Jesus of Nazareth was Christ And Christ though he was conceived by the holy Ghost without the act of any man yet is said to spring from Abraham from Judah and from David because he was borne of Mary the wife of Joseph who was of the posterity of David of Judah and of Abraham For any son that is borne of a mans wife which is accounted her husbands body though it be not begotten by the husband so it be not begotten by any other man is his son who is husband to the woman For God hath free liberty to give a man a son any way whether naturally by the husband or supernaturally without the husband For by the Law of God it was ordained of old that when the husband died without issue his brother if he have any should marry the widow and as soone as he had any childe by her it should be called the seed of her husband that was deceased With how much more reason may Christ justly be called the son of Joseph and therefore of David Judah or Abraham because though he were not begotten by Joseph himselfe yet he was begotten in his life time not by the act of any other man supplying the part of Joseph but by the worke and power of the holy Ghost and by him begotten upon Mary the espoused wife of Joseph The points by some disputed on this place whether Christ by his mothers side were not of the Tribe of Levi are doubtfull in themselves and impertinent to the matter For among the Jews no man was referred to any Tribe but by his father Hence in all the genealogies or pedigrees mentioned in Scripture men onely are named but the genealogies of women are never described or no otherwise but by the men as the genealogie of Iudith chap. 8. But if in any genealogie a woman be mentioned her parents are not inserted as Matth. 1. Boos begat Obed of Ruth Judas begat Pharez of Thamar David begate Solomon of her that had been the wife of Vrias The reason is because it mattered not for the tribe or pedigree of what woman the childe were borne whether of one or other For the father alwayes gave the tribe and family to the childe Wherefore the genealogie of Christ whether by Matthew or Luke is not framed from the ancestors of Mary but of Joseph 15. And it is yet more evident for that after the similitude of Melchisedec there ariseth another Priest By another argument taken from the nature of the Priesthood he shews that by the rising of another Priest after the order of Melchisedec the Law is abrogated q. d. If it be evident as it is that upon the translation of the Priesthood to another tribe or family contrary to the precept of the Law the Law it selfe is thereby abrogated much more is the abrogation of it evident upon the rising of another Priest after the order of Melchisedec If the Priesthood had been onely translated to another tribe or family and remained in the former qualitie of it without any other alteration certainly lesse violence had been done to the Law but seeing the Priesthood is translated into another family and tribe upon which the Law no way setled it and also altered into a new kinde of Priesthood much more is it evident that by this translation and alteration of the Priesthood the Law it selfe is changed and abrogated After the similitude of Melchisedec there ariseth another Priest Another Priest notlike Aaron to be either of his family or of his continuance but like Melchisedec to continue a Priest for ever 16. Who is made not after the Law of a carnall commandment but after the power of an endlesse life The Priest after the similitude or likenesse of Melchisedec is not like the Priests after Aarons order who are made after the Law of a carnall commandment neither is hee a temporary Priest to live for a time onely as they did but an eternall Priest for ever After the Law of a carnall commandment By Law of commandment he meanes those particular precepts in the Law for the election and ordination of the Priest which are called carnall because they had respect onely to the flesh and considered onely the linage birth and death of the Priest binding the Priesthood to a certain tribe namely of Levi and to a certain family in that tribe namely of Aaron and providing for the mortalitie of the Priest by determining the rights of succession all which considerations are carnall respecting onely the flesh For the Law commanded that upon the death of one Priest another should succeed him to the end that though the Priests dyed yet the Priesthood might not die According to this carnall commandment or Lawes respecting the flesh that Priest was not to bee ordained who was to be made after the order of Melchisedec For hee had neither predecessour nor successour neither came hee from the family of Aaron The particle after doth here note the manner of the Priesthood for the constitution of it as applyed to some certaine rule or Law for though the word sometime signifie otherwise yet this is the most usuall sence of it So that here is proposed unto us the qualitie of that Priest who is after the likenesse of Melchisedec and a qualitie contrary to the qualitie of the Priests after Aarons order because as we have often noted every Aaronicall Priest was but temporary onely for a time but the Priest after Melchisedecs order is perpetuall and eternall for ever The words following do enforce this sence especially if wee regard the proofe contained in the verse following But after the power of an endlesse life The Priest after Melchisedees order is such a one as hath the power of perpetuitie such as an endlesse life requires to be Hee is not a carnall mortall and frail Priest that after a little time should need a successour but a most potent Priest that hath an absolute power an eternall Priest that hath an endlesse life For to this sence that which followes doth excellently agree 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec q.d. Therefore I say that the Priest after the order of Melchisedec is an eternall Priest because God openly testifies it when hee saith Thou art a Priest for ever after the order of Melchisedec 18. For there is verily a disanulling of the commandement going before He had said before that if the Priesthood were changed then the Law also must be changed and hitherto he hath proved that consequence Now he shewes the reason why the Law must be antiquated changed or abrogated For hee seemes to looke backward to the principall purpose and the scope of the former words partly expressed verse 12. and in a manner repeated verse 15. and so againe verse 16. where hee saith that Christ is not made a Priest according to the Law of a carnall commandment In which words he shewed that the commandment of the Law for ordaining of the
because the Law made men high Priests which have infirmity i. such as can never depose their infirmity which alwayes held them in this condition that after expiation for their sinnes and errors they againe fell into the like sinnes and errors which required againe another expiation But the word of the oath which was since the Law The word containing the oath whereof he spake before vers 20. That oath whereby Christ was ordained Priest was since the Law and therefore the Priesthood of Christ is no way depending or established by the Law For here the word of the oath made since the Law is opposed to the Law Maketh the sonne who is consecrated for evermore Maketh the sonne Priest The sonne is here put eminently for the Sonne of God and opposed to common men who have infirmities as those men had whom the Law made Priests so in many places of Scripture Christ is opposed to the rest of men See Gal. 1.1 and Ephes 2.7 Consecrated for evermore Christ is expiated for evermore not in respect of the time past as of old under the Law under which the Priests by reason of their infirmities were forced to renue their expiation every year But Christ by his one single expiation upon the crosse was freed from all further sufferings and paines for evermore so that hee hath no further need to expiate or offer for them any more for ever And hence againe it appears that Christ was not fully perfectly our high Priest before he was consecrated expiated and perfected for evermore That is before he became immortall The Contents of this seventh Chapter are 1. Melchisedec was a Priest v. 1. Reason 1. Because he blessed men sacerdotally for so he blessed Abraham v. 1. 2. Because he received tithes for Abraham gave him a tenth v. 2. 2. Melchisedec was a singular Priest v. 3. Reason 1. Because there were no more Priests of his order for he was without father or mother without predecessour or successour v. 2. 2. Because he was a perpetuall Priest for he had neither beginning of dayes nor end of life but remained a Priest continually v. eod 3. Melchisedec was greater then Abraham v. 1. Reason 1. Because he blessed Abraham sacerdotally v. eod 2. Because he received tithes from Abraham v. 2. 3. Because he was in a manner an eternall person that had no parentage neither beginning of dayes nor end of life 4. Melchisedec was greater then the Leviticall Priests v. 5. Reason 1. Because he blessed them in Abraham who had the promises of them that they should be his seed v. 6. 2. Because he tithed them in tithing Abraham for they were then in the loynes of Abraham v. 5. 9. 10. 3. Because he was a singular and an eternall Priest but they were many and mortall for they dyed and succeeded one another v. 8. 5. Christ is not a Priest after the order of Aaron v. 11. Reason 1. Because Christ sprang not from the tribe of Levi as Aaron did but from Juda another tribe v. 13. 14. 2. Because Christ was not ordained by vertue of any carnall law that respected his birth and parentage as Aaron and his successours were v. 16. 3. Because Christ was made with an oath to make his Priesthood immutable and irrevocable but they without an oath v. 20. 21. 4. Because Christ was a singular and eternall Priest whose Priesthood is unchangeable but they were many and mortall and their Priesthood transitory changing upon death from one person to another v. 23 24. 5. Because Christ is in a divine and blessed state for he is inviolable unharmable undefileable seperate from sinners and seated in heaven They had not the substance of this state but only some shadow of it v. 26. 6. Because Christ needed but one offering for himselfe whereby to expiate and put off his infirmities for ever they needed yearly a new expiation for their infirmities v. 27 28. 6. Christ is a Priest after the order of Melchisedec chap. 6. v. ult Reason 1. Because Christ is a Royall Priest both a King and a Priest as Melchisedec was v. 1. 2. Because Christ is a singular Priest having no other Priest after his order but himselfe for he was without predecessour and successour as Melchisedec was v. 3. 3. Because Christ is an eternall Priest who liveth for ever as Melchisedec is said to have done 7. The Leviticall Priesthood is expired v. 11. Reason 1. Because Christ another Priest is raised up who is not after Aarons order v. eod 2. Because the Priesthood is translated from the tribe of Levi upon whom the Law had setled it v. 13 14. 3. Because that Priesthood was ruled by a carnall law with respect to the birth life and death of the Priest v. 16. 4. Because it made no perfect expiation for sinnes for thereto it was weake and unprofitable v. 18 19. 8. The Leviticall Law is expired v. 12. Reason 1. Because that Priesthood is abrogate and changed v. eod 2. Because the commandements and precepts of it were carnall touching the line the birth and death of Priests touching washings of the flesh of men and sacrificing the flesh of beasts v. 16. 3. Because it made no perfect expiation for sin but to that effect was weake and unprofitable CHAPTER VIII 1. Now of the things which we have spoken this is the summe Wee have such an high Priest Hee had before spoken many things concerning Christ our high Priest both for his quality what manner of person hee is and for his dignity how farre hee exceedeth the legall Priests Now being partly to adde something further and partly to repeat something formerly spoken he calles this repetition the summe of what hee had spoken Now the summe may signifie either the breviat of what hee had spoken or else the maine head and principall point which last sense is most agreeable to this place q.d. Of all those things which have been or may bee spoken concerning Christ our high Priest the main head or principall point is this That we have such an high Priest who is set on the right hand c. Who is set on the right hand of the throne of the Majesty in the heavens Of these words we treated chap. 1.3 And by them is signified unto us so great a dignity and Majesty in Christ our high Priest that there was scarce extant any shadow of it in the ancient legall Priests seeing none of them did ever sit at the right hand of that throne which was placed in the oracle of the Sanctuary namely of the Mercy-seat or covering of the Arke which was all over shadowed by the wings of the Cherubines and called the Throne of God whereupon God was said to sit between the Cherubines But all those legall high Priests when they entred into the oracle or most holy place of the Sanctuary were forced to stand before the Arke and so before the Mercy-seat upon it But Christ is so great an high Priest that he sits on
common use For this sanctifying as the word following shewes consisteth onely in purifying of the flesh All the sanctifying that proceeded from the offerings of the bloud of calves and goates or from the sprinkling of the ashes of an heifer was but a carnall purifying to cleanse the flesh The Ceremoniall uncleannesses wherewith men by chance were defiled were expiated by these offerings and sprinklings and the partie predefiled became purified so that now it was lawfull for him to converse with other men to come to the Temple to be present at divine servivices and to partake of the Sacrifice from all which his former uncleannesse debarred him So that this Puritie or cleannesse of the flesh was both the end and effect of the offering of bloud and sprinkling of ashes 14. How much more shall the blood of Christ Some man may think that the Author should not have drawne his argument à mirori but rather à pari seeing there seemes an equalitie of reason on both sides that as well the legall sacrifice as that of Christ had a like force to produce their effects the blood of beasts to purifie the flesh and the blood of Christ to purifie the conscience But we must note that the blood of beasts and the offering of it is not altogether of like nature to purifie the flesh as the blood of Christ offered to God by the spirit is to the cleansing of the conscience For if we looke upon the nature of the thing what force hath the blood of beasts offered in the Sanctuary that thereby it should cleanse the flesh or be reputed to cleanse it Was not this effect of purifying the flesh tyed to the shedding and offering of that blood onely by the decree of God and that it might bee accounted to have this effect must they not have a knowledge of Gods decree by some other meanes But for the blood of Christ after the shedding of it there followed the offering of Christ himselfe in the heavenly Tabernacle or the shedding of Christs blood joyned with the offering of Christ himselfe as the Author considers the blood of Christ here seeing Christ therefore shed it that hee might offer himselfe in the Sanctuary of heaven both as a Priest and as a Sacrifice The blood of Christ I say if we respect the nature of the thing hath a potent force to purge our consciences or is the true and effectuall cause of their being purged For in the offering of Christ as wee have already said somwhat and more shall afterward is contained his singular and onely care of our salvation in heaven from whence the purifying of our consciences and the plenary remission of our sinnes doth flow and proceed as from the proper cause of it Furthermore that the blood of Christ may be knowne to have so great force looking on the nature of Christs death and the circumstances of it every man may easily be admonished of it For Christ by his blood did strongly maintain the truth of his doctrine having shed his blood he entred into heaven the habitacle of immortall life that what he had promised by his words hee might testifie to all men by his example having shed his blood and entered into his heavenly Sanctuary hee offered himselfe an immaculate sacrifice to God for us having shed his blood he obtained all power both in heaven and earth all judgement and arbitrement of our salvation Neither to obtaine this was the bloodshed of Christ a bare condition that of it owne nature and proper efficacy conferred nothing to it but seeing it conteineth so hard a worke of vertue and obedience a worke so acceptable to God and so advancing to his glory even of it own nature it had force and power to procure this power unto Christ and to produce in us the cleansing of our conscience Hee that ponders all this in his minde can he doubt but that by the blood of Christ he is expiated from all staine of sinne if he embrace the faith of Christ with all his heart and afterward as farre as the hope of eternall life can encourage him keep himselfe undefiled and pure from all staine of sinne Thus the nature and force of Christs death being considered the Authour with very good reason doth draw and conclude this his argument not from a parity of reason but from a disparity or from the lesse to the greater The blood of Christ There seemes an Emphasis in these words of the Author to make it yet more fully appeare how great force his blood hath in cleansing our consciences As if he had said The blood not of an ordinary man which yet is better then that of beasts but of Christ who is the unigenit son of God feated in heaven at the right hand of God and reigning over all creatures Shall not this blood have much more force to purge the conscience then the blood of beasts had to purifie the flesh Now that we may a little prevent the words of the Author the cleansing of our conscience is attributed to the blood of Christ both as it is the blood of the Covenant whereby the new Covenant is established and as it is the blood of the sacrifice which is offered for us in that heavenly Sanctuary both which the Authour hath conjoyned saving that he explicates the first last and the last first because it belongs to his Priesthood as the former is referred to his Mediatorship which two functions of Christ were fitly conjoyned in the mention of his blood for they are both coupled in the death of Christ for his Mediatorship ended in his death and his Priesthood began there But how the blood of Christ purgeth our consciences as it is the bloud of the Covenant wee shall see hereafter Yet now we shall adde thus much that the new Covenant was established by the bloud of Christ not onely as appointed so by God in manner as the bloud of calves and goates was of old appointed for the establishing of the old covenant but even the very nature and condition of his bloud was of great efficacy thereto For who can doubt of the truth of that covenant for confirmation whereof the bloud of Christ was shed who made this covenant in the name of God and afterward became our heavenly King Who through the eternall Spirit offered himselfe without spot to God Here the Author clearly expresseth by what meanes the bloud of Christ as it was the bloud of the sacrifice had so much power force as to purge our consciences namely because Christ having shed his bloud did through the eternall Spirit offer himself without spot to God in the heavenly Sanctuary Hence it is manifest that the bloud of Christ had so far power to expiate our sins as the shedding of it was seconded by Christ his offering of himselfe in heaven which could not follow unlesse Christ had first shed his bloud For the bloud of Christ not onely as it is the bloud of
example of Aarons calling As was Aaron Aaron did not of his owne accord intrude himselfe into the office of high Priesthood but being thereto enjoyned and commanded by God he accepted of it by way of obedience to him that enjoyned it For God first did choose Aaron and after him his eldest son and by proper Laws determined the rights of succession in this office which were alwayes observed while the state was administred by the Laws of God Hitherto he hath specified severall properties of the high Priest all which may be reduced to three heads The first is that he offer for sinnes and negotiate the cause of men with God to which this may be referred that he must be a man 2. That he must be mercifull and propense toward sinners whereto this belongs that he himselfe be compassed with infirmity and thereupon offer for his owne sinnes as well as for the peoples 3. That he must be called to this office of God himselfe Now in an order retrograde or reverse beginning with the last he demonstrates that all these agree with Christ Whence it followes that Christ hath a truly Priestly dignity which he received from God and is touched with singular compassion toward the afflicted and will afford his owne people not onely opportune helpe but eternall happinesse 5. So also Christ glorified not himselfe to be made an high Priest Hee begins now with the last property of the high Priest and shewes that it agrees with Christ because Christ did not arrogate to himselfe the honour of this office This he doth to no other end then thereby to shew that the Priesthood of Christ was true and lawfull and that Christ had not been a true Priest if he had assumed this office of himselfe and not been called of God to receive it If I saith Christ glorifie my selfe my glory is nothing it is my Father that glorifies mee By the like reason willing to assert the truth of his doctrine hee denies that he spake of himselfe but refers his doctrine to his Father and professeth that he received it from his Father thereby intimating that his doctrine had not been true had hee spoken it of himselfe That which the Author saith here of Christ is so much the more remarkable because the Priesthood which Christ sustaineth is of that nature that no man can possibly take it upon him no man can possibly have but he upon whom God collates it But some man under the Law might arrogate the legall Priesthood and some did arrogate it when their state was corrupt But this high Priesthood of Christ to minister eternally in the Sanctuary of heaven to have absolute power and authority to take away from us all punishments of our sinnes to succour and helpe us in our miseries to deliver us from death and translate us to eternall life for these are the functions of his high Priesthood no mortall man can challenge this Priesthood or usurpe it or execute the functions of it unlesse God himselfe qualifie and raise him to such high faculties Therefore also the Author speaking of Christ and his high Priesthood used the word glorified that Christ glorified not himselfe because the Priesthood of Christ is a most glorious office containing most glorious functions all tending to eternall glory Hence it is manifest that Christ is not supreme God for if he were so from whom else could he receive this glory but from himselfe But this the Author plainly denyes shewing that otherwise hee could not bee a true and lawfull high Priest and therefore he was not the supreme God And we will passe by this point also that the supreme God can no way bee a Priest But he that said unto him Thou art my Sonne to day have I begotten thee The Author saith not barely that Christ was made a high Priest by God but presently produceth Gods edicts wherein he ordained Christ to be a high Priest from whence it manifestly appears that Christ did not arrogate the Priesthood to himselfe but was ordained into it by God himselfe The first of these edicts is taken out of Psalme 2. The other Psal 110. That these words were spoken of God himselfe no man can bee ignorant but in these very words Christ is ordained high Priest whence it manifestly follows that hee tooke not this dignity from himselfe but received it of God Concerning the former of these testimonies we have spoken sufficiently chap. 1.5 We shall here note only three things 1. That the God who or dained Christ to be high Priest was the Father of Christ For the Father only hath power to call Christ by the name of his Sonne as in these words he did Whence it appeares that Christ in this place how great soever he be yea as he is the Sonne of God is opposed to God and it and of him it is denyed that he tooke the Priesthood to himselfe 2. That the Priestly office of Christ is not really distinguished from his Kingly because these words of the Psalme Thou art my Sonne to day have I begotten thee which as we saw in the first chap. treat of Christs Kingly dignity in regard whereof he is chiefly the Sonne of God are by the Author in this place applyed to his Priesthood Wee may further adde here That Christ performed not his Priestly office at least not perfectly at the time when hee suffered the death of the Crosse neither was his death a perfect oblation expiatory for these words of the Psalme are cleerly interpreted by St. Paul of his resurrection and glory Act. 13. and here above chap. 1. But Christ in his death was most deeply humbled and debased Whereas in these words of the Psalme he is declared the Sonne of God and withall became far more excellent then the Angels as appeares before chap. 1.4,5 But in respect of his death most especially he was much lesse then the Angels As Christ suffered death hee exercised not his Kingly office but only did that whereby he might attaine it but when hee administers his Priestly office he withall executes the parts of his Kingly function Wherefore hee did not execute it actually in his death but was thereby prepared to execute it 3. In those words of the Psalme Thou art my Sonne to day have I begotten thee there is no intimation of any generation or begetting of Christ from the essence of his Father before all worlds but of such a generation whereby Christ was ordained a high Priest of God and therefore of such a one as was done in time for Christ was not made our high Priest from all eternity but from a certaine time namely upon his Resurrection 6. As he saith also in another place The other testimony of Scripture shewing the decree of God taken Psal 110. Hee saith i. God saith Thou art a Priest for ever In this testimony there is expresse treating of Christs Priesthood Whence it appeares that it was also treated of in the former testimony seeing both
doctrines of it 14. But strong meat belongeth to them that are perfect of full age Having said that strong meat must not be given to babes now on the contrary he shewes to whom it must be given namely to them that are adulted or perfect in age For the perfect or adulted who are of age are here opposed to infants and babes and so they are opposed 1. Cor. 14.20 and Ephes 4.13.14 Even those who by reason of use have their senses exercised Those is not any note of distinction to difference some perfect or adulted persons from others but a note of explication to shew the cause of his assertion For the Author shews the cause or reason why onely strong meat is to be given to the perfect or them of full age and to them only The reason is because they only have their sensories or organs of their sences exercised as their eyes tongue and palate whereby they can easily discerne and judge of strong meat which is good and wholsome for them and contrarily which is evil and hurtfull These sensories of their eyes tongue and palate they have exercised through practise and custome in seeing touching and tasting of meates To discerne both good and evil These words are not to be taken in a Morall sense but a Physicall He that is of perfect or full age and hath been accustome to make severall trials of severall meats can easily finde by experience what meats doe agree with his stomack and what not for they that are agreeing and nourishing to him they are good and wholsome for him they which doe not are evil and hurtfull Which difference of meats being first tryed inwardly in his stomack hee will afterward easily discerne by his outward sences and particularly by his eye which upon sight of any meats will easily judge of them before hee taste them To these perfect or full aged persons they are resembled who have their mindes exercised and trained with frequent and daily meditations of things divine who have tasted divers doctrines as it were severall meats and have digested the knowledge of many divine mysteries who have gotten a custome or habite of minde whereby they can easily discerne and judge what doctrine is true and what false which is consequent to Christian religion and which is repugnant This discretion they onely have attained who can comprehend in their minde as it were a body of Christian religion and stick not onely in the first principles of it The Contents of this fifth Chapter are 1. Every high Priest is ordained for men v. 1. Reason 1. Because hee is a Mediatour for men to God in things pertaining to God eod 2 Because he must offer gifs and sacrifices for the sins of men eod 2. Every high Priest must have compassion on mens ignorances and infirmities v. 2. Reason 1. Because he himselfe is subject to ignorances and infirmities eod 2. Because he must offer for his owne ignorances and infirmities as well as for the peoples v. 3. 3. No high Priest must take the high-Priesthood to himselfe v. 4 Reason 1. Because he must be called of God as was Aaron eod 4. Christ is truely a high Priest v. 5. Reason 1. Because he tooke not this Priest-hood to himselfe but was called of God to be a perpetuall high Priest after the terme of Melchisedec ver eod and 6. 2. Because Christ offered for his owne infirmities in sufferings v. 7. 3. Because being saved from death he becomes the Author of eternall salvation to all that obey him 5. The Mysteries concerning Christs high Priest-hood were hard to be uttered to the Hebrewes v. 11. Reason 1. Because they were dull of hearing eod 2. Because though long taught they had not yet learned the principles of Christianity 3. Because the Mysteries of Christs Priest-hood was too strong meat for their unexercised mindes CHAPTER VI. 1. THerefore leaving the Principles of the Doctrine of Christ There is a double sence of these words found among Interpreters and thereupon a double way of their coherence with the former Chapter For it is plaine that the words are inferd from thence as the particle therefore shewes Both sences of the words seeme to require that they be taken in a Rhetoricall communication but in a contrary manner For either the Authour speakes personally here of himselfe and saith that himselfe in this place will leave the principles of the Doctrine of Christ and proceed to explicate more sublime Mysteries comprehended therein or else hee admonisheth them to whom hee writes that they leaving those Principles would proceed to a fuller knowledge in Christianitie We rather approve of the former sence as followed by many learned men yet because the latter is not to be despised therefore we shall explicate them both If therefore we receive the first sence the Author seemes to say Therefore I will leave to speake further of the principles of Christianity and draw toward the perfection of it and propose deeper mysteries in it for I will not lay againe the foundation of Repentance to be practised and of Faith to relye on God neither will I deliver the doctrine of Baptismes of Imposition of hands of the Resurrection of the dead and of eternall life Upon which verities as upon principles and foundations the doctrines of Repentance and faith in God is raised and built up These principles I will not handle againe for it is enough that they have beene propounded once although I refuse not to handle them againe if God permit Which I therefore speake because it is impossible for those who were once enlightned c. to renew them againe unto repentance If we follow this sence all points will agree well enough yet in the coherence onely there will seeme some difficulty For some man may object Seeing the Author said in the former chapter that those Hebrewes had need to be taught againe the very principles of Religion to be nourished with milke and not with meate How can he from this inferre that therefore he will leave the principles and the milke to propose strong meate and deeper mysteries seeing rather he should inferre the quite contrary This difficulty may easily be salved if we say that the coherence of these words must be referred to the eleventh verse of the former chapter where the Author said He had many things to say and hard to be uttered of Christ his high Priesthood That in reference to these words he might inferre Therefore leaving the principles let us go on to perfection So that all the intermediate verses betweene the eleventh of the former chapter and the beginning of this which were added occasionally to excite the Hebrewes to a diligent attention must be read as it were in a parenthesis If then we follow this sence we must say that the Author in the first part of this chapter doth affirme that he will proceed in explicating the mysteries of Christs Priesthood notwithstanding the Hebrewes by reason of their slownesse and