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
attended the Services of it though they could Offer neither burnt Incense nor Sacrifice that is all the Levites in their courses For He so excludes the Tribe whereof he speaks from the least Relation unto the Sacerdotal VVork or Office None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion that the Priesthood was changed and therewithal the Law For it appears that there was to be a Priest who had no Right by the Law so to be seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar and much more those which were peculiar unto the Aaronical Priests Thus 1. All mens Rights Duties and Priviledges in Sacred things are fixed and limited by Divine Institution And 2. Seeing Christ himself had no Right to Minister at the Material Altar the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood VER 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. de Sacerdotibus without countenance from any Copies of the Original or Ancient Translation The words contain a double Assertion 1. That our Lord sprang of the Tribe of Judah 2. That of that Tribe Moses spake nothing concerning the Priesthood There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest which he therefore proves in the ensuing Verses VER 14. For it is Evident or Manifest that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priesthood In the first part of the words there are two things considerable The manner of the Proposition or the Modification of the Assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth only shew that a Reason or Proof of what was before laid down is here introduced And of this he saith palam est manifestum it is manifest open a thing confessed Evident as we say in it self A thing easie to be proved but that it is by no Man denyed Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand And this may not only respect but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers who granted him to be the Messiah For nothing was more plainly promised under the Old Testament nor more firmly believed by the Church than that the Messiah was to be of the Tribe of Judah and of the Family of David And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand For unto Judah the Promise was Solemnly confined Gen. 49. 8 9 10. and frequently reiterated unto David as I have shewed elsewhere VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah as all the Hebrews did unto whom our Apostle wrote though the most of them adhered unto the Law and Ceremonies of it they must and did grant that he sprang of the Tribe of Judah And none of the Unbelieving Jews made use of this Objection that he was not of the Tribe of Judah which if they could have managed had absolutely Justified them in their Unbelief This was sufficient unto the purpose of the Apostle seeing he proceeded not only on what was granted among them but firmly believed by them and not denied by their Adversaries 2. It was in those days manifest by his known Genealogy For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod seeking his Destruction among the Children of Bethlehem Mat. 2. And the Genealogies of all Families whilst the Jewish Common-wealth continued in any condition were carefully preserved because many legal Rights and Constitutions did depend thereon And this Preservation of Genealogies was both appointed of God and fenced with Legal Rights for this very End to Evidence the accomplishment of his Promise in the Messiah And unto this End was his Genealogy written and recorded by two of the Evangelists as that whereon the Truth of his being the Messiah did much depend Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi in the Regal and Sacerdotal Offices as he who was to be both King and Priest And there is a Story inserted in Suidas how in the days of Justinian the Emperour one Theodosius a principal Patriarch of the Jews acquainted his Friend one Philip a Christian how he was enrolled by the Priests in their Order as of the Linage of the Priests by the Name of Jesus the Son of Mary and of God and that the Records thereof were kept by the Jews at Tiberias to that very time But the whole Story is filled with gross effects of Ignorance and incredible Fables being only a Dream of some Superstitious Monastick But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest who was the Daughter of Aaron Luke 1. 5. But this whole conceit is not only false but directly contradictory to the Scope and Argument of the Apostle in this place For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi as thence to be entitled unto the Priesthood which yet it could not be unless he was also proved to be of the Family of Aaron And to assign a Priesthood unto him as derived from Aaron is openly contradictory unto the Apostle in this place and destructive of his whole Design as also of the true real Priesthood of Christ himself as is evident unto any one who reads this Chapter The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families whence Jehoshabeath the Wife of Jehoiadah was the Daughter of Jehoram the King 2 Chron. 22. 11. as some have imagined but such Marriages were usual unto and Lawful among all the other Tribes where Women had no Inheritances of Land which was expresly provided against by a particular Law And
say the Lord Christ could not by any means take away that other Priesthood until he himself had accomplished all that ever was signified thereby according unto Gods Institution The whole end and design of God in its Institution had been frustrate if the office bad ceased de jure before the whole of what was prefigured by its Being Duties and Offices was fulfilled And therefore although there was an Intercision of its administrations for Seventy years during the Babylonish Captivity yet was the Office itself continued in its right and dignity because what it designed to prefigure was not yet attained And this was not done till the Lord Christ ascended into the heavenly Sanctuary to administer in the presence of God for the Church For until then the High Priests entering into the holy place in the Tabernacle once a year had not an accomplishment in what was prefigured thereby Wherefore there was not an end put unto their Office and Ministration by the oblation of Christ on the Cross but they still continued to offer Sacrifices according to the Law For there yet remained unto the fulfilling of what was designed in their whole Office his entring into the holy place above Wherefore they were still to continue Priests until he had compleated the whole Service prefigured by them in the oblation of himself and entring thereon into the heavenly Sanctuary This therefore is the sense of the Apostles reasoning in this place The Priests of the Order of Aaron continued de jure their administrations of holy things or were so to do until all was accomplished that was signified thereby This was not done until the Ascension of Christ into Heaven For the first Tabernacle was to stand until the way was made open into the Holiest of all as we shall see afterwards Now the Lord Christ was not a Priest after their Order nor could he offer the Sacrifices appointed by the Law Hence it is evident That he could not have been a Priest had he been to continue in the Earth and to administer on the Earth for so their Priesthood with which his was inconsistent could never have had an end For this could not be without his entrance as a Priest into the heavenly Sanctuary It appears therefore how vain the pretence of the Socinians is from this place to prove that the Lord Christ did not offer his expiatory Sacrifice here on the Earth For the Apostle speaks nothing of his Oblation which he had before declared to have been once for all before he entred into Heaven to make intercession for us But he speaks only of the Order of his Priesthood and the state and condition wherein the present administration of it was to be continued Ob. 1. Gods Institutions rightly stated do never interfere So we see those of the ancient Priesthood and that of Christ did not They had both of them their proper bounds and seasons nor could the latter compleatly commence and take place until the former was expired The entrance of Christ into the Holy Place which stated him in that condition wherein he was to continue the exercise of his Priesthood unto the consummation of all things put an absolute period unto the former Priesthood by accomplishing all that was signified thereby with a due and seasonable end unto all legal worship as to right and efficacy When he had done all that was figured by them he took the whole work into his own hand 2. The discharge of all the Parts and Duties of the Priestly Office of Christ in their proper order were needful unto the salvation of the Church His Oblation was to be on the Earth but the continuation of the discharge of his Office was to be in Heaven Without this the former would not profit us if he had done no more he could not have been a Priest For 1 As this dependeth on the infinite wisdom of God ordering and disposing all things that concern the discharge of this Office unto their proper times and seasons so 2 Believers do find in their own experience how all things are suited unto their conditions and wants Unless the foundation of a Propitiation for their sins be first laid they can have no hopes of acceptance with God This therefore was first done in the offering of the Body of Christ once for all But when this is done unless they have a continual application of the efficacy of it unto their Souls neither their Peace with God nor their Access unto God can be maintained And this is done by the Ministration of his Office in the heavenly Sanctuary which ensues thereon VER V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qúi ut qui as those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserviunt inserviunt Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred as in a sacred Office properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplari Rhem. that serve the exemplar and shadow every way imperfectly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Coelestium others Rerum Coelestium of heavenly things Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things which are in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut responsum est Mosi Rhem. As it was answered Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Answer but an Oracle given out upon enquiry and so any Divine Instruction Quemadmadum divinitus dictum est admonished of God say we Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken simply which expresseth not the Original VER V. Who serve in Sacred Worship unto the example and shadow of heavenly things even as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount WE must first consider the reading of these words by reason of the testimony which the Apostle quotes out of the Law and his rendring thereof The words in the original Ex. 25. 40. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And look or take heed and make after their pattern which was shewed thee in the mount The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which is not in the original nor in the Version of the LXX But 1 he might take it from ver 9. of the Chapter where the word is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all that I shall shew thee 2 Things indefinitely expressed are to be expounded universally 1 Kings 8. 39. and to give to every man according to his ways that is 2 Chron. 6. 30. and render to every man according to all his ways Deut. 19. 15. At the mouth of two or three witnesses shall the matter be established that is 2 Cor. 13. 1. shall every word be established Psal. 110. 1. Until I make thine enemies thy footstool that is 1 Cor. 15 25. all thine enemies Wherefore the Apostle by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things says no more but what is expressed in one place and necessarily understood in
of it yet as unto its external administration and our entring into it by a visible profession it may be broken unto the temporal and eternal ruine of Persons and whole Churches Take heed of the golden Calf VER X XI XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE design of the Apostle or what is the general Argument which he is in pursuit of must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it And this is to prove that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law For hence it follows that his Priesthood is greater and far more excellent than theirs To this end he doth not only prove that God promised to make such a Covenant but also declares the nature and properties of it in the words of the Prophet And so by comparing it with the former Covenant he manifests its excellency above it In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue For it did not effectually continue peace and mutual love between God and the people but being broken by them they were thereon rejected of God This rendered all the other benefits and advantages of it useless Wherefore the Apostle insists from the Prophet on these properties of this other Covenant which infallibly prevent the like issue securing the peoples obedience for ever and so the love and relation of God unto them as their God Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely but as unto those properties and effects of it wherein it differs from the former so as infallibly to secure the Covenant relation between God and the people That Covenant was broken but this shall never be so because provision is made in the Covenant itself against any such event And we may consider in the words 1. The Particle of Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject spoken of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the way of making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I will make 3. The Author of it The Lord Jehovah I will saith the Lord. 4. Those with whom it was to be made The House of Israel 5. The time of making it After those days 6. The Properties Priviledges and Benefits of this Covenant which are of two sorts First Of Sanctifying Inherent Grace described by a double Consequent 1 Of Gods relation unto them and theirs to him I will be their God and they shall be my people ver 10. 2 Of their advantage thereby without the use of such other aids as formerly they stood in need of ver 11. 2dly Of Relative Grace in the pardon of their sins ver 12. And sundry things of great weight will fall into consideration under these several Heads VER X. For this is the Covenant that I will make with the House of Israel after those days saith the Lord I will give my Laws into their mind and write them upon their hearts and I will be unto them a God and they shall be to me a people THE Introduction of the declaration of the New Covenant is by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it is variously used and is sometimes redundant In the Prophet some translate it by an Exceptive Sed some by an Illative Quoniam And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some Quamobrem Wherefore and others Nam or Enim as we do it by For. And it doth intimate a reason of what was spoken before namely that the Covenant which God would now make should not be according unto that like unto it which was before made and broken 2. The thing promised is a Covenant in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way of making it in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a Covenant is expressed For signifying to cut to strike to divide respect is had in it unto the Sacrifices wherewith Covenants were confirmed Thence also were faedus percutere and faedus ferire See Gen. 15. 9 10 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum which is joined in construction with it Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a dative case without a preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make or confirm unto He had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose We render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a Covenant though afterward the same word is translated by a Testament A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties As Promises are the foundation and rise of it as it is between God and man so it compriseth also Precepts or Laws of Obedience which are prescribed unto man on his part to be observed But in the description of the Covenant here annexed there is no mention of any condition on the part of man of any terms of Obedience prescribed unto him but the whole consists in free gratuitous Promises as we shall see in the explication of it Some here conclude that it is onely one part of the Covenant that is here described Others observe from hence that the whole Covenant of Grace as a Covenant is absolute without any conditions on our part which sense Estius on this place contends for But these things must be farther enquired into 1. The word Berith used by the Prophet doth not only signifie a Covenant or Compact properly so called but a free gratuitous Promise also Yea sometimes it is used for such a free purpose of God with respect unto other things which in their own nature are uncapable of being obliged by any moral condition Such is Gods Covenant with day and night Jer. 33. 20 25. And so he says that he made his Covenant not to destroy the World by water any more with every living creature Gen. 9. 10 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet A Covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is no word in the whole Hebrew Language of that precise signification The making of this Covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant For it refers unto the Sacrifices wherewith Covenants were confirmed And it is applied unto a meer gratuitous Promise Gen. 15. 18. In that day did God make a
1. 10. Truth was stored up in the Prophecies Promises and Institutions of the Old Testament but so stored up as it was in a great measure hidden also but was brought forth to light and made manifest in the Gospel For whereas it is said that the great Mystery of the manifold Wisdom of God was hidden in him from the beginning of the World Ephes. 3. 9 10. The meaning is not that it was so hid in the Will and purpose of God as that he had made no intimation of it for he had done so variously from the Foundation of the-World or the giving of the first Promise But he had so laid it up and stored it in his Sacred Revelation as it was much hid from the Understanding of the best of Men in all Ages untill it was Displayed and brought forth to light by the Gospel Psal. 49. 4. 78. 2. And all that Glorious Evidence of the Grace of God which now appears unto us in the Writings of the Old Testament is from a Reflection of light upon them from the New Testament or the Revelation of God by Jesus Christ. And therefore the whole Church of the Jews although they were in the entire possession of those Writings of the Old Testament for so many Ages never understood so much of the Mystery of the Will and Grace of God declared in them as every ordinary Believer under the Gospel is enabled to do And if We have the Privilege and Advantage of those Oracles of God which were committed to them incomparably above what They attained unto certainly greater Measures of Holiness and greater Fruitfulness in Obedience are expected from us than from them These things the Instance here insisted on by our Apostle will Manifest He in whom this praefiguration of the Priesthood of Christ was made is Melchisedec concerning whom and his Priesthood an Account is given in the first part of the Chapter unto ver 11. And the Description given of him consisteth of two parts 1. The Proposition of his story or what is Recorded concerning him ver 1 2 3. 2. The Application of it unto the present purpose and Design of the Apostle ver 5 6 7 8 9 10. And this closeth the first General part of the Chapter The Second Part of it from ver 10. unto ver 24. consisteth in a double Inference with their Improvements taken from that Discourse as respecting Christ in his Office 1. Unto the Removal Abolition or taking away out of the Church the whole Aaronical Priesthood with all the Worship of the Tabernacle and Temple which depended thereon This he Evidently proves to ensue from the Respect that was had unto the Lord Christ in the Priesthood of Melchisedec whereof he had given an Account Hereunto do all Arguings belong ver 11 12 13 14 15 16 17. 2. Unto the Excellency of the Priesthood of Christ in it self above that of the Tabernacle even during its continuance which follows no less evidently from what he had proved before ver 18 19 20 21 22 23 24. 3. Having laid this Foundation in his Demonstration of the Necessary removal of the Aaronical Priesthood and the preeminence of that of Christ above it even whilst it did continue he further declares the Nature of it from the Dignity and Qualifications of his Person with the manner of the discharge of his Office on this Account ver 24 25 26 27 28. For the Design of the Apostle in this Epistle especially in this Chapter and the three that ensue is to open unto us or turn aside a double Veil the one here below the other above That below is the Veil that was on all the Ordinances Institutions Ceremonies and Types of the Law This is the Veil that is unto this day upon the Jews that they cannot see unto the end of the things that were to be done away This he removes by giving a clear and full Account of the mind of God in them of their Use and Signification The other above is the Veil of the Heavenly Sanctuary This he opens unto us in a Declaration of the Ministry of Christ our High Priest therein as we shall see And under these Heads as the Apostle plainly convinceth the Hebrews of the Ceasing of their Priesthood and Worship and that unto the unspeakable Advantage of the Church So to us he doth unfold the Principal Design and End of all the Mosaical Types of the Old Testament with the Institution of God in them This may suffice as a plain View and Prospect of the general scope of the Apostle in these Discourses The especial coherence of one thing with another the Nature of his Instances the Accuracy and Force of his Arguings the Perspicuity of his Deductions with the like Concernments of the Argument in hand shall be observed and spoken unto as they particularly occur in our Progress Ver. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is little variety in the Translation of these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Dei Summi for altissimi the most High God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all but adds in a new way of Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that was with him that is of the Spoyls as it is afterwards Expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. divisit properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated laid aside Bez. impartitus est Imparted gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. sine Genealogiâ Bez. sine genere without stock sine serie generis without Pedigree The Syriack gives us an Exposition of this passage Whose Father and Mother are not written in the Generations or Genealogies neither the beginning of his days nor the end of his life which manifests how Ancient this Exposition of these words was in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Priesthood remaineth Ver. 1 2 3. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and Blessed him to whom also Abraham divided out a tenth part of all First being by Interpretation King of Righteousness and after that also King of Salem which is King of Peace Without Father without Mother without Pedigree having neither beginning of days nor end of life but made like unto the Son of God abideth a Priest continually The words are an entire Proposition consisting of a Subject and a Predicate or what is affirmed of it Unto the Subject spoken of which is Melchisedec there is adjoyned a large Description by its Properties and Adjuncts in sundry particulars That which is affirmed of him as so described which is the predicate of the Proposition is contained in the last words or the Close of the third Verse but being made like unto the Son of God abideth a Priest for ever The Introduction of the whole Discourse and therein its Connexion unto what went before is contained in the casual Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Priests in that he was a King And we may Observe that Acts of Munificence Bounty are memorable Praise-worthy though they no way belong unto things Sacred by Virtue of Divine Institution So was this Bringing forth of Bread Wine by Melchisedec to Refresh Abraham and his People though there was nothing of Sacrifice therein In former Ages either Men were more inclined to such Acts than now they are or there were more efficacious means of engaging them thereunto than are judged meet now to be made Use of because perhaps discovered to have something of deceit in them But this went along with all their Bounty that they would make the Acts of it Sacred and Religious all should be peculiarly devoted and dedicated unto God wherein although their Pious Intentions are to be commended yet it may justly be feared that they missed of their aim in making Things and Services Sacred which God had not made so But such Acts as those we speak of towards Men need no more of Religion in them but that they be done in Obedience to the Will of God who requires of us to do good to all and to exercise loving kindness in the Earth They are so good and Praise-worthy provided 1. They are of real Use and not in things that serve only for Ostentation and show 2. That they enterfere with no other especial Duty nor cause an Omission of what is Necessary c. Again It is acceptable with God that those who have Laboured in any Work or Service of his should receive Refreshments and Encouragements from men For as such an acceptable Service is the Relief given to Abraham and his People by Melchisedec Celebrated God is himself a sufficient Reward unto his People in and for all their Services He needs not call in the help of Men to give them a Recompence However it is well-pleasing unto him that he or his Work which they do in any thing be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition with Respect unto that Office which he principally regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest of the most High God Two things are here asserted 1. That in general he was a Priest 2. The Limitation of that Office with Respect unto the Author and Object of it is expressed He was a Priest of the most High God First he was a Priest and he was the first that was so by especial Institution How the Rite of Sacrificing was common to all Worshippers of Old and what was the peculiar Interest of the First-born therein I have at large before declared I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation And as it was a new so it was a great and Remarkable thing in the World For although we know not how far it was received or understood by the Men of that Age who I believe were not stupidly Ignorant and Carnal as some would have them to be yet certain it is that the Institution of this Office and the Representation of it in the Person of Melchisedec gave great Light and Instruction into the Nature of the first Promise and the work of the Blessing Seed which was to be exhibited For the Faith of the Church in all Ages was so directed as to believe that God had respect unto Christ and his Work in all his Institutions of Worship Wherefore the Erection of the Office of a Priesthood to offer Sacrifice and that in the Person of so great a Man as Melchisedec must needs lead them into an Acquaintance with the Nature of his work in some measure both he and it being so conspicuously represented unto them In this general Assertion that he was a Priest two things are included 1. That he was truly and really a man and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation For every Priest is taken from among men Chap. 5. 1. of the same common Nature with other Men and in the same state untill he be separated unto his Office And so was Melchisedec a Man called out from amongst Men or he was not a Priest 2. That he had an Extraordinary Call into his Office For he falleth likewise under that other Rule of our Apostle No man taketh this Honour unto himself unless he be Called of God Heb. 5. 4. But of what Nature this Call was and how he received it cannot positively be determined in particular Two things are certain concerning him negatively 1. That he came not to this Office in the Church by Succession unto any that went before him as did all the Levitical Priests after Aaron There was none went before him in this Office as none Succeeded unto him as we shall see immediately And when the Lord Christ is said to be a Priest after the Order of Melchisedec it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another but only that it was with Christ as it was with him in point of Call and Office Wherefore his Call was Personal in some Act of God towards him wherein himself and no other was concerned 2. He was not called or set apart unto his Office by any outward Unction Solemn Consecration or Ceremonious Investiture For the Lord Christ Jesus had none of these who was made a Priest after the manner that he was only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood wherein Spiritual things were to have a Carnal Representation And those by whom they are received in the separation of any unto an Evangelical Office do prefer the Ministration of the Law before that of the Gospel as more Glorious because they discern not the Glory of Spiritual things Besides there was none in the World greater than he nor nearer unto God to confer this Office upon him as Aaron was Consecrated by Moses For in the Authoritative Collation of an Office there is a Blessing and without Controversie he who Blesseth is greater than he who is Blessed by him as we shall see immediately And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them because there was none in Heaven or Earth Greater than he or nearer unto God to be employed therein Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit Isa. 61. 1. but they could confer nothing upon him And therefore in the Collation of the Ministerial Office under the Gospel the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws which may be done among Equals Wherefore the Call of
Sacred Administrations the same proportionably is their Interest Power and Duty to act towards them in the Name of God in the Blessing of them And therefore Ministers may Authoritatively bless their Congregations It is true they can do it onely Declaratively but withall they do it Authoritatively because they do it by Virtue of the Authority committed unto them for that purpose Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer Neither is it meerly Doctrinal and Declaratory but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office But whereas it hath respect in all things unto other Ministerial Administrations it is not to be used but with reference unto them and that by them by whom at that season they are Administred Secondly There was an especial Institution of a Sacerdotal Benediction under the Old Testament Recorded Numb 6. 22 23 24 25 26 27. And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying The Lord Bless thee and keep thee the Lord make his Face to shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Their putting the Name of God upon the People was their praying for and pronouncing Blessings on them in his Name by virtue of this Institution For it is an Institution whereby the Name of God is put on any thing or Person Hereon God would effectually bless them This especial Institution I acknowledge was after the Days of Melchisedec and the cessation of his Office as to actual Administration But it is apparent and may be proved that many if not the most of those Sacred Institutions which were given in one Systeme unto Moses were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law onely at Sinai their Number was increased and the Severity of their Sanction heightned Thus this Sacerdotal Benediction was but a Transcript from and expressive of that Power and Form of Blessing which Melchisedec as a Priest enjoyed and used before And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham For 1. It had the Nature of a Blessing in general whereby any one Man may bless another in that it was Euctical and Eucharistical It included both Prayer for him and Thanksgiving on his Account unto God And 2. It was Authoritative and Sacerdotal He was the Priest of the High God and he blessed Abraham that is by virtue of his Office For so the Nature of the Office requireth and so God had in particular appointed that the Priests should bless in his Name 3. It was Prophetical proceeding from an immediate Inspiration whereby he declares the confirmation of the great Blessing Promised unto Abraham Blessed be Abraham And we may see 1. That he who hath received the greatest Mercies and Priviledges in this World may yet need their Ministerial confirmation Abraham had before received the Blessing from the Mouth of God himself And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec And indeed such is the estate of all the Faithful the Children of Abraham in this World that what through the weakness of their Faith what through the greatness of their Temptations and Trials they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them We are apt to think that if God should speak once unto us as he did to Abraham and assure us of the Blessing we should never need farther confirmation whilst we live But the Truth is he doth so speak unto all that believe in the Word and yet we find how much we want the Ministerial Renovation of it unto us Bless God for the Ministry for the Word and Sacraments Ordinarily our Faith would not be kept up without them 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did as our Apostle declares And Abraham in all these things bare the Person of or Represented all his Posterity according to the Faith Therefore doth our Apostle in the foregoing Chapter Entitle all Believers unto the Promises made unto him and the Inheritance of them There is therefore more than a bare story in this matter A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever 3. It is Gods Institution that makes all our Administrations Effectual So did Sacerdotal Benedictions become Authoritative and Efficacious Innumerable ways and means of blessing things and persons have been found out in the Papacy They will bless Bells Steeples and Churches Church-yards Utensils Fonts Candles Salt and Children by Confirmation There is in Truth in them all a want of that wisdom Gravity and Reverence which ought to accompany Men in all Religious Services but that which renders them all Useless and casts them out of the Verge of Religion is that they want a Divine Institution The Second Sacerdotal Act or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all To whom Abraham also gave the Tenth of all As Abraham gave them in a way of Duty so he received them in a way of Office So the Apostle expresseth it ver 6. He received Tithes of Abraham or Tithed him And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all is limited unto the Spoyls which he took of the Enemies ver 4. To whom Abraham gave the Tenth of the Spoyls This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given and of what they were Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all The words immediately preceding are the words of Melchisedec and the Story concerneth him so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave do answer unto the next Antecedent Melchisedec gave the Tenth of all unto Abraham Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all was that is intended whether his own whole Estate or all the Tithable things which he had then with him But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost and withal declared how great a Mystery depended on the right understanding of those words It was Abraham that gave the Tenth of all to Melchisedec whereby he acknowledged him to be the Priest of the High God and the Type of the Son of God as Incarnate every way Superiour unto him who but newly received the Promises And that the Tenth which he gave was only of the Spoyls that
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
also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
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
are 1. When any were of Old designed to be Types of Christ there was a Necessity that things more Excellent and Glorious should be spoken or intimated of them than did properly belong unto them So many things are here observed of Melchisedec which were not properly and literally fulfilled in him And so there are likewise of David and Solomon in sundry places And the Reason is because the things so spoken were never intended of them absolutely but as they were designed to Represent the Lord Christ unto whom alone they did truly belong And in the Exposition of such Typical Prophecies the utmost Diligence is to be used in distinguishing aright what is absolutely spoken of the Type only and what is spoken of it meerly as Representing Christ himself 2. All that might be spoken so as to have any probable Application in any sence unto Things and Persons Typically coming short of what was to be fulfilled in Christ the Holy Ghost in his Infinite Wisdom supplied that defect by Ordering the Account which he gives of them so as more might be apprehended and learned from them than could be expressed And where the Glory of his Person as vested with his Office could not be Represented by positive Applications it is done by a Mystical Silence as in this Story of Melchisedec And the most Eminent and Glorious things assigned unto Types as such have a more Glorious signification in Christ than they have in them See to this purpose our Exposition on Chap. 1. ver 5. 3. That Christ abiding a Priest for ever hath no more a Vicar or Successor or Substitute in his Office or any deriving a real Priesthood from him than had Melchisedec whereof we shall speak afterwards 4. The whole Mystery of Divine Wisdom effecting all unconceivable Perfections centred in the Person of Christ to make him a meet Glorious and most Excellent Priest unto God in the behalf of the Church This it is the principal Design of the whole Gospel to demonstrate namely to declare that all the Treasures of Divine Wisdom and Knowledge are hid in Jesus Christ Col. 2. 3. The Constitution of his Person was the greatest Mystery that ever Infinite Wisdom effected 1 Tim. 3. 16. And thereby did God Gloriously Represent himself and all his Infinite Perfections unto us Heb. 1. 3. Col. 1. 14 15. 2 Cor. 4. 6. Had he not the Divine Nature he could not have been the Express Image of God in himself And had he not been Man he could not have Represented him unto us Nor can any thing be more Mysteriously Glorious than the Furniture of his Person as Mediator with all fulness of Power Wisdom and Grace for the accomplishment of his Work John 1. 16. Col. 1. 18 19. Chap. 2. 9. Phil. 2. 5 6 7 8 9. The work that he wrought in Offering himself a Sacrifice and making attonement for sin hath the highest unconceivable Impression of Divine Wisdom upon it John 3. 16. Acts 20. 28. Rev. 5. 8. Eph. 5. 2. And so also hath the Grace that is from thence administred by him and from him unto Jews and Gentiles Eph. 3. 8 9 10 11. And Instances of the like kind may be multiplyed And we may consider thence first into what Condition of sin and misery we were fallen by our Apostacy from God whence nothing would or could recover us but this Blessed work of the whole Mystery of Divine Wisdom And then the unspeakable Riches and Excellencies of that Wisdom Love and Grace which provided this way for our Recovery VER 4 5 6. THE Proceed of these Verses is unto the Application of what was before Discoursed For having proved that Christ the promised Messiah was to be a Priest after the Order of Melchisedec from Psal. 110. and given a Description both of the Person and Office of this Melchisedec from the Historical Narration of them as laid down by Moses he makes Application of the whole unto his present purpose And from the consideration of sundry particulars in his Description confirms in general the Argument which he had in hand For that which principally he designeth to prove is that a more Excellent Priesthood than that of Aaron being introduced according to the Purpose and Promise of God it followed necessarily that that Priesthood with all the Worship Rites and Ceremonies which belonged unto it was to cease and be taken out of the way For as this new Promised Priesthood was inconsistent with it and could not be Established without the Abolition of it so it brought a far greater Benefit and Spiritual Advantage unto the Church than it before enjoyed And we are not to wonder that the Apostle insists so much hereon and that with all sorts of Arguments especially such as the Old Testament furnished him withal For this was the Hinge on which the Eternal Salvation or Destruction of that whole Church and People at that time did turn For if they would not forgoe their Old Priesthood and Worship their Ruine was unavoidable Christ would either be rejected by them or be of no profit unto them Accordingly things fell out with the most of them they clave absolutely unto their Old Institutions and rejecting the Lord Christ perished in their unbelief Others contended for the Continuance of their Priesthood and Worship for which they supposed they had Invincible Reasons although they admitted the Profession of Christ and the Gospel therewithal But our Apostle knowing how inconsistent these things were and how the retaining of that Perswasion would keep them off at present from believing the Necessity Usefulness Glory and Advantages of the Priesthood of Christ and the Spiritual Worship of the Gospel as also dispose them unto Apostacy for the future laboureth by all means to eradicate this pernicious Fundamental Error out of their minds Unto this End doth he so diligently insist on all the Instances and particulars of them whereby God of Old did intimate unto their Fore-fathers the Introduction of this Alteration with the Advantage of the Church thereby And I mention these things that we may see the Reason the Apostle did so Scrupulously as it were to insist on all the ensuing particulars which otherwise we may not so easily discern the necessity of and withal to shew 1. How hard it is to dispossess the minds of men of inveterate Perswasions in Religion 2. The great Care and Diligence they ought to Use and Exercise who have the Care of the Souls of Men committed unto them when they discern them in apparent danger of Ruine That the Old Priesthood was to be removed and the New one mentioned to be introduced He proves in the first place by the Greatness of the Person who was first chosen of God to praefigure and Represent the Lord Christ in his Office of Priesthood For if he were so Excellent in his Person and Office as deservedly to be preferred above Aaron and all his Successors then he who was praefigured and represented by him must be so also
Truths there are which have such an Evidence in themselves and such a Suitableness unto the Principles of Reason and Light Natural that no colour of Opposition can be made unto them And if any out of brutish Affections or Prejudices do force an Opposition unto them they are to be neglected and not Contended withal Wherefore that which is here intimated is That there are some Principles of Truth that are so Secured in their own Evidence and Light as that being unquestionable in themselves they may be used and improved as concessions whereon other less evident Truths may be Confirmed and Established The due consideration hereof is of great Use in the Method of Teaching or in the Vindication of any unquestioned Truths from Opposition In all Teaching especially in Matters that are Controverted it is of great Advantage to fix some unquestionable Principles whence those which are less evident or are more opposed may be deduced or be otherwise influenced and confirmed Neglect hereof makes popular Discourses weak in their Application and those wherein Men contend for the Truth infirm in their Conclusions This Course therefore the Apostle here useth and resolveth his present Argument into such an unquestionable Principle as Reason and common Sence must admit of 2. The Proposition thus Modified is That the Less is Blessed of the Greater that is wherein one is orderly Blessed by another he that is Blessed is therein less than or beneath in Dignity unto him by whom he is Blessed as it is expressed in the Syriack Translation Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men that so they may fix on that concerning which the Rule here mentioned by the Apostle will hold unquestionably But as unto the especial design of the Apostle this Labour may be spared For he treats only of Sacerdotal Benedictions and with Respect to them the Rule is not only certainly true but openly evident But to Illustrate the whole and to shew how far the Rule mentioned may be extended we may reduce all sorts of Blessings unto four Heads 1. There is Benedictio Potestativa that is such a Blessing as consists in an actual Efficacious Collation on or Communication of the matter of the Blessing unto the Person Blessed Thus God alone can Bless absolutely He is the only Fountain of all Goodness Spiritual Temporal Eternal and so of the whole entire matter of Blessing containing it all eminently and virtually in himself And he alone can efficiently communicate it unto or collate it on any others which he doth as seemeth Good unto him according to the Counsel of his own will All will grant that with Respect hereunto the Apostle's Maxime is unquestionable God is greater than Man Yea this kind of Blessing ariseth from or dependeth solely on that Infinite Distance that is between the Being or Nature of God and the Being of all Creatures This is Gods Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Addition of Good as the Jews call it a real communication of Grace Mercy Priviledges or whatever the matter of the Blessing be 2. There is Benedictio Authoritativa This is when Men in the Name that is by the Appointment and Warranty of God do declare any to be Blessed pronouncing the Blessings unto them whereof they shall be made Partakers And this kind of Blessings was of Old of two sorts First Extraordinary by virtue of especial immediate Inspiration or a Spirit of Prophecy Secondly Ordinary by virtue of Office and Institution In the first way Jacob Blessed his Sons which he calls a Declaration of what should befall them in the last days Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions as that of Isaac when he had Infallible direction as to the Blessing but not in his own mind as to the Person to be Blessed Gen. 27. 27 28 29. So Moses Blessed the Children of Israel in their respective Tribes Deut. 33. 1. In the latter the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying unto them The Lord Bless thee and keep thee the Lord make his Face shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Numb 6. The whole Nature of this kind of Blessing is here exemplified It is founded in Gods Express Institution and Command And the Nature of it consists in putting the Name of God upon the People that is declaring Blessings unto them in the Name of God praying Blessings for them on his Command Wherefore the word Bless is used in a two-fold sence in this Institution ver 23. Ye shall Bless the Children of Israel is spoken of the Priests ver 27. I will Bless them is spoken of God The Blessing is the same declared by the Priests effected by God They blessed declaratively He efficiently And the blessing of Melchisedec in this place seems to have a mixture in it of both these For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office which our Apostle principally considereth so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature 3. There is Benedictio Charitativa This is when one is said to bless another by praying for a Blessing on him or using the means whereby he may obtain a Blessing This may be done by Superiours Equals Inferiours any or all Persons mutually towards one another See 1 Kings 8. 14 55 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing it being only improperly so wherein the Act or Duty is demonstrated by its Object doth not belong unto this Rule of the Apostle 4. There is Benedictio Reverentialis Hereof God is the Object So Men are said often to Bless God and to Bless his Holy Name which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies But this belongs not at all unto the design of the Apostle nor is regulated by this general Maxime but is a particular Instance of the direct contrary wherein without Controversie the Greater is Blessed of the Less It is the second sort of Blessings that is alone here intended and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec and his Preeminence above Abraham It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies It is God alone who Originally and
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
was so far from effecting this promised state that there was a necessity of taking it out of the way as a thing weak and unprofitable that the better Hope perfecting the state of the Church might be introduced Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church which after a while do utterly disappear and things are rolled into a posture quite contrary unto the expectations of many When there is an Appearance of what God hath promised of what Believers have prayed for it is no wonder if some do earnestly embrace it But where God hath laid aside any means and sufficiently declared that it is not his holy pleasure to use it in such a way or unto such a length as we would desire for the fulfilling of his Promises it is not Duty but obstinacy and selfishness to adhere unto it with any such expectations Obs. 2. Believers of Old who lived under the Law did not live upon the Law but upon the Hope of Christ or Christ hoped for Christ is the same that is unto the Church yesterday to day and for ever If Justification if Salvation could be had any other way or by any other means then was his coming needless and his death in vain It was the Promise of him and not of the Law which he had broken which was the Relief and Salvation of Adam This being the first thing that was proposed unto fallen man as the only means of his Restauration Justification and Salvation if any thing were afterwards added unto the same purpose it would declare this to be insufficient which would be an impeachment of Divine wisdom and grace On the same promise of Christ which virtually contained and exhibited unto Believers all the Benefits of his mediation as it was frequently renewed and variously explained did all the Saints live under the Old Testament And the obscurity of the Revelations of him in comparison of that by the Gospel respected only the degrees but not the essence of their Faith Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto Col. 2. 10. In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope by the effect of it in them that do believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which we draw nigh unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which may refer either to the remote antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Introduction or bringing in or unto the next which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hope being both of the same Gender By the Introduction of the better Hope we draw nigh to God or by which Hope we draw nigh to God Both come to the same for the substance of the sense but the Application is more natural to the next Antecedent by which Hope we draw nigh unto God It remaineth only that we enquire what it is thus to draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word belonging unto the Sacerdotal Office denoting the approach of the Priests unto God in his worship So the LXX for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General term for all Access unto God with Sacrifices and Offerings And this doth the Apostle intend Under the Levitical Priesthood the Priests in their Sacrifices and Solemn Services did draw nigh unto God The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God And in all their worship especially in their prayers and supplications they have by him an Access unto God Ephes. 2. 18. There is a similitude in these things and an Allusion in the one unto the other yet so as that the one doth far excell the other as to Grace and Priviledge For 1. under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God in the solemn worship of the Temple and Tabernacle The People were kept at a Distance and might never come near the Sacred Services of the Holy place But all Believers being made a Royal Priesthood every one of them hath an equal Right and Priviledge by Christ of drawing nigh unto God 2. The Priests themselves did draw nigh only unto outward pledges Tokens and Symbols of Gods Presence Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place Yet was the Presence of God there only in things made with hands only instituted to represent his Glory But Believers do draw nigh to God himself unto the throne of his Grace as the Apostle declares Chap. 10. 19 20 21 22. It may therefore be granted that there is this Intention in the words For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed and this they did by vertue of the Aaronical Priesthood and the Law of its Institution which was the utmost that could be attained in their imperfect state so now upon the Introduction of the better Hope and by vertue thereof Believers in all their solemn worship do draw nigh unto God himself and find Acceptance with him And there are two Reasons for the Admission of this Interpretation For 1. one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law And the excellency hereof consists not in outward forms and pompous Ceremonies but in this that all Believers do therein draw nigh unto God himself with boldness 2. Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession which he intends by the better Hope as he fully declares himself towards the end of the Chapter they are those which we have a peculiar respect unto in all our approaches unto God in our holy worship Our Entrance unto the Throne of Grace is through the veil of his flesh as offered Our Admission is only by vertue of his Oblation and our Acceptance depends on his Intercession Herein therefore in a peculiar manner by this better Hope we draw nigh unto God But yet there is a more extensive signification of this Expression in the Scripture which must not be here excluded By nature all men are gone far off from God The first general Apostacy carried mankind into a most unconceiveable Distance from him Though our Distance from him by nature as we are Creatures be infinite yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him and find Acceptance before him But the Distance which came between us by sin cuts off all Communion of that kind Wherefore our Moral Distance from God as our nature is corrupted is greater with respect unto our Relation unto him than our essential Distance from him as our nature is created Hence being afar
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
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
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
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before 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
evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
the Lord Christ was made a Priest thereby hath been before at large declared The Apostle takes notice of it here only as it was given out in prophecy by David which was but a Solemn Declaration of the Eternal compact between the Father and the Son 2. The Difference of the Time wherein these Priesthoods were ordained is included on the one hand and expressed on the other For the former it was when the Law was given whereby they were made Priests the latter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Law or the giving of it This I confess doth not appear at first view to be to the advantage of the Apostles Design namely that this Oath was after the Law For in another place he expresly argues on the other hand that what is first in such cases hath the Preeminence and cannot be disanulled by what doth ensue Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul that it should make the Promise of none effect May it not be as well said that this Oath which was declared about four hundred years after the giving of the Law could not disanul it or make it of none effect The Objection being not without its difficulty I shall spend a little time in the full solution of it I answer therefore That what followeth after cannot Disanul what went before 1. If that which is afterwards introduced be consistent with what was before established For in that case there is no intimation of the Pleasure of God that it should be disanulled He may add what he will unto what is already ordained so it be consistent with it without prejudicing the first Institution 2. Especially it cannot do so if it be inferior unto that which went before either in Dignity or use and benefit and so be made subservient unto it 3. And it must be invalid unto any such Purpose if it had no other antecedent foundation that did indeed precede the former Grant for if it have so it may rationally be supposed to be farther declared on purpose to supersede it Now thus it was with the Law in respect unto the Promise which as the Apostle proves going before it could not be disanulled by it For 1. The Law as it was then ordained of God was consistent with the Promise Yea and given in the pursuit of it so as that there was no need that any should forsake the Promise to comply with the Will of God in giving the Law 2. The Law as it was inferior in Dignity and Use unto the Promise so it was made subordinate and subservient unto it For the man end of giving the Law was to guide and direct the Church unto the right use and benefit of the Promise 3. The Promise had an absolute priority above the Law There was no Ground or Foundation laid for the Law no intimation of its future introduction before the giving of the Promise And therefore the Promise could not be disannulled by it But in the present case all things are otherwise For 1. The Priesthood confirmed by an Oath and introduced after the Law was utterly inconsistent with the Law and the Priesthood thereof This the Apostle hath fully proved before Wherefore of necessity either the Law and the Priesthood of it must be disannulled or the Oath of God must be of none effect For what he had sworn unto was inconsistent with the continuance of what was before appointed for a time 2. This new Priesthood could no way be made subordinate or subservient unto the other so as to leave it a place in the Church But as it was eminently above it in Dignity and Benefit so the use of the other was only to be an Introduction unto it and therefore must cease thereon 3. This Priesthood had its Reasons Grounds Foundation and Representation long before the giving of the Law For besides that it had a virtual constitution in the first Promise 2000 years before the giving of the Law it had also a Typical Representation before it in the Priesthood of Melchisedek and it received only a Declaration and Confirmation in the Account given of the Oath of God after the Law Wherefore the direct contrary is here the matter in hand unto what is spoken unto in that other Argument of the Apostle And therein the first thing namely the Promise was confirmed by an Oath the latter was not But here the latter which was after the Law was confirmed by the Oath of God which the Law was not And hereon its being after the Law is a sufficient Evidence of its preeminence above the Law and all the Institutions of it For hereby was that introduced which was to supply all the defects and weaknesses of the Law and its Priesthood and so to disanul them and take them out of the way 3. The third Difference is that the Law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men to be High Priests that is those who were meer men and no more And therefore notwithstanding the Office and Dignity which they were called and exalted unto they were all but servants in the House of God nor could they be any other as the Apostle proves Chap. 3. 5. In opposition hereunto the Word of the Oath makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son an High Priest that Son who is Lord over the whole House and whose the House is as he declares in the same place ver 5 6. And in this word the Apostle openeth the necessity and Dignity of the Priesthood of the New Testament For it consists in the Dignity of the Person designed unto that Office This was no other nor could be other but the Son the Eternal Son of God Filium nempe Dei non hominem caeteris parem nascendi sorte saith Grotius as though Christ were here called the Son that is the Son of God because he was differenced from other Men in the way and manner of his birth being born of a Virgin But this is not the true and formal Reason of this Denomination Christ is the Son of God by Eternal Generation and thereon alone doth his Sonship depend But many ways there were whereby he was manifested so to be especially by his miraculous Conception and Nativity and by his Resurrection from the Dead Hence with respect unto them he is sometimes called the Son of God not that he became so thereby but was only declared so to be This therefore the Apostle resolves the force of his Argument into namely the Dignity of the Person of our High Priest he was the Son of God for hereon the whole excellency and efficacy of his Priesthood doth depend 4. It is added in the last place that the Law made men Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had infirmity subject to infirmities And these were of two sorts Moral and Natural neither could they be freed from either of
them during the whole time of their Priesthood The first were their Sins hence they were obliged continually to offer sacrifice for their own sins and that to the very last day of their Lives The summe and issue of their natural weaknesse was death it self This seized on every one of them so as to put an Everlasting end unto their sacerdotal Administrations But wherefore did the Law make such Priests men meer men that had infirmity subject to sin and death so as to put an end unto their Office The Reason is because it could neither find any better nor make them any better whom it found in that condition The Law must be content with such as were to be had and in it self it had no power to make them better In opposition hereunto it is said the Word of the Oath made the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated for ever What was the consecration of the Lord Christ unto his Office and wherein it did consist I have before at large declared That which the Apostle intends here in an especial manner is his absolute freedom from the infirmities which those other Priests were obnoxious unto namely such Infirmities in the first place as with respect whereunto sacrifice was to be offered unto God that is their own sins And the Apostle here opposing the Consecration of Christ unto their having Infirmities sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own seeing he is wholly different from them and opposed unto them who had such infirmities And if he had offered for his own infirmities the Apostle could not have objected it as the weaknesse of the Law that it made Priests which had infirmity for in that sense the Word of the Oath should have done so also But whereas his Exaltation into Heaven for the discharge of the remaining Duties of his Priesthood in his Intercession for the Church belonged unto the perfection of his Consecration he was therein also freed from all those natural Infirmities which were necessary unto him that he might be a sacrifice The ensuing Observations offer themselves unto us 1. There never was nor never can be any more than two sorts of Priests in the Church the one made by the Law the other by the Oath of God Wherefore 2. As the bringing in of the Priesthood of Christ after the Law and the Priesthood constituted thereby did abrogate and disanul it so the bringing in of another Priesthood after his will abrogate and disanul that also And therefore 3. Plurality of Priests under the Gospel overthrows the whole Argument of the Apostle in this place and if we have yet Priests that have infirmities they are made by the Law and not by the Gospel 4. The summe of the Difference between the Law and the Gospel is issued in the Difference between the Priests of the one and the other state which is inconceivable 5. The great Foundation of our Faith and the hinge whereon all our consolation depends is this that our High Priest is the Son of God 6. The Everlasting continuance of the Lord Christ in his Office is secured by the Oath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Eighth Chapter OF THE EPISTLE OF THE HEBREWS CHAP. VIII There are Two General Parts of this Chapter I. A Father Explication of the Excellency of the Priesthood of Christ or of Christ himself as vested with that Office that is both in his Personal Glory and in the usefulness of his Office unto the Church above those of the Order of Aaron II. A further confirmation hereof wherein is introduced the consideration of the two Covenants the Old and the New For unto the former was the whole Administration of the Levitical Priests confined Of the latter Christ as our High Priest was the Mediator and Surety And therefore the Apostle fully proves the excellency of this New Covenant above the Old which redounds unto the Glory of its Mediator The First part is contained in the first five verses the latter extends from thence to the end of the Chapter In the first Part two things are designed 1. A Recapitulation of some things before delivered 2. The Addition of some farther Arguments in the confirmation of the same Truth so long before insisted on Both of them he comprizeth in three instances of the excellency of Christ in his Priesthood or in the Discharge of his Office 1. In his Exaltation and the Place of his present Residence ver 1. 2. In the Sanctuary whereof he is a Minister and the Tabernacle wherein at present he doth administer ver 2. 3. In the Sacrifice he had to offer or which he offered before his entrance into that Sanctuary ver 3. which he illustrates by two especial considerations ver 4 5. VER 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput vul Capitulum Summa Beza Caeterum eorum quae diximus haec summa est Moreover this is the Sum of what we speak Summatim autem dicendo to speak briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all these things the Head Chief or Principal of all these things vul Super ea quae dicuntur Rhem. the Sum concerning these things which be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. We have an High Priest he who sitteth omitting this word or including it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul magnitudinis which the Rhemists render by Majesty and retain Sedis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Majestatis illius or Throni virtutis magnificandi VER 1. Now of the things that are spoken this is the sum We have such an High Priest who is set on the right hand of the Throne of the majesty in the Heavens This first Verse contains two things 1 A Preface unto that Part of the ensuing Discourse which immediately concerns the Priesthood of Christ unto the end of ver 5. 2 A Declaration of the first Preheminence of our High Priest which the Apostle would have us in an especial manner to consider The Preface is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered either as unto its Design in general or as unto the Sense of the words I. The Design of the Apostle in this Interlocution which is not unusual with him is to stir up the Hebrews unto a diligent consideration of what he insisted on and to leave an impression of it on their minds And this he doth for two Reasons 1. Least the Length and Difficulty of his preceding Discourse should have any way discomposed their minds or wearied them in their Attention so as that they could not well retain the substance of what he pleaded In such cases it was always usual with them who pleaded important Causes before the wisest Judges to recapitulate what had been spoken at length before and to shew what hath been evinced by the Arguments they