chisedec, which was a superior order,

verse 10.

Concerning Melchisedec and Christ, the apostle observed, that, through the dulness of the Hebrews, there were some things which they could not easily understand, verse 11–14. He therefore calls on them, chap. vi. to labour for a more perfect acquaintance therewith; withal promising them his farther assistance, ver 1-3. The necessity of their doing this, of their thus going on unto perfection, he enforced by the following consideration,that if they did not go forward, they would be in danger of APOSTATIZING in such a manner as would be irrecoverable, verse 7, 8. From thence to the end of the chapter, he encouraged them to patience and PERSEVERANCE, by the consideration of the love, oath, and faithfulness of GOD; and, also, by the example of their father Abraham.

Chap. vii. The apostle resumes the parallel between Melchisedec and Christ, and shows that they agree in

P

title and descent, verse 1-3. and then from instances wherein the priesthood of Malchisedec was preferable to the priesthood of Aaron, he infers the superiority of Christ's priesthood over that of Aaron's, verse 417. From thence to the end of the chapter he shows that the priesthood of Aaron was only subservient to the priesthood of Christ, in which it was consummated and abolished; and, of consequence, that all those legal obligations were thereby abolished. How naturally then did the apostle infer the absurdity of APOSTATIZING from the gospel to the law, seeing they who did this, not only left the greater for the less; but also left that which remained in full force, for the sake of that which was disannulled.

Chap. viii. is employed partly in recapitulating what had been demonstrated before concerning the superior dignity of our great High-priest, verse 1-5. and partly in showing the superior excellency of the new covenant as established in Christ, and as

containing better promises; verse 6, to the end of the chapter. From this last consideration, the impropriety of going from the new covenant to the old, is as naturally inferred, as from any other of the afore-mentioned considerations.

With the same view the apostle, chap. ix. compares Christ and his priesthood, to the tabernacle of old, and to what the high-priest did therein on the great day of atonement; in all things giving Christ the preference, from verse 1, to the end.

Chap. x. The apostle sets down the difference between the legal sacrifices and the sacrifice of Christ. The legal sacrifices were weak and could not put away sin, verse 1-4. but the sacrifice of Christ was powerful, doing that which the other could not do, verse 5-10.

The next point of difference was between the legal priests who offered these sacrifices, and the High-priest of our profession. And, first, the legal priests were many; our's is one.

Secondly, they stood when they presented their offerings to God; but Christ sits at the right hand of his Father. Thirdly, they offered often ; but Christ once for all. Fourthly, they, with all their offerings could not put away the smallest sin; but Christ, by his one offering, put away all sin, verse 11—18. Now, from all these considerations, the apostle infers the great superiority of the Gospel over the Law; and consequently, the impropriety of leaving the former for the sake of the latter.

The next thing that the apostle does, is to improve his doctrine. This he does by showing that, for the reasons above given, the Hebrews ought to cleave to Christ, to hold fast their profession, and not to forsake the assembling of themselves together, ver. 19-25. And as a farther inducement to cleave to Christ, and to PERSEVERE unto the end, he urges the consideration of the difficulties which they had overcome already; and also of the love which they had formerly shown

toward Christ and his gospel, verse 32-34. He also encouraged them not to cast away their confidence, seeing it had a great recompense of reward, which they should soon enjoy, if they PERSEVERED to the end, ver. 35-37. Another consideration which he urged was, that they ought not to depart from faith to the works of the law; because it is by faith that a just man liveth, and not by the works of the law; because God has no pleasure in those who draw back from faith in him; and because every one who does this, exposes him. self to eternal perdition, ver. 36-39.

Another inducement which he laid before them, to CONTINUE to expect salvation by faith and patience, was the consideration of the powerful effect of these graces, as is exemplified in the patriarchs of old, and the rest of the ancient worthies: chapter the xi. throughout. "This chapter," according to Mr. Perkins, "depends on the former, thus; we may read in the former chapter, that many Jews having received the faith, and given