Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	interrupt_v	priesthood_n	22	3	11.1793	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

2. But for Christs Priesthood God is bound with an Oath Never to change it and it leaneth on his nature which cannot altar nor repent and upon his Oath which cannot be violated 2. Another comparison betwixt the Levitical Covenant and the Evangelical Covenant As far as the Oath is above the changeable commandement by so much is the new Covenant better than the Covenant under the Law Then 1. There was a Covenant or Testament whereby Beleevers were saved as well under the Law as under the Gospel 2. The Covenant now though in substance of salvation one with the former yet in the manner of down-setting the Articles and the form of it is better than the Covenant then more clear more free more full more largely extended and more firm 3. Christ is here called Surety of this Covenant Then 1. Christ must see the Covenant kept and be good for it 2. God hath Christ to crave for our performance of the Covenant and we have Christ to crave for Gods part of the Covenant Yea and Christ to crave to give us Grace to perform that which God requireth of us in his Covenant 3. Jesus is content to be Surety and the Father hath consented and ordained and made him Surety So it resteth only that wee bee content also and make much of Christ that hee may do all our work for us and all Gods work in us Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Another Excellency of Christs Priesthood above the Levitical which may be branched out in th●se particulars following 1. The Levitical Priests were many both at one time and one after another by reason whereof that Priesthood was weakened while one part of the Office for such a time was in the hands of this man and another part for another time was in the hands of that man And because one man could not be ready to take the Sacrifices from all the people therefore several men behoved to take several parts of the burden But in Christs Priesthood there is but one man even himself His Priesthood is undivided no man beareth a part of the burden with him Hee alone attendeth all mens Sacrifices by himself Hee is at leisure for every mans employment at all times in the greatest throng of Sacrifices Then as long as Christ is at leisure no reason to employ another to carry our prayers 2. The Levitical Priesthood did pass from one person to another Death made interruption But Christs Priesthood cannot pass from his own person to any other neither death nor any other infirmity can interrupt his Office Then 1. To make any Priest by special Office in the New Testament beside Christ is to rent the Priesthood of Christ and make it imperfect like Aarons which for the same reason that it had many Priests was weak and imperfect and inferiour to Christs 2. To make Priests by office in the New Testament to offer up any corporal Sacrifice is to make Christs Priesthood separable from his own person which is against the nature of Christs Priesthood which cannot pass from one to another for so importeth the word 3. To make plurality of Priests in Christs Priesthood Vicars or Substitutes or in any respect partaker of the office with him is to presuppose that Christ is not able to do that office alone but is either dead or weak that hee cannot fulfil that office contrary to the Text here which saith Because hee continueth ever he hath an unchangeable Priesthood or a Priesthood which cannot pass from one to another Vers. 25. Wherefore hee is able also to save them to the uttermost which come unto God by him seeing hee ever liveth to make intercession for them 1. Hee sheweth the fruit of Christs keeping still the Priesthood altogether in his own person to be the perfect Salvation of all beleevers for ever Hee is able to save to the uttermost them that come unto God through him Then 1. Whosoever communicateth Christs Priesthood with any other beside his own person maketh Christ not able alone to save to the utmost those that come unto God through him 2. From this ground also it doth follow that Christ not only beginneth the beleevers salvation but perfecteth it also Hee doth not work a part of a mans salvation and leave the rest to his own merits or the merits of others but perfecteth it himself even to the uttermost 3. And if a man joyn any thing meritorious unto Christs Priesthood or any Mediatour for intercession beside him or seeketh by his own works to purchase salvation hee denieth Christ to be able to save him to the uttermost 2. Hee describeth Beleevers to be those that come to God through Christ. Then 1. Christ is the door and the way through which onely access is gotten to God By Saints or Angels there is not a way to come to God but by Christ onely 2. They that come not through him alone to God seclude themselves from the sufficiency of salvation to be had in him 3. The nature of beleeving is to make a man come towards God to get communion with him through Christ. 4. And none but such as come in Faith to God through Christ can take comfort from his Priesthood or look for salvation 3. Hee giveth a reason why perfect salvation is to be had for such as come to God through Christ Because Hee liveth for ever to make intercession for them Hee saith not to offer or cause to offer up the sacrifice of his body for them But Hee liveth and is not to be offered any more and liveth to make intercession Then 1. The sacrificing part is done and ended His intercession hath now the place and by his intercession wee get the merit of his death and passion applied unto us and not by any new oblation 2. If hee brook his life hee will not fail to intercede for us who come unto God through him and not through Saint or Angel or any person beside For hee liveth for ever to make intercession for us Vers. 26. For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens To the end hee may force the Hebrews to forsake the Priesthood of Levi hee draweth a strong reason from the nature of our estate under the Gospel Whereby hee proveth not onely that the Priests of Aarons Order are abolished but also every Son of Adam is excluded from the office of the Priesthood except Jesus Christ in his own person onely Because every Priest that wanteth the properties of Jesus Christ is unbeseeming for us under the Gospel A sinful man might have been a Priest under the Law to prefigure Christ before hee came But now no sinful man may be a Priest by office but Christ onely in whom there is no sin When the Sacrifice was a beast then a

changeableness and the changing of the Levitical Priest-hood hath drawn along with it the mutability and change of the Levitical Law or Legal Covenant joyned with it that another Priesthood might succeed and another Law or another unchangeable Covenant Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec or the immutable Priesthood of Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning Priesthood Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood Christ● concerning whom these things are said in Psalm 110. belongs to another Tribe and that the Principal and most worthy viz. Iudah from whence it appears that our Lord sprang whereof none attends at the Altar none hath any command from Moses●o ●o exercise the Levitical Priesthood Therefore Christs Priesthood being introduced the Levitical is to bee done away with the Levitical Ceremonial Law and by consequence the Priesthood of Christ which sprang of the Principal Tribe is more excellent than the Levitical Vers. 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest Arg. 5. From the words of Psalm 110. proving the same that before Christ is another Priest from the Levitical between whom and Melchisedec his type there is a similitude Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law and also because it is Melchisede●ian it is far more excellent than the Levitical Priesthood Vers. 16. Who is made not after the Law of a carnal commandement but after the power of an endless life Argum. 6. Christ is made a Priest not according to the Law which gave weak and carnal commandements concerning bodily Ceremonies as the Levitical Priests but after the power and virtue of an immortal or indissoluble life whereby Christ himself lives for ever and can as the author of life effectually bestow eternal life Therefore Christs Priesthood is more excellent than the Levitical Vers. 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec and by consequence declares the virtue of Christs Priesthood to bee sufficient unto eternal life Vers. 18. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof Argum. 7. Taken from the foresaid Psalm The Law or Legal Covenant with the Ceremonial Precepts and the whole Levitical Priesthood joyned to that Covenant by reason of the weakness and unprofitableness of it in it self for the expiation of sins and the justification of men and the bestowing of eternal life is abolished by the introduction of an eternal Priesthood viz. of Christ Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which wee draw nigh unto God Argum. 8. Confirming the former The Law or Legal Covenant under the Levitical Priesthood although it was a School-master unto Christ yet in it self it made nothing perfect it justified sanctified saved none But the Priesthood of Christ that better hope or Gospel that good prefigured and hoped for by the faithful under the Law being now introduced in the room of the Levitical Priesthood or Legal Covenant This I say brings perfection to the people of God and puts them into good hopes of life Therefore the Priesthood of Christ c. By the which Argum. 9. By the Priesthood of Christ or by that hope better than the Law or Levitical Priesthood wee that are at a great distance from God by nature all of us come near unto God to the Throne of his Grace which was the priviledge of the Priests onely or rather of the Chief Priest under the Legal types Therefore the Priesthood of Christ c. Vers. 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec Argum. 10. The Levitical Priests without an oath by a Law changeable at the pleasure of God the Law-giver were made Priests But Christ as appears from Psal. 110. is declared a Priest for ever by the oath of God the Father Therefore the Priesthood of Christ c. Vers. 22. By so much was Iesus made a surety of a better Testament Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent by how much the Priesthood confirmed with an oath is more excellent than that which is mutable and commanded for a time Therefore his Priesthood is more excellent For where there is a Priest there is a Covenant the Surety whereof is a Priest the Covenant being legal and vanishing had for its Surety a typical Priest which prefigured the true Priest Christ that was to come But the Covenant of Grace hath Christ the true Priest for its Surety who first of all bound himself to give satisfaction to Divine Justice for our debt furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal There are other offices of a Surety but these suffice for the opening of the present Argument Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Argum. 12. The Levitical Priests were many at one time and successively followed one another for one alone could not undergo all things belonging to the office and death did hinder that any one should abide long in his office But Christ alone executes his Priestly Office for ever having no Partner or Successor nor wanting any to substitute in his stead Therefore his Priesthood is more excellent than the Levitical Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Argum. 13. Following upon the former Christ our Priest living for ever and in the perpetual odour of his Sacrifice interceding for his is able to save and perfect to the utmost or every way to accomplish the sanctification and salvation of all the faithful or of all that come in to him But the Levitical Priests could not do that Therefore his Priesthood is more excellent than the Levitical Vers. 26. For such a● High Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens Argum. 14. Christ as a Priest as it became our onely Redeemer hath more excellent

perpetual communion with God arising from the confederation of Marriage right whereby the people in covenant become the possession of Gods peculiar love and God becomes a blessed possession to his people and both these God promiseth I will bee their God saith hee and they shall bee my people and I will account them for my people Vers. 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know mee from the least to the greatest The third promise is of continual instruction and teaching by the holy Ghost so that they shall not fetch the knowledge of God from the decrees and opinions of men nor shall hang their Faith upon the authority of mens teachings nor shall stick in the bare speculation of those things they shall hear preached as it befalls the unregenerate who live not under the New Covenant but by the means of teaching which are of divine institution they shall bee all as well the least as the greatest instructed in and indued with a lively effectual knowledge love and observance of God so that neither in it self nor in the estimation of beleevers hee that plants or hee that waters shall bee any thing in comparison with God But God onely shall 〈◊〉 the teacher who teacheth efficaciously and gives the increase Vers. 12. For I will bee merciful to their unrighteousness and their sins and their iniquities will I remember no more The fourth promise is of eternal remission of sins whereby God for the sake of Christs obedience shews himself reconciled to the faithful that are in covenant Vers. 13. In that hee saith A New Covenant hee hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the words of Ieremy hee infers a twofold consectary The first is the Legal or Levitical Covenant because it is declared by the Prophet to bee Old in the Epithite New it waxeth old and is vanished Now that The other Consectary drawn from hence in the times of Ieremiah the Prophet the Legal or Levitical Covenant was neer its dissolution and vanishing and by consequence after the comming of Christ under wh●● all things become new it expired Than which nothing could be more effectually spoken to move the Hebrews that renouncing the Levitical Ceremonies they would consecrate themselves wholly to Christ alone CHAP. IX HEE prosecutes the Comparison of the Levitical Priest-hood with the Priesthood of Christ and further shews the excellency of the Priesthood of Christ There are two parts of the Chapter In the first hee proves by fifteen Arguments that the Priesthood of Christ is more excellent than the Levitical to vers 16. In the second part hee removes the scandal of the Cross or of the death of Christ by demonstrating the sufficiency and necessity of it to the end Vers. 1. Then verily the first Covenant had also ordinances of Divine service and a worldly sanctuary As to the first part the seven first Arguments are so many characters of the imperfection of the Levitical Priest-hood from whence the excellency of Christs Priest-hood is commended Argum. 1. The first Covenant appertaining to the Levitical Priesthood had onely shadowed rites of Justification and an earthly Sanctuary Therefore it follows that the Priesthood of Christ which contains true Justification according to the New Covenant and an heavenly Sanctuary as before was shewed is much more excellent Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary Hee explains this Argument First By describing the parts of the Sanctuary and the sacred things in it further hee describes the typical rites of Justification The Tabernacle that Moses erected had two parts The fore-part was called the Holy the inner part the Holy of Holies in the fore-part was the Candlestick in the South part of the house set on the left hand Against it in the North part of the house was the Table with the Shew-bread so called because they were set before God by which was signified that light and life is vouchsafed to them which come unto God And in this part was the Altar of incense placed before the entrance to the inner part whereby the offering of prayers was signified Vers. 3. And after the second veil the Tabernacle which is called the Holiest of all The veil that hung in the entrance of this part is here understood to bee the first veil The other veil which divided the fore-part from the Holy of Holies here 't is called the middle veil and the inner house which was behind that is called the Holy of Holies the fore-part figured out the Church upon earth the hinder part figured Heaven or the place wherein God manifests himself to the Church Triumphant Vers. 4. Which had the golden Censer and the Ark of the Covenant over-laid round about with Gold wherin was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant In the Holy of Holies was 1 The Golden Censer which was used by the High Priest entring in once a year fit to signifie the intercession of Christ praying for us and making our prayers acceptable unto God 2 There was the Ark of the Covenant covered over with Gold whence God uttered his voice a fitting type of Christ the word incarnate and opening the Counsel of God to us 3 There was the pot of Manna conveniently signifying that hidden Manna which God truly was in Christ to the faithful for their food unto eternal life 4 There was the Rod of Aaron that budded fitly signifying the effectual blessing which Christ gives to the labours of his Ministers 5 The Tables of the Covenant were put into the Ark which taught us that the fulfilling of the Law is onely to bee sought in Christ. Vers. 5. And over it the Cherubims of glory shadowing the mercy-seat of which wee cannot now speak particularly There were Angels Cherubims with wings towards each other covering the Ark between which wings God as it were sa●e and gave out answers when hee was enquired of whereby the Ministery of Angels waiting upon CHRIST The great mystery of godliness dwelling in unapproachable light was propounded in the type And because here is enough said of the glory of the outward Tabernacle or of the earthly place the Apostle breaks off his discourse concerning the terrene Tabernacle Vers. 6. Now when these things were thus ordained the Priests went alwaies into the first Tabernacle accomplishing the service of God The place hath been spoken of in the next place hee describes the shadowy rites of Justification and first of all those which the Priests daily exercised in the fore-part of the Tabernacle burning incense taking care for bread for the furnishing of the Table oyl for the Lamp and the rest according to the Law Vers. 7. But into the second went the High Priest alone once every year not

without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent