Evidence of Imperfection And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state Succession indeed was a Relief against death but it was but a Relief and so supposed a want and weakness Under the Gospel it is not so as we shall see afterwards Observe that God will not fail to provide Instruments for his work that he hath to accomplish If many Priests be needful many the Church shall have 3 The Reason of this Multiplication of Priests was because they were not suffered to continue by reason of Death They were mortal men subject unto death and they died Death suffered them not to continue in the Execution of their Office It forbad them so to do in the name of the great Sovereign Lord of Life and Death And hereof an Instance was given in Aaron the first of them God to shew the nature of this Priesthood unto the people and to manifest that the everlasting Priest was not yet come commanded Aaron to dye in the sight of all the Congregation Num. 20. 25 26 27 28. So did they all afterwards as other men dye in their several Generations They were all by death forbidden to continue Death laid an injunction on them one after another from proceeding any farther in the Administration of their Office It is not surely without some especial design that the Apostle thus expresseth their dying They were by death prohibited to continue Wherefore he shews hereby 1. The way whereby an end was put unto the personal Administration and that was by death 2. That there was an Imperfection in the Administration of that Office which was so frequently interrupted 3. That they were seized upon by death whether they would or no when it may be they would have earnestly desired to continue and the people also would have rejoyced in it Death came on them neither desired nor expected with his Prohibition 4. That when death came and seized on them it kept them under its power so that they could never more attend unto their Office But it was otherwise with the Priest of the better Covenant as we shall see immediately Observe 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood The High Priest is the Sponsor and Mediator of the Covenant Those of old were so Typically and by way of Representation VVherefore all Covenant Transactions between God and the Church must be through him He is to offer up all Sacrifices and therein represent all our prayers And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment Who would venture a suprizal unto his own soul in such a condition Could any man enjoy a moments peace if he supposed that in his extremity the High Priest might dye This now is provided against as we shall see in the next verse VER 24. But this man because he continueth ever hath an unchangeable Priesthood IN opposition unto what was observed in the Levitical Priests the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same namely to evince by all sorts of Instances his Preeminence as a Priest above them as such also 1. The Person spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Exceptive Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before used and introduceth the other member of the Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic ille iste He of whom we speak namely Jesus the Surety of the New Testament We render it this man not improperly he was the Mediator between God and man the man Christ Jesus Nor doth the calling of him this man exclude his Divine nature for he was truly a man though God and man in one Person And the things here ascribed unto him were wrought in and by the humane nature though he that wrought them were God also But He or this man who was represented by Melchisedec of whom we speak 2. It is affirmed of this Person that he hath an unchangeable Priesthood the Ground and Reason whereof is assigned namely because he continueth ever which must be first considered The sole Reason here insisted on by the Apostle why the Levitical Priests were many is because they were forbidden by death to continue It is sufficient therefore on the contrary to prove the perpetuity of the Priesthood of Christ that he abideth for ever For he doth not absolutely hereby prove the perpetuity of the Priesthood but his perpetual uninterrupted Administration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Faith of the Jews concerning the Messiah and his office We have heard say they out of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12. 34. That Christ abideth for ever whereon they could not understand what he told them about his being lifted up by Death And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to abide to continue in any state or condition Joh. 21. 22 23. And this was that which principally he was Typed in by Melchisedec concerning whom there is no Record as to the Beginning of Days or End of Life but as unto the Scripture Description of him he is said to abide a Priest for ever It may be said in opposition hereunto that the Lord Christ dyed also and that no less truely and really than did Aaron or any Priest of his Order Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven after which he dyes no more death hath no more power over him And if we will believe the Socinians then he first began to be a Priest This Figment I have fully confuted elsewhere And there is no ground in the Context on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only although he intend that also For he speaks of his Priesthood as typed by that of Melchisedec which as we have proved before respected the whole of his Office I say therefore that although Christ dyed yet he was not forbid by death to abide in his Office as they were He died as a Priest they died from being Priests He died as a Priest because he was also to be a Sacrifice But he abode and continued not only vested with his Office but in the execution of it in the state of death Through the indissolubleness of his Person his soul and body still subsisting in the Person of the Son of God he was a capable subject of his Office And his being in the state of the dead belonged unto the Administration of his Office no less than his Death it self So that from the first
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
Religion But the Truth is if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be Salem where Melchisedec dwelt which was not only afterwards Tithable as within the Bounds of Canaan but most probably was Hierusalem it self as we have declared This Conjecture therefore is too Curious nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that also be sometimes used with respect unto time as well as place VVherefore these words here and there do express the several different states under Consideration Here is in the case of the Levitical Priesthood and There respects the case of Melchisedec as stated Gen. 14. Secondly The Foundation of the Comparison that wherein both agreed is in this that they received Tithes It is expressed of the one sort only namely the Levitical Priests they received Tithes but it is understood of the other also whereon the word is repeated and inserted in our Translation but there he receiveth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do receive Tithes in the Present Tense But it may be said there was none that then did so or at least de jure could do so seeing the Law of Tithing was abolished Wherefore an Enallage may be allowed here of the present time for that which was past they do that is they did so whilst the Law was in force But neither is this Necessary For as I have before Observed the Apostle admits or takes it for granted that the Mosaical System of Worship was yet continued and argueth on that concession unto the Necessity of its approaching abolition And yet we need not here the Use of this Supposition For the words determine neither time nor place but the state of Religion under the Law According unto the Law are Tithes to be paid unto and received by such Persons This therefore is agreed That both the Levitical Priests and Melchisedec received Tithes The Opposition and Difference lyes in the Qualification and Properties of them by whom they are received For 1. Those on the one side that is of the Levitical Priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines qui moriuntur or homines morientes Men that dye dying men that is Men subject unto Death Mortal men who lived and dyed in the Discharge of their Office according unto the Common Laws of Mortality And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design much more to the Apostles Notandum vero quod non mortalibus hominibus sed morientibus tantum Melchisedecum Author opponat nec immortalem eum esse sed vivere dicit vita autem non mortalitati sed morti proprie opponitur Something is aimed at in way of Security unto another Opinion namely that all men were Created in a state of Mortality without respect unto Sin But nothing is gotten by this Subtility For by Dying men the Apostle intends not Men that were actually dying as it were at the point of Death For in that Condition the Priests could neither execute their Office nor receive Tithes of the People Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality and in their several Seasons dyed accordingly Wherefore dying men or men Subject to Death and Mortal men are in this case the same And although Life as to the Principle of it be opposed unto Death yet as unto a continual Duration the thing here intended by the Apostle it is opposed unto Mortality or an obnoxiousness unto Death For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment but after the Power of an endless Life Wherefore saith the Apostle those who received Tithes after the Law were all of them Mortal men that had both Beginning of Days and End of Life So the Death of Aaron the first of them and in him of all his Successors is Recorded in the Scripture In Opposition unto this state of the Levitical Priests it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Case of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Witnessed that he Liveth How he Liveth and how it is Witnessed unto that he Liveth we must Enquire For it is apparently of Melchisedec of whom in the first place as the Type these things are spoken and yet we know that really and in his own Person he was Dead long before But there are several things on the Account whereof it is said that it is witnessed that he Liveth For 1. Whatever the Scripture is silent in as to Melchisedec which it usually relates of others in the like state our Apostle takes for a Contrary Testimony unto him For he lays down this general Principle That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry as Types of Christ and his Hence the Silence of the Scripture in what it useth to express must in this case be Interpreted as a Testimony unto the contrary So it witnessed of him that he was without Father without Mother without Descent in that it mentioneth none of them And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture it is thereby witnessed that not absolutely but as to his Typical consideration he Liveth For there are no bounds nor periods fixed unto his Priesthood nor did it expire by the bringing in that of Levi as that did by the Introduction of Christ's 2. He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests For these two States are compared by the Apostle that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed as the Apostle observeth ver 23. But during the whole Dispensation of things with respect unto Melchisedec he continued in his own Person to execute his Office from first to last without being Subject unto Death wherein it is witnessed that he Liveth 3. He is said to Live that is always to do so because his Office continueth for ever and yet no meer Mortal Man Succeeded him therein 4. In this whole Matter he is considered not Absolutely and Personally but Typically and as a Representation of somewhat else And what is Represented in the Type but is really subjectively and properly found only in the Antitype may be affirmed of the Type as such So it is in all Sacramental Institutions as the Paschal Lamb was called expressely Gods Passover Exod. 12. 11. when it was only a Pledge and Token thereof as under the New
〈◊〉 is that may not be transgressed and so not altered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacred Law which none ought to transgresse which cannot in any thing be dispensed withal And by consequence only it is that which passeth not away That Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which altereth not which cannot be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he can quicken or enliven or give Eternal Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever respecting duration of time in perpetuum Vul. Lat. Others perfectè perfectly compleatly Ours to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accedentes per semetipsum ad Deum Rhemists he is able to save for ever going by himself unto God strangely darkening the sense For going seems to respect his own going to God which the Vulg. accedentes will not bear eos qui per ipsum accedunt ad Deum Those who by him draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vivens ad interpellandum pro nobis always living to make intercession for us instead of for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causing to ascend or offering prayers for them VER 23 24 25. And they truly were many Priests because they were not suffered to continue by reason of Death But this Man because he continueth ever hath an unchangeable Priesthood Wherefore he is able to save them also to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them THe Apostle in these words proceedeth unto his last Argument from the consideration of the Priesthood of Christ as Typed and represented by that of Melchisedec And his intention is still to prove the excellency of it above the Levitical and of his Person above theirs And in particular he makes it manifest that the bringing in of this better Hope did perfect or consummate all things which the Law could not do That he hath in these verses a respect unto Melchisedec as a Type of Christ and what we are taught thereby is evident from the matter treated of in them He had observed that as to the Description given of him in the Scripture that he abideth a Priest continually ver 3. and that it is witnessed of him that he lives seeing it is no where mentioned that he died ver 8. and this is the last consideration of him which he improveth unto his purpose and it is that which gives vertue and efficacy unto all the other that he had before insisted on Set this aside and all the other whether Advantages or Excellencies which he had discoursed of would be as ineffectual unto the ends aymed at as the Law it self For what profit could it be unto the Church to have so excellent and glorious a Priest for a season and then immediately to be deprived of him by the Expiration of his Office Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchisedec so what he affirms of the Levitical Priests depends on what he had before declared concerning them namely that they were all mortal dying men and no more and who actually died in their Successive Generations ver 8. The words therefore have three things in them in General 1. The state and Condition of the Levitical Priests by reason of their mortality ver 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely but with respect unto them whose state therefore was the Antithesis in the Comparison 2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality ver 24. 3. The blessed effects and consequents of the Priesthood of Christ in as much by vertue of his Immortality he was a Priest for ever v. 25. In the first ver 23. there is 1. The Introduction of his Assertion and Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly 2. What he affirms of those Priests they were many 3. Whence that came to pass namely because they were not suffered to continue by reason of death which is not alledged only as the cause and Reason of their being many but also as a proof of their weakness and Infirmity In the Introduction of his Assertion there is a note of connexion and another of Asseveration The first is the copulative Conjunction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Process unto a new Argument to the same purpose with those foregoing is intended hereby The former Design is continued and a new confirmation of it is added For he resolved to omit nothing that was of moment and unto his purpose 2dly There is a vehemency in his Assertion or a note of Asseveration and they truly He had used the same note before in the same manner ver 21. where we omit the Emphasis of it without cause And in other places the same Translators render this Particle by truly as they do here 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious as positively declare that which was well known and could no way be gainsaid by them with whom he had to do And an Argument pressed ex concessis is forceible This is a known Truth 2. That which he affirms of them is that they were many Priests or there were many made Priests or they who were made Priests were many The sense is the same By the Appointment of God himself there were many made Priests or executed the office of the Priesthood It is of the High Priests only Aaron and his Successors of whom he speaks And it is with respect unto their Succession one to another that he affirms they were many This both the reason of it which he subjoynes and what he afterwards adds concerning the Priesthood of Christ wherein there was no Succession do evidently declare For there neither was nor could be by the Law any more than one at a time Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed as were Annas and Caiphas but that confusion he takes no notice of but attends unto what alwayes was or ought to have been according to the Law By Succession these High Priests were many For from Aaron the first of them unto Phineas who was destroyed with the Temple there were inclusively four-score and three High Priests Of these thirteen lived under the Tabernacle before the building of the Temple by Solomon Eighteen under the first Temple unto its Destruction by the Babylonians and all the rest lived under the second Temple which yet stood no longer than the first And the Multiplication of High Priests under the second Temple the Jews look upon as a Punishment and token of Gods displeasure for because of the sins of a Nation their Rulers are many and frequently changed Whatever Advantages there may be in an orderly Succession yet is it absolutely an
moment of his being a Priest he abode so alwaies without interruption or intermission This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in his own Person abideth Nor doth the Apostle say that he did not dye but only that he abideth alwaies 3. It followeth from hence that he hath an unchangeable Priesthood A Priesthood subject to no change or alteration that cannot pass away But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sacerdotium successivum per successionem ab uno alteri traditum Such a Priesthood as which when one hath attained it abideth not with him but he delivereth over unto another as Aaron did his unto Eleazar his Son or it falls unto another by some Right or Law of Succession A Priesthood that goes from hand to hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another And this the Apostle seems directly to intend as is evident from the Antithesis The Priests after the Order of Aaron were many and that by reason of death Wherefore it was necessary that their Priesthood should pass from one to another by Succession So that when one received it he that went before him ceased to be a Priest And so it was either the Predecessors were taken off by death or on any other just occasion as it was in the case of Abiathar who was put from the Priests Office by Solomon 1 King 2. 27. How beit our Apostle mentions their going off by death only because that was the ordinary way and which was provided for in the Law With the Lord Christ it was otherwise He received his Priesthood from none Although he had sundry Types yet he had no Predecessor And he hath none to succeed him nor can have any added or joyned unto him in his Office The whole office of the Priesthood of the Covenant and the entire administration of it are confined unto his Person There are no more that follow him than went before him The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church And they may well be so seeing they are undoubtedly irreconcileable Some of them say that Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron So Ribera some of them deny that he hath any Successor properly so called Successorem non habet nec it a quisquam Catholicus loquitur si bene circumspectè loqui velit saith Estius But it is openly evident that some of them are not so circumspect as Estius would have them but do plainly affirm that Peter was Christs Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ. But yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally fix upon is that their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst composure of this difficulty they could have thought upon For 1. This is directly contrary unto the words and design of the Apostle For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other is because he abides himself for ever to discharge the Office of it Now this excludes all subordination and conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet is he one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had than it is pretended that the Roman Priests have no other Priesthood but what Christ had Nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say that Christ may have Substitutes in his Office though he abide a Priest still and although the office still continue the same unchangeable So God in the Government of the world makes use of Judges and Magistrates yet is himself the Supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed and as a Priest ought to do but now ceaseth to do for ever in his own Person For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet smelling savour unto God This he did once and ceaseth for ever from doing so any more But these Priests are assigned to offer him in Sacrifice every day as partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended it is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument Nay it would lay the advantage on the other side For the Priests of the Order of Aaron had that Priviledge that none could take their Office upon them nor officiate in it whilst they were alive But although Christ abideth for ever yet according unto the sense of these men and their practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For Offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the work of the Mass-Priests alone who must therefore be honoured as Christs Successors or be abhorred as his Murderers for the Sacrifice of him must be by blood and death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto his purpose For so he proceedeth That Priesthood which changeth not but is alwaies vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand unto another For that Transmission of it from one unto another was an effect of weakness and Imperfection And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure But thus it was with the Priesthood of
Christ which never changeth and that of Aaron which was alwaies in a transient Succession And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so Successive because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities But as to the Lord Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever being made a Priest according to the Power of an endless Life which is the sum of all Perfections that our nature is capable of And we may observe 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life He did not undertake any Office for the Church to lay it aside whilst he lives until the whole Design and work of it be accomplished And therefore he tells his Disciples that because he liveth they shall live also John 14. 19. For whilst he lives he will take care of them But this must be spoken unto on the next verse 2. The perpetuity of the Priesthood of Christ as unchangeably exercised in his own Person is a principal part of the Glory of that Office His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it 1. Hereon depends the Churches preservation and stability There is neither a ceasing nor any the least intermission of that Care and Providence of such interposition with God on its behalf which are required thereunto Our High Priest is continually ready to appear and put in for us on all occasions And his abiding for ever manifests the continuance of the same Care and Love for us that he ever had The same Love wherewith as our High Priest he laid down his Life for us doth still continue in him And every one may with the same confidence go unto him with all their concerns as poor diseased and distempered Persons went unto him when he was upon Earth when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were 2. Hereon depends the Union and Communion of the Church with it self in all successive Generations For whereas he who is their Head and High Priest in whom they all center as unto their Union and Communion and who hath all their Graces and Duties in his hand to present them unto God they have a Relation unto each other and a concernment in one another VVe that are alive in this generation have Communion with all those that died in the Faith before us as shall be declared if God will on Chap. 12. ver 22 23 24. And they were concerned in us as we are also in the generations that are to come For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever And he returns the prayers of one Generation unto another VVe enjoy the fruits of the Prayers Obedience and Blood of those that went before us and if we are faithful in our generation serving the VVill of God those shall enjoy the fruits of ours who shall come after us Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations And 3. the Consolation of the Church also depends hereon Do we meet with Troubles Trials Difficulties Temptations and Distresses hath not the Church done so in former Ages What do we think of those days wherein Prisons Tortures Swords and Flames were the Portion of the Church all the world over But did any of them miscarry Was any one true Believer lost for ever And did not the whole Church prove victorious in the End Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken by the Faith Patience and Suffering of them whom they hated and despised And was it from their own wisdom and courage that they were so preserved Did they overcome meerly by their own Blood or were delivered by their own Power No but all their preservation and successe their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest It was through his Blood the Blood of the Lamb or the efficacy of his Sacrifice that they overcame their Adversaries Revel 12. 11. By the same blood were their Robes washed and made white Chap. 7. 14. From thence had they their Righteousness in all their Sufferings And by him had the Church its triumphant issue out of all its Trials Now is he not the same that he ever was vested with the same Office and hath he not the same Qualifications of Love Compassion Care and Power for the discharge of it as he always had whence then can any just cause of despondence in any Trials or Temptations arise We have the same High Priest to take care of us to assist and help us as they had who were all of them finally victorious 4. This gives perpetual efficacy unto his sacrifices c. 3. The Addition of sacrificing Priests as Vicars of or Substitutes unto Christ in the discharge of his Office destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood VER 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue in the Application of it unto the Faith and Comfort of the Church It was not his Design meerly to open Mysterious Truths in the notion of them Nor only to prove the Glory and preeminence of the Gospel Church state above that of the same Church under Mosaical Institutions on the Account of the Priesthood of Christ But his principal Design was to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things The sum of what he intends he proposeth in this verse and afterwards enlargeth on unto the end of the Chapter What Believers ought to seek in and what they may expect from this blessed glorious Priesthood is that which he now undertakes to declare In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ and Institutions of the Gospel is the Salvation of his Elect unto the praise of the Glory of his Grace There are in the words 1. The Illative Conjunction or note of Inference Wherefore 2. An Ascription of Power unto this High Priest He is able 3. The end of that Power or the effect of it it is to save which is farther described 1. By the extent of it it is unto the uttermost 2. The especial Object of it Those that come to God by him 4. The Reasons of the whole which are 1. His perpetual life 2. His perpetual work He ever liveth to make Intercession for them The
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
are things still of this Nature both as unto whole Churches and as unto particular Persons Some Churches are like Capernaum as to the outward means of Grace as it were lifted up to Heaven Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them or Negligence in their Improvement Some Persons have Eminent Endowments and if they are not Eminent in Service they will prove their disadvantage Yea the Highest Priviledges should make Men ready to condescend unto the meanest Duties This is that which our Lord Jesus Christ so signally Instructed his Disciples in when he himself washed their Feet and taught them the same Duty towards the meanest of his Disciples John 13. 11 12 13 14 15 16 17. 3. Opportunities for Duty which render it beautiful ought diligently to be embraced So did Abraham as unto this Duty upon his meeting of Melchisedec Hence the Performance of this Duty became so Renowned and was of the Use whereunto it is here applyed by our Apostle It is Season that gives every thing its Beauty And Omission of Seasons or Tergiversations under them are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief 4. When the Instituted Use of Consecrated things ceaseth the things themselves cease to be Sacred or of Esteem For what became of all these Dedicated things after the death of Melchisedec They were no more Sacred the Actual Administration of his Typical Priesthood ceasing Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment or of what Use would the lifting of it up be when it was not under an express Command We know it proved a Snare a means of Idolatry and that was all Gods Institution is the Foundation and VVarranty of all Consecration All the Men in the world cannot really Consecrate or Dedicate any thing but by virtue of Divine Appointment And this Appointment of God respected always a limited Use beyond which nothing was Sacred And every thing kept beyond its Appointment is like Manna so kept it breeds VVorms and stinketh These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church But Ignorance of them is that which hath filled the world with horrid Superstition How many things have we had made Sacred which never had warranty from any Institution of God Monasteries Abbies Persons and Lands Altars Bells Utensils with other things of the like Nature very many which whatever Use they are of yet all the Men in the world cannot make them Sacred And the extending of the Sacredness of Dedicated things beyond their Use hath had no less pernitious Event Hence was the Useless Reservation of the Consecrated Bread after the Sacrament and afterwards the Idolatrous VVorship of it But these things are here occasionally only mentioned The Apostle adds in the Confirmation of his Argument VER 5. And verily they that are the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tithes of the People according to the Law that is of their Brethren though they come out of the Loins of Abraham There is in these words an Illustration and Confirmation of the present Argument proving the Preference of Melchisedec above Abraham from his giving the Tithe or Tenth of all unto him and consequently receiving the Blessing from him And this is taken from what was determined in the Law and acknowledged among the Hebrews with which kind of Arguments the Apostle doth principally press them in the whole Epistle as we have shewed on many Occasions Now this is that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them And this was only declared in the Law for the Foundation of it was in the Light of Nature as the Apostle expressely intimates in the Instance of Benediction afterwards There are considerable in the words 1. The Introduction of this new confirmation of his fore-going Argument 2. A Description of the Persons in whom he Instanceth 3. The Action ascribed unto them with its Limitation And 4. The Qualification of the Persons to whom their Power was exercised The Introduction of his Reasoning herein is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Connexion in the Conjunction is plain yet not a Reason is given of what was spoken before but a Continuation of the same Argument with farther Proof is intended And he adds the Note of Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily as if he had said as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence you may consider how it was under the Law and there what I propose unto you you will find directly Confirmed It is a great advantage to press them with whom we have to do from their own Principles The Description of the Persons in whom he Instanceth is in those words The Sons of Levi who receive the Office of the Priesthood It was the Priests directly whom he intended or the Sons of Aaron and he might have so expressed it the Priests according to the Law But he varieth his expression for sundry Reasons that appear in the Context 1. Because all the Levites did receive Tithes by the Law yea Tithes in the first place was paid unto them in common But because their Dignity among the People was less conspicuous than that of the Priests and the design of the Apostle is not meerly to argue from the giving of Tithes unto any but the giving of them unto them as Priests as Abraham gave Tithes of all to Melchisedec as Priest of the High God he thus expresseth it The Sons of Levi who receive the Office of the Priesthood For though all the Sons of Levi received Tithes yet all of them did not receive the Priesthood with which sort of Persons alone he was concerned 2. He doth thus express it to introduce the mention of Levi whom he was afterwards to mention on the same Occasion and to lay the weight of him and the whole Tribe under the same Argument 3. He minds them by the way of another Dignity of the Priesthood in that not all the Posterity of Abraham no nor yet of Levi were partakers thereof but it was a Priviledge granted only to one part of them even the Family of Aaron And these are the Persons in whom he makes his Instance Thus God distributes Dignity and Preeminence in the Church as he pleaseth Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in Numb 16. 9 10. And it is a dangerous thing out of Envy pride or Emulation to transgress the Bounds of
then actually existent he could not be Tithed in his own Person Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation as if he had said prope dixerim which is supposed as one signification of this Phrase Only the Instance being new and he Arguing from what was virtual only as if it had been actual he gave his Assertion this Qualification This is spoken upon an allowance of the common acceptation of the sence of these words among Interpreters For my part I rather incline to judge that he useth this Phrase for as much as ut verbo dicam to sum up the whole in a word To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchisedec I say that not only Abraham but even Levi himself was Tithed by him 2. His Assertion is That Levi who received Tithes was Tithed in Abraham namely when Abraham gave the Tithes of all to Melchisedec By Levi he intendeth not the Person of Levi absolutely the Third Son of Jacob but his Posterity or the whole Tribe proceeding from him so far as they were Interested in the Priesthood For Levi himself never received Tithes of any the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood ver 5. Namely in their several Generations unto that Day Of this Levi it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Tithed or paid Tithes in Abraham or through him and by him as the word is When Abraham himself gave Tithes to Melchisedec he did it not in his own Name only but in the Name of himself and his whole Posterity And this upon the Principles before laid down and vindicated proves the Preeminence of the Priesthood of Melchisedec above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion namely That Levi did indeed so pay Tithes in Abraham This the Apostle therefore proves by the Observation which he lays down ver 10. For he was yet in the Loyns of his Father when Melchisedec met him The force of this Proof seems to depend on a double Principle 1. That Children the whole Posterity of any one are in his Loyns before they are Born And this Principle is sure in the Light of Nature and common Reason they are in them as the Effect in its Cause nor have they any future existence but with Relation unto their Progenitors even the remotest of them 2. That what any one doth that all his Posterity are esteemed to do in and by him But it is certain that this Rule will not generally hold nor indeed will it ever do so absolutely without some other cogent Circumstances By Humane Laws the Crimes of Men reflect dishonour in some cases on their Families and on the other side they entail the Honour which by their worth they have acquired on their Posterities What a Man also gives away of his Estate unto Publick Uses as in the Foundation of Schools or Hospitals his Children may be said to do it in him because so much is decreased from their Inheritance As here what Abraham gave to Melchisedec it was alienated from his Posterity Levi among the rest But none of these things reach the case in hand or are sufficient to give Force or Evidence unto the Reasoning of the Apostle Wherefore to find them out sundry things must be observed which are manifest Truths in themselves and on the Supposition whereof the Apostle's Argument stands firm 1. That Abraham was now called of God and separated unto his Service so as to be the Foundation of a new Church in the World And there is a Relation unto such an Original Stock in all the Branches beyond what they have unto any other intermediate Progenitors Hence all the Idolatrous Nations in the World constantly made the first Persons from whom they derived their Original of whose Off-spring they would be â—ccounted their gods whom they Worshipped These were their Joves indigites their Home-born Deities whom they Honoured and whose Honours they thought descended unto them by Inheritance 2. He had now received the Promise that God would be a God unto him and his Seed after him whereby all his Posterity were taken into Covenant with him and hereon Abraham Covenanted with God in the Name of and as the great Representative of all his Seed And such Covenants are the Foundation of all Order and Rule in this World For after Persons or a People have Covenanted into such Agreements in Government and as to the Administration of Common Right among themselves provided the terms whereon they have agreed be good and suitable unto the light of Nature their Posterity are not at Liberty to alter and change them at their Pleasure For whereas they derive all their Right and Inheritances from their Progenitors they are supposed in them to have consented unto all that was done by them 3. Hereon what God said and did unto Abraham he said it and did it unto all his Seed in him The Promises were theirs and the Inheritance was theirs yea what God is said to give unto Abraham so often namely the whole Land of Canaan was never actually made good unto him in his own Person no not a Foot 's breadth But he received the Grant of it as a Representative of his Posterity who 400 Years after had the actual Possession of it 4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Publick Condition thereof he did undertake in it for his Posterity and performed it in their Name And therefore God enjoyned him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof And on the other hand God continually affirms that he would do them good because of his Oath and Engagement unto Abraham seeing they were intended therein Wherefore 5. Abraham in this Solemn Address unto God by Melchisedec the Type of Christ wherein he expressed his Covenant-Obedience unto him was the Representative of all his Posterity and in particular of Levi and all the Priests that Descended from him And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity that it should be theirs though he himself had never Possession of it nor in it he doth in the Name of his Posterity and as their Representative give the Tenths unto God by Melchisedec as that Chief Rent which God for ever reserved unto himself upon his Grant When the People came actually to Possess the Land they held it always on this Condition That the Tenths of all should be given unto God And this Abraham in his taking seisin of it for them paid in their Name So truly and virtually was Levi himself Tithed in the Loyns of
not the Design of God always to keep the Church in a state of Non-age and under School-Masiers he had appointed to set it at Liberty in the fulness of time to take his Children nearer unto him to give them greater Evidences of his Love greater Assurances of the Eternal Inheritance and the use of more Liberty and Boldness in his Presence But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel is wherein it doth consist what is included in it what freedom of Spirit what liberty of Speech what Right of Access and Boldness of Approach unto God Built upon the removal of the Law the communication of the Spirit the way made into the Holyest by the Blood of Christ with other concernments of it Constitutive of Gospel-perfection I have already in part declared in Our Exposition on Chap. 3. ver 5. and must if God please yet more largely insist upon it on Chap. 10th so that I shall not here further speak unto it 5. A clear fore-sight into a Blessed estate of Immortality and Glory with unquestionable Evidences and Pledges giving Assurance of it belongs also to this Consummation Death was Originally threatned as the final End and Issue of sin And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law There was indeed a Remedy provided against its Eternal Prevalency in the first Promise For whereas Death comprised all the Evil that was come or was to come on Man for Sin In the day thou eatest thereof thou soal die The Promise contained the means of deliverance from it or it was no Promise tendred no Relief unto Man in the state whereinto he was fallen But the People under the Law could see but little into the manner and way of its Accomplishment nor had they received any Pledge of it in any one that was dead and lived again so as to die no more Wherefore their Apprehensions of this deliverance were dark and attended with much fear which rendred them obnoxious unto Bondage See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death received by Tradition from their Fathers They could not look through the dark shades of Death into Light Immortality and Glory See the two-fold Spirit of the Old and New Testament with respect unto the Apprehensions of Death expressed the one Job 10. 21 22. the other 2 Cor. 5. 1 2 3 4. But there is nothing more needful unto the perfect state of the Church Suppose it endowed with all possible Priviledges in this World yet if it have not a clear view and prospect with a Blessed assurance of Immortality and Glory after Death its condition will be dark and uncomfortable And as this could not be done without bringing in of another Priesthood so by that of Christs it is accomplished For 1. He himself died as our High Priest He entred into the devouring Jaws of Death and that as it was threatned in the Curse And now is the Trial to be made If he who thus ventured on Death as threatned in the Curse and that for us be swallowed up by it or detained by its Power and Pains there is a certain end of all our Hopes Whatever we may arrive unto in this World Death will convey us over into eternal Ruine But if he brake through its Power have the pains of it removed from him do swallow it up into Victory and rise Triumphantly into Immortality and Glory then is our entrance into them also even by and after Death secured And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered that it and the Curse might be separated that there might be a free passage through it into Life and Immortality These things Originally and in the first Covenant were inconsistent nor was the Reconciliation of them evident under the Levitical Priesthood But hereby was the Veil rent from top to bottom and the most Holy place not made with hands laid open unto Believers See Isa. 25. 7 8. 2. As by his Death Resurrection and entrance into Glory He gave a Pledge Example and Evidence unto the Church of that in his own Person which he had designed for it so the Grounds of it were laid in the Expiatory Sacrifice which he Offered whereby he took away the Curse from Death There was such a close Conjunction between Death and the Curse such a Combination between Sin the Law and Death that the breaking of that Conjunction and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace which our Apostle so Triumpheth in 1 Cor. 15. 54 55 56 57. This could no otherwise be brought about but by his being made a Curse in Death or bearing the Curse which was in Death in our stead Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory which he will lead all his Disciples into All the concernments hereof under the Levitical Priesthood were represented only under the obscure Types and Shadows of Earthly things But he hath abolished Death and brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death in taking away the Curse from it Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life and hath opened an abundant entrance into the Kingdom of God and Glory He hath unveiled the uncreated Beauties of the King of Glory and opened the Everlasting Doors to give an insight into those Mansions of Rest Peace and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God And these things constitute no small part of that consummate state of the Church which God designed and which the Levitical Priesthood could no way effect 6 There is also an especial Joy belonging unto this state For this Kingdom of God is Righteousness and Peace and Joy in the Holy Ghost Neither was this attainable by the Levitical Priesthood Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord and had the Joy of his Salvation abiding with them See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17 18. But they had it not by virtue of the Levitical Priesthood Isaiah tells us that the ground of it was the swallowing up of Death in Victory ver 8. which was no otherwise to be done but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced that they had their Joy Whence Abraham saw the Day of Christ and Rejoyced to see it The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy that was purely so But as unto their own present state they were allowed and called to Rejoyce in the abundance of Temporal things
all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
unparallel'd effect of divine wisdom in taking our nature into that unconceiveable nearness unto himself in the union of it unto the Person of his Son For as all things in this bringing of us nigh to God who were afar off are expressive effects of wisdom and Grace so that of taking our nature into union with himself is glorious unto Astonishment And as we are thereby made unconceiveably more nigh to God in our nature than we were upon our first Creation or than Angels shall ever be so by vertue thereof are we in our Persons brought in many things much nearer to God then ever we could have been brought by the Law of Creation O Lord our God how excellent is thy name in all the earth who hast set thy Glory above the Heavens Psal. 8. 1. It is in the Admiration of this unspeakable Grace that the Psalmist is so ravished in the contemplation of God as hath been declared in our Exposition on the second Chapter of this Epistle 3. All our Approximation unto God in any kind all our Approaches unto him in holy worship is by him alone who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New These things must be afterwards spoken unto VER 20 21 22. THE Apostle had warned the Hebrews before that he had many things to say and those not easie to be understood concerning Melchisedec And herein he intended not only those things which he expresseth directly concerning that Person and his office but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose As 1. That the Lord Christ was to be a Priest which included in it the cessation of the Levitical Priesthood seeing he was of the Tribe of Judah and not of the Tribe of Levi. 2. That he was to be Another Priest that is a Priest of another Order namely that of Melchisedec And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood as also thereon that upon his Introduction that Order was utterly to cease and be disanulled 3. He observes from the same Testimony unto the same purpose that he was to be a Priest for ever so as that there should never more upon his death or otherwise be any need of another Priest nor any possibility of the return of the former Priesthood into the Church 4. Neither yet doth he rest here but observes moreover the manner how God in the Testimony insisted on declared his purpose of making the Lord Christ a Priest which was constitutive of his Office and that was by his Oath And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law This is that which now lyes before us in these verses And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God if we have a spiritual light in their Investigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the 20th verse being Elliptical the sense of them is variously supplyed Most Translators carry on the sense unto that which is the middest of the 21 in our Translation Others were made Priests without an Oath The Syriack refers the words unto them foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmed it that is the better Hope with an Oath And Beza etiam quatenus non sine jurejurando superintroducta est in as much as that Hope is not brought in without an Oath And another since Et eo potior illa spes quatenùs n n absque jurejurando superintroducta est Schmid But this limits the comparison unto this verse which the Apostle really finisheth ver 22. Vul. Lat. quantum est non sine jurejurando which the Rhemists render and in as much as it is not without an Oath Ours supply he was made a Priest in as much as not without an Oath he was made a Priest no doubt according to the mind of the Apostle For he hath a prospect in these words unto what ensues where he expresly applyes this Oathunto the Priesthood of Christ and the consummation thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam quatenus quatenus and in as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted by the Syriack Vul. in quantum est in as much hereunto answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. eatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jusjurandum an Oath But it is here principally applyed unto those Oaths whereby Conventions compacts or Covenants were confirmed Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the sacrifices that were offered in the confirmation of sworn Covenants It is three times used here by our Apostle on this occasion ver 20 21 28. and no where else in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Alii quidem which the Rhemists mend by rendring it and the other Beza nam illi quidem and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they ours for those Priests rather and truly those Priests though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have only the force of a causal conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but the manner of their being made Priests is intended and so the words are to be expressed fully facti sunt were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of David It is not the giving of the Oath but the recording of it in the Psalm that he intendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poenitebit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not lye will not repent or change his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. in tantum to answer in quantum before Tantò eatenùs tanto by so much Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc toto by all this and so proceeds this Covenant was more excellent wherein Jesus was made the Surety Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speak afterwards VER 20 21 22. And in as much as not without an Oath For they truely were made without an Oath But this with an Oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the Order of Melchisedec By so much was Jesus made surety of a better Covenant The same Argument is pursued as in the foregoing verses only with a new Medium and that such as leads on towards the conclusion of the whole Disputation The Introduction of a new Priesthood the Cessation or Abolition of the Old with the Advantage of the Church thereby because of its Dignity Preheminence and stability above that which was to give place unto it are the things which the Apostle is in the proof and confirmation of There are three things in these three verses
That It is good to secure this first Ground of Evangelical Faith that the Lord Christ as vested with his Offices and in the exercise of them is able to save us Salvation is that which all sinners who have fallen under any Convictions do seek after And it is from God they look for it he alone they know can save them and unless he do so they cannot be saved And that he can do so they seem for a while to make no Question although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God they cannot long abide but must proceed to enquire into the Way whereby he will save them if every they be saved And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other neither is there any other Name under Heaven given among men whereby they must be saved Act. 4. 12. When their thoughts are thus limited unto Christ alone their next enquiry is how shall this man save us And hereon are they directed unto his Offices especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins and to bring them into favour with God Is it not therefore highly incumbent on them to satisfie themselves herein that Christ is able to save them in the exercise of this Office For if he be not there is no salvation to be obtained And when men are come thus far as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office is able to save sinners in general yet unbelief will keep them off from acquiescing in this Power of his as so limited for their own salvation As Naaman had thoughts in general that Elisha could cure men of their Leprosie yet he would not believe that he could cure them in the way and by the means he prescribed He thought he would have taken another course with him more suited unto his apprehensions as a means for his Recovery Hereon he turns away in a Rage which if he had not by good advice been recalled from he had lived and died under the Plague of his Leprosie 2 King 5. 10 11 12 13 14. When Persons are reduced to look for salvation only by Christ and do apprehend in general that he can save sinners yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office they cannot close with it Away they turn again into themselves from which if they are not recovered they must dye in their sins Unless therefore we do well and distinctly fix this Foundation of Faith that Christ as a Priest is able to save us or is able to do so in the discharge of his Sacerdotal Office we shall never make one firm step in our Progress To this end we must consider That the Lord Christas Mediator and in the Discharge of his Office is the wisedom of God and the Power of God So saith our Apostle Christ crucified is to them that believe the Power of God and the wisdom of God 1 Cor. 1. 23 24. His death is both an effect of divine Power and Wisdom and thereby do they exert their efficacy unto the utmost for the attaining of the end designed in it Wherefore we are to look unto this Priesthood of Christ as that which divine wisdom hath appointed as the only way and means whereby we may be saved And if there be any defect therein if Christ in the discharge of it be not able to save us notwithstanding the Difficulties which unto us seem insuperable it must be charged on divine wisdom as that which was wanting in the contrivance of a due means unto its end And so it is done by the world For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness The way proposed in it to save sinners by the Cross of Christ is accounted as folly by all unbelievers whatever else they pretend as the Reason of their unbelief But this Faith is to fix upon namely that although we yet see not how it may be done nor have the experience of it in our own souls yet this being the way which infinite wisdom hath fixed on there is no defect in it but Christ by it is able to save us For the very first notion which we have of wisdom as Divine and Infinite is that we are to acquiesce in its Contrivances and Determinations though we cannot comprehend the Reasons or wayes of them Besides the Lord Christ is herein also the Power of God God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at Wherefore although we are not to look for our salvation from the Power of God absolutely considered yet are we to look for it from the same omnipotency as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power And into them is Faith herein to be resolved 3. He is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may have a double sense for it may respect the Perfection of the work or its Duration and so it is variously rendred to the utmost that is compleatly or evermore that is alwaies or for ever So the Syriack Translation carries it Take the word in the first sense and the meaning is that he will not effect or work out this or that part of our salvation do one thing or another that belongs unto it and leave what remains unto our selves or others but he is our Rock and his work is perfect Whatever belongs unto our entire compleat Salvation he is able to effect it The general notion of the most that are called Christians lies directly against this Truth In the latter sense two things may be intended 1. That after an entrance is made into this work and men begin to be made partakers of deliverance thereby there may great oppositions be made against it in Temptations Trials Sins and Death before it be brought unto Perfection But our Lord Christ as our Faithful High Priest fainteth not in his work but is able to carry us through all these difficulties and will do so until it be finished for ever in heaven 2. That this Salvation is durable perpetual eternal Isa. 45. 17. Salvare in aeternum to procure salutem aeternam But favores sunt ampliandi and there is nothing hinders but that we may take the words in such a comprehensive sense asto include the meaning of both these Interpretations He is able to save compleately as to all Parts fully as to all causes and for ever in Duration And we may observe Whatever hindrances and difficulties lye in the way of the salvation of Believers whatever oppositions do rise against it the Lord Christ is able by vertue of his Sacerdotal Office and in the
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
unto God when he offered himself not to expiate his own infirmities by his offering but that he might be carried through and supported in his Oblation which he offered for the sins of the People and had success therein See the exposition on chap. 5. 7. 5. He is more kind than ordinary in extending the Oblation of Christ unto his death also But he recalls his grant affirming that he did only prepare himself for his offering thereby And this also casts his whole Exposition into much confusion Christ offered himself once saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once and at one time This I suppose is agreed Then he offered for himself and his own sins or not at all For he offered but once and at one time Where then did he thus offer himself and when In Heaven upon his Ascension say the Socinians with one accord Where then and when did he offer for himself On the earth Then he offered himself twice No by no means he offered not himself on the Earth how then did he offer for himself on the earth He did not indeed offer himself on the Earth but he prepared himself for his offering on the Earth and therein he offered for himself that is he did and he did not offer himself upon the earth For they cannot evade by saying that he did it when he offered up prayers on the Earth For the Apostle says expresly in this place that what he did he did it when he offered himself And it must be by such an offering as answered the offering of the high Priest for himself which was bloody 6. The close of his Discourse whereby he would prove the Truth of his Exposition of the verse foregoing from his Interpretation of this is absurd as that which would give countenance unto an evident falsehood from what is more evidently so Grotius adds little unto what Schlictingius offers in this case Only he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for those griefs which are commonly the punishment of sin Rom. 6. 10. But it is a mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies nothing but the Guilt of Sin which Christ died to expiate and take away He died once for sin that is he suffered once for sin He says moreover that profluvium mulierum is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 12. 8. 15. 13. as also is the leprosie chap. 14. 13. But herein also he is mistaken both the one and the other subject unto those defiling Distempers were appointed to offer a sin-offering for those sins which those Defilements were tokens of and the sin of Nature which they proceed from Again he says that Christ in his offering was freed from those infirmities and miseries per mortem acceleratam But his death was not hasted one moment until all was finished nor did he offer for the hastening of his Death And his ensuing words are most ambiguous Christ offered pro doloribus istis qui solent peccatorum poenae esse quos Christus occasione etiam peccatorum humani generis toleravit If the sorrows intended were not true punishments of sin they could not be offered for And what sorrows Christ underwent so far as they were penal he offered for them when he offered for the sins of the People and not otherwise But those which are called his own sins must be every way distinct from the sins of the People and have no Relation unto them as the sins of the High Priests of old had not Wherefore if by the occasion of the sins of men he intend that his Sufferings and Griefs were for the sins of men then he offered for them when he offered for the sins of the People when he bare our sins and sorrows and had no need to offer distinctly for them as his own And if it were a sorrow that was not for sin it cannot be called Sin Christs sufferings on the occasion of the sins of mankind is well understood by those who are any way skilled in the Socinian Mysteries Hammond says the same He both saith he offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to dye and to determine his Melchisedecian Priesthood Ans. 1 To make expiation as it were from the infirmities assumed by him or to be delivered from them is hard to be understood 2 Much more is it how by death wherein he offered himself he should make expiation to be delivered from death it self 3 And it is as hard to say that Christ offered for himself once by death that he might dye no more seeing it is appointed unto all men only once to dye I have digressed thus far to crush this novel Invention which as it is untrue and alien from the sense of the Apostle so it hath in the expression of it an ungrateful sound of Impiety But I expect not so much Sobriety as that considering the means of its conveyance unto the minds of men at present it should not be vented again until what hath been here pleaded in its confutation be answered At present I shall proceed with the Exposition of the remainder of the words How and what Christ offered for the sins of the People is declared in the words remaining 1. For the way or manner of it He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once only This is directly opposed unto the frequency of the legal Sacrifices repeated daily as there was occasion Those High Priests offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily on all occasions He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once only And I cannot but observe by the way that this Assertion of the Apostle is no less absolutely exclusive of the Missatical Sacrifices of the Priests of the Roman Church than it is of the Levitical Sacrifices of the High Priest of the Church of the Jews Their Expositors on this place do generally affirm in plea for their Church that they offer it not to make expiation of sins but only to represent and make application of the one Sacrifice of Christ on the Cross. But in their Mass it self they speak otherwise and expresly offer it to God a Sacrifice for the sins of the living and the dead Neither yet do we enquire unto what End they do what they do and this is all they say that they offer the same sacrifice that Christ did that is himself And this they do a thousand times more frequently than the Expiatory Sacrifices were among the Jews Neither were their Sacrifices offered properly by Gods Appointment to make Attonement for Sin by their own vertue and Efficacy but only to be a Representation and Application of the Sacrifice of Christ to come Whatever ends they therefore fancy unto themselves by pretending to offer the same sacrifice that Christ did they contradict the words of the Apostle and wholly
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before