Penman of this testimony 2. To the Holy Ghost who inspired David 3. To God the Father who is brought in conferring what is here affirmed 〈◊〉 his Sonne Neither of these crosse the other but all of them may stand together I take the last to be most principally intended because the Father who in the â—…mer testimony said to his Sonne Thou art my Sonne this day have I begotten 〈◊〉 saith also Thou art a Priest for ever c. Thus will these two testimonies more â—…cohere This later testimony is said to be in another place Though the word 〈◊〉 be not in the Greek yet it is well supplied For it is in another Psalm 〈◊〉 Psal. 110. v. 4. That Psalm is a Prophesie of Christ as hath been proved Chap. 1. v. 13. § 〈◊〉 In this respect the proof is the more proper In this testimony Christs Priesthood is thus expresly asserted Thou art a Priest Of Christs Priesthood See Chap 2. v. 17. § 172 173. Gods deputing Christ to that Function is here also declared For It is the Lord that saith to him Thou art a Priest Of Gods appointing Christ to be Priest See 14. § 20 24. §. 29. Of the everlastingnesse of Christs Priesthood THe everlasting continuance of Christs Priesthood is plainly set down in this phrase for ever Of the notation of the Greek word translated ever See Chap. 1. v. 8. § 108. Many points there delivered about the everlastingnesse of Christs Kingdom may be applied to the everlastingnesse of Christs Priesthood It is here evident by this testimony that Christ is an everlasting Priest he ever remaineth to exercise this Function himself This point is ost pressed by this Apostle 1â—… Chap. 7. v. 17 21 24 25 28. There were two parts of Christs Priesthood One was to offer sacrifice That iâ—… he gave Chap. 7. 27. The other to make intercession This doth he continue for ever and for this end ever remaineth a Priest Chap. 7. 25. It is necessary that the Church ever have a Priest and that such a Priest as Christ is as was shewed § 27. If Christ should cease to be our Priest who should succeed him No meer creature can go forward with that work which he hath begun The everlastingnesse of Christs Priesthood discovereth the vanity and folly of Papists about their Priests whom they account true reall sacrificing Priests What need other Priests Christ being a Priest for ever Either Christs execution of his Priesthood is insufficient which to hold is blasphemy or their Priests are altogether in vain This continuance of Christs Priesthood hath been the ground of the Churches addresse to the Throne of grace ever since the ascension of Christ into heaven and so will be as long as the world continueth For ever will this our Priest be for 〈◊〉 in things pertaining to God So long as he continueth our King to govern us so long will he continue our Priest to intercede for us We may with as much confidence still apply the sacrifice of Christ as if his blood were still trickling down His blood still speaks Heb. 12. 24. and ever will while there is any sinne of any of Gods Elect to be expiated §. 30. Of the Order of Melchisedec THe word translated Order signifieth a due and seemly disposition It is derived from a Verb that signifieth to appoint or set in order It is applied to the setting of Commanders or Officers of Warre in their places Luk. 7. 8. yea and to Gods ordaining unto eternall life Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs 1 Cor. 14. 40. and a comely carriage of Christians Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kinde of Office ordained and Ordered by him that hath power to do it It is in a like sense 〈◊〉 to Aarons Priesthood Heb. 7. 11. Hereby we are given to understand that the Priesthood here mentioned and the Priesthood of Aaron are two distinct kindes The Apostle doth here bring in this Priesthood as distinct from Aarons because there were many things in Christ which were not agreeable to the Order of 〈◊〉 as 1. Christ was a King But a King might not be of Aarons Order 2. He was of the Tribe of Iudah of which Tribe no man gave attendance at the Altar Heb. 7. 13. 3. He neither had predecessor nor successor Heb. 7. 24. but Priests after Aarons Order had both Other differences are observed by this Apostle Chap. 7. If therefore from such differences any should inferre that Christ could not be a Priest the Apostle sheweth that there was another Order of Priesthood Besides there were such infirmities and delects in the Order of Aaron as 〈◊〉 not agreeable to Christs excellency so as there must of necessity be another 〈◊〉 of Priesthood The infirmities and defects of Aarons Priesthood were these 1. That the Priest should offer for their own sinnes v. 3. 2. That they should offer beasts and birds Lev. 1. 2 14. 3. That they should oft offer the same kinde of sacrifices 4. That they should offer such sacrifices as could not make perfect Heb. 10. 1. There are but two kindes of typicall Priesthoods mentioned in Scripture 〈◊〉 are these One after the Order of Melchisedec The other after the Order of 〈◊〉 Of these two the former was many waies the more excellent Herein therefore 〈◊〉 Christ said to be after the order of Melchisedec Whatsoever was essentially belonging to a Priest in Aaron that was in 〈◊〉 truth accomplished by Christ and wherein there was any preeminent 〈◊〉 in Melchisedec's Priesthood above Aaron's therein was Christ after the 〈◊〉 of Melchisedec All these excellencies were really and properly accomplished 〈◊〉 Christ. The history of Melchisedec is set down Gen. 14. 18 19 20. This Apostle hath so distinctly and fully observed and applied to Christ 〈◊〉 thing that is expressed or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle as I suppose it meet to refer the 〈◊〉 of this mystery to that place In generall this may be observed that Christ was the most excellent Priest 〈◊〉 ever was Melchisedec was more excellent then Aaron Heb. 7. 4. yet was Melchisedec but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchisedec himself Sundry excellencies of Christs Priesthood as the Dignity of his person his â—…ny great undertakings and the glorious fruits and benefits flowing from 〈◊〉 have been expresly noted Chap. 2. v. 17. 1. 173 174. If the Jews had Aarons Priesthood in high account and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchisedec and accounted himself blessed 〈◊〉 blessed of Melchisedec how should we esteem Jesus Christ and his Priesthood 〈◊〉 rest in his blessing §. 31. Of the Resolution of Heb. 5. v. 5 6 5. So also Christ glorified not himself to be made an Highpriest but he that said
restraint excluding all that obeyed not from salvation so this generall particle ALL is a note of extent 〈◊〉 all of all sorts of what rank or degree soever they be so as none at all 〈◊〉 obey shall misse of salvation He that observes the condition shall assuredly 〈◊〉 the fruition of that which is promised God rewardeth every man according to 〈◊〉 Psal. 62. 12. 1. He that propoundeth the condition bindeth himself to perform what is proâ—… thereupon 2. Christ is no respecter of persons Act. 10. 34. What he giveth to any one he 〈◊〉 give to every one that is guided by the same spirit All of all sorts great and mean rich and poor male and female or of what 〈◊〉 rank or degree soever they be that are in the number of those that obey may 〈◊〉 this ground lay hold on salvation and rest assuredly to be made partakers thereof This may give a good direction to all that are in Gods room over others and 〈◊〉 power to reward that they do it impartially and look to the work not to the person §. 54. Of Christ called a Priest after the most excellent Order Verse 10. Called of God an Highpriest after the order of Melchisedâ—…c THis verse is added as a conclusion of what the Apostle had said concerning the acts and ends of Christs Priesthood which were such as could agree to none of the Priests under the Law so as he must needs be a Priest after a more excellent order then the order of Aaron This he had shewed before v. 6. to be the 〈◊〉 of Melchisedec and thereupon concludeth that he is called of God an High-Priest after this order The Greek word translated called is a compound here only used in the New Testament It signifies a free open acknowledging one and 〈◊〉 it were by name calling him This act is ascribed to God in this phrase Called of God and implieth that God 〈◊〉 Christ unto this excellent Priesthood As was noted before § 24 27. Of this phrase After the order of Melchisedec See v. 6. § 30. §. 55. Of the Resolution of Heb. 5. v. 7 8 9 10. 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 8. Though he were a Son yet learned he obedience by the things which he suffered 9. And being made perfect he became the author of eternall salvation unto all them 〈◊〉 they him 10. Called of God an Highpriest after the Order of Melchisedec THe summe of these four verses is A proof of the excellency of Christs Priesthood Hereof are two parts 1. A confirmation of the point v. 7 8 9. 2. A conclusion thereof v. 10. The point in generall was before declared v. 5 6. It is here proved by an â—…ction of particulars The particulars may be brought to two heads 1. The act of Christs Priesthood v. 7. 2. The ends thereof v. 8 9. The principall act is 1. Propounded 2. Illustrated About the act four things are propounded 1. The kinde thereof He offered 2. The subject matter which he offered Hereof are two branches 1. Prayers 2. Supplications 3. The manner of offering them up Hereof are also two branches 1. With strong crying 2. With tears 4. The person to whom he offered This person was God who is described 1. By his ability to do what was desired To him that was able 2. By the extent of his power in this phrase To save from death The foresaid point is illustrated two waies 1. By the time when it was done 2. By the issue thereof The time is described two waies 1. By the brevity of it implied in this phrase In the daies 2. By the infirmity of Christs humane nature in this phrase Of his flesh The issue of Christs prayers is set out 1. By the kinde thereof He was heard 2. By the subject whereabout he was heard in that he feared The ends of Christs executing his Priesthood are here noted to be two 〈◊〉 〈◊〉 reference to his Father v. 8. The other in reference to his Church v. 9. In the former we may observe two points 1. The manner of bringing it in by these discretive particles Though yet 2. The matter whereof it consists Hereof are two branches 1. A Lesson 2. The means of learning it In the lesson are expressed 1. The Schollar a Son 2. The kinde of learning which was experience 3. The lesson it self Obedience The means of learning the foresaid lesson were sufferings In declaring the other end which hath reference to the Church there is 〈◊〉 1. The ground of it Christ was made perfect 2. The kinde of it This is 1. Propounded 2. Amplified In propounding the end is manifested 1. The kinde of it Salvation 2. The continuance of it eternall It is amplified 1. By the efficient in this phrase He became the author 2. By the persons to whose good it tended These are manifested 1. By a restraint Them that obey him 2. By an extent of that restraint in this generall particle ALL. The conclusion is that Christ is the most excellent Priest Concerning this three points are expressed 1. The author of his calling Called of God 2. The kinde of his Function An Highpriest 3. The Order after which he was a Priest After the Order of 〈◊〉 §. 56. Of Observations raised out of Heb. 5. 7 8 9 10. I. CHrists time on earth was but short Here it is set forth by daies See § 33. II. Christs humane nature was a frail nature It was flesh See § 33. III. Christs sufferings were only for the time of this life They were in the daies of 〈◊〉 〈◊〉 See § 33. IV. Christ as our Priest offered for us This is plainly expressed See § 34. V. The gifts which Christ offered up were prayers This also is plainly expressed 〈◊〉 § 36. VI. Christ added supplications to prayers Of the difference betwixt prayers and 〈◊〉 See § 35. VII Christ prayers were very ardent They were strong cryings See § 37. VIII Christ prayers were mixed with tears This is here expressed See § 37. IX Christs agony was very great The effects thereof here noted do demonstrate is much See § 38. X. In extraordinary distresse extraordinary prayer is to be made Christs distresse 〈◊〉 extraordinary so was his prayer See § 39. XI Prayer is to be made to God alone Christs pattern teacheth thus much See § 40. XII They who call on God must believe that he is able to help For this end is God 〈◊〉 described Who is able c. See § 40. XIII God hath power over death For he can save from death See § 41. XIV God can keep such as die from being swallowed up of death Thus was Christ 〈◊〉 from death See § 42. XV. Christ was offered up to death Thus much is intended by the mention of death iâ—… this place See
it The use of hope is manifested in a metaphor which is 1. Propounded 2. Amplified The metaphor as propounded is in this word Anchor It is amplified by the kind thereof in this word soul which sheweth it to be spirituall 2. By the interest we have therein in this word we have The qualities are 1. Expressed 2. Confirmed They are expressed in two Epithites Sure and stedfast They are confirmed by the place whereon that Anchor of the soul is setled That place is 1. Generally propounded 2. Particularly exemplified In the generall there is noted 1. An Act which entred 2. A type whereby the place was prefigured That within the vaile Verse 20. The exemplification of the place is by Christ entring thereinto In this there is 1. An expression of the act it selfe is entred Illustrates by the end thereof for us 2. A description of the person who entred The person is described 1. By his proper name Iesus 2. By his functions which are two One a fore-runner The other a Priest The later function is set out 1. By the warrant he had to excercise it in this word made 2. By the eminency of his office High-Priest 3. By the perpetuity of it For ever 4. By the distinct order of it after the orders of Melchesidec §. 163. Of observations raised out Heb. 6. 19 20. I. HOpe is an Anchor See § 153. Vers. 19. II. Hope keepes safe This is gathered out of the meaning of the first Epithite translated sure Seâ—… § 154. III. Hope is stedfast See § 154. IV. Hope keeps the soul safe It is an Anchor of the soul. See § 153. V. Hope is â—…eiled in heaven Heaven is the place that is meant under this phrase 〈◊〉 within See § 155. VI. The most holy place was a type of heaven That within the vaile was the most holy place which typified heaven See § 155. VII Heaven is invisible It is within the vaile See § 155. VIII Hope is of things not seen For that within the vaile was not seen of the people See § 156. Verse 20. IX Christ ran in the Christian race This is implied under this word fore-runner See § 158. X. Christ is a fore-runner This is plainly expressed See § 159. XI Christ entred into heaven This phrase whether he entred intendeth as 〈◊〉 See § 160. XII Christ ascended into heaven for us See § 160. XIII Christ is Iesus See § 160. Six other observations raised out of these words made an High-Priest for ever â—…ter the order of Melchisedec are distinctly set down § 161. §. 1. Of the resolution of HEB. Chap. VII THe Apostle in this Chapter returneth to that mysterious matter which he had interrupted Chap. 5. v. 11. which was concerning Christs Priest-hood after the order of Melchisedec The sum of this Chapter is The excellency of Christs Priest-hood This is set out two wayes 1. By way of similitude 2. By way of dissimilitude The similitude hath reference to the Priest-hood of Melchisedec from the beginning to v. 11. This dissimilitude to the Priest-hood of Aaron from v. 11. to the end The Apostle doth the rather induce these two orders because there never were in the Church any but these two orders of typicall Priests The Iewes had the order of Aarons Priest-hood in high account The Apostle therefore proves the other order of Melchisedec after which Christ was a Priest to be far the more excellent that thereby he might draw the Hebrewes from the legall ceremonies unto Christ and his Gospell The excellency of Melchisedecs Priest-hood is demonstrated two wayes 1. Simply v. 1 2 3. 2. Comparatively from v. 4. to v. 11. The simple demonstration is 1. Propounded 2. Illustrated It is propounded 1. By an historicall narration of sundry passages registred 2. By a mysticall explanation of some of them and others Matters of History are four 1. The name of the High Priest here intended Melchisedec 2. His offices These are two 1. A King 2. A Priest 3. His Actions These are of two kinds 1. Royall He met Abraham returning from his victory 2. Priestly He blessed Abraham 4. His prerogative which was to receive tithe of Abraham Matters of mystery are of things either revealed or concealed Two mysteries are gathered out of things revealed One from his name Melchisedec that he was a King of righteousnesse The other from the place of his government Salem that he was a King of peace Five mysteries are gathered from things concealed 1. That he was without Father 2. That he was without Mother 3. That he was without descent 4. That he had no beginning of dayes 5. That he had no end of life The illustration is by a resemblance of Melchisedec to the Son of God v. 3. The comparative demonstration is from the excellency of Melchisedec above Abraham out of whose loines Levi Aaron and all their posterity came This comparative excellency of Melchisedec is exemplified in three particulars 1. That Abraham paied tithes to Melchisedec This was an act of an inferiority and that in Abraham to Melchisedec It is amplified by the relation betwixt Abraham and Aaron Abraham was the great Grand-father of Levi from whom Aaron descended and whose posterity was deputed to the Priest-hood Upon this account Levi and all his posterity were in the loines of Abraham and in him paid tithes to Melchisedec The argument thus lyeth That Priest-hood which received tithes of others is more excellent then that which paided tithes thereto But Melchisedec received in Abraham tithes of Levi Aaron and all their posterity Therefore Melchisedecs Priest-hood was the more excellent v. 4 5 6. 2. That Melchisedec blessed Abraham This is an act of eminency and superiority Therefore Melchisedec was greater then Abraham and by consequence greater then they who descended from Abraham v. 6 7. 3. That Melchisedec ever liveth But all the Leviticall Priests died Therefore Melchisedec must needs be greater then Aaron and all the Leviticall Priests v. 8. The extent of the first argument unto Levi and his posterity is asserted v. 9 10. The dissimilitude betwixt Christs Priest-hood and Aarons is largely amplified in the remainder of this Chapter The dissimilitude betwixt Christs and the Leviticall Priest-hood consists in this That the Leviticall Priest-hood was imperfect and insufficient but Christs every way perfect and all-sufficient Yea the Apostle distinctly noteth in every branch of the insufficiency of the Leviticall Priesthood a sufficient and an abundant supply in and by Christs Priest-hood This is exemplified in seven particulars 1. The change of the Leviticall Priest-hood There was another order of Priesthood to succeed the Leviticall Therefore the Leviticall was imperfect For that which is perfect needs not be altered v. 11. The consequence is confirmed by this that the change of the Priest-hood presupposeth the change of the law v. 12. The proposition that the Leviticall Priest-hood was changed by a Priest-hood of another order is hereby proved That Christ the other Priest was of another tribe
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
useâ—… to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need 〈◊〉 there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â—… â—…6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ—… signifiâ—…th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â—… 58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ—… that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or â—…lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to 〈◊〉 Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleâ—…r manifestation of a thing Christ was ever As God he was from 〈◊〉 to everlasting Psal. 90. 2. As God-man Mediator and Priâ—…st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be 〈◊〉 to that which is perfect Hereby the wise man proveth the work of God to be 〈◊〉 because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offâ—…r up as they say true real â—…pitiatory sacrifices for the quick and dead To his mediation and 〈◊〉 they adde the mediation and intercession of all the Angels 〈◊〉 Saints in heaven To his blood the milk of the Virgin Mary To 〈◊〉 wounds the wounds of their Saint Francis To his death the 〈◊〉 of Martyrs among whom they reckon many traytors and 〈◊〉 â—…rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh 〈◊〉 in wisdome in regard of mans weaknesse he useth meanes which 〈◊〉 are but bare instruments they adde Bishops and Priests to whom 〈◊〉 give a divine power of breathing in an holy spirit and to the â—…ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of â—…cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church 〈◊〉 thought sufficient they adde five others namely Orders Pennance â—…firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God Christ the Holy Ghost the word of God and Sacraments be perfect 〈◊〉 those additions are vain But if there need such additions then are not God 〈◊〉 the Holy-Ghost the word of God and Sacraments perfect Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs 〈◊〉 〈◊〉 Spirits alsufficiency and perfection by trusting wholy and only on them Tâ—…e 〈◊〉 is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to 〈◊〉 with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded â—…Wprdâ—… and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron 〈◊〉 was the first publick legall Priest that Priest-hood was appropriated to him and liâ—… seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after 〈◊〉 order of Aaron This word called is not the same that was used Chap. 5. v. 4. § 〈◊〉 About Gods deputing one to an office It properly signifieth to be said Chap. 3.
v. 15. For Christ is no where said to be a Priest after the order of Aaron But he is said to be after the order of Melchisedec Psal. 110. 4. Of a negative 〈◊〉 See Chap. 1. v. 5. § 46. That then which is here to be especially observed is that Christs Priest-hood is of another kind then Levi's was The Apostle proveth this by many arguments namely in that it was after another order under another Law v. 12. by a Priest of another tribe v. 14. Of greater efficacy v. 19. having a better sacrifice Chap. 9. 23. and a more glorious place Chap. 9. 24. Aarons Priesthood was not sufficient actually and effectually to do the things 〈◊〉 are to be done by that function It could not cleanse from sin It could not 〈◊〉 It could not properly sanctifie It could not make perfect those which are 〈◊〉 it Chap. 10. v. 1. c. Therefore that which doth these things must needs be of another kinde This teacheth us to be of other minds and other manners not to dote on outâ—…ard 〈◊〉 after another manner to come to Jesus and to use him then the 〈◊〉 came to their Priests and used them We need not now go on pilgrimage to 〈◊〉 but with the eye of faith look to heaven We need not bring doves 〈◊〉 goats buls but spirituall sacrifices Another Priest requireth another kind of dispâ—…sition and conversation All things are now new So must we be new creaâ—… 2 Cor. 5. 17. §. 67. Of the meaning of the twelfth Verse Heb. 7. 12. For the Priest-hood being changed there is made of necessity a change also of the Law THis twelfth verse is inferred as a consequence upon the change of the Leviticall Priest-hood He proved in the former verse that that Priest-hood was changed by another which was after another order and substituted in the roome of it Hereupon he inferreth that the Law also must needs be changed The causall conjunction FOR is here a note of a consequence The consequence is insert'd upon the priviledge of a Priest-hood which was inserted in the former verse within a parenthesis The priviledge was this under the Leviticall Priest-hood the people received the Law Thence it followeth that upon the change of the Priest-hood the Law also must be changed The noune translated Priest-hood is the same that was used before v. 11. § 61. Of this word changed see Chap. 6. v. 18. § 135. Here it implieth such a change as one Priest-hood is utterly abrogated and nulled and another substituted in the râ—…om of it This noune change here signifieth in effect as much as the word translated disanulling doth v. 18. Both the words are compounded with the same simple verb but different prepositions We may not therefore think that the Apostle intends a translation of one and the same Priest-hood from one Priest to another though this word be sometimes used for translating the same thing from one place to another Chap. 11. 5. Act. 7. 16. but rather a taking of it clean away This phrase of necessity implyeth that it could not be otherwise There is such a mutuall dependence of the Law and Priest-hood one upon another as they cannot be separated They are like Hippocrates twins they live together and die together By Law some take the particular ordinances about the Leviticall Priest-hood to be meant But surely it here intendeth as much as it did in this clause the people received the Law v. 11. Now the people did not receive such ordinances only as concerned the Priest-hood but that whole Law which concerned the whole polity of the Jewes The Apostle doth the rather take this occasion of demonstrating the abrogation of the Law to draw their mind and hearts from it that they might more firmly and stedfastly be set and settled on that Law which is established by Christs Priesthood and that is the Gospel This is the principall intendment of this Epistle §. 68. Of the abrogation of the Ceremoniall Law THe Apostle in these words The Priest-hood being changed taketh it for granted that the Leviticall Priest-hood was abrogated For this he had proved in the former verse The main point here intended is the abrogation of the Law upon which he layeth a necessity The Jewes were under a threefold Law Morall Ceremoniall and Judiciall The Ceremoniall Law is here in particular intended for that especially depended upon the Leviticall Priest-hood The Morall Law concerns all the Sons of Adam but the two other concerns the Sons of Ahraham The Ceremoniall Law enjoynes such services as were to be performed to God 〈◊〉 such ceremonies and rites as appertained thereunto and withall it directed 〈◊〉 and people in the use of them This is that Law whereof the Apostle thus speakes There is verily a 〈◊〉 of the Commandement v. 18. This is that Law of Commandements which is 〈◊〉 be abolished by Christ Eph. 2. 15. This is that hand-writing of ordinances 〈◊〉 〈◊〉 said to be blotted out Col. 2. 14. Object This is it that is said to be a Statute for ever Exod. 28. 43. And â—… â—…nant of Salt for ever Numb 18. 19. Answ. 1. The Hebrew word translated for ever Is sometimes indefinitly 〈◊〉 for a long season the end whereof is not known to us Eccl. 12. 5. 2. It is put for an unalterable stability so long as the date appointed 〈◊〉 Thus that which continued unalterable till the year of Jubile is said to be for 〈◊〉 Exod. 21. 6. 3. It is put for the continuance of ones life Thus Samuel is devoted 〈◊〉 〈◊〉 before the Lord for ever 1 Sam. 1. 22. 4. It is put for the whole time of the polity of the Jewes That which 〈◊〉 〈◊〉 continue so long as that estate lasted is said to be for ever or everlasting 〈◊〉 17. 8. 5. It is put for that which ended in the truth the Lord Jesus and so is said 〈◊〉 〈◊〉 for ever as Solomons throne 2 Sam. 7. 13. In the first and two last respects before mentioned may the ceremoniall Law 〈◊〉 said to continue for ever For it continued a long time many hundred 〈◊〉 even so long as the polity of the Jewes lasted and it ended in Christ the 〈◊〉 〈◊〉 all the legall ceremonies 1. In this respect it could not properly continue for ever but must vanish aâ—…ay because it was the figure of a substance the shadow of a body and type of a truth to come Heb. 10. 1. Now a figure and type ceaseth when the substance and truth is exhibited and a shadow vanisheth away when the body is in place and present Herein lieâ—…h a difference between shadowes and types on the one side and 〈◊〉 and Sacraments on the other side that the former are of things future the 〈◊〉 〈◊〉 things exhibited and past The former cannot retain their life and vigour together with the substance and truth The latter may retain their life and full vigour together with the thing signified
of Iuda was an other tribe then the tribe of Leâ—…i 2. To shew that Christ was a Royall Priest for the Royalty of a Kingdome appertained to that tribe by vertue of Iacobs blessing Gen. 49. 10. and of Gods promise made to David of that tribe 2 Sam. 7. 16. Psal. 78. 68 70 c. 3. To bring to their mind and memory the promise made to that tribe and that under the forementioned metaphor of a Branch Psal. 80. 15. Isa. 11. 1. Zech. 3. 8. It is more then probable that the Apostle had reference to that promise in using this phrase sprang out of Iuda and we may well from thence infer that God is faithfull in performing his promises For this particular promise of Christ being a branch brings to our mind that first promise made to man after his fall concerning the sâ—…ed of the woman Gen. 3. 15. which being accomplished what question can be made of any other promise That was the first and foundation of all other promiseâ—… All the promises of God in Christ are yea and in him Amen 2 Cor. 1. 20. that is they are all ratified and accomplished in Christ. God in accomplishing his promises is called faithfull Heb. 10. 23. and true Rom. 3. 4. All promises made by God are made on good counsell So as he will neveâ—…â—…pent thereof they make much to the honour of his name So as no doubt may be made of his accomplishing thereof 1. Most heynous is the sin of infidelity which questioneth a matter so infallible See hereof Chap. 6. v. 13. § 100. and v. 18. § 143. 2. It will be our wisdome to search after Gods promises and then for strengthning of our faith in them seriously to consider the faithfulnesse of him who mâ—…keth the promises If a man whom we judge faithfull make us a promise we rely much upon it yet many things may intervene which may make that man to 〈◊〉 bâ—…t nothing can make the faith of God to fail §. 76. Of Gods warrant for Gods Worship THe Apostles proof that they who were of the tribe of Iuda had nothing to do about Aarons Priest-hood is taken from Moses his silence thereabout thus â—…pressâ—…d Of which tribe Moses spake nothing câ—…ncerning the Priest-hood The preposition translated OF especially as it is here joyned with the â—…cusative case most properly signifieth TO But the sense will hold the same whether we translate it OF or TO Of Moses see Chap. 3. v. 2. § 37. God used Moses to reveale and make known to his people in that time whatsoever he would have them to know So as that which Moses did not speak and 〈◊〉 known to them was not taken to be the mind or will of God The force then oâ—… the argument resteth in this that by Moses speaking nothing about the Priest-hood to be of the tribe of Iuda it appeared that it was not the Lords mind that any of the tribe of Iuda should be of the Priest-hood Though this be a negative argument yet it being concerning the worship of God it is a sound concluding argument 1. In that Moses spake nothing of it it appeares that God would not have it to be so For whatsoever God would have to be done by his people at that time he revealed to Moses for him to make it known to them 2. In that God declared nothing of his mind therein it followeth that God would not have them that were of the tribe of Iuda to be then his Priests God hath not left articles of faith or parts of his divine worship to mans invention and discretion He then made known whatsoever he would have his Church then believe and practise about his worship What since that time he would have his Church to believe or practise thereabouts since that time he hath by his Prophets and Apostles made known to his Church and caused to be registred in the 〈◊〉 Scripture Thus we see that every thing wherein and whereby God is worshipped must have an expresse warrant from Gods word In vain they do worship God teaching fâ—…r doctrines the commandments of men Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him 1. No man can tell how God will be worshipped or how therein they may please God 2. Mans heart is very foolish addicted to outward toyes as is evident by all manner of superstitions which are mans inventions 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉 wherein and whereby they worship God and I may say nor Moses nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God Therefore no good Christian is to joyn with them therein What Prophet or Apostle ever spake any thing of worshipping God before Images or in an unknown tongue or in numerall prayers or through the mediation of Saints or Angels or by offering the sacrifice of the Mass or by adoring relicks or by crossing themselves or by sprinckling of holy water or by other Sacraments then Baptisme and the Lords Supper or by pilgrimages or by going bare foot or by wearing shirts of 〈◊〉 or by forbearing flesh or by vowing perpetuall continency voluntary poverty regular obedience or by tying themselves to Nunneries Frieries Abbies and such like 〈◊〉 of retirement or by making themselves Hâ—…remites and Anchorites or by 〈◊〉 the holy land or doing other like humane inventions These and thousands more which they pretend to be matters of great devotion and parts of Gods worship are no where spoken of in Gods word therefore no more acceptable to God then Vzziahs offering incense 2 Chro. 26. 19. 2. Let us learn to search Gods word concerning matters of his worship and what we find prescribed therein in faith perform but let us take heed of all meer humane inventions A man can have no comfort in any thing concerning Gods worship of which Gods word speaketh nothing §. 77. Of making points more and more cleer IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons The former argument was taken from the different tribes whereof Christ and Aâ—… were See § 72. This from the different order of Christs and Aarons Priest-hood This first clause and it is yet far more evident sheweth that another argument is hâ—…re produced Of the former argument he said It is evident v. 1. Of this it is yet far 〈◊〉 â—…vident Of the Greek adjective translated evident See v. 14. § 74. Of this emphaticall comparison far more See Chap. 2. v. 1. § 5. And Chap. 6. v. 17. § 131. The word intendeth an extension of the point to which it is applyed It is interpreted according to the matter in hand as more earnest Chap. 2. v. 1. 〈◊〉 abundantly Chap. 6. v. 17. Far more in this Text. Of this adverb yet see v. 10. § 58. and v. 11. §
64. Here it hath reference to a former evidence and it implyeth that the point in hand had by the former argument been made cleer and that by this argument so much more evidence was added as made it more cleer This heapâ—…ng up of these emphaticall words evident far more evident yet far more evident do demonstrate that weighty points are to be made more and more cleâ—…r Argument is to be added to argument and the latter argument more cleer then the former Thus did this Apostle in setting out the Deity of Christ See Chap. 1. v. 5. § 63. and v. 6. § 77. The like he doth about the vigour of faith Heb. 11. v. 1 2 c. This is usefull both in regard of mens understanding and judgement and also in regard of their heart and affection 1. Many proofs the latter being cleerer are of the more force to enlighten mens minds and convince their judgements of the truth and equity of a poynt They are as many lights brought into a room which by their number make every thing seeme more cleerly By one argument men may be brought to say it is evident but by many it is far more evident 2. The heart and affection is much more easily wrought upon when the judgement is more cleerly enlightned and throughly convinced The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes but if the judgement be not well informed and throughly convinced of the truth and â—…quity of that which is delivered the most pithy exhortations and powerfull perswasions will be but as water powred upon a stone Some that have been 〈◊〉 and earnest in their exhortations perswasions yea and denunciations of judgements extending their voyce clapping their hands beating the desk with their 〈◊〉 stamping with their feet and sweating in their whole body have yet little â—…roved their auditory One reason may be want of convincing their judgements When this is once done the heart will soon be wrought upon While Ministers are in a doctrinall way cleering thâ—… points they have in hand and soundly proving the truth and equity of them by argument upon argument the hearts of hearers are oft wrought upon before the Preacher commeth to his application Then one word of exhortation or reprehension may more prevaile then thousands without such a preparative §. 78. Of the meaning of these words For that after the similitude of Melchisedec there ariseth another Priest THe Greek conjunction translated for that is conditional Most 〈◊〉 and properly it signifieth and is translated IF But it is also used 〈◊〉 causal conjunction and made the ground or cause of that which is said or done 〈◊〉 where it is said Iâ—… we this day be examined Act. 4. 9. the meaning is 〈◊〉 are examined So here for that or because Where the Apostle speaketh oâ—… 〈◊〉 Priest-hood in reference to Melchisedec six times he useth this word order 〈◊〉 times before this place namely Chap. 5. v. 6 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter and twise afterwards namely v. 17 21. But here he useth the 〈◊〉 similitude or likenesse Of the derivation of the Greek word See Chap. 4. v. 15. § 90. Thâ—…se two words Order and Similitude explain each other The former sheweth that the Priest-hood whereof he speaketh is a 〈◊〉 Priest-hood appointed and set every way most decently The latter sheweth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ see v. 3. § 24. As Christ was after the order of Melchisedec so in all the excellencies of â—…sedec he was like him yea he was the truth and substance of them all This â—…nesse of Christ to Melchisedec was as the likenesse of a body to the shadow 〈◊〉 was not only like Melchisedec in surpassing excellencies but also he was a true 〈◊〉 after that very order Of the Greek verb translated ariseth see v. 11. § 64. The present tense ariseth here used implyeth a present and continuall being of Christs Priest-hood after the abolishing of the Leviticall Priest-hood for 〈◊〉 this phrase another Priest the Lord Jesus is intended This adjective another is used by way of distinction from Aaron So much is plainly expressed in the latter end of the eleventh verse thus that another 〈◊〉 should rise after the order of Melchisedec and not be called after the order of 〈◊〉 Christ in Person was another then Melchisedec yet in office he was after his order But he was another then Aaron in person in order in office in efficacy and sundry other wayes That Christs Priest-hood was of another kind then Aarons is shewed v. 11. § 66. That Christ was like Melchisedec in all his excellencies is manifested Chap. 5. v. 6. § 30. and Chap. 7. v. 3. § 24. §. 79. Of the resolution and observations of Heb. 7. 13 14 15. Vers. 13. For he of whom these things are spoken pertaineth to another tribe of 〈◊〉 no man gave attendance at the Altar Vers. 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning the Priest-hood Vers. 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another Priest Vers. 13. IN these three verses it is proved that Christs Priest-hood was not after 〈◊〉 order of Aaron The proofs are two The first proof is taken from the distinction of tribes This is 1. Propounded v. 13. 2. Confirmed v. 14. In the proposition there is 1. A description of Christ by a reference to things before mentioned thus He of whom these things are spoken 2. An expression of the argument wherein we have 1. The kind of proof He pertaineth to another tribe 2. The ground thereof Here 1. One thing is exprâ—…ssed of which no man gave attendance c. 2. Another is implied That they of the tribe of Levi gave attendance at the Alâ—… Vers. 14. In the confirmation two points are to be observed 1. The manner of bringing it in it is evident 2. The matter whereof it consisteth Hereof are two parts 1. An exemplification of the tribe whence Christ sprang Here are distinctly noted 1. The stock Iuda 2. The branch Our Lord. 3. His manner of comming from thence He sprang 2. A manifestation of the reason why they of Iuda attended not at the Altar The reason is taken from Moses silence thereabouts He spake nothing about that 〈◊〉 Vers. 15. The second proof is taken from distinction of Orders Here note 1. The manner of bringing in the proof It is yet far more evident 2. The matter of the proof which is 1. Generally expressed There ariseth another Priest 2. Particularly exemplified After the similitude of Melchisedec Doctrines Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec But here it is said concerning Christ He of whom these things are spoken See § 72. II. Christ
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
Priesthood implies this Doctrine See § 92. XXI In Christ we may and must go unto God This is the main duty here required See § 92. XXII Believers may with confidence go to God This word boldly intends as much See § 93. XXIII God to whom we go is a King of Majesty He sits on a Throne See § 94. XXIV Gods Majesty is mixed with mercy His Throne is a Throne of grace See § 94. XXV The benefit of going to God redounds to us This phrase that we may 〈◊〉 imports our benefit See § 95. XXVI Mercy moves God to succour us in our misery The object of mercy is â—…sery See § 96. XXVII The good which God affordeth is of his owâ—… good pleasure This word Grace sets out Gods good pleasure See § 96. XXVIII Gods mercy and grace are the ground of all our help They are here 〈◊〉 down so to be See § 97. XXIX God is ready to help This is gathered from the notation of the Greek woâ—…d translated help See § 98. XXX Gods help is most seasonable The Greek word translated In time of 〈◊〉 signifieth seasonable See § 99. CHAP. V. §. 1. Of the Analysis of Heb. 5. THat which the Apostle had in general delivered about Christs Priesthood in the three last verses in the former Chapter he here beginneth to exemplifie This he doth very copiously from the beginning of this Chapter to the 22th verse of the 10th Chapter The main scope of this and the next Chapter is to prepare the Hebrâ—…ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christs Priesthood For this end 1. Helâ—…yeth down the Summe of that function from the first to the eleventh 〈◊〉 2. 〈◊〉 their non-proficiency in Christs school from v. 11. to the end 〈◊〉 laying down the fore-said Summe 1. He propounds 2. He proves the point He propounds it in a description of a Priest v. 1 2. He proves it two wayes 1. By an exemplification of the several branches of the description in legal 〈◊〉 2. By an application of the said branches to Christ himself Six points in the description are exemplified 1. That a High Priest is taken from among men 2. That he is â—…rdained 3. That he is for men 4. That he is for men in things appertaining to men 5. That is to â—…ffer gifts c. 6. That he must be one that can have compassion c. In the exemplification these six points are proved though not in that order 1. He shews that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities v. 2. 2. That they offered Sacrifices v. 3. 3. That he offered them for the people v. 3. 4. That they were ordained v. 4. 5. That they were in things pertaining to God This is implied by their offering 〈◊〉 siâ—…s v. 4. For none can forgive sins but God only 6. The mention of Aaron v. 4. sheweth that a legal Priest was taken from 〈◊〉 men so was Aaron In the application of these points to Christ is shewed 1. That Christ was called v. 5 6. 2. That he was a true man taken from among men The mentioning of the 〈◊〉 of his flesh v. 7. intimates as much 3. That he was for man even such as obey him v. 9. 4. That he had compassion This is implied under his crying and tears 〈◊〉 7. 5. That he offered is evident by his prayers and supplications which were as Incense offered The mention of his death v. 7. implieth the Sacrifice of himself â—…gether with the things which he suffered v. 8. 6. That he was in things pertaining to God is clear For he offered up 〈◊〉 to him that was able to save him from death and this was God his Father In this application as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests so in every of the branches he sheweth that Christ was much more â—…cellent then they 1. Christ was called after a more excellent order of Priesthood namely the â—…der of Melchizedech v. 6 10. and that by an oath Ch. 7. 21. 2. Christ was not only a true man but also true God even the Son of God 〈◊〉 was God-man both Natures united in one Person 3. He was for men to obtain salvation for them which no other 〈◊〉 could do 4. Christ manifested more compassion then ever any Priest in that he 〈◊〉 suffered for us v. 8. and made strong cries with tears v. 7. 5. The Sacrifice which Christ offered being his own body was more 〈◊〉 then any Sacrifice under the Law v. 9. 6. He was in things pertaining to God after a more excellent manner in 〈◊〉 became thereby the author of eternal salvation v. 9. The Apostles taxation of the Hebrews non-proficiency is 1. Generally hinted Seeing ye are dull of hearing v. 11. 2. Particularly amplified by two resemblances One taken from Catechists who were to be instructed in the first 〈◊〉 vers 12. The other from babes which must be fed with milk v. 12. These resemblances are 1. Propounded v. 12. 2. Amplified The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men Babes are unskilfull in the word of righteousnesse v. 13. Strong men have their senses exercised to discern both good and evil v. 14. §. 2. Of a Priest being taken from among men Verse 1. For every High-priest taken from among men is ordained for 〈◊〉 things pertaining to God that he may offer both gifts and 〈◊〉 for sinnes THe description of an High-priest is here set down to demonstrate the 〈◊〉 of that which in the later end of the former Chapter was delivered â—…ing Christs being an High-priest It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said I may well avouch that Christ is our 〈◊〉 priest FOR all the essential pains of an High-priest belong to him So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an High-priest 〈◊〉 he came to save to the uttermost Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another Of a Priest and of an High-priest See Ch. 2. v. 17. § 172. The first branch in the description of an High-priest is that he is taken 〈◊〉 among men that is he being a man himself of the same nature that 〈◊〉 are is taken out of the society of men not out of the society of Angels 〈◊〉 other spirits Or according to the proper signification of the Greek Preposition it 〈◊〉 thus translated Out of man that is out of the stock where others are 〈◊〉 the same nature with others In this sense all are said to be of one and to be â—…kers of flesh and bloud Ch. 2. v. 11. § 164. v. 14. § 139. The former English phrase From among men may intend as much 〈◊〉 is said of the Paschal Lamb or Kid Ye shall take it out from the sheep or frâ—…m 〈◊〉 Exod. 12. 5. To shew that this holds true of all sorts of
〈◊〉 him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order 〈◊〉 Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these 〈◊〉 Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ—… at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in 〈◊〉 act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith 〈◊〉 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As 〈◊〉 〈◊〉 another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ—… death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives 〈◊〉 to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases 〈◊〉 Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as 〈◊〉 live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose 〈◊〉 Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect 〈◊〉 Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith 〈◊〉 Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said 〈◊〉 flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven said This same Iesus which is taken up 〈◊〉 you into heaven shall so come in like manner as ye have seen him go into 〈◊〉 Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of 〈◊〉 flesh Answ. 1. In opposition to the time before his incarnation to shew 〈◊〉 then when he took flesh he properly and actually began to execute his 〈◊〉 Function 2. In opposition to his glorified estate Then his humane nature was freed 〈◊〉 all humane infirmities For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for 〈◊〉 That part of Christs Priesthood which is restrained to the daies of his flesh is 〈◊〉 which consisted in service and suffering Luk. 24. 26. As for his intercession 〈◊〉 he maketh at Gods right hand it is farre different from the supplications which 〈◊〉 made on earth The principall point intended under this phrase In the daies of his flesh is 〈◊〉 Christ as a true man and a man subject to humane infirmities became a 〈◊〉 for us Hereof see more
§ 42. XVI Christ prayers were heard This is expresly set down See § 43. XVII Christ feared This is here taken for grant See § 44. XVIII Christ was delivered from what he feared This is the meaning of this 〈◊〉 〈◊〉 was heard See § 44. XIX Faith and fear may stand together Christ prayer was an effect of faith yet 〈◊〉 See § 45. XX. Christs sufferings are no matter of offence These discretive particles Though 〈◊〉 import as much § 46. XXI Christ was the Son of God This is here intended under this word A Son See § 46. XXII The best and dearest to God are subject to sufferings So was the Sonne of God See § 46. XXIII Experience is a teacher This is the learning here intended See § 47. XXIV Suffering is a kinâ—…e of obedience This is the obedience here meant See § 48. XXV Christ suffered much This is taken for grant under this phrase By the thiâ—…gs which he suffered See § 48. XXVI Christ was 〈◊〉 by his sufferings This is here implied under this phrase 〈◊〉 〈◊〉 〈◊〉 See § 49. XXVII What Christ â—…uffered was for mans salvation Salvation is here laid down 〈◊〉 the end of Christs sufferings See § 49. XXVIII Christ is the author of salvation These are the very words of the text See § 50 XXIX Salvation purchased by Christ is â—…ternall So is it here styled See § 51. XXX True obedience is that which is yeelded to Christs Word This relative HIM 〈◊〉 hath reference to Christ and his Word See § 52. XXXI 〈◊〉 but such as they Christ can be saved Salvation is here appropriated 〈◊〉 〈◊〉 See § 52. XXXII All that obey Christ shall be saved The generall particle ALL intends 〈◊〉 much See § 53. XXXIII Christ was an Highpriest XXXIV Christ was called of God to be an Highpriest These two last Doctrines are in the words of them expressed XXXV Christ was an High-priest after the most excellent Order This was 〈◊〉 order of Melchizedech Of these three last Doctrines See § 54. §. 57. Of the many profound mysteries of Christs Priesthood Verse 11. Of whom we have many things to say and hard to be uttered seeing ye 〈◊〉 dull of hearing FRom this verse to the end of the sixt Chapter the Apostle maketh a â—…on which he doth of purpose to stirre up the Hebrews more 〈◊〉 to attend to that which he should further deliver about the excellency of 〈◊〉 Priesthood This verse is a transition betwixt his former Doctrine and the following â—…sion It is a perfect transition looking backward and forward It looks â—…ward to the former Doctrine by setting down the multitude and difficulty of â—…steries concerning Melchizedech in these two phrases Many things hard to be â—…tered It looks backward to the digression in declaring their dulnesse thus Ye 〈◊〉 dull of hearing This Relative whom of whom hath reference to Melchizedech the last 〈◊〉 of the former verse but so as it intends also Christ and his Priesthood which 〈◊〉 after the order of Melchizedech Of the Greek phrase thus translated Of whom we have many things to say 〈◊〉 Ch. 4. v. 13. § 79. Thereby is implied that many mysteries were couched under that kinde of â—…hood and the phrase following sheweth them to be very difficult This phrase hard to be uttered or hard by interpretation to speak or 〈◊〉 manifesteth a difficulty The Greek word is a compound The simple Verb signifieth to interpret 〈◊〉 the particle added thereto implieth a difficulty As in this phrase burdens â—…vous to be born or hard to be born Luk. 11. 46. and this hard to be undeâ—… 〈◊〉 2. Pet. 3. 16. Hereby we are given to understand that the doctrine of Christs 〈◊〉 contains many profound mysteries This is evident by sundry mysteries heretofore delivered on Chap 2. v. 17 18. 〈◊〉 on Chap. 4. v. 15 16. and on the beginning of this Chapter but especially by 〈◊〉 which are set down in the seventh and other Chapters following Christs Priesthood is the main ground of our salvation most of the 〈◊〉 points of our Christian Religion must be known for attaining the knowledge 〈◊〉 of as the distinction between Father and Sonne and betwixt the two 〈◊〉 〈◊〉 Christ in both which he was our Priest God for works of Authority and â—…nity Man for works of service and suffering the union also of those two â—…tures in one Person because the perfection of all those things which 〈◊〉 〈◊〉 our Priest did consisted therein yea the several mysteries contained under 〈◊〉 many Rites of Aarons Priesthood and the difference betwixt Aarons and â—…zedechs Priesthood are to be known as the Apostle himself in the seventh 〈◊〉 expresly sheweth 1. This giveth evidence of the singular use and benefit of this Epistle to the 〈◊〉 〈◊〉 No part of Scripture doth more distinctly and fully lay forth the 〈◊〉 of Christs Priesthood then this What wrong therefore do those to Gods 〈◊〉 who impugne the authority of this Epistle See Ch. 1. § 1. in the Proâ—…m 〈◊〉 before this Epistle 2. It can be no wonder that so many heresies have been in all ages 〈◊〉 about the Priesthood of Christ in that it is a mystery so profound as it 〈◊〉 〈◊〉 of the Popish heresies especially those that are most fundamental are 〈◊〉 Christs Priesthood For of it there are two parts The oblation of Christs 〈◊〉 and his continual Intercession Against which are most of their 〈◊〉 resies as the Sacrifice of the Masse which they say is a true reall 〈◊〉 Sacrifice for the quick and dead their sacrificing Priests their doctrine of 〈◊〉 〈◊〉 Supererogation of Intercession of Saints and Angels most of their errors about 〈◊〉 Sacraments with many other 3. Hereby we see how necessary it is to be well instructed in the Priesthood of Christ. 4. This may stir up Ministers among other mysteries to study and preach this myâ—… of Christs Priesthood And this may also stir up people patiently and diligently to attend unto it Of the Papists cavil hence raised about the difficulty of the Scripture See The 〈◊〉 Armour of God Treat 2. Part. 8. on Eph. 6. 17. Of Gods word § 18 19 c. §. 58. Of mens dulnesse in hearing THe other part of the transition followeth in these words Seeing ye are dull of hearing or slow in ears The Greek word translated dull properly signifeth slow or slothfull and so it is translated Heb. 6. 12. The Greek Epithete is 〈◊〉 to an Asse a slow beast to an old man and to water running 〈◊〉 The other word translated hearing doth signifie ears for it is of the Plural number and is translated ears Mark 7. 35. Acts 17. 20. They who are ready wilâ—… and forward to hearken to a thing are said to be swift to hear Jam. 5. 19. Contrarily they who are negligent and carelesse are said to be slow in their ears 〈◊〉 in hearing Hereby we see that
See § 59. IV. Hearers dulnesse makes mysteries hard to be understood This made the 〈◊〉 about Mâ—…lchizedech to be hard to these Hebrews See § 58. V. Proficiency must be answerable to means afforded Because these Hebrewsâ—…ted â—…ted not according to the time in which they enjoyed the Gospel they are 〈◊〉 See § 60. VI. Learners by continuance may prove teachers This is plainly implied See § 〈◊〉 VII Instructions must be ordered according to hearers need So doth the 〈◊〉 here See § 62. VIII The same things may be taught again This is implied under this phrase 〈◊〉 one teach you again See § 62 66. IX There are fundamental principles of Religion These are here called first â—…ciples See § 63. X. Fundamental principles must be grounded on Gods word They must be 〈◊〉 of God See § 63 65. XI Catechizing is needfull This is to teach first principles See § 64. XII Dulnesse of hearing ariseth from mens selves This phrase Ye are 〈◊〉 â—…tendeth as much See § 66. XIII Dulnesse in hearing argueth want of exercise in Gods word XIV Dulnesse in hearing makes men unfit to reap benefit by Gods word These two last Doctrines arise out of the meaning of this word 〈◊〉 See § 68. XV. Gods word is a word of righteousnesse So it is here expresly called See § 〈◊〉 XVI First principles are as milk XVII Deep mysteries are as strong meat Both these resemblances are here 〈◊〉 〈◊〉 this sense See § 66 72. XVIII It is a great disgrace to be an old babe This is here set down as a 〈◊〉 See § 71. XIX Ministers must be able to instruct in deep mysteries This follows by â—…quence from that strong meat which is due to men of full age See § 73. XX. Deep mysteries are to be delivered to intelligent hearers Such mysteries 〈◊〉 â—…long unto them See § 74. XXI Good proficients are accounted men of full age So they are here called 〈◊〉 § 75. XXII Men of full age have a discerning gift They are here said to discern 〈◊〉 § 75. XXIII Things most to be discerned are good and evil These here are made the special object of discerning See § 75. XXIV Exercise in Gods word works an habit of discerning The word here â—…slated use intends as much See § 75. §. 1. Of the Analysis of HEB. Chap. VI. IN this Chapter the Apostle prosecuteth his digression which he began Chap. 5. v. 11. The first part of his digression was reprehensory in the four last verses of the fifth Chapter The other part is exhortatory throughout this whole Chapter He exhorteth unto two Christian duties 1. To Progress in the Christian course from the beginning to verse 11. 2. To Perseverance therein from verse 11. to the end His exhortation to Progress is 1. Briefly propounded v. 1. Secondly largely amplified In the amplification are set down 1. The distinct heads of those first principles from which they must proceed or wherein they must grow These are six in number v. 1 2. 2. A motive to enforce that progress Betwixt those heads and the motive there is a transition v. 3. The motive is taken from the danger of not proceeding This is first propounded secondly illustrated The danger propounded is Apostacy which he sets out two wayes 1. By the steps whereon men ascend before they fall which are five v. 4 5. 2. By the fearfull downfall of Apostates This is 1. Affirmed 2. Confirmed That which is affirmed is an impossibility of recovery v. 4 6. The Confirmation is taken from an utter rejecting of the onely meanes of recovery v. 6. The Illustration is set forth by a comparison of ground moystned with rain v. 6 7. Betwixt the fearfull downfall of Apostates and the other part of the exhortation to perseverance the Apostle inserteth a sweet insinuation whereby he testifieth 1. His good perswasion of them v. 9. 2. The ground of that perswasion v. 10. The second part of the Apostles exhortation is to Perseverance This is 1. Propounded v. 11. 2. Proved by sundry arguments 1. By their own former practise implyed under this phrase the same diligence v. 11. 2. By the pattern of such Saints as were before them v. 12. 3. By the recompence of reward This is 1. Generally hinted in this phrase Inherit the promises v. 12. 2. Distinctly confirmed in Abrahams example v. 13. The confirmation is by Gods oath About which the Apostle noteth 1. The Object of it God himself v. 13. 2. The Form of it v. 14. 3. The Issue of it v. 15. 4. The Reason why God swore This is set out two wayes 1. Comparatively by mens confirming matters v. 16. 2. Simply v. 17 18. In the simple consideration two reasons of Gods oath are rendred One in reference to God himself which was to manifest his immutable counsell v. 17. The other in reference to men wherein two points are expressed 1. The Benefit arising from Gods oath Strong consolation 2. The Persons that partake thereof v. 18. The last argument which the Apostle useth to incite them unto Perseverance is the certainty of their Hope This is 1. Set out by a fit resemblance namely an anchor 2. It is amplified by the place where that anchor is setled This place is described 1. By a type the vaile v. 19. 2. By Christs abode there For illustration of this last point the Apostle sets out Christ two wayes 1. In his entrance thither as a forerunner 2. In his abode there as a Priest Thus he falleth upon the main point from which he had digressed namely the Order of Christs Priest-hood v. 20. §. 2. Of adding exhortation to reproof Heb. 6. 1. Therefore leaving the principles of the Doctrine of Christ let us go on unto 〈◊〉 not laying again the foundation of repentance from dead workes and of faith towards God THe Apostle here beginneth the second branch of his digression which is in gâ—…nerall an exhortation to the duties which they had neglected The first particle is a note of inference Therefore it hath reference to his former reproof and sheweth that as faults be reproved so remedies are to be prescribed This was usuall with the Prophets as Isa. 1. 16. with Christ 〈◊〉 Ioh. 6. 27. and with the Apostles Gal. 5. 1. 1. The end of reproof is reformation even as the end of Potions and Pilâ—… i health a Cor. 2. 7. 2. Thus it will appear that reproofs are not in malice to disgrace but in love to amâ—…nd and that reprovers aim thereat This is a good direction for such as are in place to reprove This also is a â—…tive to such as are reproved patiently to take reproof and to endeavour to â—…dress the faults reproved Thus will reproof prove to be as good Physick §. 3. Of staying still upon the first principles THis word leaving both in Greek and other languages implieth 〈◊〉 things 1. Utterly to forsake a thing upon dislike Thus those hypocrites that assayed to tempt Christ but could not
fore-runner This act of Christ being premised immediatly before his Priest-hood sheweth that heaven is the place where Christ continueth to exercise his Priest-hood 1. That was prefigured by the most holy place Heb. 9. 11. 2. There is the mercy seat or throne of grace whereon his Father sitteth Heb. 8. 1. 3. That is the only place of true happinesse 4. That was shâ—…t against us by our sins but Christ by his own blood entred in thither 〈◊〉 obtained eternall redemption for us Heb. 9. 12. See more hereof Chap. 4. v. 14. § 84 85. To move us the rather to apply this entring of Chrinst into heaven unto our selves the Apostle here expresly saith that he did it for us So as a main end of Christs entring into heaven was for our good As he came down from heaven for our good so for the same end he entred into heaven again Indeed for us and for our good he did and endured all that he did and endured See Chap. 2. v. 9. § 83. In particular he entred into heaven for us 1. To prepare places for us Iohn 14. 2. and 12. 26. 2. To make continuall intercession for us Rom. 8. 34. 3. To make us partaker of his own glory Iohn 17. 24. Rev. 3. 21. 2 〈◊〉 2. 〈◊〉 We are utterly unable of our selves to enter into heaven Ioh. 3. 13. Therefore Christ ascended for us to open a passage for us and to bring us thither 1. This putteth a difference betwixt the ascension of Christ and of others 〈◊〉 ascend thither Christ ascended by his own power and for the good of others But all others that inter into heaven entred by vertue of Christs entring 〈◊〉 and for themselves This phrase God hath raised us up together and made us sit together in heavenly places in Christ Iesus Eph. 2. 6. is very emphaticall and 〈◊〉 that we are not only in hope but indeed entred into heaven in the person of Christ and that by vertue of our neer union with him 2. This is a strong motive to believe in Christ. If Christ did all for us 〈◊〉 〈◊〉 not then good reason for us to apply what Christ did and suffered to our selves Meditate hereon for strengthning your faith If we apply not to our selves 〈◊〉 Christ did we do not only lose the benefit of all but also we make void as 〈◊〉 as in us lyeth the main end of Christs entring 3. From the particular we may receive a general direction to apply to our 〈◊〉 〈◊〉 Christ himself so his offices actions natures properties value and vertue of what he did and endured for all was for us 4. This ministreth singular comfort against all the troubles which in this 〈◊〉 we are subject unto Let not your hearts be troubled saith Christ in my Fathers 〈◊〉 are many mansions and I go to prepare a place for you John 14. 1 2. Thus Christ comforteth his Disciples against troubles upon this consideration that he himself as a fore-runner entred into heaven for their sakes even to prepare places for them On this ground we may support our selves against trouble because Christ in heaven prepareth a rest for us and we have no cause to fret at the honours wheâ—… unto wicked men are advanced in this world in that Christ prepares honour enough 〈◊〉 us in heaven 5. This sheweth the reason of the assurance of our hope that is an Anchor caâ—… within the vaile namely because Christ hath entred thither for us that we should be made partakers of the happinesse there enjoyed For this cause doth the Apostle here make mention of Christs entring thither for us This assurance then ariseth not from our selves but from that order and meanes which God hath appointed and afforded to us That we might not be mistaken about the foresaid fore-runner and his entring into heaven for us the Apostle doth expresly name him under this title Iesus which signifieth a Saviour and this amplifieth all the fore-mentioned points that the forerunner is a Saviour and he that entred into heaven for us as a Saviour Upon such a ground did this Apostle thus set down Iesus by name Chap. 4. v. 14. § 86. Of this name Iesus See Chap. 2. v. 9. § 73. §. 161. Of Christ a Priest after the order of Melchisedec THe latter part of this verse in these words made an High-Priest for ever after the order of Melchisedec is a pertinent and perfect transition betwixt the Apostles digression and his description of Christs Priest-hood Of his digression See Chap. 5. v. 11. § 57. This transition eyeth both that which went before and that which followeth In reference to that which he had delivered about the fore-runners entring into heaven he hear sheweth what an one he was even the only true High-Priest who is for us in things pertaining to God Hereby the benefit of Christs entring 〈◊〉 is much amplified In reference to that which followeth this transition layeth down the sum of the Apostles large discourse about Christs Priest-hood He doth here resume the very words at which he brake off his fore-mentioned discourse Chap. 5. v. 10. that thereby we might the better discern how he returnes to his sonner matter and proceeds therein This is the third time that this testimony of Christs Priest-hood hath been alledged namely Chap. 6. v. 6. and 10. and here And it is twice more mentioned in the next Chap. v. 17. and 21. Yea twice more hint thereof is given Chap. 7. â—… 11 15. It is a testimony that setteth down sundry remarkable points about Christs Priest-hood as 1. The warrant that Christ had to execute this function in this word made which by the Apostle himself is thus explained called of God Chap. 5. v. 10. § 54. Christ was deputed by God to this excellent function That this word made implyeth a deputation or ordination to a function is shewed Chap. 5. v. 5. § 24. Where this word made is used to the same purpose 2. The kinde of function expressed in this word Priest That Christ was a true Priest is proved Chap. 2. v. 17. § 172. 3. The dignity of that function in this word high which declareth that Christ was the chiefest of Priests see Chap. 2. v. 17. § 173. 4. The everlasting continuance of this function For he is here said to be a Priest 〈◊〉 ever See Chap. 5. v. 6. § 29. 5. The singular kind of Priest-hood for this phrase after the order implieth a peculiar kind of function 6. The eminency of Christs Priest-hood for the mention of this person Melchisedec sheweth that Christs Priest-hood was of all the most eminent He was such an one as never any like him Of the two last points See Chap. 5. v. 6. § 30. §. 162. Of the resolution of Heb. 6. 19. 20. THe sum of these two verses is A description of Christian hope Of the description there are two parts One setteth out the use of hope The other the qualities of
v. 13 14. and that he was after the order of Melchisedec v. 15. 2. The weaknesse and unprofitablenesse of the Leviticall Priest-hood which is made up by the efficacy of Christs Priest-hood v. 16 17 18 19. 3. The manner of instituting the one and the other Priest-hood The Leviticall Priest-hood was instituted without an oath But Christ most solemnly by an Oath v. 20 21. Hence is inferred the excellency of the New Testament v. 22. 4. The mortality of the Leviticall Priests but Christ ever remaines v. 23 24 Hence is inferred the fulnesse of that salvation which Christ hath wrought v. 25. 5. The sinfulnesse of the Leviticall Priests which forced them to offer for themselves But Christ was perfectly pure v. 26. 6. The reiteration of Leviticall sacrifices But Christs was but once offered v. 27. 7. The nature of Leviticall Priests They were but men Christ was the Sâ—…r namely of God v. 28. §. 2. Of Melchisedec who he was Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who met Abraham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousnesse and after that also King of Salem which is King of peace 3. Without Father without Mother without descent having neither beginning of dayes nor end of life but made like unto the Son of God abideth a Priest ccâ—…tinually THe first particle as our English hath it is a causall conjunction FOR and implieth a reason of that which goeth before which was that Christ was an High Priest after the order of Melchisedec The Apostle here sheweth the reason why Christ was a Priest after that order even because Melchisedec was such an one as is here described The mystery concerning the order of Melchisedec as it is a most excellent and usefull mysterie so it is a very deep and difficult one Therefore the Apostle doth largely and distinctly propound and expound it For usefull and hard mysteries are to be explained otherwise the benefit of them will be lost The notation of this name Melchisedec is given by the Apostle v. 2. Here therefore we will consider who is the person that is thus stiled There ever hath been in the Christian Church great difference about this point and that by reason of the transcendent points here delivered by the Apostle about him 1. Some of old not determining in particular who he was have notwithstanding avouched him to be a person greater then Christ and that because he is said to be after the order of Melchisedec Answ. Though there may seem to be some modesty in this that they determine not who he was yet it is high presumption to assert him to be greater then Christ. Christ was true God If greater then Christ greater then God Their own argument refuteth them For Christ being High-Priest after the order of Melchisedec Melchisedec was a type of Christ and Christ the truth of that type but the truth is greater then the type 2. Others hold that the Holy Ghost was this Melchisedec Answ. 1. The Holy-Ghost was never incarnate but Melchisedec here mentioned was a true man for he lived among men and was a King of men 2. The Holy-Ghost cannot be said to be taken from among men as every High-Priest is Heb. 5. 1. And it is necessary that he should be so because he was to be as a middle person between God and man 1 Tim. 2. 5. 3. The Holy-Ghost was not a type of Christ for a type must be visible and a type is inferiour to the truth 3. Others are of opinion that Melchisedec was an Angel Answ. This cannot stand with the description of an High-Priest set down Chap. 5. v. 1. An High-Priest must be taken from among men neither can it stand with the History noted of Melchisedec Gen. 14. 18. c. 4. There are that hold Melchisedec to be one of Chams stock because he was King of Salem which was in Canaan Many both ancient and latter divines are of this opinion Answ. C ham with his posterity were cursed Gen. 9. 25. And it is not probable thâ—… any of that cursed generation should be of place and authority to blesse Abraham the father of the faithfull As for their argument taken from Salem in Canaan nothing hindreth but that one that was no Canaanite might live and raign there at that time that is here intended which was more then four hundred yeares before Ioshuah subdued the Caâ—…aanites 5. The most common received opinion is that Shem the Son of Noah was this Melchisedec Our Countrey-man Mr. Broughton produceth two and twenty Rabbies of the Jewes to be of this opinion and inferreth that it was the common opinion of the Jewes Epiphanius reckoneth this among Heresies which he ascribeth to the Samaritans and laboureth to disprove it by an argument wherein he himself is much mistaken For he affirmeth that Melchisedec died eight and twenty or thirty yeares before Abraham rescued his brother Lot But if the six hundred years which Shem lived be duly computed with the Genealogie of Shems posterity set down Gen. 11. 10. c. It will be found that Shem lived about an hundred yeares in Isaacs time That which deceived the foresaid and other Greek Fathers was the false computation of the yeares of the Patriarchs made by the LXX Some of the Arguments to prove that this Melchisedec was Shem are these 1. Shem lived an hundred yeares before the flood and none born before that time was then living So as his parentage might well then be unknown 2. He was the most honourable then in the world so as he might well be counted greater then Abraham 3. Shem was a most righteous man and in that respect the title Melchisedec be given unto him See § 4. God is stiled the Lord God of Shem Gen. 9. 26. So as he may fitly be called the Priest of the most high God Gen. 14. 18. 5. Shem was that Stock from whence Christ according to the flesh descended Luk. 3. 36. 6 To Shem was the promise made Gen. 9. 26. And in that respect he the fittest to blesse others 7. Shem was the root of the Church even that root from whence Abraham and his posterity sprouted so as he might well be accounted greater then Abraham and fit to blesse him 8. All the following branches of the description of Melchisedec may fitly be applyed to Shem as will appear in opening the particulars On these grounds I dare not gain-say this opinion 6. There are that think it the safest to determine none at all to be this Melchisedec but rather to speak and think of him as of one unknown whose Father Mother kindred age and generation are not made known And this the rather because he is here so transcendently described This particular instance of Melchisedec giveth proof of profound mysteries to be
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
so the people blessed him 1 King 8. 55 66. Mean persons that are relieved blesse great ones that relieve them Iob. 31. 20. The blessing here meant is a blessing of ratification whereby Melchisedec assureth Abraham of the full accomplishment of all those promises that God had made unto him This Melchisedec did as a Minister and Priest and Prophet of God in all which functions he was greater then Abraham Thus are all they who by vertue of their calling or relation to others stand in Gods room and in Gods name assure them of Gods blessing to them or at least call upon God for his blessing upon them This is an authoritative kind of blessing and argueth superiority in them who 〈◊〉 Parents Governours of Families Governours of Common-wealths and 〈◊〉 〈◊〉 the word have a power in this manner to blesse See more hereof v. 1. § 12. Object Kings and other Governours are oft times among them whom 〈◊〉 Ministers blesse Are Ministers thereupon greater then Kings or other 〈◊〉 Answ. Though in their persons and civill government Kings and other governours are greater then Ministers of the word yet such Ministers in the execution 〈◊〉 their office are greater then the foresaid persons For they stand in Gods 〈◊〉 and are Gods mouth they command in Gods name they exhort to doe Gods 〈◊〉 So they blesse in Gods name 1. This doth much commend the Ministeriall function 2. It should stir up men to have that calling in high account and to believe Godâ—… word preached by them 1 Thes. 2. 13. The main point here proved is that Melchisedec was greater then Abraham 〈◊〉 by consequence then Levi and his Priest-hood greater then the Priest-hood of 〈◊〉 Levites and that thereupon Christs Priest-hood which is after the order of Melchisedec is greater then the Priest-hood of the Levites and answerably to be 〈◊〉 way preferr'd Melchisedec as a type blessed Abraham the father of the faithfull Christ 〈◊〉 truth did not onely blesse little children Mar. 10. 16. but also upon his 〈◊〉 on into heaven he lift up his hands and blessed his Apostles Luk. 24. 50 51. 〈◊〉 that in the room of all the faithfull §. 48. Of the resolution of Heb. Chap. 7. v. 5 6 7. 5. And verily they that are of the sons of Levi who receive the office of the Priest 〈◊〉 have a Commandement to take tythes of the people according to the Law that 〈◊〉 〈◊〉 their brethren though they come out of the loynes of Abraham 6. But he whose descent is not counted from them received tithes of Abraham 〈◊〉 blessed him that had the promises 7. And without all contradiction the lesse is blessed of the better Vers. 5. THe sum of these three verses is a proof of Melchisedecs greatnesse above Abraham The parts are two 1. A confirmation of a former argument 2. Another argument The confirmation is taken from the difference betwixt Melchisedec and the â—…evites Hereof are two branches One concerneth the Levites The other Melchisedec In the former is set down 1. A description of the persons 2. A declaration of the difference The persons are described 1. By their relation Sons of Levi which is amplified by a select company in this phrase of the Sons namely some of them 2. By their function which is set out 1. By the kind of it the office of the Priest-hood 2. By their right to it in this word receive The foresaid function is amplified by a priviledge appertaining 〈◊〉 Hereabout four points are observed 1. The kind of priviledge to take tithes 2. Their warrant for it they have a Commandement 3. The rule according to Law 4. The persons of whom they took tithes These are 1. Generally expressed the people 2. Particularly described and that by a double relation 1. To themselves in this word Brethren 2. To their common Father In setting him down is noted 1. The kind of inference in this particle though 2. The manner of comming from him They come out of his loynes 3. The name of their Father Abraham The other part of difference declareth two points 1. Wherein Melchisedec agreed with Levi He received tithes Vers. 6. 2. Wherein they differed Hereof are two branches 1. A description of Melchisedec He whose descent is not counted from them 2. The name of the person of whom he received tithes Abraham The second argument whereby Melchisedecs greatnesse is proved is an act of 〈◊〉 on his part Hereabout observe 1. The substance of the argument 2. An inference made thereupon In the substance we may observe 1. The kind of act performed Blessed 2. The person to whom it was performed him that had the promises Vers. 7. The inference is an excellency In setting down whereof observe 1. The manner of bringing it in with this asseveration Without all contradiâ—… 2. The matter which declareth the difference betwixt him that blessed and him that was blessed He that did blesse was greater the other lesse §. 49. Of the Doctrines raised out of Heb. 7. 5 6 7. I. THe excellency of Melchisedecs Priest-hood is a certain truth This note of asseveration verily proves as much See § 37. II. All Leâ—…ies sons had not the same dignity They were but some of them See § 37. III. The Priest-hood was a choyce office So it is here brought in to be See § 37. IV. Trâ—…e Priests were deputed to that office They received it See § 37. V. 〈◊〉 were due to Priests They had a Commandement to receive them See § 39. VI. Gods command is a good warrant It was the Levites warrant See § 39. VII Gods Command was ordered according to Law Hereof is given a particular instance See § 39. VIII All sorts paid tithes Under this word people all sorts are comprised See § 39. IX An office may give a dignity over Equals This phrase came out of the loynes implieth an equality yet Priests had a dignity above others that came out of the same loynes See § 41. X. Priests and others were brethren For Priests received tithes of their brethren See § 41. Vers. 6. XI Melchisedecs pedigree was not counted from men This is here expresly affirmed See § 42. XII Melchisedec received tithes of the father of Levi namely of Abraham See § 42. XIII There is an authoritative kind of blessing Such an one is here mentioned See § 43. XIV Priests had a power to blesse authoritatively So did Melchisedec See § 43. XV. The â—…aith of the best needs strengthning Instance Abraham See § 45. XVI It is a priviledge to have a right to Gods promises This is here noted as one of Abrahams priviledges See § 44. Vers 7. XVII There are unquestionable truths Even such as are without all 〈◊〉 See § 46. XVIII To blesse is an act of superiority In this was Melchisedec greater See § 47. XIX To be blessed is an act of inferiority In this was Abraham lesse See § 47. XX. Christ is greater then all Christ was the truth of that which is here set
Creator 6. Their Priests are not denyed to be creatures yet their sacrifice they say is their Creator Thus they make creatures greater then their Creator for the Priest is greater then the sacrifice 7. They pretend a Priest-hood after the order of Melchisedec wherein there is nothing like to Melchisedecs But to let other absurdities passe If perfection be by Christs Priesthood what further need was there that other Priests should be established O abhominable religion that obtrudes such an unheard of Priesthood to the Church Let us learn to use the Priest-hood of Christ which succeeds the Leviticall Priesthood and that whereby perfection may be had so as to trust perfectly thereunto 〈◊〉 the Jewes might conceive hope and receive comfort by that Leviticall Priest-hood how much more hope and more comfort may we by the Priest-hood of Christ Such is the dignity of this Priest being God and man such the worth of his sacrifice being the body of him that was God so efficacious the sprinkling of his blood his entring into the holy place his intercession with God as we may safely securely and confidently trust thereunto Let us do with our Priest the Lord Jesus as the Jewes did with their Priests They brought all their sacrifices to them Let us first apply to our selves Christs sacrifice This is a true Catholicon A generall remedy for every malady Then let us offer up the sacrifice of a broken heart and contrite spirit the offering of prayer and praise and the oblation of new obedience to Christ. Of yeelding obedience to the Gospell on such a ground see § 68. in the end thereof §. 62. Of the meaning of these words for under it the people received the Law THe Apostle before he bringeth in his proof of the imperfection of the Leviticall Priest-hood inserteth within a parenthesis an especiall priviledge of that Priesthood which is thus sâ—…t down for under it the people received the Law This causall conjunction FOR implieth a reason of that Priest-hood why there was such a function namely that there might be a meanes of passing a Law betwixt God and the people Of this word people see § 40. and Chap. 4. v. 9. § 57. Here by people are meant the congregation or nation of the children of Israel for to them in speciall was the Law given Rom. 9. 4. This phrase received the Law is the interpretation of one Greek verb which is a compound and that of a verb that signifieth to put Matth. 12. 18. To â—…ake Heb. 1. 13. and to appoint Matth. 24. 51. and of a noun that signifieth a law v. 5. The verb active signifieth to make a law or to appoint or establish a Law The passive signifieth to be established by Law This very word is used Chap. 8. v. 6. and translated established The word Law included in the Greek â—…pound is not expressed in our English The Latin there used by most â—…preters signifieth to establish by Law So much must be understood in our â—…lish The foresaid compound passive verb here used in my Text is joyned 〈◊〉 the noun people to whom the Law was given It cannot be word for word 〈◊〉 in English It is somewhat like to this phrase to tithe the people § 40. And 〈◊〉 this Levi was tithed To come the nearest that we can to the originall 〈◊〉 be thus rendred The people had a Law made or the people were subject 〈◊〉 the Law Our English which thus translates it The people received the Law 〈◊〉 〈◊〉 vulgar Latin which hitteth the sense of the Apostle By Law is here in speciall meant the ceremoniall Law which was most 〈◊〉 that Priest-hood and which was most especially abrogated by Christs Priest-hood This relative phrase under it hath reference to the Leviticall Priest-hood The force of the reason lyeth in the relation between a Law and Priest-hood There cannot passe a Law of Covenant between God and man without a Priesthood This is here taken for granted Yea further he taketh it for granted 〈◊〉 the Law and Priest-hood are answerable one to another Such as the Law is 〈◊〉 is the Priest-hood §. 63. Of the necessity of a Priesthood to establish a Law AN especiall point intended by this clause For under it the people received 〈◊〉 Law is this A Priest-hood is necessary for establishing ordinances betwixt God and man The main end of a Priest is to be for men in things pertaining to God Heb. 5. 1. â—…nances betwixt God and man there is a kind of Covenant for which there must be a kind of mediator betwixt God and man There is no proportion betwixt God and man whether we consider the greatnesse the brightnesse or holinesse of God Object Before Aaron there was no Priest Answ. The first born were Priests before the Law On this ground the Lord saith I have taken the Levites from among the children of Israel instead of all the firâ—…t born And again he saith to Moses Take the Levites instead of all the first born 〈◊〉 3. 12 45. We may from hence infer that there is a necessity of a Priest-hood in the Church This is as necessary as a Covenant to passe betwixt God and man as necessary as Gods favour to be turned to man and mans service accepted of God Our adversaries in the generall grant a necessity of Priest-hood and thereby think they have a great advantage against us They much insult on this that they have such Priests as offer up an outward reall propitiatory sacrifice But the truth is that we have the substance they but a shadow we have the 〈◊〉 they but a conceit of their own We have that Priest-hood which the Apostle here so much commendeth the Priest-hood which abolished Aarons and succeeded in the room thereof A Priest-hood of Gods own appointing which is â—…sting and perfecteth all that trusteth thereunto Our Priest is both God and 〈◊〉 most holy who offered himself up without spot who actually entred into the 〈◊〉 holy place who there abideth ever before God the Father who doth so fulâ—…y effect all things belonging to a Priest as there needeth none to succeed him The Popish pretended Priest-hood is indeed no Priest-hood It was never ordained of God It is of neither of those two orders which only are mentioned in Scripture Not of Aarons for they themselves will not say that they descend from him Nor of Melchisedecs for in nothing they agree with him in his Priest-hood Their Priests are no whit better then the sons of Levi For they are sons of 〈◊〉 sinfull mortall yea they are far worse then the Levites were in their usurped 〈◊〉 and palpable Idolatry Let them glory in their new-non Priest-hood and in their devillish Idolatry but 〈◊〉 cleave to our ancient true Priest and perfectly trust unto his Priest-hood unâ—… which we the people of God receive all divine ordinances needfull for and
framed according to this exact rule which is accepted of God This is 〈◊〉 righteousnesse of faith where by laying hold on Christs righteousnesse to be â—…ed we 〈◊〉 our selves to have alwayes a conscience voyd of offence towards God 〈◊〉 towards maâ—… Act. 24. 16. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 3. In regard of an accidentall power which the Law through mans corruption hath to increase sin and to make it out of measure sinfull Rom. 7. 13. For the â—…ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it as a stubborn childe will do a thing the more because it is forbidden Heathen by the light of nature discerned thus much hereupon they had this proverb we are 〈◊〉 prone to that which is forbidden and desire things denyed There is a secret antipathy and contrary disposition in our corrupt nature to Gods pure Law But by the Spirit of Christ that antipathy is taken away and another disposition wrought in true believers namely a true desire and faithfull endevour to avoyd what the Law forbiddeth and to do that which it requireth In this respect saith the Apostle I delight in the Law of God concerning the inward man Rom. 7. 〈◊〉 4. In regard of the curse of the Law For the Law peremptorily denounceth a curse against every transgressor and transgression Deut. 27. 26. Gal. 3. 10. The Law admits no surety nor accepts any repentance Thus all men having sinned come short of the glory of God Rom. 3. 23. Yet this curse doth not light on all for Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. In this respect there is no condemnation 〈◊〉 that are in Christ Iesus Rom. 8. 1. Though the morall Law be altered in the forementioned respects yet still it remaines to be of use for instruction and direction 1. For instruction it demonstrateth these points following 1. What God himself is Exod. 20. 2. 2. What his holy will is Psalm 40. 8. 3. What our duty is to God and man Matth. 22 37 38 39. 4. What sin is 1 Iohn 3. 4. Rom. 3. 20. 5. What are the kinds of sin Iam. 2. 11. Rom. 7. 7. 6. What the pravity of our nature is Rom. 7. 14. 7. What the sinfulnesse of our lives is Rom. 7. 19. 8. Gods approbation of obedience Exod. 20. 6 12. 9. Gods detestation of transgressors Exod. 20. 5 7. 10. The fearfull doome of sinners Gal. 3. 10. 11. Mans disability to keep the Law Rom. 8. 3. 12. The necessity of another meanes of salvation Rom. 3. 20 21. 2. For direction The Law is of use to these points following 1. To convince men of sin 2. To humble them for the same 3. To work an hatred of sin 4. To restrain them from it 5. To work self-deniall 6. To drive mâ—…n to Christ. 7. To pâ—…t them on to endevour after as neer a conformity to the Law as they can 8. To make them fearfull of pulling upon their soules a more fearfull doom then the curse of the Law which is by despising the Gospell 9. To make impenitents the more inexcusable 10. To make believers more thankfull for Christs active and passive obedience â—…hereby as a surâ—…ty he hath done foâ—… them what they could not and endured that curse which they deserved to free thâ—…m from the same §. 71. Of the resolution and observations of Heb. 7. 11 12. 〈◊〉 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law THe sum of these two verses is a demonstration of the imperfection of the Leviticall Priest-hood Thereof are two parts In the first The point it selfe is laid down In the second a proof thereof The point it selfe is a Priest-hood This is set out two wayes 1. By the kind of it 2. By the priviledge appertaining to it In setting down the kind of that Priest-hood we are to observe 1. The manner of setting it down by way of supposition in this particle IF 2. The matter whereof it consisteth This hath two branches 1. The persons exercising it The sons of Levi implied in this word Leviticall 2. The imperfection of it implied in this supposition If perfection c. The priviledge of a Priest-hood is a relation betwixt it and the Law under iâ—… the Law c. This is amplified 1. By the persons who received the Law under it The People 2. By a consequence following upon it v. 12. The proof of the point is from the nâ—…ed of another Priest-hood Here again we are to observe the manner and the matter The manner of expressing the proof is by an interrogation what need c. The matter is 1. Generally propounded in this phrase another Priest c. 2. Particularly exemplified The exemplification is in two orders The first order is asserted thus After the order of Melchisedec The other order is removed thus not called after the order of Aaron Vâ—…rs 〈◊〉 The consequence of the foresaid priviledge of a Priest-hood being a reâ—… betwixt it and a Law is a change of the one with the other Hereof are two 〈◊〉 〈◊〉 taken for granted The Priest-hood being changed The other an inference made upon that grant there is made a change c. This is amplified by the necessity of it of necessity Doctrines I. A conditionall supposition may be the ground of a contrary conclusion This supposition it perfection c. Is a ground to prove the Priest-hood imperfect See § 61. II. There was a Priest-hood under the Law This is here taken for granted See § 〈◊〉 III. The Priests under the Law were Sons of Levi. This word Leviticall 〈◊〉 〈◊〉 as much See § 61. IV. The Priest-hood under the Law was imperfect This is implied under the â—…sequence inferred upon this supposition If perfection c. See § 61. V. A Priest-hood was used for establishing a Law This was the reason of this â—…hood See § 63. VI. The Law established by a Priest-hood is for peoples use For the people 〈◊〉 it See § 63. VII An imperfect Prieâ—…t-hood needs another This is here taken for granted See § 64 VIII Nothing may â—…e added to that which is perfect This by consequence followed from the Apostles argument See § 65. IX Christ came in the roome of Levi. This also is here taken for granted See § 64. X. Christs Priest-hood is after the order of Melchisedec This is expresly 〈◊〉 See § 66. XI Christ was not after the order of Aaron This also is expresly affirmed See § 66. Vers. 12. XII The Legall Priest-hood is
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
the neuter gender is used to set out persons Ioh. 6. 37 40. All that the Father giveth me and every one which seeth the Son Upon that which hath been said of the weaknesse and unprofitablenesse of the Law of the Leviticall Priest-hood and upon the foresaid ground hereof the position of Papists about Sacraments conferring grace by the work done appeareth to be 〈◊〉 and hereticall The Sacraments which the Jewes had are comprised under that Law In regard of the externall work what have the Sacraments of the New Testament more then the Sacraments of the Old They are all institutions and ordinances of God and external parts of his worship and appointed in general to the same ends namely to keep men in obedience to strengthen their faith and testifie their repentance They all have the same spiritual object and thing signified The Jewes in their Sacraments did eat the same spirituall meat and drink the same spirituall drink 1 Cor. 10. 3 4. The difference was in the manner of setting out Christ the thing signified They were types of Christ to come and set him out more obscurely ours are memorials of Christ exhibited and set him out more cleerly In that power which they give to Sacraments they make them plain Idols for they attribute to them that which is proper to God To make perfect is to regenerate justifie and sanctifie men but all these are the work of God Ioh. 1. 13. Isa. 53. 11. Rom. 1. 4. §. 87. Of Christs bringing in a better hope TO shew that thouâ—…h the Law could not make perfect yet God left not his Church without all hope of being made perfect the Apostle declareth a meanes that can do it This he bringeth in by the conjunction of opposition BUT and that to amplifie the power of this meanes which could do that that the Law could not The meanes is thus set down The bringing in of a better hope The Greek word translated bringing in is a double compound The simple verb signifieth to bring Matth. 21. 2. The single compound to bring in Luk. 1 â—… 21. The double compound to superinduce or to bring in upon another There is a double emphasis in this word bringing in 1. In that the abstract or substantive is used He doth not say it doth bring in a better hope or is the bringer in thereof but the bringing in which implieth that Christs Priest-hood doth this and that nothing but Christs Priest-hood can do it This work is appropriated to this office 2. In that a double compound word is used The Grecians use this double compound for such things as are brought in from another place over and above that which is at home or in their own Country as wines oranges spices and other such commodities as are not in our own Countries but brought to us out of other Countries This word then implyeth that Christ is such a bringer in of a better hope as commeth from another order and kind of Priest-hood then Levi's Fit â—…y is this word here used to shew that the powerfull meanes here spoken of is brought in upon the disanulling of the former to effect that which the former could not This emphaticall word is found only in this place of the New Testament That which is here said to be so brought in is stiled a better hope Hope is here metonymically put for the cause of that hope which was the Priesthood of Christ. This he stileth hope in a double respect 1. In reference to the time wherein David made known the excellency of this Priest-hood Then it was to come and hoped for 2. In reference to that perfection which is and shall be effected by Christs Priesthood This is to us while here we live to come and hoped for For heaven where all things are made perfect is the hope of beleevers See Chap. 6. v. 18. 〈◊〉 〈◊〉 Of Hope see Chap. 3. v. 6. § 62. Under this phrase The bringing in of hope Christs Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope The Law proving bankrupt mans hope was 〈◊〉 As when a supposed able man having undertaken to do some great work as 〈◊〉 a Colledge or Hospitall faileth in his estate or ability to accomplish 〈◊〉 〈◊〉 mens hope of having it effected faileth But Christs Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood another and surer ground of hope 〈◊〉 given Thus is Christs Priest-hood The bringing in of a better hope The soresaid hope is called better in two respects One in regard of the matter or things hoped for By the Leâ—…iticall Priest 〈◊〉 nothing could be hoped for but legall purifications outward 〈◊〉 〈◊〉 earthly inheritances Such blessings as are promised Leâ—…it 26. 4. c. 〈◊〉 1 c. But by Christs Priest-hood all manner of spirituall graces here and â—…nall glory hereafter are hoped for The other in regard of the manner of revealing the spirituall and heavenly 〈◊〉 hoped for namely more immediately more perspicuously more efficaciously 〈◊〉 under the Law It cannot be denyed but that all true Saints even under the Law had the 〈◊〉 the spirituall and eternall things here intended For Iesus Christ is the same 〈◊〉 day and to day and for ever Heb. 13. 8. and that both in regard of Gods 〈◊〉 which is as sure as the performance it selfe and also in regard of the efficacy 〈◊〉 that Christ did and endured for mans redemption which was as effectuall to 〈◊〉 Adams sins as it shall be to purge the sins of the last man that shall be purged Under the Law Christ was the bringing in of a better hope because the 〈◊〉 which was made of him made them to hope for better things then the Law 〈◊〉 afford unto them Thus Abraham and all the holy Patriarchs Prophets and Saints under the 〈◊〉 looked for a City whose builder and maker is God they desired a better Country 〈◊〉 〈◊〉 an heavenly Heb. 11. 10 16. This better hope was grounded on Christ who was promised unto them and confirmed in the legall rites But now under the Gospell Christ hath actually performed all things that were promised and 〈◊〉 under the Law and by the revelation of Christ in the Gospell the whole counsell of God is most cleerly and perspicuously opened So as now we all with open face â—…ehold as in a Glasse the glory of the Lord 2 Cor. 3. 18. As the hope which we have by Christs Priest-hood is letter so the covenant and testament ratified thereby and â—…mises depending thereon and sacrifices appertaining thereto all better v. 22. Chap. 〈◊〉 6. and 9. 23. Hereupon Christs blood is said to speak better things Chap. 12. 〈◊〉 and God is said to have provided some better thing for us Chap. 11. 40. The principall point here intended is That by Christs Priest-hood is effected to the full what could not be effected by the Leviticall Priest-hood Oft doth the Apostle a supply in this
sufficient proof See § 84. IX Christ is a Priest after the most excellent order even ofâ—…sedec â—…sedec See § 84. Of other Doctrines arising out of this testimony See Chap. 5. v. 6. § 3â—… Vers. 18. X. The Law about the Leviticall Priest-hood is abrogated This is here affirmed with a note of asseveration For there is verily c. See § 8â—… These two are expresly â—…ed to be so See § 85. XI The Ceremoniall Law was weak XII The Ceremoniall Law was unprofitable Vers. 19. XIII No perfection can be attained by the Law This is expresly affirmed See § 86. XIV Christs Priest-hood succeeded in the room of the Leviticall Priest-hood The emphasis of this word The bringing in imports thus much See § 87. XV. Christs Priest-hood is the ground of hope Therefore it is said to be the bringing in of hope See § 87. XVI Hope of Christians is better then the hope of the Iewes was This comparative better intends as much See § 87. XVII We may draw nigh to God This is here taken for granted See § 88. XVIII Christs Priest-hood is the meanes of our drawing nigh to God This phrase by the which hath refeeence to Christs Priest-hood See § 88. §. 91. Of the meaning of v. 21. Heb. 7. 20 21 22. 20. And in as much as not without an oath he was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec 22. By so much was Iesus made a surety of a better testament A Third argumrnt to prove the excellency of Christs Priest-hood above the Leviticall see § 1. is taken from the different manner of instituting the one and the other Christs institution was more solemn then the Levites Theirs without an oath Christs with an oath The argument may be thus framed That Priest-hood which is established by an oath is more excellent then that which is without an oath But Christs Priest-hood is with an oath and theirs without Therefore The proposition is implyed by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis Both parts of the assumption are expresly set down in verse 21. The copulative conjunction and joyneth arguments and sheweth that this is another argument to prove the point in hand This relative phrase in as much hath reference to the first clause of the 22. verse which is as a correlative and both may be thus joyned together In as much by so much In as much as not without an oath By so much is Iesus c. These two negatives not without intend a strong affirmation See Chap. 4. v. 13. § 76. It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath the oath of God himself which is the greatest and most solemn manner of institution that can be Gods oath importeth two things 1. An infallible certainty of that which he sweareth See Chap. 6. v. 18. § 140. 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath Hereby it appeareth that Christs Priest-hood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was Priest the ends why he undertook the function and the benefits which accrue from thence 1. The person was the greatest that could be v. 28. Chap. 1. v. 3. therefore he is 〈◊〉 called a great High-Priest Chap. 4. 14. 2. The ends of Christs Priest-hood were very weighty and that in reference to God and man To God for manifestation of his perfect justice infinite mercy almighty power unsearchable wisdome and other divine attributes which never were nor even can be so manifested as in and by Christs Priest-hood To man that Gods wrath might be averted his favour procured 〈◊〉 〈◊〉 purged he freed from all evill and brought to eternall happinesse 3. The benefits of Christs Priest-hood are answerable to the foresaid ends 〈◊〉 what Christ aimed at he effected to the full and all for mans good 1. That little which hath been noted and that much more which might be â—…ved about Christs Priest-hood much aggravateth all those errors which are 〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉 God speaks to his Son as God and man yet Papists say that Christ is a Priest 〈◊〉 in his humane nature God saith to his Sonne in the singular number 〈◊〉 to him alone Thou art a Priest yet they make many Priests God made 〈◊〉 Priest after the order of Melchisedec who was without Father and Mother 〈◊〉 〈◊〉 they make ordinary Sons of men to be after that order God makes his Son 〈◊〉 for ever yet they substitute others in his room God gave him to offer up 〈◊〉 〈◊〉 sacrifice and that but once they every day offer up many sacrifices in their 〈◊〉 God gave him to offer up himself but they offer up bread and wine upon 〈◊〉 that it 's the body and blood of Christ. Christs sacrifice was a bloody 〈◊〉 they stile theirs an unbloody sacrifice 2. The weightinesse of Christs Priest-hood should stir us up the more to 〈◊〉 into that mystery that we may be the better acquainted therewith and 〈◊〉 greater benefit thereby These last words he was made Priest are not in the originall yet fiâ—…ly added 〈◊〉 our Translators to make up the sense which is better understood in the 〈◊〉 then in our English §. 92. Of the meaning of v. 21. THe Apostle before he concludes the main point setteth down within a â—…thesis a proof of the argument and that it may appear that his main 〈◊〉 is 〈◊〉 advance Christ his Priest-hood above the Leviticall he premiseth this that 〈◊〉 Priests were made without an oath so as they were not instituted after so 〈◊〉 manner as Christ was Object He bringeth no proof for it Answ. By alleadging an expresse testimony for the affirmative concerning the manner of instituting Christs Priest-hood he implyeth that there was no such matter concerning the Leviticall Priest-hood and thereupon he might well conclude that they were ordained without an oath If we throughly search all those Scriptures where mention is made of instituting Priests we shall find no hint of any oath The first institution of those Priests is set down Exod. 28. 1 c. The manner of consecrating them Exod. 29. 1 c. The confirmation of the High-Priests offcce to Phinehas and his seed for ever Numb 25. 13. Yet in none of those places is any mention of an oath Object This is but a negative argument Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known a negative argument holdeth good See Chap. 1.
v. 5. § 〈◊〉 That which was taken for granted in the 20. v. is here expressed in these words But this with an oath and it is confirmed in the words following The confirmation is taken from a divine testimony This testimony is 1. In generall hinted thus by him that said to him 2. Particularly expressed in the words following In the generall this relative him is twice used The first in this phrase by him hath reference to God the Father The 〈◊〉 in this phrase to him to God the Son The Lord said to my Lord saith 〈◊〉 Psal. 110. 1. See Chap. 5. v. 6. § 28. The particular testimony is in these words The Lord sware c. Of Gods swearing see Chap. 6. v. 13. § 97. How God doth adde dignity and authority to that which by oath he 〈◊〉 See v. 20. § 91. It is further said of God He will not repent To repent in Greek and 〈◊〉 doth signifie to change ones mind and counsell That God doth not that God will not repent see Chap. 6. v. 18. § 133. 136. God is here said not to repent to confirm the everlastingnesse of Christs Priesthood He addeth this clause for ever because God will never repent his establishing his Son to be a Priest The gifts which God will continue in his Saints are stiled gifts without repenâ—… Rom. 11. 29. Repentance it self which is true and sound is stiled repenâ—… not to be repented of 2 Cor. 7. 10. This clause therefore and will not repent being added to Gods swearing giveth proof that Gods oath is immutable and inviolable See Chap. 6. v. 18. § 140. Of this testimony thou art a Priest for ever after the order of Melchisedec see Chap. 5. v. 6. § 28 29 30. §. 93. Of Christ as surety Heb. 7. 22. By so much was Iesus made surety of a better Testament IN this verse the main point is concluded namely that Christs Priest-hood is more excellent then the Leviticall It is laid down comparatively thus By so 〈◊〉 was Iesus c. This phrase by so much hath reference to the 20. v. and sheweth that by how much that which is established with an oath is better then that which is established without an oath so much more excellent is Christs Priest-hood then the Leviticall Because that which followeth concerning Christs suretiship tendeth much to our salvation the Apostle useth this title Iesus which signifieth a Saviour Hereof see Chap. 2. v. 9. § 73. Whom he hath hitherto stiled Priest he here calleth surety for a Priest is for men in things pertaining to God he stands betwixt a creditor and debtor which is the part of a surety The Greek word translated surety is but this once used in the New Testament but in other Greek Authors it is frequently used for one that undertaketh for another The root out of which this word sprouteth in generall signifieth a part of mans body and in particular the hand For sureties were wont to strike hands with the party to whom they bound themselves Hereunto the wise man alludeth where he saith If thou be surety for thy friend if thou hast stricken thy hand Prov. 6. 1. Others take the notation from a noun that signifieth earth which is firm and fast fixed for a surety is fast bound and tied Hereupon saith a wise man to a surety Thou aâ—…t snared thou art taken Prov. 6. 2. This office a surety being applyed to Christ sheweth that he hath so far engaged himself for us as he neither can nor will start from his engagement earth may sooner be removed then he not perform his engagement He hath undertaken for all that can be required of us or desired by us There is another word applyed to Christ and translated Mediator Chap. 8. 6. which in generall intendeth as much But this word is the more emphaticall As Mediatour Christ standeth betwixt God and man to make intercession to God for man and to declare Gods will to man As surety he ingageth himself for man to God and for God to man For man to God Iesus undertaketh for what can be required of man For God to man he undertaketh for what can be desired of God We ought therefore in this respect duly to consider both what may be required of man and what may be desired by man Two things are required of man 1. A perfect fulfilling of all righteousnesse according to the tenour of the Law 2. Full satisfaction for every transgression 1. That Christ might fulfill all righteousnesse he was made under the Law Gal. 4. 4. by a voluntary subjection of himself thereunto and being under the Law he fulfilled all righteousnesse Matth. 3. 15. That this he did for us is evident by this phrase By the obedience of one shall many be made righteous Ro. 5. 19. and by this we are made the righteousnesse of God in him 2 Cor. 5. 21. 2. That Jesus might make full satisfaction for all our sins he was made a curse 〈◊〉 〈◊〉 whereby he hath redeemed us from the curse of the Law Gal. 3. 13. All his 〈◊〉 were for us All that can be desired of God by man is mercy and truth Mercy in regard of our misery truth in reference to Gods promises That which moved Christ to engage himself as a surety for us was his respect 〈◊〉 God and man To God for the honour of his name Nor the mercy nor the truth nor the â—…stice of God had been so conspicuously manifested if Jesus had not been our 〈◊〉 2. To man and that to help us in our succourless and desperate estate No â—…ture would or if any would could it discharge that debt wherin man stood â—…liged to the justice of God 1. This is an evidence of the endlesse love of Christ. We count it a great â—…dence of love for a friend to be surety for us when we intend no dammage to 〈◊〉 thereupon If a friend be surety for that which he knoweth the principall 〈◊〉 is not able to pay and thereupon purposeth to pay it himself This is an â—…dinary evidence of love What is it then if he engage his person and life for 〈◊〉 friend Skin for skin yea all that a man hath will he give for his life Ieb 2. 4. 〈◊〉 a friend to free a captive or one condemned to death do put himself into the 〈◊〉 and condition of him whom he freeth that would be an evidence of love 〈◊〉 all comparison But if the dignity of Christs person and our unworthinesse 〈◊〉 the greatnesse of the debt and kind of payment if the benefit which we reap 〈◊〉 by be duly weighed we shall find these evidences of love to come as much 〈◊〉 the love of Christ as the light of a candle commeth short of the light of the Sâ—…n 2. Christs suretiship is a prop to our faith It is as sure a ground of confidence 〈◊〉 can be By vertue hereof
we have a right to appeal to Gods justice for this 〈◊〉 hath made full satisfaction and to exact a debt which is fully satisfied is a 〈◊〉 of injustice Quest. Why then do Saints appeal from the throne of justice to the seat of mercy Answ. In regard of themselves and their manifold pollutions and imperfections In this respect they cannot abide the triall of Gods justice But in confidence of that full satisfaction which Christ hath made they dare and do appeal to Gods justice This is an especiall meanes to settle troubled consciences A debtor that hath a surety that is able and willing to pay his debt yea who hath fully paid it feares not his creditor §. 94. Of the letter covenant or Testament THe subject whereabout Christs suretiship is exercised is here stiled 〈◊〉 Indeed the Greek word so translated is oft put for a testament as Matth. 26. â—…8 Gal. 3. 15. Heb. 9. 16 17. The derivation of the word doth also imply as much for it is derived from a verb that signifieth among other acceptions to dispose of a thing by will But that Greek verb doth also signifie to make a covenant and from that signification the Greek noun here used may be translated a covenant and so it is most usually taken in the New Testament Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6. There is another Greek word which by other Authors is used for a covenant but not in the New Testament The Hebrew word doth properly signifie a covenant as is evident by the â—…tation thereof The LXX whose phrase and stile the pen-men of the New â—…ment do much follow do translate that Hebrew word which properly signifieth a covenant with the Greek word that is here used in this Text. In this place the word covenant seemes to be the more proper for the office of a 〈◊〉 hath a more fit relation to a covenant then to a testament Yet I will not deny but that which is a covenant in matter and in the manner of making it may in regard of the confirmation thereof by death be a testament Thus that which in the Old Testament was a covenant by the death of Christ may in the New Testament be stiled a Testament Quest. Wherein lyeth the difference betwixt a Covenant and a Testament Answ. 1. A covenant is an agreement between two at least A Testament is the Declaration of the will of one 2. The two or more between whom a covenant passeth must be all living A testament receiveth force by the death of him that made it 3. A covenant is ratified by the mutuall consent of all that make it on every side A testament is ratified by the will only of him that made it 4. A covenant useth to be made on conditions on both sides A testament is made upon the meer favour and grace of the testator The covenant or testament here mentioned is called better in reference to the covenant that was made under the Leviticall Priest-hood not in the matter but rather in the form and manner of delivering it not in the substance but rather in certain accidents or circumstances which are these 1. A more cleer manifestation thereof by the Gospell Eph. 3. 5. 2. A most sure ratification of it by the death of Christ Heb. 9. 15. 3. A more mighty operation by the work of Gods Holy Spirit accompanying the Ministry of the Gospell 2 Cor. 3. 6. §. 95. Of the resolution and observations of Heb. 7. 20 21 22. Vers. 20. And in as much as not without an oath he was made Priest Vers. 21. For those Priests were made without an oath but this with an Oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec Vers. 22. By so much was Iesus made a surety of a better Testament Vers. 20. THese three verses contain a proof of the Solemnity of Christs Priesthood above the Leviticall Priest-hood Hereof are two parts 1. The kind of Solemnity 2. The kind of proof The Solemnity is set down two wayes 1. Simply 2. Comparatively The simple consideration sheweth how Christ was instituted Therin observe 1. The substance 2. The consequence v. 22. In the substance is noted 1. The manner of expressing the point 2. The matter whereof it consisteth The manner is set out 1. By a relative expression Thus In as much as By so much 2. By a double negative not without Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Leviticall Priest-hood and Christs That without This with an oath The proof is by a divine testimony which is 1. Intimated in this phrase By him that said unto him 2. Expressed In the expression there is 1. The kind of proof 2. The thing proved The kind of proof is 1. Propounded in this phrase The Lord sware 2. Amplified by the inviolablenesse thereof Thus and will not repent The thing proved is the excellency of Christs Priest-hood Herein 1. The person deputed Thou art 2. The function whereunto he is deputed This is 1. Propoâ—…nded in this word Priest 2. Illustrated and that two wayes 1. By the kind of Priest-hood After the order of Melchisedec 2. By the continuance thereof for ever Vers. 22. The consequence is 1. Hinted in this phrase By so much was 2. Expressed Herein 1. The person Iesus 2. The office The office is set out 1. By the kind of it surety 2. By the subject whereabout it is exercised The subject is 1. Simply propounded in this word testament 2. Comparatively amplified in this word better Doctrines Vers. 20. I. Christ was solemnly ordained a Priest This is implyed in this 〈◊〉 connexion In as much as See § 91. II. The solemnity whereby Christ was instituted a Priest was an oath This is 〈◊〉 plainly expressed See § 91. Vers. 21. III. The Leviticall Priest-hood was instituted a Priest without an oath 〈◊〉 is also plainly expressed See § 92. IV. The Leviticall Priest-hood was not with such solemnity ordained as 〈◊〉 That without an oath this with an oath V. A divine testimony is a sound proof Such a proof is here produced See § 〈◊〉 VI. God in weighty matters sweareth A particular instance is here given See § 92. VII God repenteth not of that which he sweareth So much is here expressed See § 92. Of other doctrines concerning this testimony see Chap. 5. v. 6. § 32. Vers. 22. VIII Christ is a Saviour He is Iesus See § 93. IX Our Saviour is our surety For Jesus is a surety See § 93. X. Iesus is a surety of the Covenant betwixt God and man This is the 〈◊〉 here mentioned See § 94. XI The Covenant made with Christians is better thâ—…n that which was made with the Iewes The comparison in this word better is betwixt Christians and Jewes See § 94. §. 96. Of the meaning of the 23. verse Heb.
others perfect v. 11. § 61. Chap. 10. v. 1. The phrase translated evermore is the same that was used Chap. 5. v. 6. § 29. And that to set out the everlastingnesse of Christs Priest-hood Thus we see how this verse is a recapitulation of the most materiall points before set down concerning the excellency of Christs Priest-hood above the Leviticall For this is the main scope of it and here it is fitly brought in as the conclusion of all §. 118. Of the Resolution and observations of Heb. 7. 28. THe generall sum of this verse as of sundry others before it is a proof of the excellency of Christs Priest-hood above the Leviticall Hereof are two parts 1. The meannesse of the Leviticall Priest-hood 2. The greatnesse of Christs The former is set out 1. By the ground or warrant which they had The Law 2. By the kind of persons who were Priests Men. This is amplified by their condition which have infirmity The latter is set out 1. By the ground or warrant which he had The word of oath 2. By the time or order when he was confirmed since the Law 3. By the dignity of his person Son 4. By the manner of institution consecrated 5. By the continuance of his Priest-hood For evermore Doctrines I. There were High-Priests under the Law This is here taken for granted See Chap. 2. v. 17. § 173. II. The ceremoniall Law was the Leviticall Priests warrant That Law made them See v. 16. § 80. III. The legall High-Priests were subject to infirmity This is plainly expressed See Chap. 5. v. 2. § 12. IV. The warrant of Christs Priest-hood was the word of oath That made him Priest See v. 20. § 91. V. Christs Priest-hood succeeded the legall This is intended under this phrase sinâ—…e the Law See v. 19. § 87. VI. The Son of God is our High-Priest He is comprised under this title Son See Chap. 5. v. 5. § 27. VII Christ was solemnly instituted into his Priest-hood This word consecrated having reference to Gods oath importeth thus much See v. 20. § 91. VIII Christs is a perfect perfecting Priest-hood The notation of the Greek word translated consecrated proveth this extent See Chap. 2. v. 10. § 97. IX Christs is an everlasting Priest-hood See Chap. 5. v. 6. § 29. §. 1. Of the resolution of the eight Chapter to the HEBREVVS THe Apostle having proved the excellency of Christs Priest-hood in the former Chapter proceedeth to set out Christs faithfull execution thereof He doth largely insist upon this point and that thorow out this whole Chapter and the ninth and a great part of the tenth even to the 19. verse thereof To consider this Chapter singly by it self The sum of it is A Declaration of Christs execution of his Priest-hood Here about three generall points are handled 1. The Place where he executeth that office v. 1 2. 2. The Sacrifice which he offered up in executing it This is 1. Implicitly hinted v. 2. 2. Expresly proved by a necessity thereof which is 1. Propounded in the example of other High-Priests v. 3 4. 2. Proved by Gods appointing it to be so v. 5. 3. The Covenant whereabout it was exercised This is set ouâ—… comparatively There are two parts of the comparison One sets out the excellency of this Covenant The other the insufficiency of that Covenant which went before it Both these are 1. Propounded 2. Confirmed The excellency of this Covenant is propounded v. 6. The insufficiency of the other is propounded v. 7. The proof of both is by a divine testimony Hereabout 1. The substance is expressed 2. A consequence is inferred The substance of the testimony setteth out the difference betwiâ—… 〈◊〉 Covenants The former was violated The latter remained stable The violation of the former is 1. Implyed by Gods rebuking them v. 8. 2. Aggravated by their abusing of Gods goodness v. 9. The stability of the other Covenant is also 1. Implyed in this Epithite NEW v. 8. 2. Confirmed by the distinct promises annexed thereunto The promises are four 1. God will put his Law into our minds v. 10. 2. God will be our God v. 10. 3. God will teach us v. 11. 4. God will pardon our sins v. 12. The consequence following upon this difference is the abrogation of 〈◊〉 former Covenant v. 13. §. 2. Of the meaning of Heb. 8. v. 1. Now of the things which we have spoken this is the sum we have such an High-Priest who is set on the right hand of the throne of the Majesty in the heaveâ—… THe particle of connection whereby this verse is knit to the former is the câ—…junction of opposition commonly translated but which is oft used 〈◊〉 â—… meer supplement and in that respect is here fitly translated now It is also used 〈◊〉 the close of a point after a sufficient discourse thereupon as if one should say 〈◊〉 to insist no longer on this discourse the short sum of all is this The word translated summe is a diminutive but in Greek and Latine diminitives are oft used in way of amplification This diminutive may be here fitly used in that it is but a small sum under which much matter is comprised The Greek word properly signifieth an head or a little head But in all sorts of Greek Authors it is for the most part metaphorcally used It is put for a 〈◊〉 of money Act. 22. 28. Metaphorically taken it signifieth three things 1. The chiefest and most principall point in a discourse 2. The main scope of a discourse whereunto all the particulars thereof tend 〈◊〉 whereat they aim 3. A brief compendium and abridgement of a large discourse a brief coâ—… together of many particulars in one sum In all these three respects the word may here fitly be used for neither of 〈◊〉 crosse the other but all agree with the matter following For that which 〈◊〉 Apostle compriseth under this sum which he accounts a most principall point and which as a mark he mainly aimeth at and is here in few words comprised 〈◊〉 〈◊〉 Christ the Priest of the New Testament is a spirituall celestiall High-Priest He is not as the Priests under the Law externall terrestriall occupied about outward â—…nall rites exercising and ending his function on earth but a Priest of a better Covenant exercising his function in heaven 1. This is the sum and substance of that long discourse which the Apostle in 〈◊〉 former Chapter insisted upon and confirmed by many arguments 2. This is that main scope and mark at which he aimed throughout his whole discourse 3. This is the chiefest point which above all he would have the Hebrewes to obsâ—…rve Qâ—…t How can Christs Priest-hood be accounted spirituall and celestiall when 〈◊〉 sacrifice was the body and blood of a man and he suffered on earth Answ. 1. Though he were a true man yet he was not man alone He was God-man He offered himself up by his eternall Spirit Thus was his sacrifice