whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to gâ—ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
giue Perfection which is CHRIST Vers. 11. And so both the Priesthoode and all the Ordinances thereof are abolished by the MESSIAS who behooved to bee of another Trybe than LEVI Vers. 13.14 And of another Order also Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI but endlesse Trueth in CHRIST Vers. 16. As DAVID'S words doe prooue Vers. 17. By which also it is prophesied That AARON'S Priesthoode shall bee disannulled vvhen CHRIST'S Priesthoode is come because it was not able to doe mens turne vnder the Law as CHRIST'S doeth vnder the Gospell Vers. 18.19 And GOD obliedged not Himselfe to make AARON'S Priesthoode stand as Hee sware to establish CHRIST'S Vers. 20.21 And so the Covenant vnder the MESSIAS is declared to bee better than vnder LEVI Vers. 22. Agayne the Priesthoode of LEVI had sundrie Office-bearers but CHRIST hath none in His Priesthoode with Himselfe nor one after Himselfe Vers. 23.24 Therefore Hee is able alone to worke out our Salvation throughlie Vers. 25. For such a Priest haue wee neede of who needeth not offer vp daylie His Sacrifice for Hee hath offered one and never more Vers. 26.27 And no wonder for vnder the Lawe mortall men might bee Priestes but vnder the Gospell onelie the Sonne of GOD is Priest and that for evermore Vers. 28. The Doctrine of Chap. VII VERS 1. FOr this Melchisedek King of Salem Priest of the moste High GOD who met Abraham returning from the slaughter of the Kinges and blessed him BY saying FOR hee giveth a reason why hee calleth CHRIST a Priest after the Order of Melchisedek because such a one was Melchisedek His type therefore such a one behooved CHRIST in Trueth and Substance to bee as the type imported Hee should bee 1. Hee repeateth from GENES XIV 18.19.20 as much as served to resemble anie thing in CHRIST but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham THEREFORE He did not account this anie typicall action having anie resemblance of that which was to bee done by CHRIST his Anti-type for then should hee not haue fayled to marke it seeing hee observeth the mysterie of his name and place of dwelling which is lesse 2. Melchisedek and the Church in Salem where Melchisedek was Priest were not of Abraham's Familie THEREFORE Albeit GOD did choose Abraham's Familie as the Race wherein hee was to continue the ordinarie Race of his Church yet had hee Churches and Saynctes beside 3. This meeting of Abraham and entertayning him and his companie with Bread and Drinke being the exercyse of an ordinarie Vertue SHOWETH That it is the duetie of all men and namelie of Kinges Great men and Church-men to countenance and encowrage according to their place and power those who hazard themselues in GOD'S Service and good Causes 4. To come to a particular Comparison of the Type and the Trueth 1. As Melchisedeck was both King and Priest in his Kingdome So is CHRIST King and Priest in his Kingdome to care for the Religion and outward conversation of his Subjectes to see to the Weall of their Soules and Bodies both amongst men and towardes GOD in this lyfe and heere-after 2. As Melchisedeck is the blesser of Abraham the Father of the Faythfull in the Type So is CHRIST in Trueth the Blesser of Abraham and all the Faythfull the Fountayne of all Blessing in whom alone everie one is blessed who getteth Blessing Vers. 2. To whome also Abraham gaue a tenth parte of all first beeing by interpretation King of Righteousnesse and after that also King of Salem which is King of Peace 1. TO goe on in the Comparison As Melchisedek the Type was honoured by Abraham's paying of Tythes vnto him So is CHRIST to bee honoured by all Abraham's Children by giving of their Substance and worldlie Goods what is sufficient to mayntayne the honour of his Kingdome amongst them 2. Praesuppose the Type were layde asyde yet this thankefull Meeting that Abraham gaue to the man whose Office was to blesse him in the Name of the LORD doeth TEACH All the Faythfull Abraham's true seede a duetie of Thankfulnesse to GOD'S Servantes set over them to blesse them in the Name of the LORD even to honour them by giving of their Goods for their sufficient mayntaynance 3. As Melchisedek the Type is by interpretion King of Righteousnesse So is CHRIST in Trueth King of Righteousnesse 1. For the personall Righteousnesse in himselfe 2. Because hee is the Righteousnesse of his Subjectes made of GOD vnto vs Righteousnesse by imputation 3. Because hee frameth his Subjectes piece and piece vnto a righteous Disposition by sanctifying them 4. As Melchisedek the Type is King of Salem that is King of Peace So is CHRIST in Trueth King of Peace to his Subjectes by reconciling them to the Father by giving Peace of Conscience within themselues by making all the creatures at peace with them and all thinges turne together for their Good and by working still on their eternall Welfare and Blessednesse vntill hee perfect it 5. As Melchisedek was first King of Righteousnesse and then King of Peace in the Type So is CHRIST in Trueth in this Order First King of Righteousnesse to his Subjectes to take away their sinnes and to giue them Righteousnesse And then King of Peace because hee giveth them his peace as the Fruite of Righteousnesse This is the Order of his Kingdome Righteousnesse and Peace and Ioye in the holie Ghoste Vers. 3. Without Father without Mother without Descent having neyther beginning of dayes nor ende of lyfe but made lyke vnto the Sonne of GOD abydeth a Priest continuallie MELCHISEDEK certaynlie was a verie man King and Priest in such a Citie if wee consider him in his naturall beeing But if wee consider him in his Scripturall beeing as hee standeth in Scripture vnder this name hee hath neyther Father nor Mother beginning nor ende There is no more mention of him what hee was or of whome hee came or of his death but these three Verses of Genes XIV As then hee is in typicall beeing in Scripture So is CHRIST in Trueth in his personall beeing as GOD without Mother as Man without Father as GOD without beginning as GOD and Man without ending of lyfe 2. As Melchisedek looking howe hee standeth in his Scripturall beeing abydeth a Priest continuallie so that where-so-ever hee is named in Scripture there hee is ever found a Priest also and never a worde of his laying downe of the Priesthoode Even so is CHRIST'S Priesthoode vnseparable from his person hee abydeth a Priest continuallie in reall accomplishment 3. By saying hee is made lyke vnto the Sonne of GOD HEE GIVETH VS TO VNDERSTAND That GOD'S Purpose was in those particulars so to descrybe him as hee might resemble the Person and Offices of the Sonne of GOD And so is a Type of GOD'S owne appoyntment 4. And if he was made a lyklie Type of CHRIST in his Office of Priesthode then it followeth as Melchisedek had neyther anie
for vs Hee must haue no neede to offer Sacrifice for his owne sinnes THEN Neyther LEVI nor anie sinfull Man after him can bee a priest vnder the New Testament but CHRIST onelie who never sinned and so had never neede to offer for Himselfe 2. The seaventh propertie Hee must not haue neede to offer daylie for the peoples sinnes who must bee our priest For if hee should offer the second daye then the first dayes Sacrifice should bee declared vnsufficient Or else why offereth hee agayne after that which is sufficient THEN 1. The Priest of the Newe Testament needeth not to offer oftener nor once 2. And if CHRIST'S Sacrifice were offered oftener nor once or daylie Hee could not bee a fit priest for vs nor offer a perfect sacrifice for vs for the oft offering should declare the former offeringes vnsufficient and imperfect 3. Hee giveth a Reason why Christ needed not to offer vp oftener Because hee hath offered vp himselfe once for the sinnes of the people THEN 1. CHRIST was both the Priest and the Sacrifice in His owne Offering 2. CHRIST'S Sacrifice can not bee offered vp by anie but Himselfe another nor CHRIST'S selfe can not offer vp CHRIST 3. Betwixt the comming of CHRIST and the wryting of this Epistle which was sundrie yeares after CHRIST'S Ascention the Apostle knew no Offering of CHRIST but that onlie once vpon the Crosse and yet tymes out of number was the SACRAMENT of the LORD'S Supper celebrated before this tyme. 4. In that hee maketh that once offering the Reason of his not offering daylie it TEACHETH VS That the perfection of that once offered sacrifice maketh the repetition needlesse and whosoever maketh it needfull that CHRIST bee offered daylie maketh both CHRIST an imperfect Priest and His sacrifice imperfect also Vers. 28. For the Lawe maketh Men High Priestes which haue infirmitie but the worde of the Oath which was since the Lawe maketh the Sonne who is consecrated for evermore HEE giveth a speciall Reason why it beseemeth not vs vnder the Gospell to haue a sinfull man for our priest because this is the verie difference betwixt the Lawe and the Gospell 1. The Lawe maketh Men which haue infirmities high priestes But the worde of the Oath which was since the Lawe maketh the Sonne and none but the Sonne who is consecrated for evermore THEN The Scripture knoweth no priest but the Leviticall priestes of AARON'S posteritie for the tyme of the Lawe or else that one priest which was made by an Oath for the tyme of the Gospell Beside these the Apostle acknowledgeth none nor were there anie other in his tyme in the Church 2. Hee maketh the difference of the Lawe and the Gospell to stand amongst other thinges in the difference of priestes so as the Gospell can not admit such pristes as the Lawe admitted THEN To haue priestes nowe after the similitude of the priestes vnder the Lawe were to remooue the difference which GOD hath made betwixt the Lawe and the Gospell 3. The Differences as the Apostle setteth them downe heere are 1. The Course taken about priests vnder the Lawe was alterable they were made without an Oath the Law-giver declaring it to bee his will to chaunge that Course when hee sawe it fitte But the Course taken about the priestes of the Newe Testament is with an Oath and so can not bee changed THEN To make a priest in the Gospell who is not consecrated by an Oath to abyde for evermore in the Office but may bee changed and another come in in his place is contrarie to the institution of the Evangelicall Priesthood 2. The next Difference hee maketh this The Lawe admitteth Men in the plurall number a pluralitie of priestes but the Gospell admitteth no pluralitie of priestes but the Sonne onelie to bee priest Melchisedek's Order in the Type hath no priest but one in it without a Suffragane or substituted priest Therefore CHRIST the true Melchisedek is alone in his Priesthoode without Partner or Deputie or Suffragane THEN To make pluralitie of priestes in the Gospell is to alter the Order of MELCHISEDEK sworne with an Oath and to renounce the March set betwixt the Lawe and the Gospell 3. The third Difference The Lawe maketh men priestes but the Evangelicall Oath maketh the Sonne of GOD Priest for the Gospell THEN To make a man priest nowe is to marre the Sonne of God's priviledge to whome the priviledge onelie belongeth 4. The fourth Difference The Law maketh such priestes as haue infirmitie that is Sinfull Men who can not make the sacrifice which they offer effectuall to pacifie nor the Blessing which they pronounce to come nor the instruction which they giue forcible to open the Eyes But the Evangelicall Oath maketh the Sonne who is able to saue to the vttermost all that come to GOD through Him THEN To make a sinfull and weake man a Priest nowe is to weaken the Priesthoode of the GOSPELL and make it lyke the Law 5. The fift Difference The Lawe maketh men Priestes which haue infirmities over whome Death had power that they could not bee consecrated but for their short lyfe tyme. But the Evangelicall Oath maketh the Sonne whome the Sorrowes of Death could not holde and hath consecrated Him for evermore THEN As long as CHRIST'S Consecration lasteth none must meddle with His Office 6. The last Difference The Lawe instituting Priestes was not GOD'S Last Will but might suffer Addition But the Evangelicall Oath is since the Lawe and GOD'S last and vnchaungeable Will THEREFORE To adde vnto it and bring in as manie Priestes nowe as did serue in the Temple of olde is to provoke GOD to adde as manie Plagues as are written in GOD'S Booke vpon themselues and their Priests also The Summe of Chap. VIII THIS is the summe of all that I haue spoken Wee haue no priest nowe but CHRIST who is equall in Glorie to His Father in Heaven Vers. 1. The Offerer of His owne Bodie signified by the Tabernacle Vers. 2. For everie priest must offer some-thing therefore so must Christ Vers. 3. But the Typicall Sacrifice Hee could not offer by the Lawe albeit Hee were on earth Vers. 4. Because Hee is not of the Tribe of LEVI whose proper Office was to meddle with the shadowes Therefore Hee must bee the Offerer of the Substance that is of His owne Bodie signified by the shadowes Vers. 5. And so now Hee hath taken the Office over the Levites head and hath an Office more excellent than they and is Mediator of a better Covenant than the Covenant which was in their tyme Vers. 6. For if that Covenant had bene perfect another had beene needlesse Vers. 7. But another Covenant was needfull and GOD promised to make a Newe one Vers. 8. A better Covenant than that olde which the people brake Vers. 9. For in this Covenant GOD vndertaketh to make vs keepe our parte of it Vers. 10.11 And to pardon where wee fayle Vers. 12. Now when GOD promised a Newe
joyned with him in his Priesthoode nor Deputie nor Vicar vnder him in it nor Successour to his Office So neyther hath CHRIST anie joyned with him or Substitute or Successour to him in his Priesthoode Vers. 4. Nowe consider howe great this man was vnto whome even the Patriarch Abraham gaue the Tenthes of the Spoyles TO showe CHRIST'S Excellencie hee draweth them to consider Melchidek's excellencie aboue Abraham's that so they might see CHRIST'S Excellencie to bee farre more The reason in force goeth thus 1. If Melchisedek the Type bee more excellent than Abraham much more must CHRIST of whome hee is a Type 2. And if Melchisedek's greatnesse bee not easilie perceaved except there bee a due consideration of it much more CHRIST'S Greatnesse requyreth consideration and is worthie of contemplation 3. If Abraham by paying of Tithes acknowledge Melchisedek's superioritie Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie whome Melchisedek typicallie represented by paying of what is due for the mayntaynance of his Service and bestowing on his Ministers who are appoynted to blesse in his Name whether it bee lesse or more which they bestowe in such a manner as it vilifie not nor disgrace their high Employment which CHRIST hath put vpon them and so dishonour him whose Servantes they are Vers. 5. And verilie they that are of the sonnes of Levi who receaue the Office of the Priesthoode haue a commaundement to take Tithes of the people according to the Lawe that is of their Brethren though they come out of the loynes of Abraham HEE prooveth that in Tithes taking Melchisedek was greater than Abraham who did paye Tithes Because for the same respect the Levites by taking Tithes of their Brethren as Priestes had a Superioritie over them for their Office cause who other-wayes were their equalls THEN 1. The Priestlie Office lifted vp the Levites aboue their Brethren who were sprung of Abraham as well as they 2. The commaund of taking Tithes was annexed to the Office of the Priesthoode in token of their Superioritie by Office over them who by nature were at least their equalls Vers. 6. But hee whose Descent is not from them receaved Tithes of Abraham and blessed him that had the Promises Vers. 7. And without all contradiction the lesse is blessed of the better HEE prooveth agayne Melchisedek to bee greater than Abraham and so greater than Levi because hee blessed him and therefore behooved to bee greater THEN 1. Abraham notwithstanding hee hee had the Promises yet got hee the Blessing by Melchisedek in Type and from CHRIST represented by him in Trueth 2. If Melchisedek was greater because hee blessed him as Type Then CHRIST farre more who blesseth in effect Now there are sundrie sorts of Blessings 1. There is a Blessing of Reverence and Worship So Men blesse GOD. This sorte importeth no Greatnesse in the Blesser but Subjection 2. There is a Blessing of Charitie So Men blesse one another by mutuall Prayer This sorte importeth no Superioritie neyther 3. There is a Blessing of Authoritie ordinarie So doe GOD'S Ministers blesse the People in the LORD'S Name 4. A Blessing of Authoritie extraordinarie So Melchisedek blessed Abraham and the Prophets and Patriarches such as by inspiration they were directed to blesse And this Officiall Blessing with Authoritie prooveth Superioritie whether it bee ordinarie or extraordinarie 5. There is a Blessing of Power of it selfe effectuall So blesseth CHRIST and so GOD blesseth Men. FROM THIS 1. The Excellencie of the Office of GOD'S Ministers is evident who are appoynted to blesse the people in GOD'S Name 2. And howe they should bee respected in loue for their Worke sake 3. And howe they should walke worthie of that high and holie Employment lest their sinnes make them vyle and contemptible before the people as in Malachie's tyme Mal. 2.9 Vers. 8. And heere men that die receaue Tithes but there hee receaveth them of whome it is witnessed that hee liveth ANother poynt of Comparison tending to this ende The Levites in their Tithing were mortall men one succeeding another But Melchisedek in type of his Priesthoode and Scripturall beeing and CHRIST in the Trueth of his Priesthoode are immortall And therefore Melchisedek as the typicall priest and CHRIST as the true Priest are greater than Leviticall priestes by as much as Immortalitie is aboue mortalitie THEN Everie Age hath CHRIST for a Priest living in their owne tyme to deale for them with GOD And what Benefite they get by him in their owne tyme hee can make foorth-comming vnto them even for ever Vers. 9. And as I may so say Levi also who receaveth Tithes payed Tithes in Abraham Vers. 10. For hee was yet in the loynes of his father vvhen Melchisedek met him ANother Reason to this same purpose Levi payed Tithes to Melchisedek in Abraham's loynes Therefore Melchisedek is greater in his priesthoode than the Leviticall priestes So was CHRIST in Abraham's loynes will you say I answere CHRIST was the true represented priest even when Melchisedek met Abraham and in Melchisedek's person as type the honour was done to CHRIST in trueth and to his Priesthoode by Abraham And agayne CHRIST was in Abraham's loynes onelie in regarde of the matter of humane nature not for the manner of propagation and so is exempted from the lawe of naturall posteritie 1. Alwayes from this reasoning WEE LEARNE That as receaving Tithes prooveth superioritie in Office So paying of Tithes or Mayntaynance in towne of Tithes prooveth subjection to that Office and Office-bearers which receaue the same And so Mayntaynance of Ministers should bee a Matter of Honouring of them or rather of Him that sent them of its owne proper institution though men turne it into a beggarlie Steepende and count the more baselie of the Office because of the manner of Mayntaynance 2. From the Reason of Levie's paying of Tithes in Abraham's loynes WEE LEARNE That there is ground in Nature for imputation of the Father's deede vnto the Children descended of him by naturall propagation so that as justlie may GOD impute vnto vs Adam's sinnes as to Levi Abraham's Tithes paying Vers. 11. If therefore Perfection were by the Leviticall Priesthoode for vnder it the people receaved the Law vvhat farther neede was there that another Priest should ryse after the Order of Melchisedek and not bee called after the Order of Aaron TO the ende of the Chapter hee showeth a Necessitie of the abolishing of the Leviticall priesthoode and establishing of Christ's One Reason is in this Verse because Perfection was not to bee bad by the Leviticall priesthoode By Perfection is vnderstoode a perfect Satisfaction for our Sinnes and a perfect â—urchase of all that wee haue neede of vnto eternall Lyfe Hee prooveth that such perfection could not â—ee had by Aaron's priesthoode because then there had beene no neede of another priesthoode after Aaron's if perfection could haue beene by his priesthoode But the Scripture showeth that there behooved to aryse a Priest after Melchisedek's Order by