Hebrews 7 — Verse 11

If 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 discourse and argument, in those particles of inference, [in non-Latin alphabet], if therefore. If things be as we have declared. He had a peculiar scope and design in all those things. These he is now introducing. The improvement of his whole preceding discourse, and the whole mystery of the Priesthood of Melchisedec, he will now make an application of to the great cause he had in hand. He has proved by all sorts of arguments that the Priesthood of Melchisedec was superior to that of Aaron. Before he had evinced that there was to be another Priest after his Order; and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi, in as much as he was so, by whom he was represented before the institution of that Priesthood. Now he will let the Hebrews know whither all these things do tend in particular, and what does necessarily follow from, and depend upon them. This he lays the foundation of in this Verse, and declares in those following. And that they might consider how, what he had to say, was educed from what he had before proved, he introduceth it, with these notes of inference, [in non-Latin alphabet], if therefore. And to comprehend the meaning of these words in general, with the design of the Apostle in them, we may observe,

1. That his reasoning in this case is built upon a supposition which the Hebrews could not deny. And this is, that [in non-Latin alphabet], perfection or consummation is the end aimed at in the Priesthood of the Church. That Priesthood which perfects or consummates the People in order to 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 to. That Priesthood which does not do so, but leaves Men in an imperfect unconsummate estate, whatever use it may be of for a season, yet cannot it be perpetual to the exclusion of another. For if so, either God had not designed to consummate his people, or he must do it some other way and not by a Priesthood. The first is contrary to the truth and faithfulness of God in all his Promises, yes, would make all religion vain and ludicrous. For if it will never make Men perfect, to what end does it serve, or what must do so in the room thereof? That this should be done any other way than by a Priesthood, the Hebrews did neither expect nor believe. For they knew full well, that all the ways appointed by the Law, to make attonement for sin, to attain righteousness and acceptance with God, depended on the Priesthood, and the services of it in sacrifices and other parts of divine worship. If therefore the Apostle proves that Perfection could not be attained by, nor under the Levitical Priesthood, it necessarily follows that there must be some more excellent Priesthood remaining as yet to be introduced. This therefore he undeniably evinceth by this consideration. For,

2. Look to 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, says he, it did not then consummate the Church: Perfection was not then attainable by it. This the Jews might deny, and plead that they desired no more Perfection than what was in those days attained to. Therefore 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 does by the testimony of David himself, who prophesied and fore-told 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 to what purpose should a new Priest of another Order be raised up, to do that which was done before? Therefore,

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

4. He has yet a farther design, which is not only to prove the necessity of another Priest and Priesthood, but thereon also a change and an abrogation of the whole law of worship under the Old Testament. Hence he here introduceth the mention of the Law, as that which was given at the same time with the Priesthood, and had such a relation thereunto, as that of necessity it must stand and fall with it. And this may suffice for a view of the scope of this Verse, and the force of the argument contained in it. We shall now consider the particulars of it.

1. A supposition is included that [⟨in non-Latin alphabet⟩], which we render Perfection, is the adaequate and compleat end of the office of the Priesthood in the Church. This at one time or another, in one Order or another, it must attain, or the whole office is useless. And the Apostle denies that this could be obtained by the Levitical Priesthood. And he calls the Priesthood of the Law Levitical, not only because Levi was their progenitor, the patriarch of their tribe, from whom they were genealogized; but also because he would comprise in his assertion not only the House of Aaron, to whom the right and exercise of the Priesthood was limited and confined, but he would also take into consideration the whole Levitical service which was subservient to the office of the Priesthood, and without which it could not be discharged. Therefore the Levitical Priesthood is that Priesthood in the family of Aaron, which was assisted in all their sacerdotal actings and duties by the Levites, who were consecrated of God to that end. That [⟨in non-Latin alphabet⟩], or Perfection was of this Priesthood, is denied in a restrictive interrogation. If it had been so, it would have been otherwise with respect to another Priest, than as it is declared by the Holy Ghost.

2. Our principal enquiry on this verse will be, what this [⟨in non-Latin alphabet⟩] is, and wherein it does consist. The word is rendered Perfectio, Consummatio, Consecratio, Sanctificatio, Dedicatio. The original signification and use of the word has been spoken to on chapter 2, verse 10, where it is rendered Sanctification; real and internal sanctification is not intended, but that which is the same with sacred dedication or consecration. For it is plainly distinguished from real inherent sanctification by our Apostle, chapter 10, verse 14, [⟨in non-Latin alphabet⟩], By one Offering he has perfected them that are Sanctified. This [⟨in non-Latin alphabet⟩], the effect and product of [⟨in non-Latin alphabet⟩] is wrought towards them who are sanctified, and so does not consist in their sanctification. Much less therefore does 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 has no such signification. But if it denotes not internal holiness at all, it does not do so the perfection of it. Nor is any such perfection attainable in this life, as the Scripture every where testifies. Therefore the Apostle had no need to prove that it was not attainable by the Levitical Priesthood, nor to reflect upon it for that reason, seeing it is not attainable by any other way or means whatever. We must therefore diligently enquire into the true notion of this [⟨in non-Latin alphabet⟩] or Perfection, which will guide the remaining interpretation of the words. And concerning it we may observe in general,

First, That it is the effect or end, or necessary consequent of a Priesthood. This supposition is the foundation of the whole argument of the Apostle. Now the office and work may be considered two ways. (1.) With respect to God, who is the first immediate object of all the proper acts of that office. (2.) With respect to the Church, which is the subject of all the fruits and benefits of its administration.

If we take it in the first way, then the expiation of sin is intended in this word. For this was the great act and duty of the Priesthood towards God, namely, to make expiation of sin, or atonement for it by sacrifice. And if we take the word in this sense, the Apostle's assertion is most true. For this Perfection was never attainable by the Levitical Priesthood. It could expiate sin, and make atonement only typically, and by way of representation, really and effectually as to all the ends of spiritual reconciliation to 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 (chapter 10, verse 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 does it include any such signification. And whereas God is the immediate object of that sacerdotal energy whereby sin is expiated, it is the Church that is here said to be perfected; so that expiation of sin cannot be intended thereby, though it be supposed therein. Besides the Apostle does not here understand sacrifices only, by which alone atonement was made, but all other administrations of the Levitical Priesthood whatever.

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

What in general is suited to the Apostle's Argument, whatever be the sense of the [⟨in non-Latin alphabet⟩] here mentioned, is approved. The question is, whether the expiation of sin be here intended, what is the nature of that expiation, and what was the use of the sacrifices under the Law? All which on this occasion are spoken to, and the mind of the Holy Ghost in them all perverted. For (1.) that expiation of sin properly so called by an act of the priestly office towards God, is not here intended, has been before declared, both from the signification of the word, and the design of the Apostle. What these men intend by the expiation of sin, and how remote it is from that which the Scripture teaches, and the nature of the thing itself requires in the reason and common understanding of all mankind, I have fully evinced in the Exercitations about the Priesthood of Christ. And take expiation in the sense of the Scripture, with the common sense and usage of mankind, and in their judgment, it was by the Levitical Priesthood, and was not by the Priesthood of Christ. For it cannot be denied, but that the Levitical Priests acted towards God, in their offering of sacrifices to make atonement for sin. But that the Lord Christ did so is by these men denied. For that which under this name they ascribe to him is only the taking away of punishment due to sin by his power, which power was given him of God upon his ascension or entrance into Heaven as the Holy place. (2.) They deny that expiation was by the Levitical Priesthood, on two grounds. (1.) Because they did expiate only some lesser sins, as of ignorance and infirmity; and so it cannot be said to be by them, because they were only some few sins that they could expiate. (2.) Because their expiation concerned only deliverance from temporal punishment. That expiation in the Scripture-sense could not be really effected by the Levitical Priesthood is granted, and shall afterwards be proved. But both these pretended reasons of it are false. For (1.) there was an atonement made in general for all the sins of the people. For when Aaron made an atonement by the Scape Goat (Leviticus 16:10), he confessed over him all the iniquities of the children of Israel, and all their transgression in all their sin (ver. 21). And herein the greatest as well as the least of their sins were comprised. For although there were some sins which being capital according to the constitutions of their commonwealth, in which respect, there was no sacrifice appointed in particular whereby they who were guilty of them might be freed from punishment, that the ordinances of God might not seem to interfere; yet had they by their interest in the more general sacrifices a right to expiation of sin as to its guilt, for otherwise every one who died penally, must of necessity die eternally. (2.) It is also false that their sacrifices had no other use but to free men from temporal punishments. Indeed it is a wild apprehension that the use of sacrifices in the Church of old, to be observed by the people with so great solemnities, and under so great penalties, wherein the principal actings of faith did consist, as also the great exercise of the spiritual obedience of the whole Church, should serve only to free men from legal, outward, civil, temporal punishments for lesser sins of ignorance and infirmity, which were none at all for the most part. Absolutely indeed, and of themselves by virtue of their own worth, or by their own innate efficacy they neither did, nor could expiate sin, as to its guilt and eternal punishment which attended all sin by the curse of the Law; nor did God ever appoint them for that end, yet they did it relatively and typically, that is, they represented and exhibited to the faith of the sacrificers, that true effectual sacrifice to come, whereby all their sins were pardoned and done away. Therefore, (3.) the difference between the expiation of sin by the Levitical Priesthood and by Christ, did not consist in this, that the one expiated sin only with respect to temporal punishments, the other with respect to them that are eternal; but in the manner of their expiation, and the efficacy of each to that end. They expiated sins only typically, doctrinally, and by way of representation, the benefit received from their sacrifices being not contained in them, nor wrought by their causality, nor procured by their worth or value, but were exhibited to the faith of the sacrificers, by virtue of their relation to 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 to the constitution of God. But this is not the perfection here intended by the Apostle.

Secondly, This [〈 in non-Latin alphabet 〉] respects the Church, which is the subject of all the benefits of the priesthood, and it is that perfect state of the Church in this world, which God from the beginning designed to it. He entered upon its erection in the first promise, with respect to 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, [〈 in non-Latin alphabet 〉] (Hebrews 11:40), that they without us should not be consummate, or made perfect in their Church-state. And this state of the Church is expressed by this word in other places, as we shall see. The foundation of it was laid in that word of our Savior wherewith he gave up the ghost, [〈 in non-Latin alphabet 〉] (John 19:30). It is finished or completed; that is, all things belonging to that great sacrifice whereby the Church was to be perfected, were accomplished. For he had respect to all that the Prophets had foretold; all that he was to do in this world, and the consummation 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 [〈 in non-Latin alphabet 〉], perfect (1 Corinthians 2:6). We speak wisdom [〈 in non-Latin alphabet 〉], the mysteries of the Gospel wherein such persons discerned the wisdom of God. And so are they called (Hebrews 5:14). This our Savior prayed for in the behalf of his Church immediately before he procured it by his sacrifice (John 17:23): [〈 in non-Latin alphabet 〉], that they may be perfected. And the end of the institution of the ministry of the Gospel, to make his mediation effectual to the souls of men by the application of it in the Word to them, was to bring the Church [〈 in non-Latin alphabet 〉] (Ephesians 4:13), to a perfect man; or that perfection of state which it is capable of in this life. So the Apostle informs us, that what he aimed at in his ministry, by warning every man, and teaching them in all wisdom, was that he might present [〈 in non-Latin alphabet 〉] (Colossians 1:28), every man, that is, all believers perfect in Christ Jesus. For in him we are complete (chapter 2:10), where though another word be used ([〈 in non-Latin alphabet 〉]) yet the same thing is intended; namely, that perfect complete state of the Church which God designed to bring it to in Christ. And that our Apostle uses the same word in the same sense in sundry places in this Epistle we shall see in our progress.

Thirdly, This [〈 in non-Latin alphabet 〉], or perfection, may be considered two ways. (1.) As to its absolute completeness in its final issue. This the Apostle denies that he himself had as yet attained (Philippians 3:12): not as though I had already attained, or received, [〈 in non-Latin alphabet 〉] namely, the whole of what is purchased for me by Christ, [〈 in non-Latin alphabet 〉]; or were already made perfect, which could not be without attaining the resurrection of the dead (verse 11), though the substance be so already in the saints departed; from where he calls them the spirits of just men, [〈 in non-Latin alphabet 〉] (Hebrews 12:23), made perfect. And this he calls absolutely [〈 in non-Latin alphabet 〉] (1 Corinthians 13:10), that which is perfect; or that state of absolute perfection which we shall enjoy in heaven.

(2.) It may be considered as to its initial state in this world, expressed in the testimonies before recited: and this is that which we enquire after. And the Lord Christ, as the sole procurer of this state, is said to be [〈 in non-Latin alphabet 〉] the Consummator, the Perfecter, the Finisher of our faith, or religious worship (Hebrews 12:2), as having brought us into a state [〈 in non-Latin alphabet 〉] of perfection.

This is that, whatever it be, (which we shall immediately enquire into) that is denied to the Levitical priesthood, and afterwards to the Law, as that which they could not effect. They could not by their utmost efficacy, nor by the strictest attendance to them, bring the Church into that state of perfection, which God had designed for it in this world, and without which the glory of his grace had not been demonstrated.

4. The chief thing before us therefore is to enquire, what this state of perfection is, wherein it does consist, and what is required to the constitution of it; and in the whole to show that it could not be by the Levitical priesthood or Law. Now the things that belong to it are of two sorts: (1.) such as belong to the souls and consciences of believers, that is, of the Church; and (2.) such as belong to the worship of God itself. For with respect to these two, does the Apostle discourse, and asserts a state of perfection in opposition to the imperfect state of the Church under the Law, with respect to them both. And as to the first there are seven things concurring to the constitution of this state: (1.) righteousness; (2.) peace; (3.) light or knowledge; (4.) liberty with boldness; (5.) a clear prospect into a future state of blessedness; (6.) joy; (7.) confidence and glorying in the Lord. And the latter, or the worship of the Gospel, becomes a part of this state of perfection: (1.) by its being spiritual; (2.) easy, as absolutely suited to the principles of the new creature; (3.) in that it is instructive; (4.) from its relation to 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 to 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 (Romans 14:17). But because these things are of great importance, although the particulars are many, I shall briefly consider them all apart.

1. The first thing constituting this Gospel-state of Perfection, is righteousness. The introduction of all imperfection and weakness in the Church was by sin. This made the Law weak (Romans 8:3), and sinners to be without strength (Romans 5:7). Therefore 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 (Isaiah 60:21; Psalm 72:7; Psalm 85:10, 11). And this was to be brought in by Christ alone. Therefore one name whereby he was promised to the Church, was, The Lord our Righteousness (Jeremiah 23:6). 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. Therefore 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 (Isaiah 45:25). For by him are all that believe justified from all things, from which they could not be justified by the Law of Moses (Acts 13:39). To this end he brought in everlasting righteousness (Daniel 9:24). Not a temporary righteousness suited to 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 to eternity. So is he made to us of God righteousness (1 Corinthians 1:30).

This is the foundation of the Gospel or Perfection; and it was procured for us, by the Lord Christ offering up himself in sacrifice as our great High Priest. For we have redemption through his blood, even the forgiveness of sins (Ephesians 1:7). God having set him forth to be a propitiation through faith in his blood to declare his righteousness for the forgiveness of sins. And this he is in opposition to whatever the Law could effect, taking away that condemnation which issued from a conjunction of sin and the Law. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us (Romans 8:3, 4). The end of the Law in the first place, was to be a means and instrument of righteousness to those to whom it was given. But after the entrance of sin it became weak and utterly insufficient to any such purpose; for by the deeds of the Law can no flesh be justified. Therefore Christ is become the end of the Law for righteousness, to every one that believes (Romans 10:4). And by whoever this is denied, namely, that Christ is our righteousness, which he cannot be but by the imputation of his righteousness to us, they do virtually overthrow the very foundation of that state of Perfection which God had designed to bring his Church to. This the Levitical Priesthood could not effect, for the reason given in the words following; for under it the people received the Law. It could do no more but what the Law could do; but that could not make us righteous, because it was weak through the flesh. And by the deeds of the Law no man can be justified.

It may be said that believers had this righteousness under the Levitical Priesthood, or they could not have had a good report through faith, namely, this testimony, that they pleased God.

Answ. 1. Our Apostle does not deny it, yes, he proves it at large by manifold instances, Chap. 11, that they had it. Only he denies that they had it by virtue of the Levitical Priesthood, or any duties of the Law. He speaks not of the thing itself, with respect to the persons of believers under the Old Testament, but of the cause and means of it. What they had of this kind was by virtue of another Priesthood, which therefore was to be introduced; and the other, which could not effect it, was therefore to be removed. He denies not Perfection to persons under the Levitical Priesthood, but denies that they were made partakers of it thereby.

2. They had this righteousness really and as to the benefits of it, but had it not in that clearness and evidence of its nature, cause, and effects, as it is now revealed in the Gospel. Hence although their interest in it was sufficient to secure their eternal concernments, yet they had it not in such a way as was required to this [illegible] in this life. For we know how great a portion of the perfect state of the Gospel, consists in a clear apprehension, that Christ is, and how he is our righteousness, whereon the main of our present comforts do depend. The great enquiry of the souls of men is how they may have a righteousness before God. And the clear discovery of the causes of it, of the way and manner how we are made partakers of it, is a great part of the Perfection of the Gospel-state.

3. It was so obscurely represented to them, as that the Law arose up in a competition with it, or rather against it, in the minds of the generality of the people. They looked for righteousness as it were by the works of the Law (Romans 9:32), and on this rock of offence, this stumbling-stone, they shipwrecked their eternal condition (ver. 32, 33). For while they went about to establish their own righteousness, they submitted not to the righteousness of God (Romans 10:3). And we may easily apprehend how great a snare this proved to them. For there is in corrupted nature such an opposition and enmity to this righteousness of God in Christ, and the dictates of the Law are so riveted in the minds of men by nature, that now after the full and clear declaration of it in the Gospel, men are shifting a thousand ways to set up a righteousness of their own in the room of it. How strong then must the same inclination be in them, who had nothing but the Law to guide them, wherein this righteousness was wrapped up under many veils and coverings. Here therefore at the last, the body of the people lost themselves, and continue to this day under the curse of that Law, which they hoped would justify and save them.

Peace is the next thing that belongs to this Gospel-state of perfection. The Kingdom of God is peace (Romans 14:17). To lay the foundation of this Kingdom, the Lord Christ both made peace, and preached peace, or declared the nature of the peace he had made, tendering and communicating of it to us (Ephesians 2:14, 17). And this peace of Evangelical Consummation is three-fold: (1.) With God. (2.) Between Jews and Gentiles. (3.) In and among ourselves.

It is peace with God. This is the first effect and fruit of the righteousness before mentioned (Isaiah 32:17). For being justified by faith we have peace with God (Romans 5:1). And hereon depends our peace in the whole creation above and below. And if we look into the promises of the Old Testament concerning the Kingdom of Christ, the greatest part, and the most eminent of them respect peace with God and the whole creation. All things in the creation were at odds, jarring and interfering continually, upon the entrance of sin. For an enmity thereby being introduced between God and Man, it extended itself to all other creatures that had either dependance on Man, or were subservient naturally to 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 (Romans 8:20, 21, 22, 23). But in this Gospel-state God designs a reconciliation of all things, or a reduction of them into their proper order. For he purposed in himself that in the dispensation of the 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 (Ephesians 1:9, 10). The [〈 in non-Latin alphabet 〉] here mentioned is the same on the matter with the [〈 in non-Latin alphabet 〉] in this place. God had in his counsel and purpose distributed the times or ages of the world into several parts or seasons, with respect to his own works and the revelation of his mind and will to men. See our Exposition on Chap. 1. ver. 1. Every one of these parts or seasons had its particular [〈 in non-Latin alphabet 〉], or dispensation. But there was a [〈 in non-Latin alphabet 〉], a certain time or season, wherein all the rest that were past before, should have their complement and perfection. And this season had its especial [〈 in non-Latin alphabet 〉], or dispensation also. And this was the [〈 in non-Latin alphabet 〉] mentioned; the peace-making and reconciliation of all things, by gathering up the scattered, divided, jarring parts of the creation into one Head even Christ Jesus. And as this enmity and disorder entered into the whole, by the sin of Man; so the foundation of this catholic peace and order, from which nothing is excluded but the Serpent and his seed, must be laid in peace between God and Man. This therefore God designed in Christ alone (2 Corinthians 5:30, 31). The first and fundamental work of Christ, as the High Priest of the New Covenant, was to make peace between God and sinners. And this he did by bringing in of everlasting righteousness. So was he typed by Melchisedec, first King of Righteousness, then King of Peace. For when we were enemies we were reconciled to God by the death of his Son (Romans 5:10). Hence his name was [〈 in non-Latin alphabet 〉] the Prince of Peace (Isaiah 9:6). Therefore this reconciliation and peace with God, is a great part of this Gospel-perfection. So our Savior testifies (John 14:27): "Peace," says he, "I leave with you, my peace I give to you, not as the world gives, I give to you; let not your heart be troubled, neither let it be afraid." Assured peace with God delivering the souls of his disciples from all trouble and fear, is that which he peculiarly bequeathed to them. And so great a share in this [〈 in non-Latin alphabet 〉] does 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 (Isaiah 11:4, 5, 6, 7, 8, 9, &c.). But these things are liable to 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 to this peace with God, being exercised with fear and disconsolations all our days, so as that we seem to have no interest in this Gospel-state.

Answ. (1.) Peace is made for all that believe. (2.) The way of attaining it is laid open to them (Isaiah 27:5). (3.) Patient abiding in faith will in due time bring them into this peace. (4.) It is one thing to have peace with God, which all believers have; another to have the constant sense and comfort of it in their own souls, which they may want for a season. Secondly, some say, they are so far from finding peace with the whole creation, that on all accounts they meet with great enmities in the world. Answ. (1.) It is not said that peace is made for us with Satan or the World, the Serpent and his seed. This belongs not to this perfection. (2.) Whatever troubles we may have with other things, yet in the issue, they shall all work together for our good, which is sufficient to constitute a state of peace.

This part of the perfection of the Church could not be attained by the Levitical Priesthood. For two things belonged thereunto: (1.) that peace be actually made; (2.) that it be fully declared. So the Apostle expresses it as it was effected by Christ (Ephesians 2:14): he is our peace; and that (1.) by making peace, he made peace (ver. 15, 16); (2.) by declaring it (ver. 17), he came and preached peace. Neither of these could be done by the Levitical Priesthood. Not the first: it could not make peace, because it could not bring in righteousness, which is the cause and foundation of it (Isaiah 32:17; Romans 5:1). Not the second: it could not declare or preach this peace. For the giving of the Law, with all tokens of dread and severity, with the curse annexed to it, was directly contrary hereunto. This therefore was brought in by this better Priesthood alone.

2. Peace between Jews and Gentiles belongs to this state. For God designed not the erecting of his Kingdom among 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 (Ephesians 3:4, 5, 6). And we know how slow the disciples of Christ himself were in the receiving and understanding hereof. But evident it is, that this was God's design from the giving of the first promise, and we see now in the light of the Gospel that he gave many intimations of it to the Church of old, with respect whereunto the veil abides on the minds of the Jews to this day. Therefore without this peace also, the perfect state of the Church aimed at could not be attained. But this could never have been brought about by the Levitical Priesthood and Law. For they were indeed the principal occasion of the distance between them, and the means of the continuance of their disagreement. And that which the Jews thought to have been the principal advantage and privilege of Abraham in his posterity, was that which while 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 while that priesthood was standing, could Japhet 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 (Ephesians 2:14, 15, 16). The last issue of this contest came to these two heads. (1.) Whether the Gentiles should at all be called to the faith of the Gospel. (2.) Whether being called, they should be obliged to the observation of the Law of Moses. The first fell out among the Apostles themselves, but quickly determined by our Lord Jesus Christ to their joy and satisfaction. And this he did two ways. (1.) By sending Peter to preach the Gospel to Cornelius, and therein bestowing the Holy Ghost on them that did believe (Acts 10:14, 17, 45, 46, 47; Chapter 11:17, 18). (2.) By giving Paul an open full commission to go to the Gentiles and preach the Gospel to them (Acts 22:22; Chapter 26:15, 16, 17, 18). Here the body of the people of the Jews fell off with rage and madness. But the other part of the controversy was of longer continuance. The Jews finding that the Gentiles were by the Gospel brought so near to them, as to turn from dumb idols to God, and to receive the promise no less than themselves, would by all means have brought them over to the obedience of the Law of Moses also. This yoke the Gentiles being greatly afraid of, were in no small perplexity of mind what to do. The Gospel they were resolved to embrace, but were very unwilling to take on them the yoke of the Law. Therefore the Holy Ghost in the Apostles, at length puts an issue to this difference also, and lets the Church know, that indeed the wall of partition was broken down, the Law of Commandments contained in ordinances was taken away, and that the Gentiles were not to be obliged to the observation of it, which they greatly rejoiced in (Acts 15:31). Other way there was none for the reconciliation of those parties, who had been at so long and so great a variance.

It will be said that we yet see a variance between Jews and Gentiles continued all the world over; and they are in all places mutually an abomination to each other. And it is true it is so, and is likely so to continue. For there is no remedy that can be so effectual to heal a distemper, or make up a fracture, as that it will work its cure without use or application.

The Gospel is not at all concerned in what state and condition men are who reject it, and refuse to believe it. They may still live in enmity and malice, hateful and hating one another. But where it is believed, embraced, and submitted to, there an absolute end is put to all difference or enmity between Jews and Gentiles, as such, seeing all are made one in Christ. And this [⟨in non-Latin alphabet⟩] belongs only to them who do obey the Gospel.

3. Peace among ourselves, that is, among believers, does also belong hereunto. There was peace and brotherly love required under the Law. But no duty receives a greater improvement under the Gospel. The purchase of it by the blood of Christ, his prayer for it, the new motives added to it, the communication of it as the legacy of Christ among his disciples, with the especial ends and duties of it, do constitute it a part of the perfect state of the Church under the Gospel.

3. The third thing wherein this [⟨in non-Latin alphabet⟩] or perfection does 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 (Jeremiah 31:34), whose accomplishment is declared (1 John 2:27). And there are three things which concur to the constitution of this privilege.

1. The Principal Revealer of the mind and will of God. Under the Law God made use of the ministry of men 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 angels, as our Apostle declares (Chap. 2:2). 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 complete; yes, it was an argument of the darkness and bondage under which it was. For there was yet one greater than they all, and above them all, one more intimately acquainted with God and all the counsels of his will, by whom he would speak forth his mind (Deuteronomy 18:18, 19). This was the Son of God himself, without whose immediate ministry the consummation of the church-state could not be attained. This consideration our Apostle insists upon at large in the first chapter and the beginning of the second, concluding from there the preeminence of the evangelical state above the legal. The especial nature whereof we have declared in the exposition of those places. A most eminent privilege this was, yes, 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 knowledge and comprehension that he had of the whole counsel of God, and the mysteries of his grace, it incomparably exalts the church-state above that of old, from where our Apostle draws many arguments to the necessity of our obedience, above what they were urged withal. See Chap. 2:2, 3; Chap. 12:25. And this full revelation of his counsels by the ministry of his Son, God did reserve partly that he might have a preeminence in all things, and partly because none other either did or could comprehend the mysteries of it as it was now to be revealed. See John 1:18.

2. The matter or things themselves revealed. There was under the Levitical Priesthood a shadow of good things to come, but no perfect image or complete delineation of them (Chap. 10:1). They had the first promise, and the enlargements of it 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 wrapped up in types, shadows, figures, and allegories, as that no perfection of light or knowledge was to be obtained. The mystery of them continued still hid in God (Ephesians 3:9). Hence are the doctrines concerning them called parables and dark sayings (Psalm 78:2). Neither did the prophets themselves see into the depth of their own predictions (1 Peter 1:11, 12). Hence the believing Church waited with earnest expectation, until the day should break, and the shadows should flee away (Canticles 2:17; Chap. 4:6). They longed for the breaking forth of that glorious light, which the Son of God was to bring, attending in the mean time 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 (Malachi 4:2). They expected righteousness, light, and grace, but knew not the way of them. From there their prophets, righteous men, and kings desired to see the things of the Gospel, and saw them not (Matthew 13:17; Luke 10:24). And therefore John the Baptist, who was greater than any of the prophets because he saw and owned the Son of God as come in the flesh, which they desired to see, and saw not; yet living and dying under the Levitical Priesthood, not seeing life and immortality brought to light by the Gospel, the least in the kingdom of God is greater than he in spiritual knowledge. Therefore it belonged to the [in non-Latin alphabet], or perfect state of the Church, that there should be a full and plain revelation and declaration made of the whole counsel of God, of the mystery of his will and grace, as the end of those things which were to be done away. And this is done in the Gospel under that new priesthood which was to be introduced. Nor without this priesthood could it be so made. For the principal part of the mystery of God depends on, consists in the discharge of the office of that priesthood. They do so on his oblation and intercession, the atonement made for sin, and the bringing in of everlasting righteousness thereby. The plain revelation of these things which could not be made before their actual accomplishment is a great part of this gospel-perfection. This the Apostle disputes at large (2 Corinthians 3, from ver. 7 to the end of the chapter).

3. The inward spiritual light of the minds of believers enabling them to discern the mind of God, and the mysteries of his will as revealed, does also belong to this part of the perfection of the Gospel church-state. This was promised under the Old Testament (Isaiah 11:9; Chap. 54:13; Jeremiah 31:34). And although it was enjoyed by the saints of old, yet was it so in a very small measure and low degree, in comparison of what it is now after the plentiful effusion of the Spirit. See 1 Corinthians 2:11, 12. This is that which is prayed for (Ephesians 1:17, 18, 19; Chap. 3:18, 19). Therefore this head of the [in non-Latin alphabet] or perfection intended consists in three things. (1.) The personal ministry of Christ in the preaching of the Gospel, or declaration of the mystery of the wisdom and grace of God in himself. (2.) The dispensation or mission of the Holy Ghost to reveal and fully make known the same mystery by the Apostles and Prophets of the New Testament (Ephesians 3:5). (3.) In the effectual illumination of the minds of them that do believe, enabling them spiritually to discern the mysteries so revealed, every one according to the measure of his gift and grace. See concerning it, 1 Peter 2:9; Ephesians 3:17, 18, 19; Chap. 5:8.

Fourthly, there belongs to this perfection that [in non-Latin alphabet], that liberty and boldness which believers have in their approaches to God. This is frequently mentioned as an especial privilege and advantage of the Gospel-state (Ephesians 3:12; Hebrews 3:6; Chap. 4:16; Chap. 10:19, 35; 1 John 3:21; Chap. 4:17; Chap. 5:14). And on the contrary, the state under the Levitical Priesthood is described as a state of fear and bondage that is comparatively (Romans 8:15; 2 Timothy 1:7; Hebrews 2:15). And this bondage or fear arose from sundry causes inseparable from that priesthood and the administrations of it.

1. From the dreadful manner of giving the Law. This filled the whole people with terror and amazement. Upon the administration of the Spirit by the Gospel believers do immediately cry, Abba Father (Romans 8:16; Galatians 4:6). They have the liberty and boldness to draw nigh to God, and to call him Father. But there was such an administration of a spirit of dread and terror in the giving of the Law, as that the people were not able to bear the approaches of God 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 while they kept at their distance (Deuteronomy 5:23, 24, 25, 26, 27). When any first hear the Law, they are afraid of God, and desire nothing more than not to come near him. They would be saved by a distance from him. When any first hear the Gospel, that is, so as to believe it, their hearts are opened with love to God, and all their desire is, to be near 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 first given out in the giving of the Law, was communicated to them in all their generations, while the Levitical Priesthood continued. For as there was nothing to remove it, so it self was one of the ordinances provided for its continuance. This are we now wholly delivered from. See Chapter 12:18, 19, 20, 21.

2. It arose from the revelation of the sanction of the Law in the curse. Hereby principally the Law gendered to bondage (Galatians 4:25). For all the people were in some sense put under the curse; namely, so far as they would seek for righteousness by the works of the Law. So says our Apostle, As many as are of the works of the Law are under the curse (Galatians 3:10). This curse was plainly and openly denounced as due to the breach of the Law, as our Apostle adds; It is written, Cursed is every one who continues 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 (Galatians 4:1). 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, 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 stedfastly to the end of that which is abolished (2 Corinthians 3:13), that is, to him, who is the end of the Law for righteousness to them that do believe (Romans 10:4). It was therefore impossible but that their minds must ordinarily be filled with anxiety and fear. But there is now no more curse in the Gospel-state (Revelation 22:2). The curse abides only on the serpent and his seed (Isaiah 65:25). The blessing of the Promise does wholly possess the place of it (Galatians 3:13, 14). Only they who will choose still to be under the Law, by living in the sins that it condemns, 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 (Chapter 10:1). The Law, says he, could never by those sacrifices which they offered, year by year continually, 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 a right to an immediate access to him. For they were not so much as once to come into the holiest, where were the pledges and tokens of God's presence. And the prohibitions of their approaches to God were attended with such severe penalties, that the people cried out they were not able to bear them (Numbers 17:12, 13), which Peter reflects upon (Acts 15:10). The Holy Ghost thereby signifying that the way into the holiest of all was not made manifest while the first Tabernacle was standing (Chapter 9:8). No man had yet right to enter into it with boldness, which believers now have (Chapter 10:19, 20).

4. God had designed the whole dispensation of the Law under that Priesthood to 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 (Galatians 4:1, 2; chapter 3:24). 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 (Colossians 2:14). It urged their consciences not to seek after rest in or by that state. Here could be no perfection, because there could be no liberty. The [in non-Latin alphabet], or boldness we speak of, is opposed to all these causes of bondage and fear. It was not the design of God always to keep the Church in a state of non-age, and under school-masters; he had appointed to set it at liberty in the fulness of time, to take his children nearer to him, to give them greater evidences of his love, greater assurances of the eternal inheritance, and the use of more liberty and boldness in his presence. But what this [in non-Latin alphabet] of the Gospel is, wherein it does consist, what is included in it, what freedom of spirit, what liberty of speech, what right of access, and boldness of approach to God, built upon the removal of the Law, the communication of the Spirit, the way made into the holiest by the blood of Christ, with other concernments of it, constitutive of Gospel-perfection, I have already in part declared in our exposition on chapter 3, verse 5, and must, if God please, yet more largely insist upon it, on chapter 10, so that I shall not here further speak to it.

5. A clear foresight into a blessed estate of immortality and glory, with unquestionable evidences and pledges, giving assurance of it, belongs also to this consummation. Death was originally threatened as the final end and issue of sin. And the evidence hereof was received under the Levitical Priesthood in the curse of the Law. There was indeed a remedy provided against its eternal prevalency, in the first Promise. For whereas Death comprised all the evil that was come, or was to come on man for sin — in the day you eat thereof you shall die — the Promise contained the means of deliverance from it, or it was no Promise, tendered no relief to man in the state whereinto he was fallen. But the people under the Law could see but little into the manner and way of its accomplishment, nor had they received any pledge of it, in any one that was dead and lived again so as to die no more. Therefore their apprehensions of this deliverance were dark, and attended with much fear, which rendered them obnoxious to bondage. See the exposition on chapter 2:14, where we have declared the dreadful apprehensions of the Jews concerning Death, received by tradition from their fathers. They could not look through the dark shades of Death into light, immortality, and glory. See the twofold spirit of the Old and New Testament, with respect to the apprehensions of Death expressed; the one Job 10:21, 22, the other 2 Corinthians 5:1, 2, 3, 4. But there is nothing more needful to 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.

1. He himself died as our High Priest. He entered into the devouring jaws of Death, and that as it was threatened in the curse. And now is the trial to be made. If he who thus ventured on Death as threatened in the curse, and that for us, be swallowed up by it, or detained by its power and pains, there is a certain end of all our hopes. Whatever we may arrive to in this world, Death will convey us over into eternal ruin. But if he broke through its power, have the pains of it removed from him, do swallow it up into victory, and rise triumphantly into immortality and glory, then is our entrance into them also even by and after Death secured. And in the Resurrection of Christ the Church had the first unquestionable evidence that Death might be conquered, that it and the curse might be separated, that there might be a free passage through it into life and immortality. These things originally and in the first Covenant were inconsistent, nor was the reconciliation of them evident under the Levitical Priesthood. But hereby was the veil rent from top to bottom, and the most holy place not made with hands laid open to believers. See Isaiah 25:7, 8.

2. As by his Death, Resurrection, and entrance into Glory he gave a pledge, example, and evidence to the Church of that in his own person, which he had designed for it; so the grounds of it were laid in the expiatory sacrifice which he offered, whereby he took away the curse from Death. There was such a close conjunction between Death and the curse, such a combination between sin, the Law, and Death, that the breaking of that conjunction, and the dissolving of that combination was the greatest effect of divine wisdom and grace, which our Apostle so triumphs in (1 Corinthians 15:54, 55, 56, 57). This could no otherwise be brought about, but by his being made a curse in Death, or bearing the curse which was in Death, in our stead (Galatians 3:13).

3. He has clearly declared to the utmost of our capacities in this world that future state of blessedness and glory, which he will lead all his disciples into. All the concernments hereof under the Levitical Priesthood, were represented only under the obscure types and shadows of earthly things. But he has abolished Death, and brought life and immortality to light through the Gospel (2 Timothy 1:10). He destroyed and abolished him who had the power of Death, in taking away the curse from it (chapter 2:14). And he abolished Death itself in the removal of those dark shades which it cast on immortality and eternal life; and has opened an abundant entrance into the kingdom of God and glory. He has unveiled the uncreated beauties of the King of Glory, and opened the everlasting doors, to give an insight into those mansions of rest, peace, and blessedness which are prepared for believers in the everlasting enjoyment of God. And these things constitute no small part of that consummate state of the Church which God designed, and which the Levitical Priesthood could no way effect.

6 There is also an especial joy belonging to 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 (Psalm 51:12; Isaiah 25:9; Habakkuk 3:17, 18). But they had it not by virtue of the Levitical Priesthood. Isaiah tells us that the ground of it was the swallowing up of death in victory, ver. 8, which was no otherwise to be done, but by the death and resurrection of Christ. It was by an influence of efficacy from the Priesthood that was to be introduced, that they had their joy: from where 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 to 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 (Psalm 4:6, 7). But ordinarily their joy was mixed and allayed with a respect to temporal things. See (Leviticus 23:39, 40, 41; Deuteronomy 22:11, 12, 18; Chapter 16:11, 27). 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 expression, before the spiritual ineffable joys of the Gospel. This it is that belongs to the state thereof; such a joy in the Lord, as carries believers with a 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 Peter 1:8). See (John 5:11; Romans 15:13; Jude 24). It is that inexpressible satisfaction which is wrought in the minds of believers by the Holy Ghost, from an evidence of their interest in the love of God by Christ, with all the fruits of it present and to come, with a spiritual sense and experience of their value, worth, and excellency. This gives the soul a quiet repose in all its trials, refreshment when it is weary, peace in trouble, and the highest satisfaction in the hardest things that are to be undergone for the profession of the name of Christ (Romans 5:1, 2, 3, 4, 5).

7. 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 to, and the way whereby we do express it. One great design of the Gospel is to exclude all boasting, all glorying in any thing of self in religion (Romans 3:27). It is by the Gospel and the law of faith therein that men are taught not to boast or glory, neither in outward privileges, nor in moral duties. See (Philippians 3:5, 6, 7, 8, 9; Romans 3:27, 28; Chapter 4:2). What then, is there no glorying left us in the profession of the Gospel, no triumph, no exultation of spirit, but we must always be sad and cast down, at best stand but on even terms with our oppositions, and never rejoice over them? Yes, there is a greater and more excellent glorying introduced, than the heart of man on any other account is capable of. But God has so ordered all things now, that no flesh should glory in his presence, but that he who glories, should glory in the Lord (1 Corinthians 1:29, 31). And what is the reason or foundation hereof? It is this alone, that we are in Christ Jesus, who of God is made to 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 (Isaiah 45:25). This is that [⟨in non-Latin alphabet⟩], which we have opened on Chapter 3:6, 14, whither the reader is referred. It is that triumphant exultation of spirit which arises in believers, from their absolute 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 allurement or rage.

In these things and others of the like nature and kind, consists that [⟨in non-Latin alphabet⟩], or consummation of the state of the Church as to the persons of the worshippers, which the Apostle denies to have been attainable by or under the Levitical Priesthood. The arguments wherewith he confirms his assertion ensue in the verses following, where they must be farther considered. But we may not proceed without some observations for our own edification in this matter.

Observ. 1. An interest in the Gospel consists not in an outward profession of it, but in a real participation of those things wherein the perfection of its state does consist. Men may have a form of godliness, and be utter strangers to the power of it. Multitudes in all ages have made, and do make a profession of the Gospel, who yet have no experience in themselves of the real benefits and advantages wherewith it is accompanied. All that they obtain hereby is but to deceive their souls into eternal ruin. For they live in some kind of expectation, that in another world they shall obtain rest and blessedness and glory by it. But the Gospel will do nothing for them hereafter in things eternal, who are not here partakers of its power and fruits in things spiritual.

Observ. 2. The preeminence of the Gospel-state above the Legal is spiritual and undiscernable to 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 does 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 opposes not to them any outward visible glory in Gospel-administrations. (3.) In 2 Corinthians 3 he expressly compares those two administrations of the Law and the Gospel as to their excellency and glory. And first, he acknowledges that the administration of the Law, in the institution and celebration of it, was glorious (v. 9, 10, 11). But withal he adds, that it had no glory in comparison with that under the New Testament, which does far excel it. Wherein then does this glory consist? He tells us it does so in this, in that it is the administration of the Spirit (ver. 8). How shall not the administration of the Spirit be rather glorious? He does not resolve it into outward order, the beauty and pomp of ceremonies and ordinances. In this alone it does consist, in that all the whole dispensation of it is carried on by the grace and gifts of the Spirit; and that they are also administered thereby. This, says he, is glory and liberty, such as excel all the glories of old administrations. (4.) In this place he sums it up all in this, that the perfection we have treated of was effected by the Gospel, and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in ordinances. In these spiritual things therefore are we to seek after the glory of the Gospel, and its preeminence above the Law. And those who suppose they render the dispensation of the Gospel glorious by vying with the Law in ceremonies and an external pomp of worship, as does the Church of Rome, do wholly cross his design. And therefore,

Secondly, this [〈 in non-Latin alphabet 〉] or perfection respects the worship of the Gospel as well as the persons of the worshippers, and the grace whereof they are made partakers. God had designed the Church to a more perfect state in point of worship, than it was capable of under the Levitical Priesthood. Nor indeed could any man reasonably think, or wisely judge, that he intended the institutions of the Law, as the complete ultimate worship and service that he would require or appoint in this world, seeing our natures, as renewed by grace, are capable of that which is more spiritual and sublime. For,

1. They were in their nature carnal, as our Apostle declares (ver. 16 and chap. 9:10). The subject of them all, the means of their celebration were carnal things, beneath those pure spiritual acts of the mind and soul, which are of a more noble nature. They consisted in meats and drinks, the blood of bulls and goats, the observation of moons and festivals, in a temple made of wood and stone, gold and silver, things carnal, perishing, and transitory. Certainly God, who is a Spirit, and will be worshipped in Spirit and in Truth, designed at one time or other a worship more suited to 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 (Psalm 50:8, 9, 10, 11, 12, 13; Isaiah 1:11, 12, 13). Had not he designed the renovation of our natures into his own image, a new creation of them by Jesus Christ, this carnal worship might have sufficed, and would have been the best we are capable of. But to suppose that he should endow men, as he does by Christ, with a new spiritual supernatural principle, enabling them to a more sublime and spiritual worship, it cannot be imagined that he would always bind them up to those carnal ordinances in their religious service. And the reason is, because they were not a meet and sufficient means for the exercise of that new principle of faith and love which he bestows on believers by Jesus Christ. Yes, to burden them with carnal observances, is a most effectual way to take them off from its exercise in his service. And so it is at this day, wherever there is a multiplication of outward services and observances, the minds of men are so taken up with the bodily exercise about them, as that they cannot attend to the pure internal actings of faith and love.

2. What by their number, and what by their nature, and the manner of exacting of them, they were made a yoke which the people were never able to bear with any joy or satisfaction (Acts 15:10). And this yoke lay partly in the first place on their consciences or the inner man. And it consisted principally in two things. (1.) The multitude of ceremonies and institutions did perplex them, and gave them no rest. Seeing which way soever they turned themselves one precept or other, positive or negative, touch not, taste not, handle not, was upon them. (2.) The veil that was on them, as to their use, meaning, and end, increased the trouble of this yoke. They could not see to 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 to the strict observation of such rites and ceremonies in worship; yes, that the whole of their worship should consist in such things, as those who made use of them did not understand the end and meaning of them. And (2.) it lay on their persons from the manner of their imposition; as they were tied up to days, times, and hours, so their transgression or disobedience made them obnoxious to all sorts of punishments and excision itself. For they were all bound upon them with a curse; from where every transgression and disobedience received a just recompence of reward (Chap. 2:2). For he that despised Moses' law died without mercy (Chap. 10:28), which they complained of (Numbers 17:12, 13). This put them on continual scrupulous fears, with endless inventions of their own to secure themselves from the guilt of such transgressions. Hence the religion of the Jews at present is become a monstrous confused heap of vain inventions and scrupulous observances of their own, to secure themselves, as they suppose, from transgressing any of those which God had given them. Take any one institution of the law, and consider what is the exposition they give of it in their Mishna, by their oral tradition, and it will display the fear and bondage they are in, though the remedy be worse than the disease. Yes, by all their inventions they did but increase that which they endeavoured to avoid. For they have brought things to that pass among them, that it is impossible that any one of them should have satisfaction in his conscience that he has aright observed any of God's institutions, although he should suppose that he required nothing of him but the outward performance of them.

3. Their instructive efficacy, which is the principal end of the ordinances of divine worship, was weak, and no way answered the power and evidence of Gospel institutions (Chap. 10:1). Therefore was the way of teaching by them intricate, and the way of learning difficult. Hence is that difference which is put between the teachings under the Old Testament and the New. For now it is promised that men shall not teach every man his brother, and every man his neighbor, saying, know the Lord, as it was of old. The means of instruction were so dark and cloudy, and having only a shadow of the things themselves that were to be taught, and not the very image of them, that it was needful that they should be continually inculcated to keep up the knowledge of the very rudiments of religion. Besides, they had many ordinances, rites, and ceremonies imposed on them to increase their yoke, whereof they understood nothing but only that it was the sovereign pleasure and will of God, that they should observe them, though they understood not of what use they were: and they were obliged to no less an exact observance of them, than they were to 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 to what was to come. Therefore they knew that although they exercised themselves in them with diligence all their days, yet by virtue of them they could never attain what they aimed at; only there was something signified by them, and afterwards to be introduced, that was efficacious of what they looked after. Now to the strict observation of these things were the people obliged under the most severe penalties, and that all the days of their lives. And this increased their bondage. God indeed by his grace did influence the minds of true believers among them to satisfaction in their obedience, helping them to adore that sovereignty and wisdom which they believed in all his institutions. And he gave to them really the benefits of the good things that were for to come, and that were prefigured by their services. But the state wherein they were by reason of these things was a state of bondage.

Nor could any relief be given in this state to 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 [illegible], or state of perfection to the Church; and that as to its worship as well as to 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, to a worship so carnal, burdensome, so imperfect, so unsuited to express his grace and kindness towards it, or its sense thereof. And who can but pity the woeful condition of the present Jews, who can conceive of no greater blessedness than the restoration of this burdensome service. So true is it what the Apostle says, the veil is upon them to this present day, yes, blindness is on their minds that they can see no beauty but only in things carnal, and like their fore-fathers who preferred the bondage of Egypt because of their flesh-pots, before all the liberty and blessings of Canaan; so do they their old bondage-state, because of some temporal advantages it was attended withal, before the glorious liberty of the sons of God.

In opposition hereunto there is a worship under the Gospel which has such properties as are constitutive also of this perfection. By Gospel-worship, I understand the whole way and order of that solemn worship of God, which the Lord Christ has commanded to be observed in his churches, with all the ordinances and institutions of it; and all the private worship of believers, in their whole access to God. The internal glory and dignity of this worship must be referred to its proper place, which is Chap. 10:19, 20, 21, 22. Here I shall only mention some few things, wherein its excellency consists in opposition to the defects of that under the Law, on the account whereof it is constitutive of that evangelical perfection whereof we treat.

1. It is spiritual, which is the subject of the Apostle's discourse (2 Corinthians 3:6, 7, 8, 9, &c.). And it is so on a two-fold account. (1.) In that it is suited to the nature of God, so as that thereby he is glorified as God. For God is a Spirit, and will be worshipped in Spirit, which our Savior asserts to belong to the Gospel-state, in opposition to all the most glorious carnal ordinances and institutions of the Law (John 4:21, 22, 23). So is it opposed to 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 Psalms 50:8, 9, 10, 11, 12, 13, 14. (2.) Because it is performed merely by the aids, supplies, and assistances of the Spirit, as it has been at large proved elsewhere.

2. It is easy and gentle in opposition to the burden and insupportable yoke of the old institutions and ordinances. That so are all the commands of Christ to believers, the whole system of his precepts, whether for moral obedience or worship, himself declares. Take my yoke upon you, says he, and learn of me, for I am meek and lowly in heart, and you shall find rest to your souls; for my yoke is easy, and my burden is light (Matthew 11:29, 30). So the Apostle tells us, that his commandments are not grievous (1 John 5:3). But yet concerning this ease of Gospel-worship, some things must be observed.

1. As to the persons to whom it is so easy and pleasant; and it is so only to them, who being weary and heavy laden do come to Christ, that they may have rest, and do learn of him; that is, to convinced, humbled, converted sinners that do believe in him. To all other who on mere convictions, or by other means do take it upon them, it proves an insupportable burden, and that which they cannot endure to be obliged to. Hence the generality of men, although professing the Christian religion, are quickly weary of evangelical worship, and do find out endless inventions of their own, wherewith they are better satisfied in their divine services. Therefore have they multiplied ceremonies, fond superstitions, and down-right idolatries, which they prefer before the purity and simplicity of the worship of the Gospel, as it is in the Church of Rome. And the reason hereof is, that enmity which is in their minds against the spiritual things represented and exhibited in that worship. For there being so near an alliance between those things and this worship, they that hate the one, cannot but despise the other. Men of unspiritual minds cannot delight in spiritual worship. It is therefore

2. Easy to believers, on the account of that principle wherewith they are acted in all divine things. This is the new nature, or new creature in them, wherein their spiritual life does consist. By this they delight in all spiritual things in the inner man, because they are cognate and suitable thereunto. Weariness may be upon the flesh, but the Spirit will be willing. For as the principle of corrupted nature goes out with delight and vehemency to objects that are to its satisfaction, and to all the means of its conjunction to them and union with them; so the principle of grace in the heart of believers is carried with delight and fervency to those spiritual things, which are its proper object; and therewithal to the ways and means of conjunction with them and union to 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 to grace in the word and promises, which renders it easy and pleasant to 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 to themselves, does entitle it to this property. The institution of Gospel-worship is accompanied with the administration of the Spirit (Isaiah 59:21), and he [〈in non-Latin alphabet〉] helps and assists in all the worship of it, as was intimated before.

4. The benefit which they receive by it renders it easy and pleasant to them. For all the ordinances of evangelical worship are of that nature, and appointed of God to that end, so as to excite, increase, and strengthen grace in the worshippers, as also to convey and exhibit a sense of the love and favor of God to 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 to this worship they thrive in both parts of their interest, it cannot but be pleasant to them.

5. The outward rites of it are few, lightsome, easy to be observed, without scrupulous tormenting fears, nor such as by attendance to bodily services do divert the mind from that communion with God which they are a means of.

Thirdly, It is instructive, and that with clearness and evidence of the things which we are to know and learn. This was a great part of the imperfection of legal institutions, that they taught the things which they signified and represented obscurely, and the mind of God in them was not learned but with much difficulty, no small part of their obedience consisting in a resignation of their understandings to God's sovereignty, as to the use and the end of the things wherein they were exercised in his worship. But all the ordinances and institutions of the Gospel do give light into, and exhibit the things themselves to the minds and faith of believers. Hereon they discern the reasons and grounds of their use and benefit; from where our whole worship is called our reasonable service (Romans 12:1). Thus in the preaching of the Word, Jesus Christ is evidently set forth crucified among us (Galatians 3:1), not darkly represented in types and shadows. And in the Sacrament of the Supper we do plainly show forth his death until he comes (1 Corinthians 11:26). And the like may be said of all other evangelical institutions. And the principal reason hereof is, because they do not represent or shadow things to come, no, nor yet things absent, as did those of old; but they really present and exhibit spiritual things, Christ and the benefits of his mediation to our souls. And in the observance of them we are not kept at a distance, but have an admission to 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 to the souls of believers. Two other things mentioned before concerning this worship, namely, its relation to Christ as our High Priest, and our access in it to the holy place the throne of grace, must be spoken to at large elsewhere.

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

To look for glory in evangelical worship from outward ceremonies and carnal ordinances, is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a [〈 in non-Latin alphabet 〉], such a perfection as we are capable of in this world. This the Apostle denies to the Levitical Priesthood, and ascribes it to the Priesthood of Christ. But if such a perfection be to be found in ceremonies and ordinances outwardly pompous and glorious, upon necessity the contrary conclusion must be made and affirmed. But yet so it is come to pass in the world, that men do order things in their public worship, as if they judged that the pure immixed worship of the Gospel had no glory, in comparison of that of the Law, which did excel, and whereunto they do more or less conform themselves. But it is time for us to proceed with our Apostle.

Having denied perfection to the Levitical Priesthood, which he lays down in a supposition including a negation, so as to make way for the proof of what he denied; for the further explication of it, and application to his present purpose, he adds the respect that their Priesthood had to the Law, intending thereby to bring the Law itself under the same censure of disability and insufficiency.

1. The subject spoken of is [〈 in non-Latin alphabet 〉], the people, that is in the wilderness, the body of the church, to whom the Law and Priesthood were given immediately by the ministry of Moses. But after this the whole posterity of Abraham in their successive generations were one people, with them, and are so esteemed. For a people is still the same, and as a people never dies till all individuals that belong to it are cut off. So by this people the whole church of all ages under the Old Testament is intended.

2. Of this people he says, [〈 in non-Latin alphabet 〉], they were legalized. They were also evangelized, as our Apostle speaks (Chap. 4:2). They were so in the promise made to Abraham, and in the many types of Christ and his offices and sacrifice that were instituted among them. Yet were they at the same time so brought under the power of the Law, as that they had not the light, liberty, and comfort of the Gospel, which we enjoy. [〈 in non-Latin alphabet 〉], is legem ferre, legem sancire, legem imponere; to make, constitute, impose a Law. And the passive [〈 in non-Latin alphabet 〉], when applied to persons, is legi latae subjici, or legem latam accipere, to be made subject to 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 to it, as to be obliged by it. Other things may be otherwise received; but a Law is received by coming under its obligation. They were brought under the power, authority, and obligation of the Law. Or because the Law was the foundation and instrument of their whole state, both in things sacred and civil, the meaning of the word may be, they were brought into that state and condition whereinto the Law disposed them.

This is said to be done, [〈 in non-Latin alphabet 〉], under it; that is [〈 in non-Latin alphabet 〉], under that Priesthood. But how the people may be said to receive the law under the Levitical Priesthood, must be further enquired into. Some think that [〈 in non-Latin alphabet 〉] in this place answers to [〈 in non-Latin alphabet 〉] in the Hebrew; that is, concerning it. And so the meaning of the word is; for it was concerning the Levitical Priesthood that the people received a command; that is, God by his law and command instituted the Levitical Priesthood among them, and no other during the times of the Old Testament. According to this interpretation, it is not the whole law of commandments contained in ordinances, that is intended, but the law constituting the Levitical Priesthood. This sense is embraced by Schlictingius and Grotius, as it was before them touched on, but rejected, by Junius and Piscator. But although there be no inconveniency in this interpretation, yet I look not on it, as suited to 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. To this end he was to consider that Priesthood under all its advantages; for if any of them seem to be omitted, it would weaken his argument; seeing what it could not do under one consideration, it might do under another. Now although it was some commendation of the Levitical Priesthood that it was appointed of God, or confirmed by a law; yet was it a far greater advancement that therewith the whole law was given, and thereon did depend, as our Apostle declares in the next verses.

The introduction of this clause by the particle [〈 in non-Latin alphabet 〉], may be on a double account, which though different, yet either of them is consistent with this interpretation of the words. (1.) It may be used in a way of concession of all the advantages that the Levitical Priesthood was accompanied withal; be it, that together with that Priesthood the people also received the law. Or (2.) on the other side, there is included a reason, why perfection was not to be attained by that Priesthood; namely, because together with it, the people were brought into bondage under the yoke of the law. Either way the whole law is intended. But the most probable reason of the introduction of this clause by that particle, for, was to bring in the whole law into the same argument, that perfection was not attainable by it. This the Apostle plainly reassumes, ver. 18, 19, concluding as of the Priesthood here, that it made nothing perfect. For it is the same law, which made nothing perfect, that was given together with that Priesthood, and not that especial command alone whereby it was instituted.

There yet remains one difficulty in the words. For the people are said to receive the law under the Levitical Priesthood, and therefore it should seem that that Priesthood was established before the giving of the law. But it is certain, that the law was given on Mount Sinai before the institution of that Priesthood. For Aaron was not called nor separated to his office, until after Moses came down from the Mount the second time, with the tables renewed after he had broken them (Exodus 40:12, 13, 14). Two things may be applied to the removal of this difficulty. For (1.) the people may be said to receive the law under the Levitical Priesthood, not with respect to the order of the giving of the law, but as to their actual obedience to it, in the exercise of the things required in it. And so nothing that appertained to divine worship according to the law, was performed by them until that Priesthood was established. And this, as I have showed, is the true signification of the word [〈 in non-Latin alphabet 〉] here used. It does not signify the giving of the law to them, but their being legalized, or brought under the power of it. Therefore 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 has especial respect to the law, as it was the cause and rule of religious worship, of sacrifices, ceremonies, and other ordinances of divine service. For in that part of the law the Hebrews placed all their hopes of perfection, which the moral law could not give them. And in this respect the Priesthood was given before the law. For although the moral law was given in the audience of the people before on the Mount, and an explication was given of it to Moses, as it 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 (Exodus 21:22, 23), yet as to the system of all religious ceremonies, ordinances of worship, sacrifices of all sorts, and typical institutions, whatever belonged to the sacred services of the church, the law of it was not given out to them until after the erection of the Tabernacle, and the separation of Aaron and his sons to 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 (Leviticus 1:1, 2). So that the people in the largest sense may be said to receive the law under that Priesthood. Therefore the sense of the words is, that together with the Priesthood the people received the law of commandments contained in ordinances, which yet effected not in their conjunction the end that God designed in his worship. And we may observe that,

Obs. Put all advantages and privileges whatever together, and they will bring nothing to perfection without Jesus Christ. God manifested this in all his revelations and institutions. His revelations from the foundation of the world were gradual and partial, increasing the light of the knowledge of his glory from age to age. But put them all together from the first promise, with all expositions of it, and additions to 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 God his mind and will, as he will be known and worshipped (Hebrews 1:1; John 1:18). So also was there great variety in his institutions. Some were of great efficacy, and of clearer significancy than others. But all of them put together made nothing perfect. Much more will all the ways that others shall find out to attain righteousness, peace, light and life before God, come short of rest or perfection.

The last thing considerable in these words is the reason whereby the Apostle proves, that in the judgment of the Holy Ghost himself perfection was not attainable by the Levitical priesthood. For if it were, what farther need was there that another Priest should arise after the order of Melchisedec, and not be called after the order of Aaron?

The reason in these words is plain and obvious. For after the institution of that priesthood, and after the execution of it in its greatest glory, splendor, and efficacy, a promise is made in the time of David, of another Priest, of another order to arise. Hereof there can be no account given but this alone, that perfection was not attainable by that which was already instituted and executed. For it was a perfection that God aimed to bring his Church to, or the most perfect state in righteousness, peace, liberty, and worship which it is capable of in this world. And whatever state the Church be brought into, it must be by its High Priest, and the discharge of his office. Now if this might have been effected by the Levitical priesthood, the rising of another Priest was altogether needless and useless. This is that invincible argument whereby the holy Apostle utterly overthrows the whole system of the Judaical religion, and takes it out of the way, as we shall see more particularly afterwards. But the expressions used in this reason must be distinctly considered.

That another Priest, [in non-Latin alphabet], a Priest of another sort. Not only a Priest who individually was not yet exhibited, but one of another stock, and order. A Priest that should not be of the tribe of Levi, nor of the order of Aaron, as is afterwards explained.

[in non-Latin alphabet], to arise; that is, to be called, exalted; to stand up in the execution of that office. To rise up, or to be raised up, is used indefinitely concerning any one that attempts any new work, or is made eminent for any end good or bad. In the latter sense God is said to raise up Pharaoh to show his power in him, that he might magnify his glorious power in his punishment and destruction (Exodus 9:16; Romans 9:17). In a good sense with respect to the call of God, it is used by Deborah (Judges 5:7): "Until I Deborah arose, until I arose a Mother in Israel." Commonly [in non-Latin alphabet] and [in non-Latin alphabet] are used to this purpose (Matthew 11:11; chap. 24:13; John 7:52). To arise therefore is, to appear and stand up at the call of God and by his designation, to the execution or performance of any office or work. So was this other Priest to appear, arise, stand up, and execute the priest's office 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 not only to prove the thing itself, which is sufficiently done in the testimony out of the Psalmist; but also to evidence the advantage and benefit of the Church by this change. And hereunto the consideration of the greatness of Melchisedec was singularly subservient, as manifesting the excellency of that priesthood by whom the righteousness of the Church and its worship was to be consummate.

Lastly, the Apostle adds negatively of this other Priest who was to rise by reason of the weakness of the Levitical priesthood which could not perfect the state of the Church, that he was not to be called after the order of Aaron.

[in non-Latin alphabet], and not to be called after the order of Aaron, that is in the Psalm where the rising of this Priest is declared and fore-told; there he is said to be, or denominated a Priest after the order of Melchisedec, and nothing is spoken of the order of Aaron. [in non-Latin alphabet] denotes only an external denomination, not an internal call. It is not the same with [in non-Latin alphabet], used by our Apostle (chap. 5:4): [in non-Latin alphabet], called of God; that is, by an effectual call and separation to office. But it answers [in non-Latin alphabet] (chap. 5:10): Cognominatus, called so by external denomination. For the real call of Christ to his office by him who said to him, "You are my Son, this day have I begotten you," was such as the call of Melchisedec himself could not represent. Therefore the call of Christ to his office and that of Melchisedec are nowhere compared. But upon the account of sundry resemblances insisted on by the Apostle in the first verses of this chapter, Christ is called by external denomination a Priest after his order, and is nowhere called so after the order of Aaron. And the reason why the Apostle adds this negative is evident. For it might be said that although another Priest was fore-told to arise, yet this might respect only an extraordinary call to the same office, and not a call to an office of another kind or order. Aaron was called by God immediately and in an extraordinary manner; and all his posterity came to the same office by an ordinary succession: so God promises to raise up a Priest in a singular manner (1 Samuel 2:35): "I will raise me up a Faithful Priest, which shall do according to that which is in mine heart and my mind." A Priest of another order is not here intended, but only the change of the time of succession from the house of Ithamar, to that of Phineas, fulfilled in Zadock in the days of Solomon. So a new Priest might be raised up, and yet the old legal order and administration be continued. But, says 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.