diverse qualitie of both Priest-hoods The Priest-hood which is everlasting and abideth for ever is more excellent than that which is momentany and continueth but for a time Christs Priest-hood is eternall the Leviticall Priest-hood lasted but for a time ergo This Argument hath two branches the comparison betweene them 23.24 and an effect 25. the comparison is in the number and continuance That the Priest-hood of the Levites was temporarie is evinced by the relatives If the Priests continued but a time then the Priest-hood but they continued but for a time which is illustrated by the number of them and the reason of the number And they verily being many were made Priests And why were they many because they were forbidden by death to endure Death would not suffer them to continue long therefore it was necessary that there should bee many of them one to supply the roome of the other There were not onely many inferiour Priests but many high Priests not at one and the same time but successively After Aaron came Eleazar after him Phinees c. for the same cause there be many Kings one King succeedeth another because death will not suffer them to live death forbids them to abide He brings an inhibition against their continuance I command thee here to stay and to goe no further and all Kings Priests Lawyers Physitians must obey him A paucity is a greater argument of perfection then a multitude The kingdome is better governed that hath one King then that which hath many that house is better ruled that hath one Master then many the world is better with one Sun then if there were many the Phaenix is the most famous of all birds because there is but one of them at a time God being but one is farre more glorious then man being many So is it betweene the Priests of the Law and CHRIST they were many but CHRIST is but one which remaineth alwayes therefore his Priest-hood is more excellent than theirs But why were they many because they were not suffered to continue by reason of death As it is here said of the Levites So it may be said of us all A man walking in London streets or in a corporation is on the suddaine arrested by a Sergeant and commanded to stay so as wee are walking in our race in the world comes death as the LORDS Sergeant and bids us stay here yeeld up thy life I will not suffer thee to tarry any longer Adam was the ancientest man that ever was the first that breathed on the earth yet hee was not suffered to endure by reason of death Methusalem was the longest liv'd man that ever was he lived almost a thousand yeeres yet dyed Sampson a mighty strong man with the jaw-bone of an Asse he slew a thousand Philistims he carryed away the great Gates of the Citty on his Shoulders yet he was arrested by death Saul a goodly tall man higher than any of the people Absalom a faire beautifull man not a blemish in him from the Crowne of his head to the soale of his foote Salomon the wisest man that ever was Saint Paul a learned man he spake with tongues more than they all a profound divine taken up into the third heaven a painfull and powerfull Preacher he converted a great part of the world to Christ yet they were not suffered to continue by reason of death This is the condition of us all high and low rich and poore learned and unlearned none of us all can bee suffered to endure long by reason of death Death is a cooling Card in all our mirth and jollity that comes at length with his Axe and cuts all downe Kings are not suffered to endure by reason of death there is a succession of Kings as well as of other men Dukes Earles Lords Knights Gentlemen are not suffered rich Merchants Lawyers Divines Physitians are not suffered to continue by reason of death The Physition that hath saved the life of many in the end surrenders his life into Deaths hands none of us can endure here long by reason of death The Priests of the Law dyed and the Ministers of the Gospell must dye none but CHRIST endures for ever therefore seeing Death will not suffer us long to tarry here let us so live the little and uncertaine time wee have in this world that wee may live eternally with Christ our everlasting Priest and Saviour in the world to come VERSE 24. HEre in the Priest-hood of Christ there is but one Priest and why because hee is not mortall and taken away by Death as they were but immortall and endureth for ever Indeed in respect of his humanity he dyed but hee continued not long in that death not past three dayes and three nights After he rose againe sitteth now at the right hand of God and lives for ever whole Christ both God and man Rom. 6.9 whereas the Priests in the Law shall not live againe for ever in their bodies till the day of judgement And our Saviour Christ in respect of his deity endureth for ever continually and therefore hee hath an everlasting Priest-hood intransibile which passeth not by succession from one to another as the Leviticall Priest-hood did but continueth for ever in the person of one man Chrysost. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath not a succeeding Priest-hood In the time of the Law there were many sacrificing Priests but now in the time of the Gospell there is but one sacrificing Priest and that is our SAVIOUR CHRIST which offered one sacrifice once for the sinnes of the world This cutâ—eth off the whole rabble of the massemonging Priests Indeed spiritually wee are all Priests Apoc. 1.6 to offer spirituall sacrifices to God but there is no Priest to offer an externall sacrifice for sin but Christ. The Iesuites chafe at us for this collection yet it is firme VERSE 25. THe eternity of Christs Priest-hood is illustrated by an effect that ensueth thereupon As he is willing so he is able Also which necessarily is inferred on the other To save all that belong to him Thence hee hath his name Iesus because he saveth Matth. 1.21 This is amplified 1. By the manner how he saveth us 2. By the description of them whom he saveth 3. By the cause why he is able to doe it For the manner wholly omnino leaving no part of our salvation to be accomplished by others Acts 4. Verse 12. he needs not the helpe of the Virgin Mary of Thomas c. he can save us wholy of himselfe They that are saved are such as come to God by him not by the Virgin by any Saints or Angell in heaven The reason why because he ever liveth to make intercession for us he discharges the office of a Priest for us still in heaven Romans 8.26 it is said that the Holy Ghost maketh intercession for us yet the HOLY GHOST is not our Mediatour hee doth not in our nature pray for us as Christ doth but
Gospell of Christ are now changed they now receive Mahomet for their God and Saviour England which was once rude and barbarous is now become civill and religious The time was when Church-men were the greatest men in this kingdome now the Lawyers carry all away but that naile of the Cart wheele which is now aloft may hereafter be in the dirt Daily experience teacheth us what changes there be in townes and citties A towne that had many wise and grave governours in it hath now scarce any that will looke to the government of the towne A towne which a whyle agoe was wealthy a great number of rich men in it in the turning of an hand becomes poore and beggarlie Men themselves change sometimes they love sometimes hate sometimes they are whole sometimes sicke one while in their thousands as Iob was shortly after scant worth a Groat Here is nothing but changing The Leviticall Priest-hood was changed and there shall be a change of the Ministery of the Gospell too the time shall come when as there shall be no Churches to goe to no Scriptures to read over no Ministers to preach to us and shew us the way to heaven for when wee be in the celestiall Ierusalem what need shal we have of the Ships and Charrets that carry us thither when we be in heaven we shall not need the ladder of the Ministery to climbe up into heaven Nay there shall be a change of the world it selfe the earth whereon wee tread shall bee changed this earth shall be burnt with all the workes thereof the Sunne the Moone the Starres the goodly firmament over our heads shall be changed they all waxe old as doth a garment and as a vesture shalt thou change them yet here is nothing but labouring for these changeable things these reeds feathers weather-cockes these fading flowers are the chiefest things wee seeke after there is moyling and toyling for these men are at daggers drawing for them all our striving and contending is about them as for the favour of God in CHRIST the blessed hope of our election and salvation in the kingdome of heaven few strive for them Peradventure wee wish to bee in heaven as Balaam did but we strive not for it as we ought to doe all that we hunt after is silver and gold houses and lands the trash of this transitory world but we seeke not for that which is unchangeable and lasteth for ever In other things wee cannot away with change we would not willingly take a piece of Cloth which wee know will change the colour We all know that this miserable world will change colour the glory thereof will fade away yet we are most greedy of it Who will buy an house that hee knowes will change and that speedily that stands to day and is ready to fall to morrow Such an house is this world yet there is nothing but beating our braines about it all things in this world are changeable therefore let us love them and use them as if we loved and used them not Let us especially long after that change when Christ shall change our vile bodies and make them like his glorious body where wee shall remaine with him without change for ever and ever VERSE 13. THe law being taken away with the Priest-hood hee comes againe to proove the change of the Priest-hood à pari The Tribe is changed therefore the Priest-hood The Leviticall Priests were all of the Tribe of Levi this is not of that Tribe but of another To whom these things are referred as to their scope and marke Spoken in the Psalme that is the promised Messias for the Iewes themselves confesse that the Psalmist speakes this of him Matth. 22. ver 46. Is partaker of another Tribe As the Levites did None of that Tribe did therefore he could not Did so much as draw neere to the Altar gave themselves to the Altar medled with the Altar Temple or Ceremonies All the Priests in the time of the law were of the Tribe of Levi Our Saviour Christ is a Priest as the Scripture testifieth of him thou art a Priest for ever after the order of Melchizedec yet he is not of the Tribe of Levi therefore that Priest-hood is abolished and Christ's Priest-hood is to continue another Priest is risen up that is not of the order of Aaron Christ pertaineth to another tribe whereof none served at the Altar The Altar being a principall part of the Leviticall service is put for the whole All the lawfull Ministers of the Old Testament were of the Tribe of Levi this is an axiome in this place Sundry of the Pharises which were interpreters of the Law were not of the Tribe of Levi. Saint Paul was a Pharisee yet of the tribe of Benjamin notwithstanding our Saviour wills the people to heare them therefore though Ministers are not such sometime as were to be wished yet so long as they preach sound doctrine they are to be heard that by the way What though he appertaine to another Tribe yet he may be a Priest after the order of Aaron nay for none of this tribe served at the Altar Every one in the Common-wealth of Israel might not bee a Priest though the Messiah came of the Tribe of Iudah yet none of that Tribe might serve at the Altar In an armie every one must keepe his station the common Souldier must not bee a Captaine unlesse he be called thereunto a Bow-man must not be a Bill-man unles he be appointed thereunto So is it in a well ordered estate every man must not presume to expound Scripture to Minister the Sacraments to bee a Preacher unlesse hee bee called as Aaron was Vzzah put his hand to the Arke when it was in danger of falling but hee was stricken with sudden death Vzziah being a King presumed to offer incense but he was a Leaper for it all the dayes of his life Then what malepart boldnesse is it for a private man to step up into the Pulpit and to take upon him without warrant to be as GOD's mouth to the people Yet some in a jolly humour have done it whom God hath punished one way or other None of the Tribe of Iudah served at the Altar Let every man abide in that calling wherein God hath set him Let us serve in those places which GOD in wisedome hath allotted to us But though they served not at the Altar yet they served in other functions none of what Tribe so ever of what condition soever must bee idle wee must all serve God in some place or other Some serve as Kings it is a service to be a King The Philosopher calls a King Servum publicum and the Lord himselfe calls David his servant when hee was a King Nebuchadnezar that mightie Monarch was Gods servant Some serve as Counsellours to the King for the good of the common-wealth some serve as Iudges some as Lawyers some as Merchants Clothiers Weavers Husbandmen c. We must all serve
put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident because he is created after an other manner Before he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Iesuits being notable fishers have found a deep mystery in this pond the alteration of the word And wherin I pray you consisteth this similitude It must needs be in this and nothing but this That as Melchizedec offered bread and wine as a sacrifice of praise to God after Abrahams victorie So our Saviour Christ offered his body and bloud under the shape of bread and wine in the Supper for this cause and for this cause alone or chiefely and principally he is a Priest after the order of Melchizedec and in the end having the streame of all the fathers running with them they desire Christ to confound us that strive against it But cannot Christ be a Priest after the similitude of Melchizedec unlesse it be in this Surely then he is not a Priest at all after the similitude of Melchizedec for Melchizedec offered no bread and wine The Hebrew is Hotziah protulit non obtulit as their owne vulgar Interpreter doth translate it and the Septuaginta expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a confirmation of Melchizedec's kingdome not of his Priesthood as a King of his Prince-like liberality he brought forth out of his store-house plenty of bread and wine to refresh Abraham and his men after the battell he brought them forth not to offer them to God but to comfort Abraham and his wearied Souldiers withall Therefore concerning the forged sacrifice of the Masse Christ can be no Priest after the similitude of Melchizedec 1. Melchizedec offered no bread nor wine at all 2. If he did he offered the substance of bread and wine not the shewes alone as the Papists doe therefore in this hee cannot bee a Priest after the similitude of Melchizedec for Melchizedec did never any thing like to this But in sundry other respects hee is a Priest after the similitude of Melchizedec 1. As Melchizedec being a Priest of the most high God blessed Abraham and prayed to God for him So Christ blesseth and prayeth for his Church Verse 25. 2. As Melchizedec is said to live for ever because there is no mention of his death in the Scripture So Christ liveth for ever and of his Priest-hood there is no end 3. As Melchizedec was a Priest yet not made after the manner of other Priests but had an extraordinary calling from God so CHRIST is made a Priest not after the manner of the Leviticall Priest-hood but after a more excellent sort as Melchizedec was 4. As Melchizedec was a King and a Priest too So was our SAVIOUR CHRIST in these sences Hee is a Priest after the similitude of Melchizedec not in that sence which the Papists imagine The man of GOD and dispenser of the Word that is appointed to teach the people whether hee doth it by word of mouth or wryting must make things cleere and evident unto them It was evident by that which hee said in the former Verse that the Priest-hood is changed because the tribe consecrated to the Priest-hood is changed yet not contenting himselfe with that he makes it a great deale more evident in these Verses A mysterie of Religion cannot bee too evident to the people A Preacher must bee as plaine as possible hee can as plaine as a pike-staffe as wee use to speake Hence it is that Preachers are compared to Nurses a Nurse though shee have a fine flowing and eloquent tongue yet shee will speake plainly to the Child So must we to those Children whom God hath put to us to nurse when we deliver the sincere milke of the Word to them Who hath more learning then God the fountaine of all Wisedome yet the Scripture which is his Word is the plainest writing in the world he is the best Preacher and drawes neerest to God Almighty that speakes most plainely to the capacity of the people They in Ezra gave the sense and made the people to understand it as for those that affect obscurity that love to speake in the cloudes that desire rather to be admired for an opinion of learning then to profit and benefit the people they can have no comfort of their labour Heraclitus that was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reproved by the rest of the Philosophers Hereticall teachers have beene darke but the true teachers have beene perspicuous St. Hierome had more adoe to understand Iovinian then to confute him Arrius was obscure in setting downe his heresie whereas St. Aug. had rather speake false Latine to say Ossum for os then hee would not be comprehended by the people Our Apostle here strives to make the alteration of the Priest-hood more and more evident Indeed the Papists holding it the best policy to keepe the people in ignorance are of purpose obscure in their writings and sayings The Rhemes Testament of late yeeres set forth in English is so darke such inck-horne termes so many Latine wordes unenglished as that the common people cannot understand it even as good as Aristotles physickes that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as for us that be sincere Preachers of the Word which seeke Gods glory and the profit of the people more than our owne credite and estimation let us labour to make that evident which we speake VERSE 16. NOw hee sheweth how this is more evident by the manner of creation of this Priest farre different from the creation of Priests in the law Not of the Law of a Carnall Commandement not after the rite and manner of the ceremoniall Law as Aaron and his Sons were The ceremoniall Law is termed the carnall Commandement because it did consist in carnall and outward observations that were not to continue long Hebr. 9.10 Eph. 2.15 At the consecration of Aaron and his Sonnes very costly and glorious apparell was provided which were put on their backes an Ephod a breast plate a miter Exod. 28.1 two Rams and a young Calfe without blemish Exod. 29. were offered up to God for them and a boxe of holy oyle was powred on their heads CHRIST being a Priest after the order of Melchizedec had no such outward solemnity but was annoynted with the oyle of the spirit above his fellowes and cloathed with the white robe of unspotted innocency that was to be found in no Priest in the time of the law therefore his Priest-hood is more excellent then theirs But after the power of an endlesse life that is after that powerfull manner which it pleased God to shew in the Gospell that bringeth with it an endlesse life If he had made a direct opposition it should have beene thus but after the Law of the Spirituall Commandement yet hee speaketh more emphatically Instead of Law hee uses the word power because both our Saviour Christ and the Gospell is the power of God to salvation Ro. 1.
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New