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
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.
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
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
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
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. §
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.
Christs Priest-hood cannot be passed over to another Thus it is 〈◊〉 〈◊〉 See § 99. §. 101. Of the meaning of these words wherefore he is able also to save Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by 〈◊〉 â—…ing he ever liveth to make intercession for them IN this verse an inference is made upon Christs everlasting Priest-hood This is evident by the first illative conjunction Wherefore hereof see Chap. 2. v. 17. § 166 The reference may in generall be extended to all that hath been before said of the excellency of Christs Priest-hood Because he is the Son of God and 〈◊〉 â—…to heaven made a great High-Priest for ever after the order of Melchisedec 〈◊〉 and remaining after Levi making all things perfect being instituted by the solemn and sacred oath of God and endureth ever he is able to save c. But in that the Apostle in the latter part of this verse expresly mentioneth he is ever living to make intercession a more particular and speciall reference is here intended namely to the verse immediately going before thus Christ ever endured 〈◊〉 hath an unchangeable Priest-hood Therefore he is able to save c. This copulative particle translated also implyeth that Christ ever endured 〈◊〉 only for his own honour but also for our good The verb translated able doth most properly imply power and ability 〈◊〉 do a thing but withall it compriseth under it a fitnesse and readinesse to do a 〈◊〉 See Chap. 2. v. 18. § 183. Here it may intend both especially in relation to the foresaid generall â—…rence Of the various acception of this word save see Chap. 5. v. 7. § 42. Here it is taken in the largest extent for preservation from all misery and for setling in 〈◊〉 happinesse This salvation is the end and benefit of Christs Priest-hood He 〈◊〉 Priest and he continueth Priest to save man Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9. § 50. The copulative particle commonly translated and in this place hath 〈◊〉 especiall emphasis and is not unfitly translated also It pointeth at one main 〈◊〉 of Christs being such a Priest as he was even to save c. §. 102. Of Christs power to save THis word able is here inserted by the Apostle to shew that Christ can and will accomplish that salvation which he aimed at There is in this respect a title given unto him and translated Saviour which is proper to such a Saviour as is here spoken of The heathen did appropriate that title both to their chief God and also to other Gods that had preserved them The Roman oratour did 〈◊〉 it to Verres that he applyed that title to himself and caused it to be set over a City gate Most truly and properly is it attributed to Christ and thereupon his name Iesus was given unto him See Chap. 2. v. 9. § 73. In this respect this metaphor horn of salvation is also attributed to him Luk. 1. 69. By horn power is meant therefore it is reckoned up among other like metaphors as Castle 〈◊〉 Fortresse Shield Psal. 18. 1. The metaphor is taken from horned beasts whose chiefest strength is in their hornes Thereby they defend themselves and seek to annoy those that they are afraid of In reference hereunto Zedekiah the false Prophet made him hornes of Iron and said to Abab with these shalt thou push the Syrians until thou have consumed them 2 King 22. 11. By this metaphor the power of Monarchs is set forth Dan. 7. 7 8. and 8. 3 4. 1. Christ is of almighty power and by his power he hath overcome all the enemies that any way hinder our salvation 2. Christ is of infinite dignity in his person and what he did and endured for man 〈◊〉 accompanyed with an infinite merit Thus is he fit to enter into the place of glory and salvation for us Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliah 1 Sam. 17. 4 c. Yet was he but a man and as a man was over thrown Our Lord Christ is another kind of Champion who cannot be overcome Hereof we are to take notice in regard of the power of those enemies which seek to hinder our salvation who though they may seem terrible especially the Devill 1 Pet. 5. 8. Yet he and all the rest are but weaknesse in comparison of Christs power Heb. 2. 14. This also may support us against our own weaknesse We are as water spilt on the ground not able to stand of our selves we must therefore do as Iehosaphat did 2 〈◊〉 20. 12. §. 103. Of Christs saving to the uttermost THe foresaid power of Christ in saving is much amplified by this phrase to the uttermost for it setteth forth the full perfection thereof The Greek adjective translated uttermost is compounded of two nounes whereof one signifieth all and the other end so as it implyeth that which is brought to a full end nothing need more to be done thereabouts Our English word uttermost signifieth as much as can be done There is nothing beyond the uttermost There is nothing beyond his power in the work of salvation that is able to save to the uttermost Nothing needeth to be added as an help to him whatsoever is requisite thereunto is in him Thus the salvation which Christ giveth is full and perfect In this respect Christ is called salvation it self Luk. 2. 30. If we duly weigh the misery from which we are saved and the felicity wherein we are estated by Christ we may well discern that he saveth to the uttermost He saveth from sin Matth. 1. 21. Sin is the cause of all misery They who are saved from it are saved from all manner of evill There is nothing hurtfull to a man but what is caused or poysoned by sin Before sin there was no misery and he that is altogether freed from sin is freed from all manner of misery Christ saves from the contagion guilt punishment power and remainder of sin Of the selicity wherein Christ setleth those who are saved See Chap. 1. v. 14. § 159. 1. Hereby is discovered the vanity of the supposed Churches treasure wheâ—… Papists make their foolish people to trust As mans satisfaction Intercession of â—…gels and Saints merits of men Priests oblations The Churches indulgenciâ—… 〈◊〉 pardons and such like trash This fulnesse of salvation wrought by Christ giveth us further ground to 〈◊〉 wholy and only on Christ and utterly to reject all other grounds of salvation §. 104. Of salvation appropriated to those that come to God GReat is the benefit which is brought to the sons of men by Christs Priest 〈◊〉 even full and perfect salvation but it is here limited and restrained to 〈◊〉 〈◊〉 enâ—…vour to obtain it This endevour is expressed under this phrase of 〈◊〉 〈◊〉 to God
legall Priest This indefinite particle somewhat intimateth another See § 9. Vers. 4. X. Earth is not the place of Christs Priest-hood The supposition in this Text if he were on earth implyeth that he is not on earth See § 10. XI The legall 〈◊〉 hood and Christs cannot stand together This inference seeing that â—…ere are 〈◊〉 c. proveth as much See § 11. XII The Priesâ—… 〈◊〉 a Law for what they did For they did what they did according to the Law See § 11. Vers. 5. XIII Priests were for service This act served is here set down as their duty See â—… 12. XIV Priests had pattern to direct them in their service For they served unto the example See § 12. XV. The things whereunto legall Priests served were but shadows To prove this the Apostle addeth this word shadow to example See § 12. XVI Legall ceremonies were shadows of heavenly truths Thus much is here expressed See § 13. XVII Christ was the substance of legall shadows Christ and the things that belonged to him are comprised under the heavenly things here mentioned See § 13. XVIII God declared his mind to people by Ministers Mose who was admonished and instructed by God to that end was a Minister See § 14. XIX People must obey Gods word delivered by his Ministers The Priests here did as Moseâ—… was admonished See § 14. XX. Divine worship must have divine warrant The things of the Tabernacle â—…ncerned Gods worship and they here had their warrant from God See § 14. XXI A speciall charge must be conscionably regarded This item see intendeth as 〈◊〉 See § 15. XXII A divine testimony is a sound proof This word he saith is a divine testiâ—…ny and it is here produced to prove the point in hand See § 15. XXIII What is done by others under ones charge is as his own act Thus Moses 〈◊〉 that which others by his direction did his work See § 16. XXIV Our obedience to God must be universall We must do all things that he â—…yneth See § 16 XXV Duty must be done after a right manner This phrase according to the patâ—… hath respect to the manner of doing what was enjoyned See § 17. XXVI God gave direction for his worship He shewed what should be done thereâ—… See § 18. XXVII Solitarinesse is fittest for communion with God For this end was Moseâ—… 〈◊〉 into the Mount See § 19. §. 22. Of the meaning of the first part of the sixt verse Heb. 8. 6. but now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises THe third point wherein and whereby the excellency of Christs Priest-hood above the Leviticall is in this Chapter set forth is the preheminency of the coveâ—… which was sealed thereby This is largely handled even to the end of this Chapter See § 1. The Apostle bringeth in this point with a conjunction and with an adverb 1 〈◊〉 now which imply an opposition to something formerly delivered He had 〈◊〉 before that in former times under the Law the Priests served to a shadow 〈◊〉 oppositâ—…on thereunto he useth these two particles But Now as if he had said But now under the Gospell our Priest hath a more excellent service Of the conjunction But see Chap. 2. v. 6. § 50. Of the adverb Now see Chap. 2. v. 8. § 68. This may have a speciall reference to the fourth verse where it is said If he were 〈◊〉 earth he should not be a Priest but here it is inferred that he is not only a Priest but a more excellent Priest then any other This relative HE is not expressed in the Greek but comprised under the verb of the third person It hath reference to the person whose excellency is before set forth even to the high-Priest whom he described v. 1 2. and whom he meant under this word This man v. 3. Our former English and sundry other translators expresse this person under these words Our â—…igh-Priest Or these or the like are understood For here Christ is apparently meant Of this comparative more excellent See Chap. 1. v. 4. § 42. The verb which we translate obtained is the same that is used Heb. 11. 35. It is translated to enjoy Act. 24. 2. Christ continueth to enjoy what he hath obtained By this word obtained is implyed that Christ assumed not that ministery to himself He was appointed and deputed to it Chap. 3. v. 2. So he obtained it The noun translated ministery is derived from the same stemme that Miniâ—…er was See v. 2. § 3. There is shewed how Christ disdained not to become a Minister and to undertake a ministery for our sake The comparative translated by how much is the same that was used to set â—…t the excellency of Christs name above Angels Chap. 1. v. 4. § 42. Here this â—…parison hath reference to the service or ministery of legall Priests which Christs â—…stery or office farre excelleth The excellency of Christs office hath before been set down by many arguments as 1. By the order whence it was the order of Melchisedeck Chap. 7. v. 6. § 42. 2. By the manner of instituting it by a solemne oath Chap 7. v. 20 § 91. 3. By the perfection of it Chap. 7. v. 19. § 87. 4. By the powerfull operation of it Chap. 7. v. 16. § 83. 5. By the place where it was exercised v. 1. § 2. 6. By the everlasting continuance of it Chap. 7. v. 3. § 26. 7. By the kind of sacrifice Himself Chap. 7. v. 27. § 115. 8. By the dignity of his person The Son of God Chap. 7. v. 28. § 117. Now here by the covenant sealed up thereby Of this covenant and of the respect wherein it is stiled better see Chap. 7. v. 22. § 94. The manner of setting down the comparison betwixt the latter and former covenant in these words by how much also is emphaticall Of the emphasis thereof see Chap. 1. v. 4. § 30. This conjunction of addition also which is in Greek the ordinary copulaâ—…ive and sheweth that the excellency here mentioned is very remarkable and may well be added to the former He was Priest and also mediator Many offices were â—…isite to free us out of all misery to reconcile us to God to justifie us and to save 〈◊〉 Therefore he added one to another he under went all for our sakes §. 23. Of Christ a Mediator CHrist by his Priest-hood became a Mediatour of the better covenant here set forth Hereof he was stiled the surety Chap. 7. v. 22. § 93. There is sâ—…ewed the difference betwixt a Surety and a Mediatour Of the derivation of the Greek word translated Mediatour see Chap. 6. v. 17. § 138. About this office of Christ whereby he is stiled Mediatour I purpose distinctly to declare 1. The nature of that office 2. The end thereof 3. The persons that