that Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid adhuc quid amplius opus erat esset necessarium fuit What need was there yet or moreover Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ad quid to what purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri Beza Exoriri Surgere vul Lat. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise Oriri properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of Melchisedec Secundum ordinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non secundum ordinem Aaron dici Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred in the Translation in the Polyglot Sed dixit but he said it shall be or he shall be in the likeness of Aaron Dixisset antem which regulated by the precedent Interrogation gives us the true sence of the place Suppose there must another Priest arise yet if Perfection had been by the Levitical Priesthood he would have said that he should be of the Order of Aaron VER 11. If therefore Perfection were by the Levitical Priesthood for under it the People Received the Law what farther need was there that another Priest should rise after the Order of Melchisedec and not be called after the Order of Aaron The first thing in the words is the Introduction of the ensuing Discourse and Argument in those particles of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore If things be as we have declared He had a peculiar Scope and Design in all those things These he is now introducing The Improvement of his whole preceding Discourse and the whole Mystery of the Priesthood of Melchisedec he will now make an Application of unto the great cause he had in hand He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron Before he had evinced that there was to be another Priest after his Order and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi in as much as he was so by whom he was represented before the Institution of that Priesthood Now he will let the Hebrews know whither all these things do tend in particular and what doth necessarily follow from and depend upon them This he lays the Foundation of in this Verse and declares in those following And that they might consider how what he had to say was educed from what he had before proved he introduceth it with these Notes of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore And to comprehend the meaning of these words in general with the Design of the Apostle in them we may observe 1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection or Consummation is the end aimed at in the Priesthood of the Church That Priesthood which perfects or consummates the People in order unto their acceptance with God and future enjoyment of him their present Righteousness and future Blessedness is that which the Church stands in need of and cannot rest till it comes unto That Priesthood which doth not do so but leaves Men in an imperfect unconsummate estate whatever Use it may be of for a season yet cannot it be perpetual unto the exclusion of another For if so either God had not designed to consummate his people or he must do it some other way and not by a Priesthood The first is contrary to the Truth and Faithfulness of God in all his Promises yea would make all Religion vain and ludicrous For if it will never make Men perfect to what end doth it serve or what must do so in the room thereof That this should be done any other way than by a Priesthood the Hebrews did neither expect nor believe For they knew full well that all the ways appointed by the Law to make attonement for sin to attain Righteousness and Acceptance with God depended on the Priesthood and the Services of it in Sacrifices and other parts of Divine Worship If therefore the Apostle proves that Perfection could not be attained by nor under the Levitical Priesthood it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced This therefore he undeniably evinceth by this consideration For 2. Look unto the Levitical Priesthood in the days of David and Solomon Then was that Order in its height and at its best then was the Tabernacle first and afterwards the Temple in their greatest Glory and the Worship of God performed with the greatest Solemnity The Hebrews would grant that the Priesthood of Levi could never arise to a higher pitch of Glory nor be more Useful than it was in those days Yet saith he it did not then consummate the Church Perfection was not then attainable by it This the Jews might deny and Plead that they desired no more Perfection than what was in those days attained unto Wherefore our Apostle proves the contrary namely that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained This he doth by the Testimony of David himself who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec For if the Perfection of the Church was all that God ever aimed at by a Priesthood if that were attained or attainable by the Priesthood in David's time to what End should another be promised to be raised up of another Order To have done so would not have been consistent with the Wisdom of God nor the Immutability of his Counsel For unto what purpose should a new Priest of another Order be raised up to do that which was done before Wherefore 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it For it might be said that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise it might be some Eminent Person of the same Order such a one as Joshua the Son of Josedec after the Captivity who was eminently Serviceable in the House of God and had eminent Dignity thereon Zech. 3. 4 5 6 7. So that the defect supposed might be in the Persons of the Priests and not in the Order of the Priesthood This the Apostle obviates by declaring that if it had been so he would have been called or spoken of as one of the Order of Aaron But whereas there were two Orders of the Priesthood the Melchisedecian and Aaronical it is expressely said that this other Priest should be of the former and not of the latter 4. He hath yet a farther Design which is not only to prove the Necessity of another Priest and Priesthood but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament Hence he here introduceth the mention of the Law as that which was given at the same time with
of his Flesh and when he laid down his life for us We know not what change may be wrought in nature it self by its investiture with glory nor how inconsistent these affections which in us cannot be separated from some weakness and sorrow are with his present state and dignity Nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed Affections But herein we have an infallible Demonstration of it that he yet continueth in the exercise of that Office with respect whereunto all these Affections of Love Pity and Compassion are ascribed unto him As our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to suffer to condole with to have compassion on his poor tempted ones Chap. 4. 15. All these affections doth he continually act and exercise in his intercession From a sense it is of their wants and weaknesses of their distresses and Temptations of their States and Duties accompanied with inexpressible Love and Compassion that he continually intercedes for them For he doth so that their sins may be pardoned their Temptations subdued their sorrows removed their Trials sanctified and their Persons saved And doing this continually as an High Priest he is in the continual excise of Love Care Pity and Compassion VER xxvi In this Verse the Apostle renders a Reason of his whole preceding Discourse and why he laid so great weight upon the Description of our High Priest And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet also this High Priest was just to us that is it was just right or meet that we should have this High Priest All others talis nos decebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Sanctus Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without malice Beza ab omni malo alienus Innocens Free from all evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot Vul. impollutus Beza sine labe unpolluted without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate from sins all others from sinners The words will be farther explained in our enquiry into the things signified by them VER xxvi For such an High Priest became us who is Holy Harmless Undefiled Separate from sinners and made higher than the Heavens There is something supposed and included in this Assertion namely that if we intend to come unto God we had need of an High Priest to encourage and enable us thereunto For if in particular we need such an High Priest it is supposed that without an High Priest in general we can do nothing in this matter This therefore is the Foundation which in this Argument the Apostle proceedeth on namely that sinners as we are all can have no Access unto God but by an High Priest And there was no need for him much to labour with those Hebrews in the confirmation hereof For from the first constitution of their Church they had no other way of Approach unto God in and with their sacred services And God had not only by the Institution of that Office among them declared that this was the way whereby he would be worshipped but also with Legal Prohibitions fortified with severe Penalties he had forbidden all men the highest the greatest the best and most holy to come unto him any other way Hereby were they taught the everlasting necessity of an High Priest and the discharge of his Office whatever End or Issue their Typical Priests came unto And herein lyes a great Aggravation of the present misery of the Jews High Priest of their own they have none nor have had for many Ages Hereon all their solemn worship of God utterly ceaseth They are the only Persons in the world who if all mankind would give them leave and assist them in it cannot worship God as they judge they ought to do For if Hierusalem were restored into their Possession and a Temple reedified in it more glorious than that of Solomon yet could they not offer one Lamb in Sacrifice to God For they know that this cannot be done without an High Priest and Priests infallibly deriving their Pedigree from Aaron of whom they have amongst them not one in all the world And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God until the vail shall be taken from their Hearts and leaving Aaron they return unto him who was Typed by Melchisedec unto whom even Abraham their Father acknowledged his Subjection Whence this necessity of an High Priest for sinners arose I have so largely enquired into and declared in my Exercitations on the original and causes of the Priesthood of Christ as that there is no need again to make mention of it Every ones duty it is to consider it and rightly improve it for himself The want of living up unto this Truth evacuates the Religion of most men in the world Upon this supposition of the necessity of an High Priest in General the Apostle declares what sort of High Priest was needfull for us And this he shews 1. In his Personal Qualifications 2. In his outward State and Condition ver 26. 3. In the nature of his Office and the manner of its Discharge ver 27. And he confirmeth the whole by the consideration of the Person who was this Priest and of the way and manner how he became so compared with them and their consecration unto their Office who were Priests according unto the Law ver 28. The two first are contained in this verse namely 1. The Personal Qualifications of him who was meet to be a Priest for us by whom we might come unto God and 2. His outward state and condition And in the first place the necessity of such an High Priest as is here described is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Became us Decuit decebat It was meet it was just for us as the Syriack renders it And respect may be had therein either unto the wisdom of God or unto our state and condition or unto both such an High Priest it was meet for God to give and such an High Priest it was needful that we should have If the condecency of the matter which lies in a contrivance of proper means unto an end be intended then it is God who is respected in this word If the necessity of the kind of Relief mentioned be so then it is we who are respected The word is applyed unto God in this very case Chap. 2. ver 10. It became him for whom are all things and by whom are all things Consider God as the Supreme Ruler and Governour of the world as the first cause and last end of all and it became was necessary unto his infinite
Parents or Progenitors of his Rise or Fall contrary unto his own Custom in other cases and contrary unto all Rules of Useful History For to introduce so great a Person in any Story and on so great an Occasion without giving any Account of him or of any of his Circumstances whereby his concernment in the Matter related might be known is utterly contrary unto all Rules of Serious History Answ. 1. Some of the Jews absurdly imagine that it was because his Parents were not only Obscure but that he was Born of Fornication and so he had no Right of Genealogy But this is both a foolish and wicked Imagination For it is not to be supposed God would have Advanced a Person known to be of such an Extract and Original into the Honour of the Priesthood and that of the most Excellent kind that ever was under the Old Testament For being low and mean in the World it is neither Disadvantage nor Disparagement The best of Men were so and all the chief Patriarchs were but Shepherds But Bastardy is a Mark of Infamy in the World and God would not raise such an one to Administer peculiarly unto him and that as a Type of his own Son who was to be Incarnate 2. Some say that there is no singular thing herein but that it is done according to the Custom of Scripture which relates only the Genealogies of the Patriarchs who were of that Linage from whence Christ did come But when it makes mention of any others though they be never so eminent it reckoneth not up their Genealogy Thus it dealeth with Jethro the Father-in-law of Moses and with Job so great and Holy a Person concerning whom it says no more but that there was a Man in the Land of Uz Named Job And some things may be allowed herein But the Instances are no way parallel For Jethro he was a stranger unto the Church and there is a full Account concerning him so far as it is either Necessary or Useful that we should in point of story know any thing of him And the story of Job is a separate story wherein himself only and Family was concerned and we have therein his Countrey the Number and Names of his Children with the Years of his Life and time of his Death But as we have none of these things in the Account of Melchisedec so he is introduced as one in whom the Church of God was Publickly concerned Wherefore 3. The true Cause of the Omission of all these things was the same with that of the Institution of his Priesthood and the Introduction of his Person in the Story And this was that he might be the more express and signal Representative of the Lord Christ in his Priesthood For to this End it was not only needful that he should be declared to be a Priest as the Messiah was to be but also in that Declaration all those Circumstances were to be observed wherein the Nature of the Priesthood of Christ might be any way praefigured After this the Church being reduced into a standing Order for Succession it was obliged necessarily for many Generations unto a Priesthood which depended solely on their Genealogy and Pedigree both by Father and Mother Ezra 10. 18 19. Nehem. 7. 63 64 65. Wherefore whereas the Priesthood of our Lord Christ was to depend on no such Descent for it is evident that our Lord sprang of Judah whereof Moses spake nothing of the Priesthood it was necessary that it should be Originally represented by one who had no Genealogy seeing that as unto his Office he himself was to have none And therefore when the Church of Israel was in the highest enjoyment of the Levitical Priesthood whose Office depended wholly on their Genealogy yea so far as on a supposition of a defect or Change thereof not only the Priesthood it self but all the Sacred Worship also which it was designed to officiate must utterly cease yet the Holy Ghost then thought meet to mind them that a Priest was to come without respect unto any such Descent or Genealogy in that he was to be after the Order of Melchisedec who had none Psal. 110. 4. This is the true and only Reason why in the story of Melchisedec as the Priest of the High God there is no mention made of Father Mother Genealogy Beginning of Life or end of Days And we may herein consider the Sovereign wisdom of the Holy Ghost in bringing forth Truth unto Light according as the state and condition of the Church doth require And first he proposeth only a naked Story of a Person that was a Type of Christ and that obscurely and sparingly Something the Men of the Age wherein he lived might learn by his Ministrations but not much For that which was principally Instructive in him for the Use of the Church was not of Force until all his Circumstances were forgotten and the Church was now to be Instructed not so much by what he was as what was Recorded of him wherein the Scripture superseded all Tradition that might be of him in the World Yea the contrivance of any Tradition concerning his Parents Birth and Death had been contrary to the mind of God and what Instruction he intended the Church by him Afterwards when it may be all thoughts of any Use or Design of this Story in Moses was lost and the Church was fully satisfied in a Priesthood quite of another Nature the Holy Ghost in one word of Prophecy Instructs the Church not only that the thing spoken concerning Melchisedec were not so Recorded for his sake or on his own account but with respect unto another Priest which was afterwards to arise by him Represented which gave a new Consideration Sence and Design to the whole Story but moreover gives it to know that the Priesthood which it then enjoyed was not alwas to continue but that another of another Nature was to be introduced as was signified long before the Institution of that Priesthood which they enjoyed Psal. 110. 4. And as this was sufficient for the Use and Edification of the Church in those days yet it was left greatly in the dark as to the full Design and meaning of these things And therefore it is evident that at the Coming of our Saviour and the accomplishment of this Type the Church of the Jews had utterly lost all knowledge and Understanding of the Mystery of it and the Promise renewed in the Psalm For they thought it strange that there should be a Priest that had no Genealogy no Solemn Consecration nor Investiture with his Office VVherefore our Apostle entring upon the unfolding of this Mystery doth not only Preface it with an Assertion of its Difficulty or how hard it was to be understood aright but also by a long previous Discourse variously prepareth their minds unto a most diligent attention And the Reason of it was not only because they had utterly lost the Understanding that was given in these things formerly but
be but by the Imputation of his Righteousness unto us they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto This the Levitical Priesthood could not effect for the Reason given in the words following For under it the People received the Law It could do no more but what the Law could do but that could not make us Righteous because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified It may be said that Believers had this Righteousness under the Levitical Priesthood or they could not have had a good Report through Faith namely this Testimony That they pleased God Answ. 1. Our Apostle doth not deny it yea he proves it at large by manifold Instances Chap. 11. that they had it Only he denies that they had it by virtue of the Levitical Priesthood or any Duties of the Law He speaks not of the thing it self with respect unto the Persons of Believers under the Old Testament but of the cause and means of it What they had of this kind was by virtue of another Priesthood which therefore was to be introduced and the other which could not effect it was therefore to be removed He denies not Persection unto Persons under the Levitical Priesthood but denies that they were made Partakers of it thereby 2. They had this Righteousness really and as to the Benefits of it but had it not in that Clearness and Evidence of its Nature Cause and Effects as it is now revealed in the Gospel Hence although their Interest in it was sufficient to secure their Eternal Concernments yet they had it not in such a way as was required unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Life For we know how great a Portion of the perfect state of the Gospel consists in a clear Apprehension that Christ is and how he is our Righteousness whereon the main of our present Comforts do depend The great Enquiry of the Souls of Men is how they may have a Righteousness before God And the clear discovery of the causes of it of the way and manner how we are made partakers of it is a great part of the Perfection of the Gospel-state 3. It was so obscurely represented unto them as that the Law arose up in a competition with it or rather against it in the minds of the Generality of the People They looked for Righteousness as it were by the works of the Law Rom. 9. 32. and on this Rock of Offence this stumbling-stone they Shipwracked their Eternal Condition ver 32 33. For whilst they went about to establish their own Righteousness they submitted not unto the Righteousness of God Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ and the dictates of the Law are so riveted in the Minds of Men by Nature that now after the full and clear Declaration of it in the Gospel Men are shifting a thousand ways to set up a Righteousness of their own in the room of it How strong then must the same Inclination be in them who had nothing but the Law to Guide them wherein this Righteousness was wrapt up under many Veils and Coverings Here therefore at the last the Body of the People lost themselves and continue unto this day under the Curse of that Law which they hoped would Justifie and Save them 2. Peace is the next thing that belongs unto this Gospel-state of Perfection The Kingdom of God is Peace Rom. 14. 17. To lay the Foundation of this Kingdom the Lord Christ both made peace and Preached peace or declared the Nature of the Peace he had made tendring and communicating of it unto us Ephes 2. 14 17. And this Peace of Evangelical Consummation is three-fold 1. With God 2 Between Jews and Gentiles 3. In and among our selves 1. It is Peace with God This is the first Effect and Fruit of the Righteousness before mentioned Isa. 32. 17. For being Justified by Faith we have Peace with God Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below And if we look into the Promises of the Old Testament concerning the Kingdom of Christ the greatest part and the most Eminent of them respect Peace with God and the whole Creation All things in the Creation were at odds jarring and interfering continually upon the entrance of sin For an Enmity thereby being introduced between God and Man it extended it self unto all other Creatures that had either dependance on Man or were subservient Naturally unto his Use or were put in subjection to him by God the Lord of all Hereby were they all cast into a state of Vanity and Bondage which they groan under and as it were look out for a Deliverance from Rom. 8. 20 21 22 23. But in this Gospel-state God designs a Reconciliation of all things or a reduction of them into their proper Order For he purposed in himself that in the Dispensation of the fulness of times he would gather together in One all things in Christ both which are in Heaven and which are on Earth even in him Ephes. 1. 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is the same on the matter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver 1. Every one of these Parts or Seasons had its particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation But there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain time or season wherein all the rest that were past before should have their Complement and Perfection And this Season had its especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dispensation also And this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned the Peace-making and Reconciliation of all things by gathering up the scattered divided jarring parts of the Creation into One Head even Christ Jesus And as this Enmity and Disorder entred into the Whole by the sin of Man so the Foundation of this Catholick Peace and Order from which nothing is excluded but the Serpent and his Seed must be laid in Peace between God and Man This therefore God designed in Christ alone 2 Cor. 5. 30 31. The First and Fundamental work of Christ as the High Priest of the New Covenant was to make Peace between God and Sinners And this he did by bringing in of Everlasting Righteousness So was he Typed by Melchisedec first King of Righteousness then King of Peace For when we were Enemies we were Reconciled unto God by the Death of his Son Rom. 5. 10. Hence his Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace Isa. 9 6.
the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
be and verily the first Tabernacle had Ordinances of Worship and the Tabernacle 4. In the next verse adding an Account of what he had affirmed he saith For there was a Tabernacle prepared the first which would render this sense to the context For the first Tabernacle had a Tabernacle for there was a Tabernacle prepared Wherefore I shall adhere unto the supplement made by our Translators the first Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some read these words by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not in construction from the Ambiguity of the case and number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be either of the Genitive Singular or Accusative Plural Ordinances Services This it is supposed the following Phrase of speech doth intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also a worldly Sanctuary which requires that the preceding words should be construed by Apposition And a Difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whereas it is evident that the Apostle intends no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or service here but what was performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vertue of Ordinances or Institutions the word ought to be read in construction Ordinances of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr But in the first there were in it As the Arab In the first Covenant there was contained Vul. Lat. habuit quidem prius the Comparative for the Positive unto the sense of the Apostle And the first truely had also Beza Habuit igitur prius faedus et transferring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the words following Wherefore the first Covenant had also as we after him Others habuit igitur etiam prius Most in rendring the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have principal respect unto the note of inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and include the Assertory Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it I think the principal respect is to be had thereunto as it is in the Vulgar Latine And verily that first also had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. commands of Ministry or Precepts which gives us the plain sense and true meaning of the Apostle as we shall see afterwards Ordinances concerning the Administration of Divine Worship Vul. Lat. Justificationes Culturae Rhem. Justifications of Service most obscurely and in words leading from the sense of the Holy Ghost Others Ritus cultûs constitutos ritus cultuum appointed rites of Worship or Service All agree what it is that the Apostle intends namely the Ordinances of Levitical worship which are expressed in the vulgar by Justificationes culturae both barbarously and besides the mind of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. a worldly holy house The Tabernacle was frequently called the House of God and the House of the Sanctuary Vul Sanctum seculare Rhem a secular Sanctuary which the Interlinear changeth into mundanum seculare denotes duration but it is not the Design of the Apostle to speak of the duration of that which he is proving to be ceased Beza Sanctuarium mundanum some respect the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render them illudque VER 1. Then verily even that first Covenant had Ordinances of worship and also a worldly Sanctuary PRoceeding unto the comparison designed between the old Covenant and the new as unto the services and sacrifices wherewith the one and the other was established and confirmed He introduceth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first by way of concession as unto what really belonged thereunto And this is the constant Method of the Apostle in all the comparisons he makes He still allows full weight and measure unto that comparate which he prefers the other above And as this on the one hand taketh away all cause of complaint as though the worth and value of what he determineth against were concealed so it tends unto the real exaltation of that which he gives the Preference unto It is an Honour unto the Priesthood and Sacrifice of Christ that they are so much more glorious and excellent than those of the old Covenant which yet were excellent and glorious also There is in this Verse 1. An Introduction of the concession intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The contexture of these Particles is some what unusual Hence some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant some joyn it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows This was the judgment of Beza whom our translators follow For the word Also had also Ordinances renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original and thereon they omit it in the first place not saying And then verily but then verily that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this be so the Assertion of the Apostle seems to be built on a tacit supposition that the latter Covenant hath ordinances of worship Hence he grants the first had so also Even that had also ordinances of worship as the new hath But I see not at all that any such supposition is here made by the Apostle yea he doth rather oppose those Ordinances of Divine worship unto the Priviledges of the new Covenant than allow the same things to be under both And this is evident in the worldly Sanctuary which he ascribes unto the first Covenant for he had expresly denyed that there was any such under the new Chap. 8. 2. Wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seems to be redundant yet it is emphatical and increaseth the signification of the other Particles as it is often used in the Scripture And the Introduction of the concession intimated by this contexture of the Notes of it then verily even that shews both the reality of it and the weight that he lays upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render then most do it by igitur therefore But the connexion unto the foregoing Discourse is rather real than verbal It is not an Inference made from what was before declared but a continuation of the same Design And yet moreover it is granted or therefore it is granted verily so it was And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves unto the Protasis of the comparison whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth ver 11th But Christ being come The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first Covenant whereof we treat The Covenant made with the Fathers at Sinai which as unto the Administrations of it the Hebrews as yet adhered unto The nature of this Covenant we have spoken unto at large on the foregoing chapter and thither refer the Reader Of this Covenant it is affirmed in general that it had two things 1 Ordinances of worship 2 A worldly Sanctuary and the Relation of them unto it is that it had them 1. It had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It refers unto the time past The Apostle saith not it hath them but it had them That is say some it had so whilest that Tabernacle was standing and whilest these