did solemnely confesse and acknowledg Christ Iesus to be as truly God as man The matter or object directly signified by these words is the only true and reall Foundation of faith as Christian of the Catholique Church it selfe Of this ranke or sort of names is the name Iehosadech as it was given unto the Father of Iesus the high Priest but this doth no way import that he was either Iehovah or a man more righteous thē other high Priests had beene and yet so called not by chance or out of vain ostentation of his parents but by divine instinct or appointment of God Or whatsoever intent his parēts might have in giving him this name God did so direct their intentiōs as he did Caiphas his speech to be a kind of prophecy of what was to come We may say of Iehosadech as the Angell said of Iesus and his fellow-Priests that hee was vir portendens his very name and office did portend or bode that Iehovah himselfe the righseous Lord should become our high Priest And in as much as the Sonne of Iehosadech was the first high Priest the first of all the sonnes of Aaron that was called Iesus that is a Saviour this likewise did portend or fore-shadow that the Saviour of God's people the high Priest for ever after the order of Melchisedech should be the son not of David only but of Iebovah the righteous Lord or Lord of righteousnesse And if he were to be as truly the Sonne of Iehovah the righteous Lord as he was to be the sonne of David then questionlesse hee was to be as truely Iehovah that is as truly and essentially God as hee is truly and essentially man For the relation betwixt the Father and the Sonne is much more strict in the Divine nature then it can be amongst men 9 Amongst men it will follow that if the Father be a man the Sonne must be a man if the Father be mortall the Sonne must be mortall but it will not follow that if the Father be a righteous or potent man the Sonne likewise must be a righteous or potent man The reason is because they are divided in substance But in as much as the Sonne of God is of the same substance or essence with his Father it will directly follow not only that if the Father be God the Sonne is God but also that if the Father be Lord of righteousnesse the Sonne also must be Lord of righteousnesse Yet in as much as not Iehosadech the Father but Iesus the Sonne became legall righteousnesse or a temporall Saviour to God's people in captivity this truly fore-shadoweth this truth unto us that although God the Father be as truly the Lord of righteousnesse as God the Sonne both being of one substance yet is Iehovah become our righteousnesse and our salvation not in the person of the Father but in the person of the Son CHAP. 23. The obiection of the Iewes against the interpretation of the former Prophecy Ierem. 23. answered In what sense Iudah is truly said to be saved and Israel to dwell in safety by Iesus the Sonne of God and Sonne of David YEt here the Iew will object that this prophecy is not yet fulfilled because Iudah is not fully saved nor Israel planted in their owne land But the Apostle hath fully answered this objection if wee could as rightly apply his solution All saith he are not Israel that are called Israel Rom. 9. 6. Yet many are true Israelites indeed which are not so in name Nor is he a Iew that is one outwardly but that is one inwardly The Apostle in the same place gives us to understand that many are Iewes or of Iudah inwardly which are not of Iudah outwardly or so called by name Whosoever is inwardly or in heart that which the name of Iudah importeth he is truly of Iudah though not the seede of Iudah or of Abraham concerning the flesh Now the name of Iudah or Iew importeth as much as a confessor or true professor of Abraham's faith and every one is a true Israelite that is so qualified as Nathaniel was one in whose spirit there is no guile unto all such and only unto such the Lord imputeth no sinne and all they unto whom the Lord imputeth no sinne all such as truly confesse Christ to be the Sonne of God and promised Branch of David are saved by him whether they be the somes of Iacob or of Abraham or Gentiles according to the flesh So that in conclusion all ludah and all Israel according to the full extent of this prophecy are saved by this Iesus for all of them dwell in safety they are not become afraid of themselves but possesse their soules with patience To become Iewes or Israelites in this sense is the first degree of salvation and this degree they likewise have from Iesus through whom and in whom they are to expect the accomplishment of their salvation Christ then first saves us from our sins that are inherent in us or as the Apostle speaks hee first sets us free from the Law of sinne by the spirit of life which is in him and finally exempts us from the wages of sinne which is everlasting death And thus much is contained in that fore-cited promise Ierem. 16. and in the close and conclusion of that prophecie Ierem. 23. concerning the saving of Iudah and Israel by the branch of David whose name or title is The Lord our righteousnesse Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt but the Lord liveth which brought up and which led the seede of the house of Israel out of the North country The Hebrew phrase Meeretz zaponah according to the usuall and ordinary rate of that language signifies indeed from the North-land yet the originall of this signification or importance of these words was from a conceit which the Iews or such as had their habitation neere unto the Aequinoctiall line had That those parts of the world which were more remote from the Aequinoctiall or Southerne climes were hidden from the sun and were at least in respect of their Country lands of obscurity and darknesse The very prime and native signification of the originall words in the Prophet rendred by our English from the North land or Country is verbatim from the land of obscurity or darknesse And whatsoever the land of Chaldea whereof Babylon was the chiefe City or Metropolis was unto others it was unto the captive Iewes a country of darknesse a land of obscurity the very shadow of death And their deliverance from it was a true type or shadow of our deliverance from the region or land of darknesse it selfe The full importance of the Evangellicall mystery included in the fore-cited passage of the Prophet Ieremy according to the most proper and most exquisite literall sense is expounded unto us by our Apostle S. Paul Coloss 1. 12. 13. God the
solemne calling to be the Sons of God And this part of redemption is common to all who are baptized according to Christs commission given to his Apostles and their Successors to this purpose Another part of our Redemption whether that be altogether distinct from the former or but a consequent to it is our actuall exemption from the rage or tyranny of sinne within our selves whilst we live here in the flesh And this degree of redemption is proper only to those who though they live in the flesh doe not live according to the flesh or the fashions of the world as having their hearts purified by a lively faith in Christs death The last part or finall accomplishment of our Redemption is the exemption of both body and soule from the powers of hell and death by Resurrection unto endlesse glory which is the everlasting salvation here meant And this is proper only unto such as finally shall be sayed by continuance in faith and obedience But let us not deceive our selves for God will not be mocked and wee shall but mock him if we presume to goe to heaven by curious Distinctions or nice Doctrines without a constant progresse in syncere unpartiall obedience Nor will externall conformitie to orthodox all rites or Religion or eye-service suffice to obtaine the salvation here promised to such as obey him or if we be addicted to eye-service or obedience let us performe our obedience not in our own eyes or as in the eyes of sinfull men but as in the eyes and view of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by our Apostle Chap. 4. of this Epistle ver the 9. In whose sight every Creature is manifest all things are open and naked This is that eternall word who is now made our high Priest and shall hereafter come to be our Iudge Let us then account it a principall part of our present and future obedience to powre out our soules in prayers and supplications to this our high Priest for the remission of all our sinnes past and seeing hee was consecrated once for all through afflictions or sufferings for so the current of our Apostles discourse implyes to be a compassionate and mercifull high Priest to his Father for us let us all publiquely and privately dayly and houâ—ely beseech him by his agony and bloody sweat by his Orâ—sse and bitter passion not only to make intercession for us but to powre out the spirit of prayer upon us â—o strengthen us with supplies of grace for â—ubduing the body of sinne which is within us unto the spirit and to quicken our spiâ—ies unto newnesse of life that so we may be able to stand before him in that great day of Iudgment SECT 2. Of the calling or designement of the Sonne of God to be an high Priest after the order of Melchisedech Of the differences and agreements in some particulars betweene the Preisthood of Aaron and the Priesthood of Melchisedech CHAP. 6. Of the Signification or Importance of the word calling used by our Apostle Heb. 5. with the generall Heads or Points to be handled and discust in this 2. 3. 4. Sections THat the making of the Sonne of God perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. implyes a solemne Calling or Consecration to his high Priesthood is yet more apparant from the words following v. 10. Calledan high Priest after the order of Melchisedech This word Called imports somewhat more then a name imposed upon him though at his Circumcision or at his Baptisme more then a mere title of dignitie But what more then so A solemne Calling or Designement unto this high Office or Prelacy Such a calling but more solemne then Aaron had unto the legall high Priesthood Vnto this Priesthood Aaron is said Chap. 5. v. 4. that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by speciall Designement or destination advanced to the office of the high Driest during the Law But when the same Apostle speakes of the calling of the Sonne of God unto the high Priesthood after the order of Melchisedech v. 10. The word in the original is more significant and more solemne then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it referres to Aaron for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemnly declared or pronounced by God to be an high Priest after the order of Mechisedech 2 The method of our present inquiry or search into this grand mysterie must be this First who this Melchisedech was according to whose order the Sonne of God was called to be a Priest or how Melchisedech whosoever he were did represent or shadow out the person of the Sonne of God Secondly wherein the Priesthood of Melchisedech did consist or wherein it differred from the Priesthood of Aaron and what calling hee had to such a Priesthood Thirdly what divine Designement or calling the Sonne of God had to his everlasting Priesthood Fourthly a parallel betweene the Consecration of Aaron or other of his Successors to this legall Priesthood and the Consecration of the Sonne of God to his everlasting Priesthood prefigured or foreshadowed not by Aaron or his Successors but by Melchisedech before the Law was given Fiftly the peculiar acts or exercises of the Sonne of God's everlasting Priesthood This fift or last Point must be referred as an appendix unto the Articles of the Sonne of God's Ascension and his sitting at the right hand of God the Father All these are Points of good use and worthy of deeper and better consideration then they usually are taken into by most Interpreters of sacred Writ or Controversywriters The first Question only may seeme to be too curious And so perhaps it is indeed if wee should take upon us to determine the individualitie of Melchisedech's person after whose order the Sonne of God was consecrated or made a Priest But on the other side it would be presumptuous absolutly to deny this Melchisedech to have been the same individuall person whom the later Iewes generally and many late learned Christian writers take him for The greatest difficulty in this Point ariseth from the Apostles description of Melchisedech Chap. 7. v. 3. Without father without mother without descent having neither beginning of dayes nor end of life but made like unto the Sonne of God abideth a Priest continually 3 From this place some would peremptorily conclude that Melchisedech could be no mortal man no sonne of Adam but either the holy Ghost or the sonne of God then appearing to Abraham in the similitude or likenesse of man For of this Melchisedech save only in the history of Abraham Gen. 14. and 110. Psalme there is no mention at all in the old Testament To wave or rather dismisse their opinion who think Melchisedech was the holy Ghost the third person in Trinitie seeing it is but a conjecture of some few who rather wave then prosecute it Let us see what probabilitie there is that this Melchisedech should be the eternal Word or Son of God appearing to Abraham in the likenesse of man and exercising
accomplish the legall priesthood and sacrifices by his bloody sacrifice upon the Crosse the Iew may object that however his satisfaction might be full for substance yet it failed in congruity of circumstances and in particular for the circumstance of time O pus diei decenter fit in die suo Every worke is then well done then better done then otherwise it could be when it is done in its owne time or proper day If then Christ made full attonement for all our sinnes by his owne sacrifice upon the Crosse this sacrifice had been offered in better season upon the day of attonement which was the tenth day of the seventh month or September then on that day wherein hee offered it which was the fourteenth day of the first month a day as farr different in time from the day of attonement as one festivall day or solemnitie can be from another The answer first in generall is that seeing our high priest was to offer but one bloody sacrifice and that one not oftner then once for as his death so his sacrifice was never to be reiterated it was impossible hee should offer this one sacrifice by which all legall sacrifices and services were to be accomplished upon the same day wherein all the sacrifices which did fore shadow it were offered or performed As impossible it was that this his only sacrifice should be offered at severall times as in severall places Although most in the Romish Church seeme to avouch both parts of this impossibility yet they avouch it with this distinction or limitation that his bloody sacrifice was but once offered and that but in one place at one and the same time But of this if God permit hereafter His bloody sacrifice that Church doth grant was to be offered but once and therefore but upon a speciall day or solemne feast which did fore-shadow it by the proper sacrifice of that day Now not only the annuall but all the dayly sacrifices did fore-shadow this his bloody `` sacrifice once offered for all and all of them were `` accomplished by it Reason from these premisses `` may instruct us how requisite it was that he should offer this sacrifice at that time or upon that day on which the principall sacrifices of the Law which most exquisitely or most lively fore-shadowed it were offered The services or sacrifices of other feasts were to attend or conjoyne themselves to this Now as Ierusalem was the Metropolis of the Iewish Nation the place wherein all the seede of Iacob wheresoever they dwelt were to present themselves and to performe the solemnities and services of their principall feasts so the Passeover was the Metropolis of their solemne feasts all other feasts had speciall reference unto it It did point out the time as Ierusalem did the place wherein all other legal solemnities were to be accomplished Seeing then our high Priest was to accomplish as well the sacrifices of the paâ—chall Lambe as the services of the attonement it was more requisite that the services usuall upon that day of attonement should yeeld unto the feast of the Passeover for circumstance of time then the feast of the Passeover should yeeld unto it specially seeing our high Priest had already punctually accomplished the principall solemnitie used in the feast of attonement in die suo upon the very feast day of attonnement which as is before said was the day of our Saviour's Baptisme the day of his consecration to his prophetical function Albeit divers bloody sacrifices were offered upon the feast of attonement yet the principall and most publike solemnitie was the leading of the scape-goat into the wildernesse Levit. 16. v. 20. 21. And when he hath made an end of reconciling the holy place and the tabernacle of the congregation and the Alâ—ar hee shall bring the live goat and Aaron shall lay both his hands upon the head of the live goat and consesse over him all the iniquities of the children of Israel and all their transgressions in all their sinnes putting them upon the head of the goat and shall send them away by the hand of a fit man into the wildernesse To accomplish the mystery of this service our Saviour was led by the Spirit into the wildernesse immediately after his Baptisme bearing the iniquity of this people even all the sinnes which had been confessed by Ierusalem and Iudah at Iohn's baptisme And though he himselfe needed not to be washed and baptized as being all cleane yet as heesaith himselfe it became him to be consecrated by baptisme to this service to fulfill all righteousnesse and by fulfilling this part of righteousnesse in bearing the sinnes which this people had confessed into the wildernesse hee made a fuller attonement for Ierusalem Iudah then any high Priest before had made That curse wherewith Malachy had threatned the Lord would smite the earth or land of Iewry was for this time averted by this his bloody service 6 But as our Saviour at the time of his baptisme which was upon the day of attonement had fulfilled the mystery of the scape-goat so hee was to accomplish the mystery fore-shadowed by the bloody sacrifice of the paschall Lambe To this purpose Iohn the Baptist upon his returne from the wildernesse had prophecied behold the Lambe of God which taketh away the sinnes of the world Iohn 1. 29. Hee had borne the iniquity of Ierusalem and Iudah by his journey unto by his fasting and watching in the wildernesse and from this Iohn fore-saw he was to take away or beare for so the originall may import the iniquites or sinnes of the world He is called by Iohn and others the Lambe of God for his innocent and spotlesse life yet not so much if at all with reference to the Lambes offered in the dayly sacrifices which were altogether without spot or blemish as with reference to the paschal Lambe which was to be the choisest and fayrest of the flock and for this reason God in his wisdome would have him sacrificed at that feast or very time wherein the paschall Lamb was stain id est upon the fourteenth of the first month inter duas vesperas betwixt the two evenings Some think betwixt three of the clock and the day-going or starre-rising Out Saviour died a litle after three and was brought in peace into his grave about the sun-setting and by rest or reposall in it hath hallowed the houses of death as the paschall Lambe did the houses of the Israelites wherein it was slain and purchased our safety from the destroying Angell even whilst our bodies lodge within the land of darknesse or region of death The congruity of time and other circumstances between the sacrifice of the paschall Lambe and the sacrifice of our high Priest are so manifest and so well known as they need no further comment 7 The mystery fore-shadowed by Israel's deliverance out of Egypt which first occasioned the institution of the Passeover was so great that the Lord in memory of it did