers here intended were those with whom God made the covenant 
 at Sinai. But it is known, and the apostle hath declared at large in 
 the third chapter of this Epistle, how they brake and rejected this 
 covenant of God, through their unbelief and disobedience, and so 
 perished in the wilderness. These were those fathers of the people 
 with whom the first covenant was made, and so they perished in their 
 unbelief. A great warning this was unto those that should live when 
 God would enter into the new covenant with his church, lest they 
 should perish after the same example. But yet was it not effectual 
 towards them. For the greatest part of them rejected this new 
 covenant, as their fathers did the old, and perished in the indignation 
 of God. 
 
 Obs. IV. The disposal of mercies and privileges as unto times, per- 
 sons, seasons, is wholly in the hand and power of God. Some he 
 
 granted unto the fathers, some to their posterity, and not the same to 
 7 3C2 
 
 - 
 
756 AN EXPOSITION OF THE [cH. vill. 
 
 both. It is our wisdom to improve what we enjoy, not to repine at 
 what God hath done for others, or will do for them that shal lcome after 
 us. Our present mercies are sufficient for us, if we know how to use 
 them. He that wanteth nota believing heart, shall want nothing else: 
 
 Thirdly. Who these fathers with whom God made this covenant 
 were, is farther evident from the time, season, and circumstances of 
 the making of it. 
 
 1. For the time of it, it was done ev ἥμερᾳ,; that is, ἐκείνῃ, ‘in that 
 day.’ That ‘aday’ is taken in the Scripture for an especial time and 
 season wherein any work or duty is to be performed, is obvious unto all. 
 The reader may see what we have discoursed concerning such a day 
 on the third chapter. And the time here intended, is often called the 
 day of it, Ezek. xx. 6, ‘In the day I lifted up my hand to bring them 
 out of the land of Egypt ;’ at that time or season. A certain, determinate, 
 limited time, suited with means unto any work, occasion, or duty, 15 so 
 called a day. And it answereth unto the description of the time of 
 making the new covenant given in the verse foregoing; ‘behold the 
 days are coming,’ the time or season approacheth. It is also used in 
 a way of eminency ; a day or,a signal eminent season, Mal ii. 2, ‘Who 
 may abide the day of his coming” the illustrious glory and power that 
 shall appear, and be exerted at his coming. ‘In the day,’ is, at that 
 great eminent season so famous throughout all their generations. 
 
 This day or season is ,described from the work of it, επιλαξομενου 
 μου της χειρος autTwy. “pun, ‘that I firmly laid hold.” And επιλαμ- 
 Bavw, is, ‘to take hold of, with a design of helping or delivering : 
 and sundry things are intimated, as the way and manner of the de- 
 liverance of that-people at that time. 
 
 1. The woeful helpless condition that they were in then in Egypt. 
 So far were they from being able to deliver themselves out of their 
 captivity and bondage, that like children they were not able to stand 
 or ἷρο, unless God took them, and led them by the hand. So he 
 
 speaks, Hos. x1. 3, ‘I taught them to go, taking them by the arms.’. 
 
 And certainly never were weakly froward children so awkward to stand 
 and go of themselves, as that people were to comply with God in the 
 work of their deliverance. Sometimes they refused to stand, or to 
 make a trial of it. Sometimes they cast themselves down after they 
 were set on their feet; and sometimes with all their strength they 
 went backwards as to what God directed them unto. He that can 
 read the story of their deliverance with any understanding, will easily 
 discern what pains God was at with that people, to teach them to go 
 when he thus took them by the hand. It is therefore no new thing 
 that the church of God should be in a condition of itself neither able 
 to stand nor go. But yet if God will take them by the hand for their 
 help, deliverance shall ensue. 
 
 2. It expresseth the infinite condescension of God towards this 
 people in that condition, that he would bow down to ‘ take them by 
 the hand.’ In most other places, the work which he then accomplished, 
 isascribed unto ‘the liftmg up, or stretching out of his hand,’ Ezek. 
 xx. 6. See the description of it, Deut. iv. 34, xxvi. ὃ. It was to- 
 wards their enemies a work of mighty power, of the lifting up of his 
 
 : 
 
VER. 9.] EPISTLE TO THE HEBREWS. 757 
 
 hand ; but towards them, it was a work of infinite condescension and 
 patience: ‘a bowing down to take them by the hand.’ And this 
 was the greatest work of God. For such was the frowardness and 
 unbelief, so multiplied were the provocations and temptations of that 
 people, that if God had not held them fast by the hand, with infinite 
 grace, patience, forbearance, and condescension, they had inevitably 
 ruined themselves. And we know in how many instances they en- 
 deavoured frowardly and obstinately to wrest themselves out of the 
 hand of God, and to have cast themselves into utter destruction. 
 Wherefore, this word, ‘ when I took them by the hand,’ for the end 
 mentioned, compriseth all the grace, mercy, and patience, which God 
 exercised towards that people, while he wrought out their deliverance, 
 by lifting up his hand amongst and against their adversaries. And 
 indeed, no heart cau conceive, no tongue can express, that infinite con- 
 descension and patience which God exerciseth towards every one of 
 us, whilst he holds us by the hand to lead us unto rest with themself. 
 Our own hearts, in some measure, know with what waywardness and 
 frowardness, with what wanderings from him, and withdrawing from 
 his holy conduct, we exercise, and are ready to weary his patience con- 
 tinually. Yet do not mercy and grace let go that hold which they 
 have taken on us. Oh, that our souls might live in constant admira- 
 tion of that divine grace and patience, which they live upon; that the 
 remembrance of the times and seasons wherein, if God had _ not 
 strenethened his hand upon us, we had utterly destroyed ourselves, 
 might increase that admiration daily, and enliven it with thankful 
 obedience ! 
 
 3. The power of this work intended is also included herein; not 
 directly, but by consequence. For, as was said, when God took them 
 by the hand by his grace and patience, he lifted up the hand of his 
 power by the mighty works which he wrought among their adversaries. 
 What he did in Egypt at the Red Sea, in the wilderness, is all included 
 herein. These things made the day mentioned eminent and glorious. 
 It was a great day wherein God so magnified his name and power in 
 the sight of all the world. 
 
 4, All these things had respect to, and issued in, that actual deliver- 
 ance which God then wrought for that people. And this was the 
 greatest mercy which that people ever were, or ever could be made 
 partakers of, in that condition wherein they were under the Old Testa- 
 ment. And to the outward part of it, consider what they were de- 
 livered from, and what they were led into, and it will evidently appear 
 to be as great an outward mercy as human nature is capable of. But 
 besides, it was gloriously typical, and representative of their own and 
 the whole church’s spiritual deliverance from sin and hell, from our 
 bondage to Satan, and a glorious traduction into the liberty of the 
 sons of God. And therefore did God engrave the memorial of it on 
 the tables of stone, “1 am the Lord thy God which brought thee out 
 of the land of Egypt, out of the house of bondage.’ For what was 
 typified and signified thereby, is the principal motive to obedience 
 throughout all generations. Nor is any moral obedience acceptable 
 to God, that doth not proceed from a sense of spiritual deliverance. 
 
758 AN EXPOSITION OF THE [cH. VIII 
 
 And these ‘things are here called: over in this promise of giving a 
 new covenant; partly to remind the people of the mercies which they 
 had sinned against, and partly to remind them that no concurrence of 
 outward mercies and privileges, can secure our covenant relation to 
 God, without the special mercy which is administered in the new cove- 
 nant, whereof Jesus Christ is the mediator and surety. 
 
 Thus, great on all accounts was the day, and the glory of it, wherein 
 God made the old covenant with the people of Israel, yet had it no 
 
 glory in comparison of that which doth excel. The light of the Sun. 
 
 of glory was on this day, ‘sevenfold as the light of seven days,’ Isa. 
 xxx. 26. <A perfection of light and glory was to accompany that day, 
 and all the glory of God’s work and his rest therein, the light of seven 
 days, was to issue in it. 
 
 From the things we have observed, it is fully evident both what was 
 the covenant that God made, and who were the Fathers with whom it 
 was made. Thecovenant intended is none other but that made at 
 Sinai, in the third month after the coming of the people out of Egypt, 
 Exod. xix. 1, which covenant, in the nature, use, and end of it, we have 
 before described. And the fathers were those of that generation, 
 
 those who came out of Egypt; and solemnly, in their own persons, » 
 
 they and their children entered into the covenant, and took on them to 
 do all that was required therein, whereon they were sprinkled with the 
 blood of it, Exod. xxiv. 3—8 ; Deut. v. 27. [{ is true all the posterity 
 of the people to whom the promise was now given, were bound and 
 obliged by that covenant, no less than those who first received it; but 
 those only are intended in this place, who actually in their own persons 
 entered into covenant with God. Which consideration will give light to 
 what is affirmed, that they brake this covenant or continued not in it. 
 
 A comparison being intended between the two covenants, this is the 
 first general part of the foundation of it with respect to the old. 
 
 The second part of it is in the event of making this covenant ; and 
 this is expressed both on the part of man and God, or in what the 
 people did towards God, and how he carried it towards them thereon. 
 
 First. The event on the part of the people is in these words, ‘ Be- 
 cause they continued not in my covenant,’ ὅτε avrou οὐκ ἐνεμειναν ev TH 
 duadnky μου. Wx, ‘which,’ in the original, is expressed by ὅτι, which 
 we render, ‘ because ;’ ὅτι, as it is sometimes a relative, sometimes a 
 redditive, ‘which,’ or ‘because.’ If we follow our translation, ‘ be- 
 cause,’ it seems to give a reason why God made a covenant with 
 them, not like the former, namely, because they continued not 
 in the former, or brake it. But this indeed was not the reason of 
 it. The reason I say, why God made this new covenant not ac- 
 cording to the former, was not because they abode not in the first. 
 This could be no reason of it, nor any motive to it. It is therefore 
 mentioned only to illustrate the grace of God, that he would make 
 this new covenant, notwithstanding the sin of those who brake the 
 former; as also the excellency of the covenant itself, whereby those 
 who are taken into it, shall be preserved from breaking of it by the 
 grace which it doth administer. Wherefore I had rather render ὅτι 
 here by ‘ which,’ as we render ἼΩΝ, in the prophet, ‘ which my covenant,’ 
 
VER. 9.] EPISTLE TO THE HEBREWS. 759 
 
 or ‘ for,’ for they abode not. And if we render it ‘ because,’ it respects 
 not God’s making a new covenant, but his rejecting them for breaking 
 the old. 
 
 That which is charged on them is, that οὐκ ἐνέμειναν, ‘they con- 
 tinued not,’ they abode not in the covenant made with them. This 
 God calls his covenant ; ‘ they continued not in my covenant ;? because 
 he was the author of it, the sole contriver and proposer of its terms 
 and promises. 57, ‘ they brake,’ ‘ they rescinded,’ removed it, made 
 it void. The Hebrew word expresseth the matter of fact, what they 
 did, they brake or made void the covenant: the word used by the 
 apostle, the manner how they did it, namely, by not continuing faith- 
 ful in it, not abiding by the terms of it. The use of the word pevw, 
 and ἐμμένω, to this purpose hath been before declared. And what is 
 intended hereby, we must inquire. 
 
 1. God made this covenant with the peopie in Sinai, in the authori- 
 tative proposition of it to them, and thereon the people solemnly ac- 
 cepted of it, and took it on themselves to observe, do. and fulfil the terms 
 and conditions of it, Exod. xix. 8, especially ch. xxiv. 3, 7, ‘The 
 people answered with one voice, All the words which the Lord hath 
 said, we will do. And all that the Lord hath said, we will do and be 
 obedient.” So Deut. v. 97. Hereupon the covenant was ratified and 
 confirmed between God and them, and thereon the blood of the cove- 
 nant was sprinkled on them, Exod. xxiv. 8. This gave that covenant 
 its solemn ratification. | 
 
 2. Having thus accepted of God’s covenant, and the terms of it, 
 Moses, ascending again into the mount, the people made the golden 
 calf. And this fell out so suddenly after the making of the covenant, 
 that the apostle expresseth it by, ‘they continued not in it,’ they made 
 haste to break it. He expresseth the sense of the words of God here- 
 on, Exod. xxxil. 7, 8, ‘ Go, get thee down, for thy people which thou 
 broughtest out of the land of Egypt have corrupted themselves. They 
 have turned aside greatly out of the way which | commanded them; 
 they have made them a molten calf, and have worsluppes it, and have 
 sacrificed thereunto, and said, These be thy gods, Israel, which 
 brought thee up out of the land of Egypt.’ For therein they brake 
 the covenant, wherein God had in a peculiar manner assumed the glory 
 of that deliverance to himself. 
 
 3. Wherefore the breaking of the covenant, or their not continuing 
 in it, was first and principally the making of the molten calf. After 
 this indeed, that generation added many other sins and provocations, 
 before all things proceeded so far, that God sware in his wrath that 
 they should never enter into his rest. This fell out on their professed 
 unbelief, and murmuring at the return of the spies, Num. xiv. ; where- 
 of we have treated at large on ch. 11. Wherefore this expression is 
 not to be extended to the sins of the following generation, neither in 
 the kingdom of Israel, nor in that of Judah, although they variously 
 transgressed against the covenant, disannulling it so far as it lay in 
 them. But it is the sin of them who personally first entered into cove- 
 nant with God, that is reflected on. That generation with whom God 
 made that first covenant, immediately brake it, continued not in it, 
 
700 AN EXPOSITION OF THE [cH. vill.” 
 
 And therefore let that generation look well to themselves to whom this 
 new covenant shall be first proposed. And it so fell out, that the un- 
 belief of that first generation who lived in the first days of the pro- 
 mulgation of the new covenant, hath proved an occasion of the ruin of © 
 their posterity to this day. And we may observe, 
 
 ‘Obs. V. That sins have their aggravations from mercies received.— 
 This was that which rendered this first sin of that people of such a 
 flagitious nature in itself, and so provoking to God, namely, that they 
 who contracted personally the guilt of it, had newly received the 
 honour, mercy, and privilege of being taken into covenant with God. 
 Hence is that threatening of God with respect hereunto, ‘ Neverthe- 
 less in the day that I visit, 1 will visit their sin upon them,’ 
 ᾿ Exod. xxxii. 34. He would have a remembrance of this provoking 
 sin in all their following visitations. Let us therefore take heed how 
 we sin against received mercies, especially spiritual privileges, such as 
 we enjoy by the gospel. 
 
 Obs. VI. Nothing but effectual grace will secure our covenant-obe- 
 dience one moment.—Greater motives unto obedience, or stronger out- 
 ward obligation thereunto, no people under heaven could have, than 
 this people had newly received, and they had publicly and solemnly 
 engaged themselves thereunto. But ‘they quickly turned out of the 
 way.’ And therefore in the new covenant is this grace promised in a 
 peculiar manner, as we shall see on the next verse. 
 
 Secondly, The acting of God towards them hereon is also expressed 
 Ka’yw nueAnoa αὐτων, ‘And I regarded them not.’ There seems to 
 be a great difference in the translation of the words of the prophet, 
 and these of the apostle taken from them. In the former place we 
 read, ‘ Although I was a husband to them,’ in this, ‘I regarded them 
 not.’ And hereby the utmost difference that can be objected against 
 the rendering of these words by the apostle, is represented. But there 
 was no need of rendering the words in the prophet, oa smbya soon, 4 Al- 
 though I was a husband to them,’ as we shall see. Howbeit many 
 learned men have exceedingly perplexed themselves and others, in at- 
 tempting a reconciliation between these passages or expressions, be- 
 cause they seem to be of a direct contrary sense and import. I shall 
 therefore premise some things which abate and take off from the weight 
 of this difficulty, and then give the true solution of it. And to the 
 first end we may observe, : 
 
 1. That nothing of the main controversy, nothing of the substance 
 of the truth, which the apostle proves and confirms by this testimony, 
 doth any way depend on the precise signification of these words. 
 They are but occasional as to the principal design of the whole pro- 
 mise, and therefore the sense of it doth not depend on their significa- 
 tion. And in such cases liberty in the variety of expositions may be 
 safely used. 
 
 2. Take the two different senses which the words as commonly 
 translated do present, and there is nothing of contradiction, or indeed 
 the least disagreement between them. For the words, as we have 
 translated them in the prophet, express an aggravation of the sin of the 
 people. They broke my covenant, ‘although I was’ (that is, therein) 
 
VER. 9.} EPISTLE TO THE HEBREWS. 761 
 
 ‘a husband to them,’ exercising singular kindness and care towards 
 them. And as they are rendered by the apostle, they express the effect 
 of that sin so aggravated. ‘He regarded them not ;° that is, with the 
 same tenderness as formerly ; for he refused to go with them as before, 
 and exercised severity towards them in the wilderness until they were 
 consumed. Each way the design is, to show that the covenant was 
 broken by them, andsthat they were dealt withal accordingly. 
 
 But expositors do find or make great difficulties herein. It is gene- 
 rally supposed, that the apostle followed the translation of the LXX. 
 in the present copy whereof the words are so expressed ; but how they 
 came to render ‘ndy2, by nucAnoa, they are not agreed. Some say the 
 original copies might differ in some letters from those we now enjoy. 
 Therefore it is thought they might read as some think, sn>ma, neglexi, 
 or sn>y2, fastidivi, “1 neglected or loathed them.’ And those who speak 
 most modestly, suppose that the copy which the LXX. made use of, 
 had one of these words instead of sn>ya, which vet is the truer reading, 
 And because this did not belong to the substance of the argument 
 which he had in hand, the apostle would not depart from that transla- 
 tion which was then in use amongst the Hellenistical Jews. 
 
 But the best of these conjectures are uncertain, and some of them 
 by no means to be admitted. Uncertain it is that the apostle made 
 any of his quotations out of the translation of the LXX.; yea, the 
 contrary is certain enough, and easily demonstrated. Neither did he 
 write this Epistle unto the Hellenistical Jews, or those who lived in or 
 belonged unto their dispersions, wherein they made use of the Greek 
 tongue, but unto the inhabitants of Jerusalem and Judea, principally, 
 and in the first place, who made no use of that translation. He ex- 
 pressed the mind of the Scripture, as he was directed by the Holy 
 Ghost, in words of his own. And the coincidence of these words with 
 those in the present copies of the LX X. hath been accounted for in 
 our Exercitations. 
 
 Dangerous it is, as well as untrue, to allow of alterations in the 
 original text, and then upon our conjectures, to supply other words 
 into it, than what are contained in it. ‘This is not to explain, but to 
 corrupt the Scripture. Wherefore one learned man (Pocock, in Mis- 
 cellan.) hath endeavoured to prove, that sn>ya, by all rules of interpre- 
 tation, in this place must signify ‘ to despise and neglect,’ and ought 
 to have been so translated. And this he confirms from the use of it 
 in the Arabic language. The reader may find it in the place referred 
 to, with great satisfaction. 
 
 My apprehensions are grounded on what I have before observed 
 and proved. The apostle, neither in this, nor in any other place, doth 
 bind up himself precisely unto the translation of the words, but infal- 
 libly gives us the sense and meaning, and so he hath done in this 
 place. For whereas 5ya signifies ‘ a husband,’ or to be a husband or 
 a lord, a being added unto it in construction, as it is here, pa sndya, it 
 is as much as jure usus sum maritali, ‘ I exercised the right, power, 
 and authority of a husband towards them,’ ‘I dealt with them as a 
 husband with a wife that breaketh covenant ;’ that is, saith the 
 apostle, ‘ I regarded them not,’ with the love, tenderness, and affec- 
 
762 AN EXPOSITION OF THE [CH. VII. 
 
 tion of a husband. So he dealt indeed with that generation which so 
 suddenly brake covenant with him. He provided no more for them as 
 unto the enjoyment of the inheritance ; he took them not home unto 
 him in his habitation, his resting-place in the land of promise, but he 
 suffered them all to wander, and bear .their whoredoms in the wilder- 
 ness, until they were consumed. So did God exercise the right, and 
 power, and authority, of a husband towards a wife that had broken 
 covenant. And herein, as in many other things in that dispensation, 
 did God give a representation of the nature of the covenant of works, 
 and the issue of it. 
 
 Thirdiy. There is a confirmation of the truth of these thine) in that 
 expression, Aeyet Κυριος, “ saith the Lord.’ This assertion. is not to 
 be extended unto the whole matter, or the promise of the introduction 
 of the new covenant. For that is secured with the same expression, 
 ver. ὃ, λέγει Κυριος, “ saith the Lord.’ But it hath a peculiar παϑος 
 in it, being added in the close of the words, mm 0x2, and respects only 
 the sin of the people, and God’s dealing with them thereon. And this 
 manifests the meaning of the preceding words, to be God’s severity to- 
 wards them. ‘I used the authority of a husband, I regarded them 
 not as a wife any more, said the Lord.’ Now, God thus uttereth his 
 severity towards them, that they might consider how he will deal with 
 all those who despise, break, or neglect his covenant. ‘So,’ saith he, 
 * I dealt with them, and so shall I deal with others who offend in a 
 like manner. This was the issue of things with them, with whom the 
 first covenant was made. They received it, entered solemnly into the 
 bonds of it, took upon themselves expressly the performance of its 
 terms and conditions, were sprinkled with the blood of it, but they 
 continued not in it, and were dealt withal accordingly. God used the 
 right and authority of a husband, with whom a wife breaketh cove- 
 nant: he neglected them, shut them out of his house, he deprived 
 them of their dowry or inheritance, and slew them in the wilderness. 
 
 On this declaration, God promiseth to make another covenant with 
 them, wherein all these evils should be prevented. This is the cove- 
 nant which the apostle designs to prove better and more excellent 
 than the former. And this he doth principally from the Mediator and 
 surety of it, compared with the Aaronical priests, whose office and ser- 
 vice belonged wholly unto the administration of that first covenant. 
 And he confirms it also from the nature of this covenant itself, 
 especially with respect unto its efficacy and duration. And hereunto 
 this testimony is express, evidencing how this covenant is everlasting, 
 by the grace administered in it, preventive of that evil issue to which 
 the former came by the sin of the people. Hence, he says of it, ov 
 kata τὴν, ‘not according unto it,’ a covenant agreeing with the 
 former neither in promises, efficacy, nor duration. For what is prin- 
 cipally promised here, namely, the giving of a new heart, Moses ex- 
 pressly affirms, that it was not done in the administration of the first 
 covenant. It is neither a renovation of that covenant, nor a reforma- 
 tion of it, but a covenant utterly of another nature, by the introduc- 
 tion and establishment of which, that other was to be abolished, abro- 
 gated, and taken away, with all the divine worship and service which 
 
VER. 9.] EPISTLE TO THE HEBREWS. 763 
 
 was peculiar thereunto. And this was that which the apostle prin- 
 cipally designed to prove and convince the Hebrews of. And from 
 the whole we may observe sundry things. 
 
 Obs. VII. No covenant between God and man ever was, or ever 
 could be stable and effectual as unto the ends of it, that was not made 
 and confirmed in Christ.—God first made a covenant with us in 
 Adam. Then there was nothing but the mere defectibility of our 
 natures as we were creatures, that could render it ineffectual. And 
 from thence did its failure proceed. In him we all sinned, by breach 
 of covenant. The Son of God had not then interposed himself, nor 
 undertaken on our behalf. The apostle tells us, that in him all things 
 consist ; without-him, they have no consistency, no stability, no dura- 
 tion. So was this other covenant immediately broken. It was not 
 confirmed by the blood of Christ. And those who suppose, that the 
 efficacy and stability of the present covenant doth depend solely on 
 our own will and diligence, had need not only to assert our nature free 
 from that depravation which it was brought under when this covenant 
 was broken, but also from that defectibility that was in it before we 
 fellin Adam. And such as, neglecting the interposition of Christ, do 
 betake themselves unto imaginations of this kind, surely know little of 
 themselves, and less of God. 
 
 Obs. VIII. No external administration of a covenant of God’s own 
 making, no obligation of mercy on the minds of men, can enable them 
 unto steadfastness in covenant obedience, without an effectual influence 
 of grace from and by Jesus Christ.—For we shall see in the next 
 verses, that this is the only provision which is made in the wisdom of 
 God, to render us steadfast in obedience, and to render his covenant 
 effectual unto us. 
 
 Obs. IX. Ged, in making a covenant with any, in proposing the 
 terms of it, retains his right and authority to deal with persons accord- 
 ing to their deportment in and towards that covenant.—They brake 
 my covenant, and I regarded them not. 
 
 Obs. X. God’s casting men out of his special care upon the breach 
 of his covenant, is the highest judgment that in this world can fall on 
 any persons. 
 
 And we are concerned in all these things. For although the cove- 
 nant of grace be stable and effectual unto all who are really partakers 
 of it, yet as unto its external administration, and our entering into it 
 by a visible profession, it may be broken, unto the temporal and eter- 
 nal ruin of persons and whole churches. Take heed of the golden calf. 
 
 Ver. 10—12.—'Or: αὑτη ἡ διαθηκη, Hv διαθησομαι τῳ οἰκῳ Ισραηλ 
 μέτα Tac ἡμερας εκεινας» Aeyer Κυριος, διδους νομοὺς μου εἰς τὴν 
 διανοιαν avTwy, καὶ ἐπὶ καρδίας αὐτων ἐπιγραψω αὐτους" και ἐσομαι 
 αὐτοις εἰς Θεὸν, καὶ αὑτοι ἐσονταῖ μοι εἰς λαον. Καὶ ov μη 
 διδαξωσιν ἕκαστος TOV αδελφον αὑτου, λεγων᾽" Γνωθι τον Κυριον" 
 ὃτι παντὲς ειἰδησουσι με, απὸ μικρου aUTwWY ἕως μεγαλου αὐτων᾽ ὅτι 
 ἵλεως εἐσομαι TALC αδικιαις αὐτων; καὶ των ἁμαρτιων αὑτων, καὶ των 
 AVOMLWY αὐτων, οὐ μὴ μνησδω ETL. 
 
 The design of the apostle, or what is the general argument which 
 
764 AN EXPOSITION OF THE [cH. vill, 
 
 he is in pursuit of, must still be borne in mind, while considering the 
 testimonies which he produceth in the confirmation of it. His design 
 is to prove, that the Lord Christ is the mediator and surety of a better 
 covenant, than that wherein the service of God was managed by the 
 high priests according to the law. For hence it follows, that his 
 priesthood is greater and far more excellent than theirs. To this end 
 he doth not only prove that God promised to make such a covenant, 
 but also declares the nature and properties of it, in the words of the 
 prophet. And so, by comparing it with the former covenant, he 
 manifests its excellency above it. In particular, in this testimony, the 
 imperfection of that covenant is demonstrated from its issue. For it 
 did not effectually maintain peace and mutual love between God and 
 the people ; but being broken by them, they were thereon rejected of 
 God. This rendered all the other benefits and advantages of it, use- 
 less. Wherefore, the apostle insists from the prophet, on those pro- 
 perties of this other covenant, which infallibly prevent the like issue, 
 securing the people’s obedience for ever, and so the love and relation 
 of God unto them as their God. 
 
 Wherefore, these three verses give us a description of that covenant 
 whereof the Lord Christ is the mediator and surety, not absolutely and | 
 entirely, but as unto those properties and effects of it, wherein it differs 
 from the former, so as infallibly to secure the covenant relation between 
 God and the people. That covenant was broken, but this shall never 
 be broken, because provision is made in the covenant itself against any 
 such event. 
 
 And we may consider in the words, 
 
 1. The particle of introduction 671, answering to the Hebrew 559. - 
 
 2, The subject spoken of, which is διαϑηκη, with the way of making 
 it, nv διαϑησομαι, “ which I will make.’ 
 
 3. The author of it, the Lord Jehovah ;—I will, saith the Lord. 
 
 4, Those with whom it was to be made,—the house of Israel. 
 
 5. The time of making it,—after those days. 
 
 6. The properties, privileges, and benefits of this covenant, which 
 are of two sorts. 
 
 First. Of sanctifying, inherent grace; described by a double 
 consequent. 
 
 1. Of God’s relation unto them, and theirs to him ;—I will be their 
 God, and they shall be my people, ver. 10. 
 
 2. Of their advantage thereby, without the use of such other aids as 
 formerly they stood in necd of, ver. 11. 
 
 Secondly. Of relative grace, in the pardon of their sins, ver. 12. 
 And sundry things of great weight will fall into consideration under 
 these several heads. 
 
 Ver. 10.—For this is the covenant that I will make with the house of 
 Israel, After those days, saith the Lord, I will give my laws into 
 their mind, and write them upon their hearts ; and I willbe unto them 
 a God, and they shall be to me a people. 
 
 First. The introduction of the declaration of the new covenant is by 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 765 
 
 the particle ὅτι. The Hebrew »> which is rendered by it, is variously 
 used, and is sometimes redundant. In the prophet some translate it 
 by an exceptive, sed; some by an illative, quoniam. And in this 
 place, ὃτι is rendered by some quamobrem, ‘ wherefore ;’ and by others 
 nam, or enim, as we render it by “ for.’ And it doth intimate a reason 
 of what was spoken before, namely, that the covenant which God 
 would now make, should ‘ not be according to that,’ like to that which 
 was before made and broken. 
 
 Secondly. The thing promised is a covenant, in the prophet ma, 
 here διαϑηκη : and the way of making it in the prophet mx, which is 
 the usual word whereby the making of a covenant is expressed. For 
 signifying ‘to cut,’ ‘to strike,’ ‘to divide,’ respect is had in it to the 
 sacrifices wherewith covenants were confirmed. ‘Thence also were 
 feedus percutere, and feedus ferire. See Gen. xv, 9, 10,18. nx, or dy, 
 that is, cum, which is joined in construction with it, Gen. xv. 18; 
 Deut. v. 2. The apostle renders it by διαϑησομαι, and that with a 
 dative case, without a preposition, τῳ ou, ‘1 will make,’ or ‘ confirm’ 
 unto. He had used before συντελεσω, to the same purpose. 
 
 We render the words na and διαϑηκη in this place by a “ covenant,’ 
 though afterwards the same word is translated by a testament.’ A 
 covenant properly is a compact or agreement on certain terms mutually 
 stipulated by two or more parties. As promises are the foundation and 
 rise of it, as it is between God and man; so it compriseth also precepts 
 or laws of obedience which are prescribed to man on his part to be 
 observed. But in the description of the covenant here annexed, there 
 is no mention of any condition on the part of man, of any terms of 
 obedience prescribed to him, but the whole consists in free gratuitous 
 promises, as we shall see in the explication of it. Some hence con- 
 clude that it is only one part of the covenant that is here described. 
 Others observe from hence, that the whole covenant of grace, as a 
 covenant, is absolute, without any conditions on our part, which sense 
 Estius on this place contends for. But these things must be farther 
 inquired into. 
 
 First. The word berith used by the prophet, doth not only signify a 
 covenant or compact properly so called, but a free, gratuitous promise 
 also. Yea, sometimes it is used for such a free purpose of God with 
 respect to other things, which in their own nature are incapable of 
 being obliged by any moral condition. Such is God’s covenant with 
 day and night, Jer. xxxiil. 20,25. And so he says, that he made his 
 covenant, not to destroy the world by water any more, ‘ with every 
 living creature, Gen. ix. 10, 11. Nothing therefore can be argued for 
 the necessity of conditions to belong to this covenant from the name 
 or term whereby it is expressed in the prophet. A covenant properly 
 is συνϑηκη, but there is no word in the whole Hebrew language of that 
 precise signification. 
 
 The making of this covenant is declared by πῶ. But yet neither 
 doth this require a mutual stipulation, on terms and conditions pre-’ 
 scribed to an entrance into covenant. For it refers to the sacrifices 
 wherewith covenants were confirmed. And it is applied to a mere 
 gratuitous promise, Gen. xv. 18: ‘In that day did God make a cove- 
 nant with Abraham, saying, Unto thy seed will I give this land,’ 
 
766 AN EXPOSITION OF THE fcr. vit, 
 
 As to the word διαϑηκη, it signifies a covenant improperly ; properly 
 it is a testamentary disposition. And this may be without any con- 
 ditions on the part of them, to whom any thing is bequeathed. 
 
 Secondly. The whole of the covenant intended 1s expressed in the en- 
 suing description of it. Forif it were otherwise, it could not be proved 
 from thence, that this covenant, was more excellent than the former ; 
 especially as to security, that the covenant relation between God and 
 the people should not be broken, or disannulled. For this is the prin- 
 cipal thing which the apostle designs to prove im this place, and the 
 want of an observation thereof, hath led many out of the way in their 
 exposition of it. If therefore this be not an entire description of the 
 covenant, there might yet be something reserved essentially belonging 
 thereunto which might frustrate this end. For some such conditions 
 might yet be required in it,as we are not able to observe, or could 
 have no security that we should abide in the observation of them. 
 And thereon this covenant might be frustrated of its end, as well as the 
 former, which is directly contrary to God’s declaration of his design 
 In it. 
 
 Thirdly. It is evident that there can be no condition previously re# 
 quired, to our entering into, or participation of the benefits of this cove- 
 nant, antecedent to the making of it with us. For none think there are 
 any such with respect to its original constitution ; nor can there be so 
 in respect of its making with us, or our entering into it. For, 
 
 1. This would render this covenant inferior in a way of grace to that 
 which God made with the people in Horeb. For he declares that there 
 was not any thing in them that moved him either to make that cove- 
 nant, or to take them into it with himself. Every-where he asserts 
 this to be an act of his mere grace and favour. Yea, he frequently 
 declares, that he took them into covenant, not only without respect to 
 any thing of good in them, but although they were evil and stubborn. 
 See Deut. vii. 8; ix. 4, 5. 
 
 2. It is contrary to the nature, ends, and express properties of this 
 covenant. For there is nothing that can be thought, or supposed to 
 be such a condition, but it is comprehended in the promise of the 
 covenant itself. For all that God requireth in us, is proposed as that 
 which he himself will effect by virtue of this covenant. 
 
 Fourthly. itis certain that in the outward dispensation of the cove- 
 nant, wherein the grace, mercy, and terms of it are proposed to us, many 
 things are required of us in order to a participation of the benefits of 
 it. For God hath ordained, that all the mercy and grace that 15 pre- 
 pared in it, shall be communicated to us ordinarily in the use of out- 
 ward means, wherewith a compliance is required of us in the way of 
 duty. To this end hath he appointed all the ordinances of the gospel, 
 the word and sacraments, with all those duties public and _ private, 
 which are needful to render them effectual to us. For he will take us 
 ordinarily into this covenant in and by the rational faculties of our 
 natures, that he may be glorified in them and by them. Wherefore 
 these things are required of us, in order to the participation of the 
 benefits of this covenant. And if therefore any one will call our atten- 
 dance to such duties the condition of the covenant, it is not to be con- 
 tended about, though properly it is not so. For, 
 
veR. LO—12.] EPISTLE TO THE HEBREWS. 767 
 
 1. God doth work the grace of the covenant, and communicate the 
 mercy of it, antecedently to all ability for the performance of any such 
 duty ; as it is with elect infants. 
 
 2. Amongst those who are equally diligent in the performance of 
 the duties intended, he makes a discrimination, preferring one before 
 another. Many are called, but few are chosen; and what hath any 
 one that he hath not received ? 
 
 3. He actually takes some into the grace of the covenant, whilst 
 they are engaged in an opposition to the outward dispensation of it. 
 An example of this grace he gave in Paul. 
 
 Fifihly. It is evident that the first grace of the covenant, or God’s 
 
 putting his law in our hearts, can depend on no condition on our part. 
 For whatever is antecedent thereunto, being only a work or act of 
 corrupted nature, can be no condition whereon the dispensation of 
 spiritual grace is superadded. And this is the great ground of them 
 who absolutely deny the covenant of grace to be conditional ; namely, 
 that the first grace is absolutely promised, on which, and on the exer- 
 cise of which, the whole of it doth depend. 
 “ Sivthly. To a full and complete interest in all the promises of the 
 covenant, faith on our part, from which evangelical repentance is in- 
 separable, is required. But whereas these also are wrought in us by 
 virtue of that promise and grace of the covenant which are absolute, 
 it is a mere strife about words to contend whether they may be called 
 conditions or not. Let it be granted on the one hand, that we cannot 
 have an actual participation of the relative grace of this covenant in 
 adoption and justification, without faith or believing; and on the 
 other, that this faith is wrought in us, given to us, bestowed on us, by 
 that grace of the covenant which depends on no condition in us as 
 unto its discriminating administration ; and [ shall not concern myself 
 what men will call it. 
 
 Seventhly. Though there are no conditions properly so called of the 
 whole grace of the covenant, yet there are conditions in the covenant, 
 taking that term in a large sense, for that which by the order of divine 
 constitution precedeth some other things, and hath an influence to 
 their existence. For God requireth many things of them whom he 
 actually takes into covenant, and makes partakers of the promises and 
 benefits of it. Of this nature is that whole obedience which is pre- 
 scribed unto us in the gospel, in our walking before God in upright- 
 ness ; and there being an order in the things that belong hereunto, 
 some acts, duties, and parts of our gracious obedience, being appointed 
 to be means of the farther additional supplies of the grace and mercies 
 of the covenant, they may be called conditions required of us in the 
 covenant, as well as duties prescribed unto us. 
 
 Eighthly. The benefits of the covenant are of-two sorts: 1. The 
 grace and mercy which it doth collate. 2. The future reward of glory 
 which it doth promise. Those of the former sort are all of them means 
 appointed of God, which we are to use and improve unto the obtaining 
 of the latter, and so may be called conditions required on our part. 
 They are only collated on us, but conditions as used and improved 
 by us. 
 
768 AN EXPOSITION OF THE [cH. VI. 
 
 _ Ninthly. Although διαθηκη, the word here used, may signify, and 
 be rightly rendered a covenant, in the same manner as ma doth, yet 
 
 that which is intended is properly a testament, or a testamentary dis- 
 
 position of good things. It is the will of God in and by Jesus Christ, 
 
 his death and blood-shedding, to give freely unto us the whole inheri- 
 
 tance of grace and glory. And under this notion the covenant hath no 
 
 condition, nor are any such either expressed or intimated in this 
 lace. | 
 
 Obs. I. The covenant of grace, as reduced into the form of a testa- 
 ment, confirmed by the blood of Christ, doth not depend on any con- 
 dition or qualification in our persons, but in a free grant and donation 
 of God, and so are all the good things prepared in it. 
 
 Obs. II. The precepts of the old covenant, are all turned into pro- 
 mises under the new.—Their preceptive commanding power is not 
 taken away, but graceis promised for the performance of them. So 
 the apostle, having declared that the people brake the old covenant, 
 adds that in the new, grace shall be supplied for all the duties of obe- 
 dience that are required for us. 
 
 Obs. III. All things inthe new covenant, being proposed unto us 
 by the way of promise, it is by faith alone that we may attain a parti- 
 cipation of them. For faith only is the grace we ought to exercise, - 
 the duty we ought to perform, to render the promises of God effectual 
 to us, Heb. ii. 1. 
 
 Obs. IV. Sense of the loss of an interest in, and participation of, 
 the benefits of the old covenant, is the best preparation for receiviug 
 the mercies of the new. 
 
 Thirdly. The Author of this covenant is God himself. ‘ I will make 
 it, Aeyee Κυριος, saith the Lord.’ This is the third time that this 
 expression, ‘saith the Lord,’ is repeated in this testimony. The work 
 expressed in both the parts of it, the disannulling of the old covenant, 
 and the establishment of the new, is such as calls for this solemn inter- 
 position of the authority, veracity, and grace of God. ‘I will do it, 
 saith the Lord.’ And the mention hereof is thus frequently incul- 
 cated, to beget a reverence in us of the work which he so emphatically 
 assumes unto himself. And it teacheth us, that, , 
 
 Obs. V. God himself, in and by his own sovereign wisdom, grace, 
 goodness, all-sufficiency, and power, 15 to be considered as the only 
 cause and author of the new covenant. Or the abolishing of the old 
 covenant, with the introduction and establishment of the new, is an 
 act of the mere sovereign wisdom, grace, and authority of God. It is 
 his gracious disposal of us, and of his own grace; that whereof we had 
 no contrivance, nor indeed the least desire. 
 
 Fourthly. It is declared with whom this new covenant is made; rw 
 oxy Ἰσραηλ, ‘with the house of Israel,’ ver. 8. They are called dis- 
 tinctly the house of Israel, and the house of Judah. The distribution 
 of the posterity of Abraham into Israel and Judah, ensued upon the 
 division that fell among the people in the days of Rehoboam. Before 
 they were called Israel only. And as before they were mentioned 
 distinctly, to testify that none of the seed of Abraham should be abso- 
 lutely excluded from the grace of the covenant, however they avere 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 769 
 
 divided among themselves; so here they are all jointly expressed by 
 their ancient name of Israel, to manifest that all distinctions on the 
 account of precedent privileges, should be now taken away, that ‘all 
 Israel might be saved.’ But we have shown before, that the whole 
 Israel of God, or the church of the elect, are principally intended 
 hereby. 
 
 Fifthly. The time of the accomplishment of this promise, or making 
 of this covenant, is expressed, μετὰ Tac ἡἥμερας exervac, ‘after those 
 days.’ There are various conjectures about the sense of these words, 
 or the determination of the time limited in them. Some suppose respect 
 is had unto the time of giving the law on Mount Sinai. Then was the 
 old covenant made with the fathers. But ‘after those days’ another 
 should be made. But whereas ‘that time,’ ‘those days,’ were so 
 long past before this prophecy was given out by Jeremiah, namely, 
 about eight hundred years, it was impossible but that the new cove- 
 nant, which was not yet given, must be after those days. Wherefore 
 it was to no purpose so to express it that it should be after those days, 
 seeing it was impossible that otherwise it should be. 
 
 Some think that respect is had unto the captivity of Babylon, and 
 the return of the people from thence. For God then showed them 
 great kindness, to win them unto obedience. But neither can this 
 time be intended; for God then made no new covenant with the 
 people, but strictly obliged them unto the terms of the old, Mal. iv. 
 3—5. But when this new covenant was to be made, the old was to 
 be abolished and removed, as the apostle expressly affirmeth, ver. 13. 
 The promise is not of new obligation, or new assistance unto, the ob- 
 servance of the old covenant, but of making a new one quite of another 
 nature, which then was not done. 
 
 Some judge that these words, ‘after those days, refer unto what 
 went immediately before, ‘and I regarded them not :’ which words in- 
 clude the total rejection of the Jews. After those days, wherein both 
 the house of Judah and Israel shall be rejected, I will make a new 
 covenant with the whole Israel of God. But neither will this hold 
 the trial. For, 3 
 
 1. Supposing that expression, ‘and I regarded them not,’ to intend 
 the rejection of the Jews, yet it is manifest, that their excision and 
 cutting off absolutely, was not in nor for their non-continuance in the 
 old covenant, or not being faithful therein, but for the rejection of the 
 new when proposed unto them. Then they fell by unbelief, as the 
 apostle fully manifests, ch. iii. of this Epistle, and Rom. xi. Wherefore 
 the making of the new covenant cannot be said to be after their rejec- 
 tion, seeing they were rejected for their refusal and contempt of it. 
 
 2. By this interpretation, ‘the whole house of Israel,’ or all the 
 natural posterity of Abraham, would be utterly excluded from any 
 interest in this promise, But this cannot be allowed. For it was not 
 so de facto, a remnant being taken into covenant; which though but 
 a remnant in comparison of the whole, yet in themselves so great a 
 multitude, as that in them the promises made unto the fathers were 
 confirmed. Nor on this supposition would this prediction of a new 
 covenant have been any promise unto them, or any of them, but rather 
 VOL, Il. 3D 
 
710 AN EXPOSITION OF THE ᾿ [cH. vii. 
 
 a severe denunciation of judgment. But it is said expressly, that God 
 would make this covenant with them, as he did the former with their 
 fathers, which is a promise of grace and mercy. . 
 
 Wherefore ‘after those days,’ is as much as ‘in those days;’ an 
 
 indeterminate season for a certain. So ‘in that day,’ is frequently 
 used in the prophets, Isa. xxiv. 21, 22; Zech. xii. 1]. A time there- 
 fore certainly future but not determined, is all that is intended in this 
 expression, ‘after those days.’ And herewith most expositors are, 
 satisfied. Yet is there, as I judge, more in the words. 
 _ * Those days’ seem to me to comprise the whole time allotted unto 
 the economy of the Old Testament, or dispensation of the old cove- 
 nant. Such a time there was appointed unto it in the counsel of 
 God ; during this season, things fell out as described, ver. 9. The 
 certain period fixed unto these days, is called by our apostle the time 
 of reformation, ch. ix. 10. ‘ After those days ;’ that is, in or at their 
 expiration, when they were coming unto their end, whereby the first 
 covenant waxed old and decayed, God would make this covenant with 
 them. And although much was done towards it before those days 
 came absolutely unto an end, and did actually expire, yet is the making 
 of it said to be after those days, because being made in the wane and 
 en of them, it did by its making, put a full and final end unto 
 them. 
 
 This in general was the time here designed for the making and esta- 
 blishing of the new covenant. But we must yet farther inquire into 
 the precise time of the accomplishment of this promise. And I say, 
 the whole of it cannot be limited unto any one season absolutely, as 
 though all that was intended in God’s making of this covenant, did 
 consist in any one individual act. The making of the old covenant 
 with the fathers, is said to be ‘in the day wherein God took them by 
 the hand, to bring them out of the land of Egypt.’ During the season 
 intended, there were many things that were preparatory to the making 
 of that covenant, or to the solemn establishment of it. So was it also 
 in the making of the new covenant. It was gradually made and 
 established, and that by sundry acts preparatory for it, or confirmatory 
 of it. And there are six degrees observable in it. 
 
 1. The first peculiar entrance into it was made by the ministry of 
 John the Baptist. Him had God raised to send under the name, in 
 the spirit and power of Elijah, to prepare the way of the Lord, Mal. iv. 
 Hence is his ministry called the beginning of the gospel, Mark i. 1, 2. 
 Until his coming, the people were bound absolutely and universally 
 unto the covenant in Horeb, without alteration or addition in any ordi- 
 nance of worship. But his ministry was designed to prepare them, 
 and to cause them to look out after the accomplishment of this pro- 
 mise of making the new covenant, Mal. iv. 4—6. And those by whom 
 his ministry was despised, did ‘reject the counsel of God against 
 themselves ;’ that is, unto their ruin; and made themselves liable to 
 that utter excision, with the threatenings whereof the writings of the 
 Old Testament are closed, Mal. iv. 6. He, therefore, called the people 
 off from resting in, or trusting unto the privileges of the first covenant, 
 Matt. 111, 8—10, preached unto them a doctrine of repentance, and 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 771 
 
 instituted a new ordinance of worship, whereby they might be initiated 
 into a new state or condition, a new relation unto God. And in his 
 whole ministry he pointed at, directed, and gave testimony unto him, 
 who was then to come to establish this new covenant. This was the 
 beginning of the accomplishment of this promise. 
 
 2. The coming in the flesh and personal ministry of our Lord Jesus 
 Christ himself, was an eminent advance and degree therein. The dis- 
 pensation of the old covenant did yet continue. For he himself, as 
 made of a woman, wa3 made under the law, yielding obedience unto 
 it, observing all its precepts and institutions. But his coming in the 
 flesh laid an axe to the root of that whole dispensation. For therein 
 the main end that God designed thereby towards that people was ac- 
 complished. The interposition of the law was now to be taken away, 
 and-the promise to become all unto the church. Hence, upon his na- 
 tivity this covenant was proclaimed from heaven, as that which was 
 immediately to take place, Luke 11. 13,14. But it was more fully and 
 evidently carried on in and by his personal ministry. The whole 
 doctrine thereof was preparatory unto the immediate introduction of 
 this covenant. But especially by the truth which he taught, by the 
 manner of his teaching, by the miracles which he wrought, in con- 
 junction with an open accomplishment of the prophecies concerning 
 him, there was evidence given that he was the Messiah, the mediator 
 of the new covenant. Herein was a declaration made of the person 
 in and by whom it was to be established ; and, therefore, he told them 
 that unless they believed it was he who was so promised, they should 
 die in their sins. 
 
 3. The way for the introduction of this covenant being thus pre- 
 pared, it was solemnly enacted and_ confirmed in and by his death. 
 For herein he offered that sacrifice to God by which it was established. 
 And hereby the promise properly became διαθήκη, a testament, as our 
 apostle proves at large, ch. ix. 14—16. And he declares in the same 
 place, that it answered those sacrifices whose blood was sprinkled on 
 the people and the book of the law, in the confirmation of the first © 
 covenant, which things must be treated of afterwards. This was the 
 centre wherein all the promises of grace did meet, and from whence 
 they derived their efficacy. From henceforward the old covenant, and 
 all its administrations, having received their full accomplishment, did 
 abide only in the patience of God, to be taken down and removed out 
 of the way in his own time and manner. For really, and in themselves, 
 their force and authority did then cease, and was taken away; see 
 Eph. ii. 14—16; Col. 1. 14, 15. But our obligation unto obedience, 
 and the observance of commands, though formally and ultimately it 
 be resolved into the will of God, yet immediately it respects the reve- 
 lation of it, by which we are directly obliged. Wherefore, although 
 the causes of the removal of the old covenant had already been applied 
 thereunto; yet the law and its institutions were still continued, not 
 only lawful, but useful to the worshippers, until the will of God con- 
 cerning their abrogation was fully declared. 
 
 4. This new covenant had the complement of its making and esta~ 
 blishment in the resurrection of Christ. For in order — the 
 
 ne 
 
772 AN EXPOSITION OF THE [CH, VIII. 
 
 old was to have its perfect end. God did not make the first covenant, 
 and therein revive, represent, and confirm the covenant of works with 
 the promise annexed unto it, merely that it should continue for such a 
 season, and then die of itself, and be arbitrarily removed. But that 
 whole dispensation had an end, which was to be accomplished, and. 
 till that end was accomplished, it was not consistent with the wisdom 
 or righteousness of God to remove it, or to take it away. Yea, nothing 
 of it could be removed, until all was fulfilled. It was easier to remove 
 heaven and earth, than to remove the law, as unto its right and title 
 to rule the souls and consciences of men, before all was fulfilled. And 
 this end had two parts. 
 
 Ist. The perfect fulfilling of the righteousness which is required. 
 This was done in the. obedience of Christ, the surety of the new 
 covenant, in the stead of them with whom the covenant was made. 
 
 2dly. That the curse of it should be undergone. Until this was 
 done, the law could not quit its claim unto power over sinners. And 
 as this curse was undergone in the suffering, so it was absolutely dis- 
 charged in the resurrection of Christ. For the pains of death being 
 loosed, and he delivered from the state of the dead, the sanction of the 
 law was declared to be void, and its curse answered. Hereby did the 
 old covenant so expire, as that the worship which belonged unto it, 
 was only for a while continued in the patience and forbearance of God 
 towards that people. , 
 
 5. The first solemn promulgation of this new covenant, so made, 
 ratified, and established, was on the day of Pentecost, seven weeks 
 after the resurrection of Christ. And it answered the promulgation of. 
 the law on mount Sinai, the same space of time after the delivery of 
 the people out of Egypt. From this day forward the ordinances of 
 worship, and all the institutions of the new covenant, became obliga- 
 tory unto all believers. Then was the whole church absolved from 
 any duty with respect unto the old covenant, and the worship of it, 
 although it was not manifest as yet in their consciences. : 
 
 6, The question being stated about the continuance of the obligatory 
 force of the old covenant, the contrary was solemnly promulged by the 
 apostles under the infallible conduct of the Holy Ghost, Acts xv. 
 
 These were the articles, or the degrees of the time intended in that 
 expression, ‘ after those days ;’ all of them answering the several de- 
 grees whereby the old vanished and disappeared. | 
 
 The circumstances of the making of this covenant being thus cleared, 
 the nature of it in its promises is next proposed untous. And in the 
 exposition of the words, we must do these two things: 1. Inquire into 
 the general nature of these promises. 2. Particularly and distinctly 
 explain them. 
 
 First. The general nature both of the covenant, and of the promises 
 whereby it is here expressed, must briefly be inquired into, because 
 there are various apprehensions about them. For some suppose that 
 there is an especial efficacy towards the thing mentioned, intended in 
 these promises, and no more ; some judge that the things themselves, 
 the event and end are so promised. 
 
 In the first way Slichtingius expresseth himself on this place, ‘ Non 
 
ver. 10O—12.] EPISTLE TO THE HEBREWS. 779 
 
 ut olim curabo leges meas in lapideis tantum tabulis inscribi, sed tale 
 feedus cum illis feriam ut mez leges ipsis eorum mentibus et cordibus 
 insculpantur.—A pparet heec verba intra vim et efficaciam accipienda 
 esse, non vero ad ipsum inscriptionis effectum necessarid porrigenda, 
 qui semper in libera hominis potestate positus est ; quod ipsum docent 
 et sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum 
 ac rationem hujus rei aperit, que ingenti illius gratia ac misericordia 
 populo exhibenda continetur. Hoe futurum dicit ut populus tanto 
 ardore sibi serviat suasque leges observet.—Sensus ergo est ; tale per- 
 cutiam feedus quod maximas et sufficientissimas vires habebit populum 
 meunr in officio continendi.’ 
 
 And another, ‘I will, instead of these external carnal ordinances and 
 observances, give them spiritual commands for the regulating of their 
 affections, precepts most agreeable unto all men, (made) by the ex- 
 ceeding greatness of that grace and mercy. Inthis, and many other 
 particulars, [ shall incline their affections willingly to receive my law.’ 
 
 The sense of both is, that all which is here promised, consisteth in 
 the nature of the means, and their efficacy from thence, to incline, dis- 
 pose, and engage men unto the things here spoken of; but not to 
 effect them certainly and infallibly in them to whom the promise is 
 given. And it is supposed, that the efficacy granted, ariseth from the 
 nature of the precepts of the gospel, which are rational, and suited 
 unto the principles of our intellectual natures. For these precepts, 
 enlivened by the promises made unto the observance of them, with the 
 other mercies wherewith they are accompanied in God’s dealing with 
 us, are meet to prevail on our minds and wills unto obedience ; but 
 yet when all is done, the whole issue depends on our own wills, and 
 their determination of themselves one way or other. 
 
 But these things are not only liable unto many just exceptions, but 
 do indeed overthrow the whole nature of the new covenant, and the 
 text is not expounded, but corrupted by them; wherefore, they must 
 be removed out of the way. And, 
 
 1. The exposition given, can no way be accommodated unto the 
 words, so as to grant a truth in their plain literal sense. For whereas 
 God says, he will ‘ put his laws in their mind, and write them in their 
 heart, and they shall all know him,’ which declares what he will effec- 
 tually do; the sense of their exposition is, that indeed he will not do 
 so, only he will do that which shall move them, and persuade them to 
 do that themselves, which he hath promised to do himself, and that 
 whether they ever do so or not. Butif any one concerning whom God 
 says that he will write his law in his heart, have it not so written, be 
 it on what account it will, suppose it be that the man will not have it 
 so written, how can the promise be true, that God will write his law in 
 his heart? It is a sorry apology to say, that God, in making that 
 promise, did not foresee the obstruction that would arise, or could not 
 remove it when it did so. 
 
 Ὡς, It is the event, or the effect itself, that is directly promised, and 
 not any such efficacy of means as might be frustrated. For the weak- 
 ness and imperfection of the first covenant was evidenced hereby, that 
 those with whom it was made continued notin it. Hereon God neg- 
 
714 AN EXPOSITION OF THE [cH. viii. 
 
 lected them, and the covenant became unprofitable, or at least un- . 
 successful as unto the general end, of continuing the relation between 
 God and them, of his being their God, and they being his people. To 
 redress this evil, and prevent the like for the future, that is, effectually 
 to provide that God and his people may always abide in that blessed 
 covenant relaticn, he promiseth the things themselves, whereby it might 
 be secured. That which the first covenant could not effect, that God 
 promised to work in and by the new. 
 
 3. It isnowhere said nor intimated in the Scripture, that the efficacy 
 of the new covenant, and the accomplishment of the promises of it, 
 should depend on and arise from the suitableness of its precepts unto 
 our reason or natural principles, but it is universally and constantly 
 ascribed unto the efficacy of the Spirit and grace of God, not only 
 enabling us unto obedience, but enduing us with a spiritual, super- 
 natural, vital principle, from which it may proceed. 
 
 4, It is true, that our own wills, or the free actings of them, are 
 required in our faith and obedience ; whence it is promised, that we 
 shall be willing in the day of his power. Butthat our wills are left 
 absolutely herein unto their own liberty and power, without being in- 
 clined and determined by that grace of God, is that Pelagianism which 
 hath long attempted the church, but which shall never absolutely 
 
 revail. 
 ᾿ 5. The putting the laws of God in our minds, and the writing of 
 them in our hearts, that we may know him and fear him always, is 
 promised in the same way and manner as is the forgiveness of sin, ver. 
 12. And it is hard to affix such a sense unto that promise, as that God 
 will use such and such means, that our sins may be pardoned, which 
 yet may all of them fail. 
 
 6. As this exposition is no way suited unto the words of the text, 
 nor of the context, or scope of the place ; so indeed it overthrows the 
 nature of the new covenant, and the grace of our Lord Jesus Christ 
 which comes thereby. For, 
 
 Ist. If the effect itself, or the thing mentioned, is not promised, but 
 only the use of means, left unto the liberty of men’s wills whether 
 they will comply with them or not, then the very being of the cove- 
 nant, whether it shall ever have any existence or not, depends abso- 
 lutely on the wills of men, and so may not be. For it is not the proposal 
 of the terms of the covenant,and the means whereby we may enter 
 into it, that is called the making of this covenant with us, but our real 
 participation of the grace and mercy promised init. This alone gives 
 a real existence unto the covenant itself, without which it is not a cove- 
 nant ; nor withorit it, is it properly made with any. 
 
 2dly. The Lord Christ would be made hereby the Mediator of an un- 
 certain covenant. For if it depends absolutely on the wills of men, 
 whether they will accept cf the terms of it, and comply with it or not 
 it is uncertain what will be the event, and whether ever any one will do 
 so or not; for the will being not determined by grace, what its actings 
 will be, is altogether uncertain. ' 
 
 3dly. The covenant can hereon in no sense be a testament, which 
 our apostle afterwards proves that it is, and that irrevocably ratified 
 
veR. 10—12.] EPISTLE TO THE HEBREWS. 775 
 
 by the death of the testator. For there can, on this supposition, be 
 no certain heir unto whom Christ did bequeath his goods, and the in- 
 heritance of mercy, grace, and glory. This would make this testament 
 inferior unto that of a wise man, who determines in particular unto 
 whom his goods shall come. 
 
 4thly. It takes away that difference between this and the former 
 covenant, which it is the main scope of the apostle to prove; at least 
 it leaves the difference to consist only in the gradual efficacy of out- 
 ward means, which is most remote from his purpose. For there were 
 by the old covenant means supplied to induce the people unto constant 
 obedience, and those in their kind powerful. This is pleaded by Moses 
 in almost the whole book of Deuteronomy. For the scope of all his 
 exhortations unto obedience, is to show, that God had so instructed 
 them in the knowledge of his will by giving the law, and had accom- 
 panied his teachings with so many signal mercies, such effects of his 
 mighty power, goodness, and grace, that the covenant, being accompa- 
 nied with such promises and threatenings, in which life and death, both 
 temporal and eternal, were set before them, their obedience was made 
 so reasonable and necessary, that nothing but profligacy in wickedness 
 could turn them from it. To this purpose are discourses multiplied in 
 that book. And yet notwithstanding all this, it is added, that God had 
 not circumcised their hearts to fear him and obey him always, as it is 
 here promised. The communication of grace effectual, producing in- 
 fallibly the good things proposed and promised in the minds and hearts 
 of men, belonged not unto that covenant. If therefore there be no 
 more in the making of the new covenant, but only the adding of more 
 forcible outward means and motives, more suitable unto our reasons, 
 and meet to work on our affections, it differs only in some unassignable 
 degrees from the former. But this is directly contrary unto the promise 
 in the prophet, that it shall not be according unto it, or of the same 
 kind, no more than Christ, the high priest of it, should be a priest after 
 the order of Aaron. 
 
 5. It would on this supposition follow, that God might fulfil his 
 promise of putting his laws in the minds of men, and writing them in 
 their hearts, and yet none have the law put into their minds, nor 
 written in their hearts ; which things are not reconcileable by any dis- 
 tinction, unto the ordinary reason of mankind. 
 
 Wherefore we must grant, that it is the effect, the event in the com- 
 munication of the things promised, that is ascribed unto this covenant, 
 and not only the use and application of means unto their production. 
 And this wil yet further appear in the particular exposition of the 
 several parts of it. But yet before we enter thereon, two objections 
 must be removed, which may in general be laid against our interpreta- 
 tion. 
 
 Ist Obj. This covenant is promised as that which is future, to be 
 brought in at a certain time, after those days, as hath been declared. 
 But it is certain, that the things here mentioned, the grace and mercy 
 expressed, were really communicated unto many, both before and after 
 the giving of the law, long ere this covenant was made. For all who 
 truly believed and feared God, had these things effected in them by 
 
276 AN EXPOSITION OF THE {cH. vit. 
 
 grace ; wherefore their effectual communication cannot be esteemed a 
 property of this covenant, which was to be made afterwards. 
 
 Answ. This objection was sufficiently prevented, in what we have 
 already discoursed concerning the efficacy of the grace of this covenant 
 before itself was solemnly consummated. For all things of this nature 
 that belong unto it, do arise and spring from the mediation of Christ, 
 or his interposition on the behalf of sinners. Wherefore this took 
 place from the giving of the first promise, the administration of the 
 crace of this covenant did therein and then take its date. Howbeit, 
 the Lord Christ had not yet done that whereby it was solemnly to be 
 confirmed, and that whereon all the virtue of it did depend. Where- 
 fore this covenant is promised now to be made, not in opposition unto 
 what grace and mercy were derived from it both before and under the 
 law, nor as unto the first administration of grace from the mediator of 
 it ; but in opposition unto the covenant of Sinai, and with respect unto 
 its outward solemn confirmation. 
 
 2d. Obj. If the things themselves are promised in the covenant, 
 then all those with whom this covenant is made, must be really and 
 effectually made partakers of them. But this is not so; they are not 
 all actually sanctified, pardoned, and saved,.which are the things here 
 promised. 
 
 Answ. The making of this covenant may be considered two ways. 
 1. As unto the preparation and proposition of its terms and conditions. 
 2. As unto the internal stipulation between God and the souls of men. 
 In this sense alone, God is properly said to make this covenant with 
 any. The preparation and proposition of laws is not the making of 
 the covenant. And therefore allwith whom this coyenant is made, are 
 effectually sanctified, justified, and saved. 
 
 Secondly. These things being premised, as it was necessary the 
 should be, unto the right understanding of the mind of the Holy 
 Ghost, I shall proceed unto the particular parts of the covenant, as 
 here expressed ; namely, in the blessed properties and effects of it, 
 whereby it is distinguished from the former. 
 
 The two first expressions are of the same nature and tendency, “1 
 will put my laws in their mind, and write them in their hearts.’ In 
 general it is the reparation of our nature, by the restoration of the 
 image of God in us, that is, our sanctification, which is promised in 
 these words. And there are two things in the words both doubly ex- 
 pressed. 
 
 1. The subject wrought upon which is the mind and the heart. 
 
 2. The manner of producing the effect mentioned in them, and that 
 is by putting and writing. And, 
 
 3. The things by these means so communicated, which is the laws 
 of God. 
 
 I. The subject spoken of, is the mind and heart. When the apostle 
 treats of the depravation and corruption of our nature, he placeth 
 them, ev τῃ διανοίᾳ, and ev τῇ καρδιᾳ, Eph. iv. 18, that is, in ‘ the mind 
 and the heart.’ These are, in the Scripture, the seat of natural cor- 
 ruption, the residence of the’ principle of alienation from the life of 
 God which isin us. Wherefore the renovation of our natures consists 
 
vER. 10—12.] EPISTLE TO THE HEBREWS. 777 
 
 in the rectifying and curing of them, in the furnishing them with con- 
 trary principles of faith, love, and adherence unto God. And we may 
 observe, that, 
 
 Obs. VI. The grace of our Lord Jesus Christ in the new covenant, 
 in its being, existence, and healing efficacy, is as large and extensive 
 to repair our natures, as sin is, in its residence and power, to deprave 
 them. This is the difference about the extent of the new covenant, 
 and the grace of it. Some would have it to extend unto all persons 
 in its tender, and in a conditional proposition, but not unto all things, 
 as unto its efficacy in the reparation of our natures. Others assert, 
 that it extends unto all the.effects of sin in the removal of them, and 
 the cure of our natures thereby; but that as to persons, it is really 
 extended unto none, but to those in whom these effects are produced, 
 whatever be its outward administration, which was also always limited ; 
 unto this opinion 1 do subscribe. 
 
 First. The first thing mentioned is the mind, εἰς τὴν διανοίαν ; ΞῚΡ 
 the apostle renders by dvavora, ‘the inward part.’ The mind is the 
 most secret inward part or power of the soul. And the prophet 
 expresseth it by ‘ the inward part,’ because it is the only safe and use- 
 ful repository of the laws of God. When they are there laid up, we 
 shall not lose them, neither men nor devils can take them from us. 
 And he also declares, wherein the excellency of covenant obedience 
 doth consist. It is not in the conformity of our outward actions unto 
 the law, though this also be required therein ; but it principally lieth 
 in the inward parts, where God searcheth for, and regardeth truth in 
 sincerity, Ps. li.6. Wherefore διανοία is ‘the mind and understand- 
 ing,’ whose natural depravation is the spring and principle of all 
 disobedience, the cure whereof is here promised in the first place. In 
 the outward administration of the means of grace, the affections, 
 and, if | may so speak, the more outward part of the soul, are usually 
 first affected and wrought upon. But the first real effect of the inter- 
 nal promised grace of the covenant, is on the mind, the most spiritual 
 and inward part of the soul. This in the New Testament is expressed 
 by the renovation of the mind, Rom. xu. 1; Eph. iv. 23. And the 
 ‘ opening of the eyes of our understandings,’ Eph. 1, 17, 18; God shin- 
 ing into our hearts, to ‘ give us the knowledge of his glory in the face 
 of Jesus Christ,’ 2 Cor. iv. 6. Hereby the enmity against God, the 
 vanity, darkness, and alienation from the life of God, which the mind 
 naturally is possessed and filled withal, aré taken away and removed; 
 of the nature of which work I have treated at large elsewhere. For 
 the law of God in the mind, is the saving knowledge of the mind and 
 will of God, whereof the law is the revelation communicated unto it, 
 and implanted in it. 
 
 2. The way whereby God in the covenant of grace thus works on the 
 mind, is expressed by διδοὺς ; so the apostle renders ‘nna, ‘ and I will 
 give.’ Ardove, ‘giving,’ may by an enallage be put for δώσω, “1 will 
 
 ive.’ So is it expressed in the next clause, exvypatw, in the future 
 tense, ‘I will write.” The word in the prophet is, ‘I will give; we 
 render it, ‘I will put. But there are two things intimated in the 
 word. Ist. The freedom of the grace promised ; it is a mere grant, 
 
5 AN EXPOSITION OF THE [CH. VIII. 
 
 gift, or donation of grace. 2nd. The efficacy of it. That which is 
 iven of God unto any is received by them, otherwise it is no gift. 
 And this latter is well expressed by ths word used by us, ‘I will put,’ 
 which expresseth an actual communication, and not a fruitless tender. 
 This the apostle renders emphatically, διδους ; that 18, εἰμι, this is 
 that which Ido, am doing in this covenant ;’ namely, freely giving 
 that grace whereby my laws shall be implanted in the minds of 
 men. 
 
 To show in general, before we proceed to the nature of this work, 
 so far as is necessary unto the exposition of the words, we may here 
 consider what was observed in the third place, namely, what it is that 
 is thus promised to be communicated, and so carry it on with us unto 
 the other clause of this promise. 
 
 That which is to be put into this spiritual receptacle, is in those 
 words, rove vouovg pov, ‘my laws,’ in the plural number. Expositors 
 inquire what laws are here intended, whether the moral law only, or 
 others also. But there is no need of such inquiry. There is a metony- 
 my of the subject and effect in the words. It is that knowledge of the 
 mind and will of God, which iz revealed in the law, and taught by it, 
 which is promised. The laws οἱ God therefore are here taken largely, 
 for the whole revelation of the mind and willjof God. So doth 
 iThn, originally signify doctrine or instruction. By what way or 
 revelation soever God makes known himself and his will unto us 
 requiring our obedience therein, it is all comprised in that expression, 
 my laws. 
 
 From these things we may easily discern the nature of that grace, 
 which is contained in this first branch of the first promise of the 
 covenant. And this is the effectual operation of his Spirit, in the re- 
 novation and saving illumination of our minds, whereby they are 
 ~ habitually made conformable unto the whole law of God, that 15, the 
 rule and the law of our obedience in the new covenant, and enabled 
 unto all acts and duties that are required of us. And this is the first 
 grace promised and communicated unto us by virtue of this covenant, 
 as it was necessary that so it should be. For,1. The mind is the 
 principal seat of all spiritual obedience. 2. The proper and peculiar 
 actings of the mind in discerning, knowing, judging, must go before 
 the actings of the will and affections, much more before all outward 
 practices. 3. The depravation of the mind is such by blindness, darkness, 
 vanity, and enmity, that nothing can inflame our souls, ormakean entrance 
 towards the reparation of our natures, but an internal, spiritual, sav- 
 ing operation of grace upon:the mind. 4. Faith itself is» principally 
 ingenerated by an infusion of saving light into the mind, 2 Cor. iv. 4, 6. 
 So, 
 
 . Obs. VIL. All the beginnings and entrances into the saving know- 
 ledge of God, and thereon of obedience unto him, are effects of the 
 grace of the covenant. 
 
 Secondly. The second part of this first promise of the covenant, is 
 expressed in these words, καὶ ἐπὶ kapdiac αὐτῶν ἐπίγραψω avrove, ‘and 
 will write them upon their hearts,’ which is that which renders the for- 
 mer part actually effectual. Expositors generally observe, that re- 
 
veR. 10—12.] EPISTLE TO THE HEBREWS. 779 
 
 spect is had herein unto the giving of the law on Mount Sinai, that is, 
 in the first covenant. For then the law, that is, the ten words, was 
 written in tables of stone. And although the original tables were 
 broken by Moses when the people had broken the covenant, yet would 
 not God alter that dispensation, nor write his laws any other way, but 
 commanded new tables of stone to be made, and wrote them therein. 
 And this was done, not so much to secure the outward letter of them, 
 as to represent the hardness of the hearts of the people unto whom 
 they were given. God did not, God would not, by virtue of that cove- 
 nant, otherwise dispose of hislaw. And the event that ensued hereon, 
 was, that they brake these laws, and abode not in obedience. This 
 event God promiseth to obviate and prevent under the new covenant, 
 and that by writing these laws now in our hearts, which he wrote 
 before only in tables of stone; that is, he will effectually work that 
 obedience in us which the law doth require, for he ‘ worketh in us 
 both to will and to do of his own good pleasure.’ The heart, as dis- 
 tinguished from the mind, compriseth the will and the affections : and 
 they are compared unto the tables wherein the letter of the law was 
 engraven. For as by that writing and engraving, the tables received 
 the impression of the letters and words, wherein the law was con- 
 tained, which they did firmly retain and represent, so as that although 
 they were stones still in their nature, yet were they nothing but the 
 law in their use; so by the grace of the new covenant, there is a 
 durable impression of the law of God on the wills and affections of 
 men, whereby they answer it, represent it, comply with it, and have a 
 living principle of it abiding in them. Wherefore, as this work must 
 necessarily consist of two parts, namely, the removal out of the heart 
 of whatever is contrary unto the law of God; and the implanting of 
 principles of obedience thereinto ; so it comes under a double descrip- 
 tion or denomination in the Scripture. For sometimes it is called a 
 ‘ taking away of the heart of stone,’ or ‘ circumcising the heart ;’ and 
 sometimes the ‘ giving of an heart of flesh,’ ‘ the writing of the law in 
 our hearts,’ which is the renovation of our natures into the image of 
 God in righteousness and the holiness of truth. Wherefore in this 
 promise, the whole of our sanctification, in its beginning and progress, 
 in its work upon our whole souls, and all their faculties, is comprised. 
 And we may observe, | 
 
 Obs. VIII. The work of grace in the new covenant passeth on the 
 whole soul in all its faculties, powers, and affections, unto their change 
 and renovation.—The whole was corrupted, and the whole must be 
 renewed, The image of God was originally in and upon the whole, 
 and on the loss of it the whole was depraved ; see 1 Thess. v. 23. 
 
 Obs. IX. To take away the necessity and eflicacy of renewing, 
 changing, sanctifying grace, consisting in an internal, efficacious 
 operation of the principles, habits, and acts of internal grace and 
 obedience, is plainly to overthrow and reject the new covenant. 
 
 Obs. X. We bring nothing to the new covenant but our hearts, as 
 tables to be written in, with the sense of the insufficiency of the pre- 
 cepts and promises of the law, with respect to our own ability to com- 
 ply with them. 
 
7190. AN EXPOSITION OF THE fo. vill. 
 
 Thirdly. The last things in the words, is the relation that ensues 
 hereon between God and his people: Ka: εἐσομαι avrore εἰς Θεον; καὶ 
 αυτοι ecovrat μοι εἰς Aaov, “1 will be unto them a God, and they shall 
 be my people.’ This is indeed a distinct promise by itself, summarily 
 comprising all the blessings and privileges of the covenant. And it is 
 placed in the centre of the account given of the whole, as that from 
 whence all the grace of it doth spring, wherein all the blessings of it 
 do consist, and whereby they are secured. Howbeit, in this. place it 
 is peculiarly mentioned, as that which hath its foundation in the fore- 
 going promise. For this relation, which implies mutual acquiescency 
 in each other, could not be, and never would have been, if the minds 
 and hearts of them who are to be taken into it were not changed and 
 renewed, For neither could God approve of, and rest in his love to- 
 wards them, while they were enemies unto him in the depravation of 
 their natures, nor could they find rest or satisfaction in God, whom 
 they neither knew nor loved. | 
 
 This is the general expression of any covenant-relation between God 
 and men; ‘ He will be unto them a God, and they shall be a people 
 unto him.’ And it is frequently made use of with respect unto the 
 first covenant, which yet was disannulled. God owned the people 
 therein for his peculiar portion, and they avouched him to be their 
 God alone. 
 
 Nor can this be spoken of God and any people, but on the ground 
 of an especial covenant. It is true, God is the God of all the world, 
 
 and all people are his, yea, he is a God unto them all. For as he * 
 
 made them, so he sustains, rules, and governs them in all things, by his 
 power and providence. But with respect hereunto, God doth not freely 
 promise that he will be a God unto any, nor can so do. For his 
 power over all, and his rule of all things, is essential and natural unto 
 him, so as it cannot otherwise be. Wherefore, as thus declared, it is 
 a peculiar expression of an especial covenant relation. And the nature 
 of it is to be expounded by the nature and properties of that covenant 
 which it doth respect. 
 
 Two things we must therefore consider, to discover the nature of 
 this relation. 1. The foundation of it. 2. The mutual actings in it 
 by virtue of this relation. 
 
 First. Unto the manifestation of the foundation of it, some things 
 must be premised. 
 
 1. Upon the entrance of sin, there continued no such covenant re- 
 lation between God and man, as that by virtue thereof he should be 
 their God, and they should be his people. God continued still in the 
 full enjoyment of his sovereignty over men, which no sin, nor rebellion, 
 nor apostasy of man, could in the least impeach. And man continued 
 under an obligation unto dependence on God, and subjection unto 
 his will in all things. For these cannot be separated from his nature 
 and being, until final judgment be executed, after which God rules 
 over them only by power, without any respect unto their wills or obe- 
 dience. But that especial relation of mutual interest, by virtue of the 
 first covenant, ceased between them. 
 
 2. God would not enter into any other covenant with sinful fallen 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 781 
 
 man, to be a God unto them, and to take them to be a peculiar people 
 unto him immediately in their own persons, nor was it consistent with 
 his wisdom and goodness so to do. For if man was not steadfast in 
 God’s covenant, but brake and disannulled it when he was sinless* and 
 upright, only created with a possibility of defection, what expectations 
 could there be that, now he was fallen, and his nature wholly depraved, 
 any new covenant should be of use unto the glory of God, or advan- 
 tage of man? To enter into a new covenant, that must necessarily 
 be broken, unto the aggravation of the misery of man, became not 
 the wisdom and goodness of God. If it be said, God might have 
 made a new covenant immediately with man, in such a manner as to 
 secure their future obedience, and to make it firm and stable; I 
 answer, it would not have become the divine wisdom and goodness, 
 to have dealt better with men after their rebellion and apostasy than 
 before, namely on their own account. He did, in our first creation, 
 communicate unto our nature all that grace, and all those privileges, 
 with which in his wisdom he thought meet to endow it, and all that 
 was necessary to make them who were partakers of it everlastingly 
 blessed. To suppose that on its own’account alone, he would imme- 
 diately collate more grace upon our nature, is to suppose him singu- 
 larly well pleased with our sin and rebellion. This then God would 
 not do. Wherefore, 
 
 3. God provided in the first place that there should be a mediator, 
 a sponsor, an undertaker, with whom alone he would treat about a 
 new covenant, and so establish it. For there were, in the contrivance 
 of his grace and wisdom concerning it, many things necessary unto 
 it, that could no otherwise be enacted and accomplished. Nay, there 
 was not any one thing, in all the good which he designed unto man- 
 kind in this covenant, in a way of love, grace, and mercy, that could 
 be communicated unto them, so as that his honour and glory might be 
 advanced thereby, without the consideration of this mediator, and 
 what he undertook to do. Nor could mankind have yielded any of 
 that obedience unto God, which he would require of them, without 
 the interposition of this mediator on their behalf. It was therefore 
 with him that God first made this covenant. 
 
 How it was needful that this mediator should be God and man 
 in one person; how he came to undertake for us, and in our stead; 
 what was the especial covenant between God and him, as unto the 
 work which he undertook personally to perform ; have according unto 
 our poor weak measure and dark apprehension of these heavenly 
 things, been declared at large in our Exercitations on this Epistle, and 
 yet more fully in our Discourse of the mystery and glory of the Per- 
 son of Christ. Wherefore, as unto this new covenant, it was first 
 made with Jesus Christ, the surety of it and undertaker init. For, 
 
 1, God neither would, nor, salva justitia, sapientia et honore, could, 
 treat. immediately with sinful rebellious men on terms of grace for the 
 future, until satisfaction was undertaken to be made for sins past, or 
 such as should afterwards fall out. This was done by Christ alone, 
 who was therefore the wowrov δεκτικον of this covenant, and all the 
 
 erace of it; see 2 Cor. v. 19, 20; Gal. ii, 13, 14; Kom, iii. 25. 
 
782 AN EXPOSITION OF THE [cu. vit. 
 
 2. No restipulation of obedience unto God could be made by man, 
 that might be a ground of entering into a covenant, intended to be 
 firm and stable. For whereas we had broken our first covenant en- 
 cagement with God, in our best condition, we were not likely, of our- 
 selves, to make good a new engagement of a higher nature than the 
 former. Who will take the word or the security of a bankrupt for 
 thousands, who is known not to be worth one farthing; especially if 
 he have wasted a former estate in luxury and riot, continuing an open 
 slave to the same lusts? wherefore it was absolutely necessary, that in 
 this covenant there should be a surety to undertake for our answering 
 and firm standing unto the terms of it. Without this, the event of 
 this new covenant, which God would make as a singular effect of his 
 wisdom and grace, would neither have been glory to him, nor advan- 
 tage to us. 
 
 3. That grace, which was to be the spring of all the blessings of 
 this covenant unto the glory of God, and salvafion of the church, was 
 to be deposited in some sate hand, for the accomplishment of these 
 ends. In the first covenant, God at once committed unto man that 
 whole stock of grace, which was necessary to enable him unto the 
 obedience of it. And the grace of reward which he was to receive 
 upon the performance of it, God reserved absolutely in his own hand ; 
 yea, so as that perhaps man did not fully understand what it was. 
 But all was lost at once, that was committed unto our keeping, so as 
 that nothing at all was left to give us the least relief as unto any new 
 endeavours. Wherefore God will now secure all the good things of 
 this covenant, both as to grace and glory, ina third hand, in the hand 
 of a mediator. Hereon the promises are made unto him, and the ful- 
 ness of grace is laid up in him, John 1. 14; Col. 1. 17—19, 1.2; Eph. 
 iii. 8; 2 Cor. i. 20, 21. 
 
 4. As he was the mediator of this covenant, God became his God, 
 and he became the servant of God in a peculiar manner. For he 
 stood before God in this covenant, as a public representative of all the 
 elect. See our exposition of Heb. 1. 5,8, 11. 13. God is a God unto 
 him in all the promises he received on the behalf of his mystical body ; 
 and he was bis servant in the accomplishment of them, as the pleasure 
 of the Lord was to prosper in his hand. 
 
 5. God being in this covenant a God and Father unto Christ, he 
 became by virtue thereof our God and Father, John xx. 17; Heb. 11. 
 12,13. And we became heirs of God, joint heirs with Christ ; and 
 his people, to yield him all sincere obedience. And these things may 
 suffice briefly to declare the foundation of that covenant relation which 
 is here expressed. Wherefore, 
 
 Obs. XL. The Lord Christ, God and man, undertaking to be the 
 mediator between God and man, and a surety on our behalf, is the 
 spring and head of the new covenant, which is made and established 
 with usin him. 
 
 Secondly. The nature of this covenant relation, is expressed on the 
 one side and the other: ‘I will be unto them a God, and they shall be 
 to me a people. 
 
 Ist. On the part of God it is, καὶ ecouar αὑτοῖς εἰς Θεον, “ 1 will be 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 783 
 
 unto them a God ;’ or, as it is elsewhere expressed, ‘I will be their 
 God.’ And we must make a little inquiry into this unspeakable privi- 
 lege, which eternity only will fully unfold. 
 
 1. The person speaking is included in the verb, καὶ ecoua, “1 will 
 be ;’? I Jehovah who make this promise. And herein God proposeth 
 unto our faith, all the glorious properties of his nature. ‘I who am that 
 I am, Jehovah,’ goodness and being itself, and the cause of all being 
 and goodness to others; infinitely wise, powerful, righteous, &c. I 
 that am all this, and in all that I am, will be unto them a God. Here 
 lies the eternal spring of the infinite treasures of the supplies of the 
 church, here and for ever. Whatever God is in himself, whatever these 
 properties of his nature extend to, in it all, God hath promised to be 
 our God, Gen. xvi. 1, “1 am God Almighty, walk before me.’ Hence, 
 to give establishment and security unto our faith, he hath in his word 
 revealed himself by so many names, titles, properties, and that so fre- 
 quently ; in order that’ we may know him who is our God, what he is, 
 and what he willbe to us. And the knowledge of him as so revealing 
 himself, is that which secures our confidence, faith, hope, fear, and 
 trust. The Lord will be a refuge for the oppressed a refuge in time 
 of trouble ; and they that know thy name, will put their trust in thee, 
 Ps. ix. 9, 10. 
 
 2. What he promiseth is, that he will be a God unto us. Now, al- 
 though this compriseth absolutely every thing that is good, yet may 
 the notion of being a God unto any, be referred unto two general 
 heads. 1. An all-sufficient preserver; and 2. An all-sufficient re- 
 warder: so himself declares the meaning of this expression, Gen. xvii. 
 1, xv. 1. I will be all this unto them, to whom I am a God in the 
 way of preservation and recompence, Heb. xi. 6. 
 
 3. The declared rule and measure of God’s actings towards us as 
 our God, is the promises of the covenant both of mercy, grace, pardon, 
 holiness, preseverance, protection, success, and spiritual victory in this 
 world, and of eternal glory in the world to come. In and by all these 
 things will he, in all that he is in himself, be a God unto those whom 
 he takes into this covenant. 
 
 4, It is included in this part of the promise, that they who take 
 him to be their God, they shall say, ‘Thou art my God,’ Hos. 11. 23, 
 and carry it towards him according to what infinite goodness, grace, 
 mercy, power, and faithfulness do require. 
 
 And we may observe, 
 
 Obs. XII. As nothing less than God becoming our Ged could re- 
 lieve, help, and save us, so nothing more can be required thereunto. 
 
 Obs. XIII. The efficacy, security, and glory of this covenant, de- 
 pend originally on the nature of God, immediately and actually on 
 the mediation of Christ. It is the covenant that God makes with us 
 in him as the surety thereof. 
 
 Obs. XIV. It is from the engagement of the properties of the divine 
 nature, that this covenant is ordered in all things and sure. Infinite 
 wisdom hath provided it, and infinite power will make it effectual. 
 
 Obs. XV. As the grace of this covenant is inexpressible, so are the 
 obligations it puts upon us unto obedience. 
 
784 AN EXFOSITION OF THE .[CH. VIIE. 
 
 2dly. The relation of man unto God, is expressed in these words, 
 και αὐτοι ἐσονται μοι εἰς Aaov, ‘and they shall be unto me a people,’ or, 
 ‘they shall be my people.’ And two things are contained herein. 
 
 1. God’s owning of them to be his in a peculiar manner, according 
 to the tenor and promise of this covenant, and dealing with them ac- 
 cordingly. Λαος περιουσιος. 1 Pet. ii. 5, ‘a peculiar people.’ Let 
 others take heed how they meddle with them, lest they entrench on 
 God’s propriety. Jer. 11. 3. 
 
 2. There is included in it that which is essentially required. unto 
 their being his people, namely, the profession of all subjection or obe- 
 dience unto him, and all dependenee upon him. Wherefore, this also 
 belongs unto it, namely, their avouching this God to be their God, and 
 their free engagement unto all that obedience, which in the covenant 
 he requireth. For although this expression, ‘ And they shall be unto 
 me a people,’ seem only to denote an act of God’s grace, assuming of 
 them into that relation unto himself; yet it includes their avouching 
 him to be their God, and their voluntary engagement of obedience 
 unto him as their God. When he says, ‘ Ye are my people ;’ they 
 also say, ‘ Thou art my God, Hos. 11. 23, yet is it to be observed, 
 
 Obs. XVI. That God doth as well undertake for our being his peo- 
 ple, as he doth for his being our God. And the promises contained 
 in this verse, do principally aim at that end, namely, the making of 
 us to be a people unto him. 
 
 Obs. XVII. Those whom God makes a covenant withal, are his in 
 a peculiar manner. And the profession hereof is that which the world 
 principally maligneth in them, and ever did so from the beginning. 
 
 Ver. 11.—And they shall not teach every man his neighbour, and 
 every man his brother, saying, Know the Lord: for all shall know 
 me, from the least to the greatest. 
 
 . The second general promise, declaring the nature of the new cove- 
 nant, is expressed in this verse. And the matter of it is set down, 1. 
 Negatively, in opposition unto what was in use, and necessary under 
 the first covenant. 2. Positively, in what should take place in the 
 om of it, and be enjoyed under this new covenant, and by virtue 
 of it. 
 
 First. In the former part we may observe, 
 
 1. The vehemency of the negation in the redoubling of the negative 
 particle, ov μη; ‘they shall by no means do so,’ that shall not be the way 
 and manner with them, whom God makes this covenant withal. And 
 this is designed to fix our minds on the consideration of the privilege 
 which it enjoyed under the new covenant, and the greatness of it. | 
 
 2. The thing thus denied, is teaching διδαξωσιν, not absolutely, but 
 as unto a certain way and manner of it. The negation is not univer- 
 sal as to teaching, but restrained unto a certain kind of it, which was 
 in use, and necessary under the old covenant. And this necessity was 
 either from God’s institution, or from practice taken up among them- 
 selves, which must be inquired into. 
 
 3. The subject-matter of this teaching, or the matter to be taught, 
 
ver. 10---12.] EPISTLE TO THE HEBREWS. 785 
 
 was the knowledge of God, γνωθι τον Κυριον, ‘ know the Lord.’ The 
 whole knowledge of God prescribed in the law, is here intended. And 
 this may be reduced unto two heads, 1. The knowing of him, and the 
 taking him thereon to be God, to be God alone, which is the first com- 
 mand. 2. The knowledge of his mind and will, as to the obedience 
 which the law required in all the institutions and precepts thereof ; 
 all the things which God revealed for their good, Deut. xxix. 29, ‘ Re- 
 vealed things belong unto us and to our children, that we may do all 
 the words of this law.’ 
 
 4. The manner of the teaching whose continuation is denied, is ex- 
 emplified in a distribution into teachers, and them that are taught; 
 ἕκαστος Tov πλησιον; καὶ ἕκαστος Tov adeApoy, ‘every man his neigh~ 
 bour, and every man his brother.’ And herein, 1. The universality 
 of the duty, ‘every one,’ is expressed ; and therefore, it was reci- 
 procal. very one was to teach, and every one was to be taught, 
 wherein yet reSpect was tobe had unto their several capacities. 2, 
 The opportuniy for the discharging of the duty, is also declared from 
 the mutual relation of the teachers, and them that are taught; ‘ every 
 one his neighbour and his brother.’ 
 
 Secondly. The positive part of the promise consists of two parts. 
 
 1, The thing promised, which is the knowledge of God, zavree 
 ειδησουσι με," they shall all know me.’ And this is placed in opposition 
 unto what is denied ; ‘ they shall not teach one another, saying, Know 
 the Lord.’ But this opposition is not as unto the act or duty of teach- 
 ing, but as unto the effect, or saving knowledge itself. The principal 
 efficient cause of our learning the knowledge of God under the new 
 covenant, is included in this part of the promise. This is expressed 
 in another prophet and promise, ‘ they shall be all taught of God,’ 
 And the observation hereof, will be of use unto us in the exposition of 
 this text. 
 
 2. There is added the universality of the promise, with respect unto 
 them with whom this covenant is made; απὸ jukopov αὐτων ἕως | 
 μεγαλου αὐτων; ‘all of them from the least unto the greatest.’ A pro- 
 ᾿ς verbial speech, signifying the generality intended without exception, 
 Jer.viil. 10, ‘ Every one, from the least unto the greatest, is given unto 
 covetousness.’ 
 
 This text hath been looked on as attended with great difficulty and 
 much obscurity, which expositors generally rather conceal, than re- 
 move. For from the vehement denial of the use of that sort or kind 
 of teaching, which was in use under the Old Testament, some have 
 apprehended and contended, that all outward stated ways of instruc- 
 tion under the New Testament, are useless and forbidden. Hereon, by 
 some, all the ordinances of the church, the whole ministry and gui- 
 dance of it, hath been rejected ; which is in sum, that there is no such 
 thing as a professing church in the world. But yet those who are thus 
 minded, are no way able to advance their opinion, but by a direct con- 
 tradiction unto this promise, in their own sense of it. For they en- 
 deavour in what they do, to teach others their opinion, and that not in 
 the way of a public ordinance, but every one his neighbour, which if 
 any thing, is here denied in an especial manner. And the truth is, 
 
 VOL, III, 9.Ε 
 
786 AN EXPOSITION OF THE [cH. vit. 
 
 that if all outward teaching be absolutely and universally forbidden, 
 as it would quickly fill the world with darkness and brutish ignorance, 
 so if any one should come to the knowledge of the sense of this, or 
 any other text of Scripture, it would be absolutely unlawful for him 
 to communicate it unto others. For to say, ‘ Know the Lord,’ or the 
 mind of God in this text, either to neighbour or brother, would be for- 
 bidden. And of all kinds of teaching, that by a public ministry in 
 the administration of the ordinances of the church, which alone is 
 contended against from these words, seems least to be intended. For it 
 is private, neighbourly, brotherly instruction only, that is expressed. 
 Wherefore, if on a supposition of the prohibition of such outward in- 
 struction, any one shall go about to teach another, that the public or- 
 dinances of the church, are not to be allowed as a means of teaching 
 under the New Testament, he directly falls under the prohibition here 
 civen in his own sense, and is guilty of the violation of it. Where- 
 fore, these words must necessarily have another sense, as we shall see 
 they have, in the exposition of them, and that plain and obvious. 
 
 Howbeit, some learned men have been so moved with this objection, 
 as to affirm, that the accomplishment of this promise of the cove- 
 ‘nant, belongs unto heaven, and the state of glory. For therein alone, 
 they say, we shall have no more need of teaching in any kind. But 
 as this exposition is directly contrary unto the design of the apostle, 
 as respecting the teaching of the new covenant and the testator there- 
 of, when he intends only that of the old, and exalts the new above it; 
 so there is no such difficulty in the words as to force us to carry the 
 interpretation of them into another world. Unto the right understand- 
 ing of them, sundry things are to be observed. 
 
 1. That sundry things seem in the Scripture ofttimes to be denied 
 absolutely, as unto their nature and being, when indeed they are so 
 only comparatively, with respect unto somewhat else which is preferred 
 before them. Many instances might be given hereof. I shall direct 
 only to one that is liable to no exception, Jer. vii. 22, 23. “1 spake 
 not unto your fathers, nor commanded them in the day that I brought 
 them out of the land of Egypt, concerning burnt-offerings or sacrifices 5 ᾿ 
 but this thing commanded I them, saying, Obey my voice, and 1 will 
 be your God, and ye shall be my people, and walk in all the ways that 
 I commanded you, that it may be well unto you.” The Jews of that 
 time, preferred the ceremonial worship by burnt-offerings and sacrifices, 
 above all moral obedience, above the great duties of faith, love, righ- 
 teousness, and holiness. And not only so, but in a pretended diligent 
 observance thereof, they countenanced themselves in an open negleet 
 and contempt of moral obedience ; placing all their confidence for ac- 
 ceptance with God in these other duties. To take them off from this 
 vain ruining presumption, as God, by sundry other prophets, declared 
 the utter insufficiency of these sacrifices and burnt-offerings by them- 
 selves, to render them acceptable unto him, and then prefers moral 
 obedience above them; so here he affirms, that he commanded them 
 not. And the instance is given in that time, wherein it is known, that 
 all the ordinances of worship by burnt-offerings and sacrifices, were 
 solemnly instituted. But a comparison is made between ceremonial 
 
ver. 10---12.} EPISTLE ΤΘ THE HEBREWS. 787 
 
 worship, and spiritual obedience; in respect whereof, God says, he 
 commanded not the former, namely, so as to stand in competition with 
 the latter, or to be trusted unto in the neglect of it, wherein the evils 
 and miscarriages reproved, did consist. So our blessed Saviour ex 
 pounds this and the like passages in the prophets, as a comparison be- 
 tween the lowest instances of the ceremonial law, such as tithing of 
 mint and cummin, with the great duties of love and righteousness. 
 ‘These things,’ saith he, speaking of the latter, ‘you ought to have 
 done,’ that is, principally and in the first place have attended unto, as 
 those which the law chiefly designed. But what then shall become 
 of the former? why, saith hé, ‘them also you ought not to leave un- 
 done ;’ in their proper place, obedience was to be yielded unto God in 
 them also. So is it in this present case; there was an outward teach- 
 ing of every man his neighbour, and every man his brother, enjoined 
 under the Old Testament. This the people trusted unto and rested in, 
 without any regard unto God’s teaching by the inward circumcision of 
 the heart. But in the new covenant, there being an express promise 
 of an internal effectual teaching of the Spirit of Ged, by writing his 
 law in our hearts, without which, all outward teaching ts useless and 
 ineffectual, it is here denied'to be of any use. That is, it is not so ab- 
 solutely, but in comparison of, and in competition with this other effec- 
 tual way of teaching and instruction. Even at this day, we have not 
 a few, who set these teachings in opposition unto one another; where- 
 as, in God’s institution, they are subordinate. And hereon, rejecting 
 the internal efficacious teaching by the Spirit of God, they betake 
 themselves only to their own endeavours, in the outward means of 
 teaching, wherein for the most part, there are none more negligent than 
 themselves. But so it is, that the ways of God’s grace are not suited 
 to, but always lie contrary to the corrupt reasonings of men. Hence, 
 some reject all the outward means of teaching by the ordinances of 
 the gospel, under a pretence, that the inward teaching of the Spirit of 
 God, is all that is needful or useful in this kind. Others, on the other 
 hand, adhere only to the outward means of instruction, despising what 
 is affirmed concerning the inward teaching of the Spirit of God, asa 
 mere imagination. And both sorts run into these pernicious mistakes, 
 by setting those things in opposition, which God hath made subordi- 
 nate. 
 
 2. The teaching intended, whose continuance is here denied, is that 
 which was then in use in the church ; or rather was to be so when the 
 new covenant state was solemnly to be introduced. And this was two- 
 fold. 1. That which was instituted by God himself; and 2. That 
 which the people had superadded in the way of practice. 
 
 First. The first of these is expressed in various places, particularly 
 in Deut. vi. 6—9. ‘And these words which I command thee this day 
 shall be in thy heart. And thou shalt teach them diligently to thy 
 children, and shalt talk of them when thou sittest in thy house, and 
 when thou walkest by the way, and when thou liest down, and when 
 thou risest up. And thou shalt bind them for a sign on thine hand, 
 and they shall be as frontlets between thine eyes. And thou shalt 
 write them on the posts of thy house, and on thy gate.’ re hereunto 
 
 E 
 
788 AN EXPOSITION OF THE [oH. ΜΠ. 
 
 the institution of fringes for a memorial of the commandments, which 
 was one way of saying, ‘ Know the Lord,’ Num. xv. 38, 39. Two 
 things may be considered in these institutions. 1. What is natural 
 and moral, included in the,common mutual duties of men, one towards 
 another. For of this nature is that of seeking the good of others, by 
 instructing them in the knowledge of God, wherein their chief happi- 
 ness doth consist. 2. That which is ceremonial, as the manner of this 
 duty, is described in sundry instances, as those of frontlets and fringes, 
 writing on posts and doors. The first of these is to abide for ever. 
 No promise of the gospel doth evacuate any precept of the law of na- 
 ture; such as that of seeking the good of others, and that their chief 
 good, by means and ways proper thereunto, is. But as to the latter, 
 which the Jews did principally attend to and rely on, it is by this pro- 
 mise, or the new covenant quite taken away. 
 
 Secondly. As to the practice of the church of the Jews, in these 
 institutions, it is not to be expressed what extremes they ran into. It 
 is probable that about the time spoken of in this promise, which is 
 that of the Babylonian captivity, they began that intricate, perplexed 
 way of teaching which afterwards they were wholly addicted to. For 
 all of them who pretended to be serious, gave up themselves to the 
 teaching and learning of the law. But herewithal they mixed so many 
 vain curiosities and traditions of their own, that the whole of their 
 endeavour was disapproved of God. Hence, in the very entrance of 
 their practice of this way of teaching, he threatens to destroy all them 
 that attended to it, Mal. ii. 12, ‘The Lord will cut off the master and 
 the scholar out of the tabernacles of Jacob.’ It is true, we have not 
 any monuments or records of their teaching all that time, neither what 
 they taught, nor how; but we may reasonably suppose, it was of the 
 same kind with what flourished afterwards, in their famous schools 
 derived from these first inventors. And of such reputation were those 
 schools among them, that none was esteemed a wise man, or to’ have 
 any understanding of the law, who was not brought up in them. The 
 first record we have of the manner of their teaching, or what course 
 they took therein, is in the Mishna. This is their interpretation of the 
 law, or their sayings one to another, ‘ Know the Lord.’ Andehe that 
 shall seriously consider but one section or chapter in that whole book, 
 will quickly discern of what kind and nature their teaching was. For 
 such an operose, laborious, curious, fruitless work, there 1s not another 
 instance to be given of, in the whole world. There is not any one 
 head, doctrine, or precept of the law, suppose it be of the sabbath, of 
 sacrifices, or offerings, but they have filled it with so many needless, 
 foolish, curious, superstitious questions and determinations, as 
 that it is almost impossible that any man, in the whole course of his 
 life, should understand them, or guide his course according to them. 
 These were the burdens that the pharisees bound for the shoulders of 
 their disciples, till they were utterly weary, and fainted under them. 
 And this kind of teaching had possessed the whole church then, when 
 the new covenant was solemnly to be introduced, no other being in use. 
 And this is absolutely intended in this promise, as that which was 
 utterly to cease. For Ged would take away the law, which in itself 
 
ver. [0--12,] EPISTLE TO THE HEBREWS. 789 
 
 was a burden, as the apostles speak, ‘which neither they nor their 
 fathers were able to bear.’ And the weight of that burden was un- 
 speakably increased, by the expositions and additions whereof this 
 teaching consisted. Wherefore the removal of it is here proposed in 
 the way of a promise, evidencing it to be a matter of grace and kind- 
 ness to the church. But the removal of teaching in general, is always 
 mentioned as a threatening and punishment. 
 
 Wherefore the denial of the continuation of this teaching may be 
 considered two ways. 7 
 
 1. As it was external, in opposition to, and comparison of, the effec- 
 tual internal teaching by the grace of the new covenant; so it 15 laid 
 aside, not absolutely but comparatively, and as it was solitary. 
 
 2. It may be considered in the manner of it, with especial respect 
 to the ceremonial law, as it consisted in the observance of sundry rites 
 and ceremonies. And in this sense it was utterly to cease; above all 
 with respect to the additions which men had made to the ceremonial 
 institutions wherein it did consist. Such was their teaching by writing 
 parts of the law on their fringes, frontlets, and doors of their houses ; 
 especially as these things were enlarged, and precepts concerning them 
 multiplied, in the practice of the Jewish church. It is promised con- 
 cerning these things, that they shall be absolutely removed as useless, 
 burdensome, and inconsistent with the spiritual teaching of the new 
 covenant. But as to that kind of instruction, whether by public stated 
 preaching of the word, or that which is more private and occasional, 
 which is subservient to the promised teaching of the Spirit of God, 
 and which he will and doth make use of, in and for the communication 
 of the knowledge itself here promised, there is nothing intimated that 
 is derogatory to its use, continuance, ornecessity. A supposition there- 
 of would overthrow the whole ministry of Jesus Christ himself, and of 
 his apostles, as well as the ordinary ministry of the church. 
 
 And these things are spoken in exposition of this place, taken from 
 the meaning and intention of the word ‘ teaching,’ or the duty itself, 
 whose continuance and farther use is denied. But yet, it may be, 
 more clear light into the mind of the Holy Spirit may be attained, 
 from a due consideration of what it is that is so to be taught. And 
 this is, ‘know the Lord.’ Concerning which, two things may be 
 ebserved. 
 
 1. That there was a knowledge of God under the Old Testament, 
 so revealed as that it was hidden under types, wrapt up in veils, 
 expressed only in parables and dark sayings. For it was the mind of 
 God, that as to the clear perception and revelation of it, it should lie 
 hid, till the Son came from his bosom to declare him, to make his 
 name known, and to bring life and immortality to light. Yea, some 
 things belonging hereunto, though virtually revealed, yet were so com- 
 passed with darkness in the manner of their revelation, that the angels 
 themselves did not clearly and distinctly look into them. But that 
 there were some such great and excellent things concerning God and 
 his will Jaid up in the revelation of Moses and the prophets, with their 
 institutions of worship, they did understand. But the best and wisest 
 of them knew also, that notwithstanding their best and utmost 
 inquiry, they could not comprehend the time, nature, and state of the 
 
790 AN EXPOSITION OF THE [CH. VIET. 
 
 things so revealed. For ‘ it was revealed unto them, that not unto 
 themselves, but unto us they did minister,’ in their revelation of those 
 things, 1 Pet. i. 12. And as our apostle informs us, Moses in his 
 ministry and institutions, ‘ gave testimony unto the things which 
 were to be spoken’ (that is clearly) ‘ afterwards,’ Heb. ni. 5. This 
 secret hidden knowledge of God, principally concerned the incarnation 
 of Christ, his mediation and suffering for sin, with the call of the 
 Gentiles thereon. These, and such like mysteries of the gospel, they 
 could never attain the comprehension of. But yet they stirred up 
 each other diligently to inquire into them, as to what they were capa- 
 ble of attaining, saying one to another, ‘ Know the Lord.’ But it was 
 little that they could attain to, ‘ God having provided some better 
 things for us, that they without us should not be made perfect.’ And 
 when that church ceased to make this the principal part of their 
 religion, namely, a diligent inquiry into the hidden knowledge of God, 
 in and by the promised Seed, with a believing desire and expectation 
 of its full manifestation, contenting themselves with the letter of the 
 word, looking on types and shadows as things present and substances, 
 they not only lost the glory of their profession, but were hardened into 
 an unbelief of the thmgs signified to them in their real exhibition. 
 Now this kind of teaching, by mutual encouragement to look into the 
 veiled things of the mystery of God in Christ, is now to cease at the 
 solemn introduction of the new covenant, as being rendered useless by 
 the full, clear revelation and manifestation of them made in the gos- 
 pel. ‘ They shall no more,’ that is, they shall need no more to teach, 
 so to teach this knowledge of God, for it shall be made plain to the 
 understanding of all believers. And this is that which 1 judge to be 
 principally intended by the Holy Ghost, in this part of the promise, . 
 as that which the positive part of it doth so directly answer to. 
 
 2. The knowledge of the Lord may be here taken, not objectively 
 and doctrinally, but subjectively, for the renovation of the mind in the 
 saving knowledge of God. And this neither is, nor can be communi- 
 cated to any by external teaching alone, in respect whereunto it may 
 be said comparatively to be laid aside, as was intimated before. 
 
 We have, I hope, sufficiently freed the words from the difficulties 
 that seem to attend them, so as that we shall not need, with many 
 ancient and modern expositors, to refer the accomplishment of this 
 promise to heaven; nor yet with others, to restrain it to the first con- 
 verts in Christianity, who were miraculously illuminated, much less 
 so to interpret them, as to exclude the ministry of the church in teach- 
 ing, or any other effectual way thereof. Somewhat may be observed 
 of the particular expressions used in them. 
 
 1. There is in the original promise the word ny, ere, amplius, ‘ no 
 more.’ This is-omitted by the apostle, yet so, as that it is plainly 
 included in what he expresseth. For the word denotes the time and 
 season, which was limited to that kind of teaching which was to cease. 
 This season being to expire at the publication of the gospel, the 
 apostle affirms absolutely, then they shall not teach, what the prophet 
 before declared with the limited season now expired, ‘ they shall do so 
 no more.” ᾿ 
 
 2. The prophet expresseth the subject spoken of indefinitely, ws 
 
ver. 10---12,]} EPISTLE TO THE HEBREWS. 791 
 
 wy nx, “ἃ man his neighbour, ἃ man his brother,’ that is, any man. 
 The apostle by the universal ἕκαστος, ‘ every man,’ which is also 
 reducible to any one; every one that is, or may be called to this work, 
 or hath occasion or opportunity for it. For of this teaching the rule 
 is ability and opportunity. He that can do it, and hath an oppor- 
 tunity for it. 
 
 3. That which they taught, or intended in that expression, * Know 
 the Lord,’ is the same with what is promised in the latter part of the 
 verse, where it must be spoken to. Some things, according to our 
 method and design, may be observed from the exposition of these 
 words. 
 
 Obs. XVIII. The instructive ministry of the Old Testament, as it 
 was such, and as it had respect to the carnal rites thereof, was a 
 ministry of the letter, and not of the Spirit, which did not really effect 
 in the hearts of men the things which it taught. The spiritual benefit 
 which was obtained under it, proceeded from the promise, and not 
 from the efficacy of the law or of the covenant made at Sinai. For as 
 such, as it was legal and carnal, and had respect only to outward 
 things, it is here laid aside. 
 
 Obs. XIX. There is a duty incumbent on every man to instruct 
 others, according to his ability and opportunity, in the knowledge of 
 God ; the law whereof being natural and eternal, is always obligatory 
 on all sorts of persons.—This is not here either prohibited or super- 
 seded, but only it is foretold, that as to a certain manner of the per- 
 formance of it, it should cease. ‘That it generally ceaseth now in the 
 world, is no effect of the promise of God, but a cursed fruit of the 
 unbelief and wickedness of men. The highest degree in religion 
 which men now aim at, is but to attend unto and learn by the public 
 teaching of the ministry. And, alas! how few are there who do it 
 conscientiously unto the glory of God, and the spiritual benefit of 
 their own souls! The whole business of teaching and learning the 
 knowledge of God, is generally turned into a formal spending, if not 
 mispense of so much time. But as for the teaching of others accord- 
 ing to ability and opportunity, or endeavouring to acquire abilities, or 
 seeking for opportunities thereof, it is not only for the most part 
 neglected, but despised. How few are there who take any care to 
 instruct their own children and servants! but to carry this duty 
 farther according unto opportunities of instructing others, is a thing 
 that would be looked on almost as madness in the days wherein we 
 live. We have far more, that mutually teach one another sin, folly, 
 yea villany of all sorts, than the knowledge of God, and the duty we 
 owe to him. This is not what God here promiseth in a way of grace, 
 but what he hath given up careless, unbelieving professors of the gos- 
 pel unto, in a way of vengeance. | 
 
 Obs. XX. It is the Spirit of grace alone as promised in the new 
 covenant, which frees the church from a laborious, but ineffectual way 
 of teaching.—Such was that in use among the Jews of old; and it is 
 well if somewhat not much unlike it do not prevail among many at 
 this day. Whoever he be who in all his teaching doth not take his 
 encouragement from the internal, effectual teaching of God, under the 
 
792 AN EXPOSITION OF THE [cH. ΨΠΠ 
 
 covenant of grace, and bends not all his endeavours to be subservient 
 thereunto, hath but an Old Testament ministry, which ceaseth as unto 
 any divine approbation. | 
 
 Obs. XXI. There was a hidden treasure of divine wisdom, of the 
 knowledge of God, laid up in the mystical revelations and institutions 
 of the Old Testament, which the people were not then able to look 
 into, ner to comprehend.—The confirmation and explanation of this 
 truth, is the principal design of the apostle in this whole Epistle. 
 This knowledge, those among them that feared God,’and believed the 
 promises, stirred up themselves and one another, to look after and to 
 Inquire into, saying unto one another, ‘ Know the Lord ;’ howbeit 
 their attainments were but small, in comparison of what is contained 
 in the ensuing promise. 
 
 Obs. XXII. The whole knowledge of God in Christ, is both plainly 
 revealed and savingly communicated, by virtue of the new covenant, 
 unto them who do believe, as the next words declare. 
 
 The positive part of the promise remaineth unto consideration. 
 And two things must be inquired into: 1. Unto whom it is made. 
 2. What is the subject-matter of it. 
 
 First. Those unto whom it is made, are so expressed in the prophet, 
 ndyta ty) Dawpmd adios. The expression of them absolutely, and then by 
 a distribution, is emphatical. The former the apostle renders in the 
 plural number, as the words are in the original, παντες avtwv. But 
 the terms of the distribution he rendereth in the singular number, 
 which increaseth the emphasis, απὸ μίκρου avtwy ἕως peyadov’ autwr. 
 The proposition is universal, as to the modification of the subject 
 παντες, ‘ all;’ but in the word avtwy, ‘ of them,’ it is restrained unto 
 those alone with whom this covenant is made. The distribution of 
 them is made in a proverbial speech, ‘ from the least to the greatest,’ 
 used in a peculiar manner by Jeremiah, ch. vi. 13, viii. 10, xxxi. 34, 
 ΧΙ. 1, xliv. 12. It is only once more used in the Old Testament, 
 and not elsewhere, Jonah in. 5. And it may denote either the uni- 
 versality, or the generality of them that are spoken of, so as none be 
 particularly excluded or excepted, though all absolutely be not in- 
 tended. Besides, several sorts and degrees of persons are intended. 
 So there ever were, and ever will be, naturally, politically, and 
 spiritually, in the church of God. None of them, upon the account of 
 their difference from others on the one hand or the other, be they the 
 least or the greatest, are excepted or excluded from the grace of this 
 promise. And this may be the sense of the words, if only the external 
 administration of the grace of the new covenant be intended. None 
 are excluded from the tender of it, or from the outward means of the 
 communication of it in the full, plain revelation of the knowledge of 
 God. 
 
 But whereas it is the internal, effectual grace of the covenant, and 
 not only the means, but the infallible event thereon, not only that 
 they shall be all taught to know, but that they shall all actually know 
 the Lord, all individuals are intended ; that is, that whole church, all 
 whose children are to be taught of God, and so to learn as to come 
 unto him by saving faith in Christ. So doth this part of the promise 
 
ver. 1O—12.] EPISTLE TO THE HEBREWS. 793 
 
 hold proportion with the other, of writing the law in the hearts of the 
 covenanters. As unto all these it is promised absolutely, that they 
 shall know the Lord. 
 
 But yet, among them, there are many distinctions and degrees of 
 persons, as they are variously differenced by internal and external 
 circumstances. There are some that are greatest, and some that are 
 least, and various intermediate degrees between them. So it hath 
 been, and so it ever must he, whilst the natural, acquired, and spiri- 
 tual abilities of men have great variety of degrees among them, and 
 while men’s outward advantages and opportunities do also differ. 
 Whereas therefore it is promised, that they shall all of them know the 
 Lord, it is not implied that they shall all doso equally, or have the same 
 degree of spiritual wisdom and understanding. There is a measure of 
 saving knowledge due unto, provided for all in the covenant of grace, 
 such as is necessary unto the participation of all other blessings and 
 privileges of it. But in the degrees hereof, some may and do very 
 much excel others. And we may observe, 
 
 Obs. XXIII. There are, and ever were, different degrees of persons 
 in the church, as unto the saving knowledge of God.—Hence is that 
 distribution of them into fathers, young men, and children, 1 John 1. 
 13, 14. All have not one measure, all arrive not to the same stature ; 
 but yet as to the ends of the covenant, and the duties required of them 
 in their walk before God, they that have most have nothing over, 
 nothing to spare ; and they that have least, shall have no lack. Every 
 one’s duty it is to be content with what he receives, and to improve it 
 unto the uttermost. 
 
 Obs. XXIV. Where there is not some degree of saving knowledge, 
 there no interest in the new covenant can be pretended. 
 
 Secondly. The thing promised, is the knowledge of God: ‘ They 
 shall all know me.’ No duty is more frequently commanded than this 
 is, nor any grace more frequently promised ; see Deut. xxix. 6; Jer. 
 xxiv. 7; Ezek. xi. 10, xxxvi. 23, 26, 27, for it is the foundation of all 
 other duties of obedience, and of all communion with God inthem. All 
 graces as unto their exercise, as faith, love, and hope,are founded there- 
 in. And the woeful want of it, which is visible in the world, is an evi- 
 dence how little there is of true evangelical obedience among the gene- 
 ᾿ vality of them that are called Christians. And two things may be consi- 
 dered in this promise. 1. The object, or what is to be known. 
 2. The knowledge itself, of what kind and nature it is. 
 
 The first is God himself, Εἰδησουσι pe. ‘They shall know me,’ 
 saith the Lord. And it is so not absolutely, but as unto some especial 
 revelation of himself. For there is a knowledge of God, as God, by 
 the light of nature. This is not here intended, nor is it the subject 
 of any gracious promise, but is common unto all men. There was 
 moreover, a knowledge of God by revelation under the old covenant, 
 but attended with great obscurity in sundry things of the highest im- 
 portance. Wherefore, there is something farther intended, as is evi- 
 dent from the antithesis between the two states herein declared. In 
 brief, it is the knowledge of him as revealed in Jesus Christ, under the 
 New Testament. ‘To show what is contained herein doctrinally, were 
 
794 AN EXPOSITION OF THE [cH. vim. 
 
 to go over the principal articles of our faith, as declared in the gospel. 
 The sum is, to ‘know the Lord,’ is to know God as he is in Christ 
 personally, as he will be unto us in Christ graciously, and to know 
 what he requires of us and accepts in us through the beloved. In all 
 these things, notwithstanding all their teachings and diligence therein, 
 the church was greatly in the dark under the Old Testament. But 
 all these things are more clearly revealed in the gospel. 
 
 2. The knowledge of these things, is that which is promised. For 
 notwithstanding the clear revelation of them, we abide in ourselves 
 unable to discern them, and receive them. For such a spiritual know- 
 ledge is intended as renews the mind, being accompanied with faith 
 and love in the heart. This is that knowledge which is promised in 
 the new covenant, and which shall be wrought in all them who are 
 interested therein. And we may observe, 
 
 Obs. XXV. The full and clear declaration of God, as he is to be 
 known of us in this life, is a privilege reserved for and belonging unto 
 the days of the New Testament.—Formerly, it was not made: and 
 more than is now made, is not to be expected in this world. And the 
 reason hereof is, because it was made by Christ. See the exposition 
 on eh. i. 1, 2. 
 
 Obs. XXVI. To know God as he is revealed in Christ, is the highest 
 privilege, whereof in this life we can be made partakers.—For this is 
 life eternal, that we may know the Father, the only true God, and 
 Jesus Christ whom he hath sent, John xvi. 3. 
 
 Obs. XX VII. Persons destitute of this saving knowledge, are utter 
 strangers unto the covenant of grace.—For this is a principal promise 
 and effect of it, wherever it doth take place. 
 
 Ver. 12.—For I will be merciful to their unrighteousness, and their 
 sins and their iniquities will I remember no more. 
 
 Tuis is the great fundamental promise and grace of the new cove- 
 nant. For though it be last expressed, yet, in order of nature, it pre- 
 cedeth the other mercies and privileges mentioned, and is the founda- 
 tion of the collation or communication of them unto us. This the causal 
 ὅτι, whereby the apostle rendereth *> in the prophet, doth demonstrate. 
 What I have spoken saith the Lord, shall be accomplished, ‘ for I 
 will be merciful,’ &c. without which there could be be no participa- 
 tion of the other things mentioned. Wherefore not only an addition 
 of new grace and mercy, is expressed in these words, but a reason also 
 is rendered why, or on what grounds, he would bestow on them those 
 other mercies. 
 
 ‘The house of Israel and Judah,’ with whom this covenant was made 
 in the first place, and who are spoken of, as representatives of all 
 others who are taken into it, and who thereon become the Israel of 
 God, were such as had broken and disannulled God’s former covenant 
 by their disobedience ; ‘which my covenant they brake.’ Nor is there 
 any mention of any other qualification, whereby they should be pre- 
 
 yared for, or disposed to an entrance into this new covenant. Where- 
 fore the first thing in order of nature that is to be done unto this end, 
 
ἊΨ 
 
 ver. 1O—12.] EPISTLE TO THE HEBREWS. 795 
 
 is the free pardon of sin. Without a supposition hereof, no other mercy 
 
 can they be made partakers of. For while they continue under the 
 guilt of sin, they are also under the curse. Wherefore a reason is here 
 rendered, and that the only reason, why God will give unto them the 
 other blessings mentioned, ‘ for I will be merciful.’ 
 
 Obs. XXVIII. Free, sovereign, and undeserved grace in the pardon 
 of sin, is the original spring and foundation of all covenant mercies 
 and blessings. Hereby, and hereby alone, is the glory of God, and 
 the safety of the church, provided for. And those who like not God’s 
 covenant on those terms, as none do by nature, will eternally fall short 
 of the grace of it. Hereby all glorying, and all boasting in ourselves, 
 is excluded, which was that which God aimed at in the contrivance 
 and establishment of this covenant, Rom. 111. 27; 1 Cor. i. 29—31., 
 For this could not be, if the fundamental grace of it did depend on 
 any condition or qualification in ourselves. If we let go the free pardon 
 of sin, without respect unto any thing in those that receive it, we re- 
 nounce the gospel. Pardon of sin is not merited by antecedent duties, 
 but is the strongest obligation unto future duties. He that will not 
 receive pardon, unless he can one way or other deserve it, or make 
 himself meet for it, or pretends to have received it, and finds not 
 himself obliged unto universal obedience by it, neither is nor shall be 
 partaker of it. 
 
 In the promise itself we may consider, 1. Who it is made unto, 
 2. What it is that is promised. 
 
 First. The first is expressed in the pronoun αὐτῶν, ‘ their,’ three 
 times repeated. All those absolutely, and only those with whom God 
 makes this covenant, are intended. Those whose sins are not pardoned, 
 do in no sense partake of this covenant, it is not made with them. 
 For this is the covenant that God makes with them, that ‘he will be 
 merciful unto their sins,’ that is, unto them in the pardon of them. 
 Some speak of a universal conditional covenant made with all man- 
 kind. If there be any such thing, it is not that here intended. For 
 they are all actually pardoned with whom this covenant is made. And 
 the indefinite declaration of the nature and terms of the covenant, is 
 not the making of a covenant with any. And what should be the 
 condition of this grace here promised of the pardon of sin? It is, say 
 they, that men repent and believe, and turn to God, and yield obe- 
 dience unto the gospel. If so, then men must do all these things, 
 before they receive the remission of sins: yes. Then must they do 
 them while they are under the law, and the curse of it, for so are all 
 men whose sins are not pardoned. This is to make obedience unto 
 the law, and that performed by men whilst under the curse of it, to 
 be the condition of gospel mercy, which is to overthrow both the law 
 and gospel. 
 
 But then, on the other hand, it will follow, they say, that men are 
 pardoned before they do believe, which is expressly contrary unto the 
 Scripture. I answer, 1. The communication and donation of faith 
 unto us, is an effect of the same grace whereby our sins are pardoned, 
 and they are both bestowed on us by virtue of the same covenant. 
 2. The application of pardoning mercy unto our souls, is, in order of 
 
796 AN EXPOSITION OF THE [cH. VIII. 
 
 nature, consequent unto believing, but in time they go together. 
 3. Faith is not required unto the procuring of the pardon of our sins, 
 but unto the receiving of it: ‘that they may receive the remission of 
 sins.’ But that which we shall observe from hence is, that, . 
 
 Obs. X XIX. The new covenant is made only with them, who effec- 
 tually and eventually are made partakers of the grace of it.—‘ This is 
 my covenant that I will make with them, I will be merciful unto their 
 unrighteousness, &c. Those with whom the old covenant was made, 
 were all of them actual partakers of the benefits of it; and if they are 
 not so with whom the new 15 made, it comes short of the old in effi- 
 cacy, and may be utterly frustrated. Neither doth the indefinite pro- 
 posal of the terms of the covenant, prove that the covenant is made 
 with any who enjoy not the benefits of it. Indeed this is the excel- 
 lency of this covenant, and so it is here declared, that it doth effec- 
 tually communicate all the grace and mercy contained in it unto all 
 and every one with whom it is made ; with whomsoever it is made, his 
 sins are pardoned. 
 
 Secondly. The subject-matter of this promise, is the pardon of sin. 
 And that which we have to consider for the exposition of the words, 
 is, 1. What is meant by sins. 2. What by the pardon of them. 3. What 
 is the reason of the peculiar expression in this place. 
 
 First. Sin is spoken of with respect unto its guilt especially, so is it 
 the object of mercy and grace. Guilt is the desert of punishment, or 
 the obligation of the sinner unto punishment, by and according to the 
 sentence of the law. Pardon is the dissolution of that obligation. 
 Sin is here expressed by three terms, αδικια, ἅμαρτια, avomea, ‘ un- 
 righteousness,’ ‘ sin’ and ‘transgression,’ as we render the words. 
 In the prophet there is only Num and py; yw is wanting. But they 
 are elsewhere all three used, where mention is made of the pardon of 
 sin, or the causes of it. As, 1. In the declaration of the name of God 
 with respect thereunto, Exod. xxxiv. 7. mNuM ywDr py nwa, ‘ pardoning 
 iniquity, transgression, and sin.’ 2. In the confession of sin for the 
 removal of it, by the expiatory sacrifice, Lev. xvi. 21. Aaron shall 
 confess over him, onsum 555 ὈΠῸΣ 55 nN ΓΟ 55 ns, ‘all their ini- 
 quities, all their transgressions, in all their sins.’ 3. In the expression 
 of the forgiveness of sin in justification, Ps. xxx. 1,2. Wherefore 
 the apostle might justly make up the expression, and general enume- 
 ration of sins, here defective in the prophet, seeing it is elsewhere so 
 constantly used to the same purpose, and on the like occasion. 
 
 Nor are those terms needlessly multiplied, but sundry things we are 
 taught thereby. As, 1. That those whom God graciously takes into 
 covenant, are many of them antecedently obnoxious unto all sorts of 
 sins. 2. That in the grace of the covenant there is mercy provided 
 for the pardon of them all, even of them from which they could ‘ not 
 be justified by the law of Moses,’ Acts xiii. 39. And that, 3. There- 
 fore none should be discouraged from resting on the faithfulness of 
 God, in this covenant, who are invited unto a compliance therewith. 
 
 But there is yet more intended in the use of these words. For they 
 do distinctly express all those respects of sin in general, by which the 
 conscience of a sinner is affected, burdened, and terrified; as also 
 
ver. 10—12.] EPISTLE TO THE HEBREWS. 797 
 
 whereon the equity of the curse and punishment for sin doth de- 
 pend. ΄ 
 
 The first is aduca, ‘ unrighteousness τ᾿ ταῖς αδικιαις αὐτων. This is 
 usually taken for sins against the second table, or the transgression of 
 that rule of righteousness amongst men, which is given by the moral 
 law. But here, as in many other places, it expresseth a geaeral affec - 
 tion of sin with respect unto God. A thing unequal and unrighteous 
 it is, that man should sin against God his sovereign Ruler and Bene- 
 factor. As God is the supreme Lord and Governor of all, as he is our 
 only Benefactor and Rewarder, as all his laws and ways towards us 
 are just and equal, the first notion of righteousness in us is the render- 
 ing unto God what is due unto him, that is, universal obedience unto 
 all his commands. Righteousness towards man is but ἃ branch 
 springing from this root; and where this is not, there is no righteous- 
 ness amongst men, whatever is pretended. If we give not unto God 
 the things that are God's, it will not avail us to give unto Cesar the 
 things that are Ceesar’s, nor unto other men what is their own. And 
 this is the first consideration of sin, that renders the sinner obnoxious 
 unto punishment, and manifests the equity of the sanction of the law. 
 It is an unrighteous thing. Herewith the conscience of the sinner is 
 affected, if he be convinced of sin in a due manner. The original per- 
 fection of his nature consisted in this righteousness towards God, by 
 rendering his due unto him in a way of obedience. This is overthrown 
 by sin, which is therefore both shameful and ruinous, which distresseth 
 the conscience when awakened by conviction. 
 
 The second is ἁμαρτια; των ἁμαρτιων avtwv. ‘This is properly a 
 missing of, an ‘erring from, that end’ and scope which it is our duty 
 to aim at. There isa certain end for which we were made, and a cer- 
 tain rule proper unto us whereby we may attain it. And thisend being 
 our only blessedness, it is our interest, as it was in the principles of our 
 natures, to be always in a tendency towards it. This is the glory of 
 God, and our eternal salvation in the enjoyment of him. Thereunto 
 the law of God is a perfect guide. ‘To sin, therefore, is to forsake that 
 rule, and to forego therein our aim at that end. It is to place itself 
 and the world as our end, in the place of God and his glory, and to 
 take the imaginations of our hearts for our rule. Wherefore, the per- 
 verse folly that is in sin, in wandering away from the chief good as our 
 end, and the best guide as our rule, embracing the greatest evils in 
 their stead, is ἅμαρτια, rendering punishment righteous, and filling the 
 sinner with shame and fear. 
 
 The third is ἀνομία ; των ανομίων avtwyv. We have no one word in 
 our language properly to express the sense hereof, nor is there so in 
 the Latin. We render it ‘transgression of the law.’ ἄνομος is a 
 ‘lawless person τ᾿ whom the Hebrews call a son of Belial; one who 
 owns no yoke nor rule. And ἀνομία is a voluntary unconformity unto 
 the law.’ Herein the formal nature of sin consists, as the apostle tells 
 us, 1 John ii. 4. And this is that which in the first place passeth on 
 the conscience of a sinner. Wherefore, as all sorts of particular sins 
 are included in these multiplied names of sin ; so the general uature of 
 sin, in all its causes and respects, terrifying the sinner, and manifesting 
 
7198 AN EXPOSITION OF THE [cH. vit. 
 
 the righteousness of the curse of the law, are declared and represented 
 by them. And we may learn, 
 
 Obs. XXX. That the aggravations of sin are great and many, 
 which the consciences of convinced sinners ought to have regard 
 unto. 
 
 Obs. XX XI. There is grace and mercy in the new covenant pro- 
 vided for all sorts of sins, and all aggravations of them, if this grace 
 and mercy be received in a due manner. 
 
 Obs. XXXII. Aggravations of sin do glorify grace in pardon.— 
 Therefore doth God here so express them, that he may declare the 
 glory of his grace in their remission. 7 
 
 Obs. X XXIII. We cannot understand aright the glory and excel- 
 lency of pardoning mercy, unless we are convinced of the greatness 
 and vileness of our sins, in all their aggravations. 
 
 Secondly. That which is promised with respect unto these sins, is 
 two ways expressed, ]. ἵλεως ἐσομαι, “1 will be merciful ;’ 2. ov un 
 pynoSw ert, ‘1 will remember no more.’ It is pardon of sin that is 
 iniended in both these expressions; the one respecting the cause of It, 
 the other its perfection and assurance. And two things are considered 
 to be in the pardon of sin. 
 
 1. A respect unto the mediator of the covenant, and the propitiation 
 for sin made by him. Without this, there can be no remission, nor 1s 
 any promised. | 
 
 2. The dissolution of the obligation of the law, binding over the 
 guilty sinner unto punishment. ‘These are the essential parts of evan- 
 gelical pardon, and respect is had in these words unto them both. 
 
 1. ‘IAewe, which we translate ‘ merciful,’ is ‘ propitious,’ ‘ gracious,’ 
 through a propitiation. But the Lord Christ is the only ἱλαστηριον, 
 or propitiation under the New Testament, Rom. 11.25; 1 John ii. 2. 
 And he died, εἰς ro ἱλασκεσϑαι, to propitiate God for sin; to render him 
 propitious unto sinners, Heb. 11. 17; in him alone God is ἵλεως; mer- 
 ciful unto our sins. 
 
 2. The law, with the sanction of it, was the means appointed of God 
 to bring sin to a judicial remembrance and trial. Wherefore, the dis- 
 solution of the obligation unto punishment, arising from the law, which 
 is an act of God the supreme Rector and Judge of all, belongeth unto 
 the pardon of sin. This is variously expressed in the Scripture ; here 
 by ‘remembering sin no more.’ The assertion whereof is fortified by a 
 double negative. Sin shall never be called legally to remembrance. 
 But the whole doctrine of the pardon of sin, I have so largely handled 
 in the Exposition of Ps. cxxx. that I must not here again resume the 
 Same argument. 
 
 Ver. 13.—Ev ry Acyew καινην, πεπαλαιωκε τὴν πρωτην᾽ TO δὲ πα- 
 λαιουμενον καὶ γηραάσκον, ἐγγὺς αφανισμου. 
 
 In the foregoing verses, the apostle had proved, in general, the in- 
 sufficiency of the old covenant, the necessity of the new, the difference 
 between the one and the other, with the preference of the latter above 
 the former, in all confirming the excellency of the priesthood of Christ 
 
VER. 13.] EPISTLE TO THE HEBREWS. 799 
 
 above that of Aaron. In this last verse of the chapter, he maketh an 
 especial inference from one word in the prophetical testimony, wherein 
 the main truth which he endeavoured to confirm with respect unto 
 these Hebrews, was asserted. It was their persuasion, that of what 
 sort soever this promised covenant should be, yet the former was still 
 to continue in force, obliging the church unto all the institutions of 
 worship thereunto appertainmg, ~Hereon depended the main contro- 
 versy that the apostle had with them; for he knew that this persuasion 
 was destructive to the faith of the gospel, and would, if pertinaciously 
 adhered unto, prove ruinous unto their own*souls. . Wherefore, the 
 contrary hereunto, or the total cessation of the first covenant, he pres- 
 seth on them, with all sorts of arguments, as from the nature, use, and 
 end of it, from its insufficiency to consecrate or make perfect the state 
 of the church ; from the various prefigurations, and certain predictions 
 of the introduction of another covenant, priesthood, and ordinances of 
 worship, which were better than those that belonged unto it, and in- 
 consistent with them, with many other cogent evidences to the same 
 purpose. Here he fixeth on a new argument in particular, to prove 
 the necessity and certainty of its abolition ; and hereby, according to 
 his wonted manner, he makes a transition unto his following discourses, 
 wherein he proves the same truth from the distinct consideration of 
 the use and end of the institutions, ordinances, and sacrifices belonging 
 unto that covenant. ‘This he pursues unto the 24th verse of the tenth 
 chapter, and so returns unto the parenetical part of the Epistle, mak- 
 ing due applications of what he had now fully evinced. 
 
 Ver. 13.—Jn that he saith a new (covenant,) he hath made the first 
 old. Now that which decayeth and waxeth old, is ready to vanish 
 away. 
 
 A double argument the apostle here maketh use of, 1. From a 
 special word or testimony. 2. From a general maxim of truth in | 
 all kinds. 
 
 In the former we may consider, 1. The testimony he makes use of, 
 2. The inference unto his own purpose which he makes from it. 
 
 1. The first consisteth in the adjunct of this other promised cove- 
 nant. It is by God himself called new; ev τῳ Aeyeww καίνην, ‘in that, 
 or whereas it is said a new,’ or in that he calleth it, a new. So it is 
 expressly in the prophet, ‘ Behold I will make a new covenant.’ Thus 
 every word of the Holy Ghost, though but occasional unto the princi- 
 pal subject spoken of, is a sufficient evidence of what may be deduced 
 from it. And by this kind of arguing we are taught, that the word of 
 God is full of holy mysteries, if with humility, and under the conduct 
 of his Holy Spirit, we do, as we ought, diligently inquire into them. 
 This therefore he layeth down as the foundation of his present argu- 
 ment, that God himself doth not call this promised covenant another 
 covenant, or a second, nor only declare the excellency of it, but signally 
 calls it a new covenant. 
 
 2. That which he infers from hence, is, that reraXawke τὴν πρωτην, 
 ‘he hath made the first old.’ The force of the argument doth not lie 
 
800 ‘AN EXPOSITION OF THE (cH. VIII. 
 
 in this, that he caileth the second new; but that he would not have 
 done so, had not he made the first old. For weraXawxe 15 of an active 
 signification, and denotes an authoritative act of God upon the old 
 covenant, whereof the calling the other new, was a sign and evidence. 
 He would not have done so, but that he had made the other old: for 
 with respect thereunto this is called new. But yet it was the designa- 
 tion of the new covenant, that was the foundation of making the 
 other old. 
 
 The word respecting the time past, we must inquire what time 
 it doth refer unto. And this must be either the time of the prediction 
 and promise of the new covenant, or the time of its introduction and 
 establishment. And it is the first season that is intended. For the 
 introduction of the new covenant did actually take away and abolish 
 the old, making it to disappear; but the act of God here intended, is 
 only his making it old in order thereunto. And he did this upon and 
 by the giving of this promise, and afterwards by various acts, and in 
 various degrees. 
 
 First. He did it by calling the faith of the church from resting in 
 it, through the expectation of the bringing in of a better in the room 
 of it. This brought it under a decay in their minds, and gave it an un- 
 dervaluation unto what it had before. They were now assured, that 
 something much better would in due time be introduced. Hence, 
 although they abode in the observance of the duties and worship it re- 
 quired, it being the will of God that so they should do, yet this ex- 
 pectation of and longing after the better; covenant now promised, 
 made it decay in their minds and affections. So did God make it old. 
 
 Secondly. He did it by a plain declaration of its infirmity, weak- 
 ness, and insufficiency for the great ends of a perfect covenant between 
 God and the church. Many things unto this purpose might have 
 been collected out of the nature of its institution and promises, from 
 the first giving of it, as is done by our apostle in his present discourses. 
 But these things were not clearly understood, by any in ‘those days ; 
 and as to the most, the veil was on them that they could not see at 
 all unto the end of the things that were to be done away. But now 
 when God himself comes positively to declare by that prophet, that it 
 was so weak and insufficient, and that therefore he would make 
 another, a better covenant with them ; this made it old, or declared it 
 to be in a tendency unto a dissolution. 
 
 Thirdly. From the giving of this promise, God did variously by his 
 providence break in upon and weaken its administration, which by its 
 decaying age was more and more manifested. For, 
 
 1. Immediately after the giving of this promise, the Babylonian 
 captivity gave a total intercision and interruption unto the whole admi- 
 nistration of it, for seventy years. This having never before fallen outjfrom 
 the making of it on Mount Sinai, was an evident token of its approach- 
 ing period, and that God would have the church to live without it. 
 
 2. Upon the return of the people from their captivity, neither the 
 temple, nor the worship of it, nor any of the administrations of the 
 covenant, nor the priesthood, were ever restored unto their pristine 
 beauty and glory. And whereas the people in general were much 
 
VER. 19.]} EPISTLE TO THE HEBREWS. 801 
 
 distressed at the apprehension of its decay, God comforts them, not 
 with any intimation that things under that covenant should ever be 
 brought into a better condition, but only with an expectation of His 
 coming amongst them, who would put an utter end unto all the ad- 
 ministrations of it, Hag. ii. 6—9. And from that time forwards, it 
 were easy to trace the whole process of it, and to manifest how it con- 
 tinually declined towards the end. 
 
 Thus did God make it old, by variously disposing of it unto its 
 end; and to give an evidence thereof, called the other covenant which 
 he would make, ‘a new one.’ And it did not decay of itself. For 
 no institution of God ‘ will ever wax old of itself;’ will ever decay, 
 grow infirm, or perish, unless it be ‘disannulled by God himself.’ 
 Length of time will not consume divine institutions, nor can the sins 
 of men abate their force. He only tiat sets them up, can take them 
 down. And this is the first argument of the apostle, taken from this 
 testimony, to prove that the first covenant was to be abolished. But 
 whereas it may be questioned, whether it directly follows or not, that 
 it must be taken away because it is made old, he confirms the truth of 
 his inference by a general maxim, which hath the nature of a new 
 argument also. ‘Now,’ saith he, ‘that which decayeth and waxeth 
 old, is ready to vanish away.’ Old is significative of that which 15 
 to have an end, and which draws towards its end. Every thing that 
 can wax old hath an end; and that which doth so, draws towards that 
 ‘end. So the Psalmist affirming that the heavens themselves shall per- 
 ish, adds as a proof thereof, they shall wax old asa garment; and 
 then none can doubt but they must have an end, as unto their sub- 
 stance or their use. 
 
 1. There is in the words, the notation of the subject, ro δὲ, ‘ but 
 that,’ or that, whatever it be. The general rule gives evidence unto 
 the former inference, ‘ whatever it be that waxeth old,’ 
 
 2. The description of it in a double expression, παλαιουμενον and 
 γηρασκον. The words are generally supposed to be synonymous, and 
 to be used for emphasis only. We express the first by decay, ‘ that 
 which decayeth,’ to avoid the repetition of the same word, we having 
 no other to express ‘ waxing old, or ‘made old, by. But παλαιουμε- 
 νον» is not properly that which decayeth, it is that which hath the 
 effect passively of πεπαλαίωκε, that which is made old; and it pro- 
 perly respecteth things. Things are said to be made.old, not persons. 
 But the other word γηρασκον, respects persons, not things. Men, and 
 not inanimate things, are said ynpacxev. Wherefore, although the 
 apostle might have used a pleonasm to give emphasis unto his asser- 
 tion, and to aver the certainty of the end of the old covenant ; yet no- 
 thing hinders, but that we may think that he had respect unto the 
 things and persons that belonged unto its administration, __ 
 
 That which is affirmed of this subject of the proposition, is, that it 
 is ἐγγὺς apaviopov, ‘near unto a disappearance,’ that is an abolition, 
 and taking out of the way. The proposition is universal, and holds 
 absolutely in all things, as is evident in the light of nature. What- 
 ever brings things tu a decay and age, will bring them to an end; for 
 decay and age are the expression of a tendency to an end. Let an 
 
 VOL, 111, 3 F 
 
802 AN EXPOSITION OF HEBREWS. [CH. VIII. 
 
 angel live ever so long, he waxeth not old, because he cannot die. 
 ‘Waxing old’ is absolutely opposed unto an-eternal duration, Ps. cii. 
 26, 27. | 
 
 It being the removal of the old covenant, and all its administrations, 
 that is respected, it may be inquired why the apostle expresseth it by 
 αφανισμος, ‘a disppearance or vanishing out of sight.’ And respect 
 may be had herein, 1. To the glorious outward appearance of the ad- 
 ministration of it. ‘This was that which greatly captivated the minds 
 and affections of those Hebrews unto it. They were carnal themselves, 
 and these things, the fabric of the temple, the ornaments of the priests, 
 the order of their worship, had a glory in them, which they could be- 
 hold with their carnal eyes and cleave unto with their carnal affections. | 
 ‘The ministration of the letter was glorious.’ All this glory, saith 
 the apostle, shall shortly disappear, shall vanish out of your sight, ac- 
 cording to the prediction of our Lord Jesus Christ, Matt. xxiv. 2. 
 To the gradual removal of it. It departed as a thing will by its re- 
 moval out of oursight. We by little and little lose the prospect of it, 
 until it utterly disappear. How it was made so to disappear, at what 
 time, in what degrees, by what acts of divine authority, must be spoken 
 unto distinctly elsewhere. All the glorious institutions of the law, 
 were at best as stars in the firmament of the church, and therefore 
 were all to disappear at the rising of the Sun of righteousness. 
 
 Tw Θεῳ δοξα. 
 
 END OF VOL. III. 
 
 LONDON: 
 FRINTED BY J. HADDON, CASTLE STREET, FINSBURY. 
 
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