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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	aaron_n	death_n	endless_a	18	3	10.1456	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53678	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...	Owen, John, 1616-1683.	1680 (1680)	Wing O729; ESTC R21737	1,235,588	797

Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses

had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his

Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare

three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it