my burden is light," Matt. xi. 29, 30. So the apostle tells us, that "his commandments are not grievous," 1 John v. 3. But yet concerning this ease of gospel-worship, some things must be observed.

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

2. Easy unto believers, on the account of that principle wherewith they are acted in all divine things. This is the new nature, or new creature in them, wherein their spiritual life doth 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 goeth out with delight and vehemency unto objects that are unto its satisfaction, and unto all the means of its conjunction unto them, and union with them; so the principle of grace in the heart of believers, is carried with delight and fervency unto those spiritual things, which are its proper object; and therewithal unto the ways and means of conjunction with them, and union unto them. And this is the proper life and effect of evangelical worship. It is the means whereby grace in the soul is conjoined and united unto grace in the word and promises, which renders it easy and pleasant unto believers, so that they delight to be exercised therein.

3. The constant aid they have in and for its performance, if they be not wanting unto themselves, doth entitle it unto this property. The institution of gospel-worship is accompanied with the administration of the Spirit, Isa. lix. 21. and he ravaVOL. V.

Ff

Taubat, helpeth and assisteth in all the worship of it, as was intimated before.

4. The benefit which they receive by it, renders it easy and pleasant unto them. For all the ordinances of evangelical worship, are of that nature, and appointed of God unto that end, so as to excite, increase and strengthen grace in the worshippers, as also to convey and exhibit a sense of the love and favour of God unto their souls. And in these two things consists the principal interest of all believers in this world, nor have they any design in competition with that of increasing in them. Finding, therefore, how by the diligent attendance unto this worship, they thrive in both parts of their interest, it cannot but be pleasant unto them.

5. The outward rites of it are few, lightsome, easy to be observed, without scrupulous tormenting fears; and they do not, by attendance unto bodily services, divert the mind from that communion with God, of which they are a means.

Thirdly, It is instructive, and that with clearness and evidence of the things which we are to know and learn. This was a great part of the imperfection of 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 unto God's sovereignty, as to the use and the end of the things wherein they were exercised in his worship. But all the ordinances and institutions of the gospel, do give light into, and exhibit the things themselves unto the minds and faith of believers. Hereon they discern the reasons and grounds of their use and benefit; whence our whole worship is called our reasonable service, Rom. xii. 1. Thus, in the preaching of the word, Jesus Christ is evidently set forth crucified among us, Gal. iii. 1. not darkly represented in types and shadows. And in the sacrament of the supper, we do plainly shew forth his death until he come, 1 Cor. xi. 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 represent and exhibit spiritual things, Christ and the benefits of his mediation unto our souls. And in the observance of them, we are not kept at a distance, but have an admission unto the holy place not made with hands, because Christ, who is the minister of that holy sanctuary, is in them and by them, really present unto the souls of believers. Two other things mentioned before concerning this worship, namely, its relation unto Christ as our High-priest, and our access in it unto the holy

place, the throne of grace, must be spoken unto at large elsewhere.

This is a brief declaration of that is or perfection,' which the apostle denies to have been attainable by the Levitical priesthood. And the grounds of his denial, he gives us in the remaining words of the text, which we shall also consider: only we may observe by the way, that,

Obs. III. To look for glory in evangelical worship from outward 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 rλis, such a perfection as we are capable of in this world. This the apostle denies unto the Levitical priesthood, and ascribes it unto the priesthood of Christ. But if such a perfection is to be found in ceremonies and ordinances outwardly pompous and glorious, upon necessity the contrary conclusion must be made and affirmed. But yet so it is come to pass in the world, that men do order things in their public worship, as if they judged that the pure unmixed worship of the gospel, had no glory in comparison of that of the law, which did excel, and whereunto they do more or less conform themselves. But it is time for us to proceed with our apostle.

Having denied perfection unto the Levitical priesthood, which he lays down in a supposition including a negation, so as to make way for the proof of what he denied; for the further explication of it, and application unto 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.

Ο λαός γάρ επ' αυτη νενομοθετητό.

1. The subject spoken of isos, 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 unto it are cut off; so by this people, the whole church of all ages under the Old Testament is intended.

2. Of this people he says, outro, they were legalized.' They were also evangelized, as our apostle speaks, chap. iv. 2. They were so in the promise made unto Abraham, and in the many types of Christ and his offices and sacrifice that were instituted among them. Yet were they at the same time so brought under the power of the law, as that they had not the light, liberty, and comfort of the gospel, which we enjoy.

Noubarur, is legem ferre, legem sancire, legem imponere; to make, constitute, impose a law. And the passive voedersiodai, when applied unto persons, is legi latæ subjici, or legem latam accipere, to be made subject unto a law;' to receive the law made to oblige them. So is it used in this place. We have therefore not amiss rendered it, received the law,' 'the people received the law.' But the sense of that expression is regulated by the nature of a law. They so received it, as to be made subject unto it, as to be obliged by it. Other things may be otherwise received; but a law is received by coming under its obligation. They were brought under the power, authority, and obligation of the law. Or because the law was the foundation and instrument of their whole state, both in things sacred and civil, the meaning of the word may be, they were brought into that state and condition whereinto the law disposed them.

This is said to be done, 'urn, under it; that is, igwurn, under that priesthood. But how the people may be said to receive the law under the Levitical priesthood, must be further inquired into. Some think that in this place, answers unto

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 unto this interpretation, it is not the whole law of commandments contained in ordinances, that is intended, but the law constituting the Levitical priesthood. This sense is embraced by 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 unto the design of the apostle in this place. For his intention is to prove, that perfection was not to be obtained by the Levitical priesthood. Unto this end he was to consider that priesthood under all its advantages; for if any of them seem to be omitted, it would weaken his argument; seeing what it could not do under one consideration, 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 yag, 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 resumes, ver. 18, 19. concluding, as of the priesthood here, that it made nothing perfect. For it is the same law which made nothing perfect, that was given together with that priesthood, and not that especial command alone, whereby it was instituted.

νομοθέτητο

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 unto his office, until after Moses came down from the mount the second time, with the tables renewed after he had broken them, Exod. xl. 12-14. Two things may be applied to the removal of this difficulty. For, 1. The people may be said to receive the law under the Levitical priesthood, not with respect unto the order of the giving of the law, but as unto their actual obedience unto it, in the exercise of the things required in it. And so nothing that appertained unto divine worship according to the law, was performed by them until that priesthood was established. And this, as I have shewed, is the true signification of the word sobrare here used. It doth not signify the giving of the law unto them, but their being legalized, or brought under the power of it. Wherefore, although some part of the law was given before the institution of that priesthood, yet the people were not brought into the actual obedience of it, but by virtue thereof. But 2. The apostle in this place hath especial respect unto the law, as it was the cause and rule of religious worship, of sacrifices, 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 unto 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, Exod. xxi. xxii. xxiii. yet as to the system of all religious ceremonies, ordinances of worship, sacrifices of all sorts, and typical institutions, whatever belonged unto the sacred services of the