Selected quad for the lemma: lord_n
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A20414
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A short explanation, of the epistle of Paul to the Hebrewes. By David Dickson, preacher of Gods Word, at Irwin
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Dickson, David, 1583?-1663.
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1635
(1635)
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STC 6824; ESTC S109679
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160,093
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348
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whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to gâ—ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
perfectlie expiated all their sinnes 3. Hee hath not made Purchase of some Graces vnto them onelie for a certayne tyme so as Hee will let them bee taken out of His Hand afterwardes and perish but Hee hath PERFECTED them for ever 4. Hee hath not appoyncted anie offering for them to bee made by anie other after Him But hath made ONE Offering HIMSELFE for them which satisfieth for ever so as the Father craveth no more offering for expiating their sinne for ever For GOD hath set foorth CHRIST to bee a Propitiation through Fayth in His Bloode ROM lij 25 That is GOD maketh it manifest by His Gospell that Hee is pacified in CHRIST towardes them that belieue in His Bloode that belieue in Him crucified Vers. 15. Whereof the holie Ghost also is a Witnesse vnto vs For after that Hee had sayde before Vers. 16. This is the Covenant that I will make with them after those dayes sayeth the LORD I will put My Lawes into their Hearts and in their Myndes will I wryte them Vers. 17. And their sinnes and iniquities will I remember no more HEE prooveth that it is needlesse there should bee anie repetition of a sacrifice for sinne in the New Testament Because Remission of sinnes purchased by Christ's death who is the Testatour is still in force continuallie in Christ's Kingdome there beeing an Article of the Covenant for Remission of sinnes to the Confederated And if Remission of sinnes bee no Oblation for sinne can bee vers 18. 1. Hee sayeth that the holie Ghost is Witnesse vnto vs of this Trueth That Christ can not bee offered agayne THEN 1. Wee who doe teach this Doctrine and deny anie more offering of Christ as a sacrifice haue the holie Ghoste testifying for vs. 2. The holie Ghoste is Author of the Scripture and doeth speake vnto vs there-by 2. Hee declareth the Newe Covenant to bee of the holie Ghosts making and calleth Him THE LORD Wherein hee teacheth vs 1. That the holie Ghoste it a distinct person of the Godhead bearing witnesse by Himselfe to the Church of the Trueth 2. And one in essence with the Father and the Sonne even the LORD IEHOVAH Author of the Newe Covenant with the Father and the Sonne Vers. 18. Now where Remission of these is there is no more offering for sinne FROM this Article of Remission of sinnes in the Newe Covenant hee concludeth No more offering for sinne but once vnder this Covenant Because sinne is expiated QVEST. Howe then could there bee Remission of sinne vnder the Lawe where there was daylie offering for sinne Or if there was Remission howe could there bee offering for sinne I ANSWERE There is a Remission granted vpon Suretie given for Satisfaction to bee made for the partie remitted and there is a Remission granted for Satisfaction alreadie made for the partie remitted The Remission that the Fathers vnder the Lawe had was of the first sorte Vpon Promise of the Mediatour to come and to satisfie And with Remission of this sorte a typicall sacrifice might stand for signifying that the true expiatorie Sacrifice was not yet payed but was comming to bee payed But the Remission that wee get vnder the Gospell is vpon Satisfaction alreadie made by the true Expiatorie and Satisfactorie Sacrifice of IESVS CHRIST done and ended with the personall suffering And this sorte of Remission is it whereof the Apostle heere speaketh and it admitteth no manner of offering for sinne neyther typicall offering because Christ is come and hath fulfilled what the typicall sacrifice did signifie neyther the repeating of the true Expiatorie Sacrifice of Christs Bodie because then Christ behooved to suffer daylie and die daylie after that hee hath made satisfaction And beside these two sortes of offering the â—ewish bloodie sacrifices typicall and the true Expiatorie bloodie Sacrifice of Christ's Bodie on the Crosse the Scripture acknowledgeth none So the meaning of 〈◊〉 Apostle in these wordes must bee this Where Remission of sinnes is alreadie purchased by offering of the true Expiatorie Sacrifice as nowe it is vnder the New Covenant there no more offering can bee for sinne anie more THEN 1. The Apostle acknowledgeth no vse for anie sacrifice vnder the Newe Testament after Christ's Ascention else his Reason should not holde 2. The sacrifice which is offered to wit the Bodie of IESVS hath alreadie suffered for sinne so that nowe the Remission of those that is of sinne and iniquitie ALL SORT of the Elects sinnes is obtayned there-by alreadie 3. Not onelie NO SACRIFICE is anie more to bee offered for sinne vnder the Newe Covenant but also No OFFERING sayeth hee bloodie or vnbloodie is to bee offered 4. That Church which pretendeth to offer anie Offering for sinnes of quicke or dead nowe vnder the Gospell professeth That no Remission of sinne is to bee had in such a Church Because vvhere there is Remission of sinne there is no more offering for sinne sayeth the Apostle expresslie Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the Blood of IESUS FROM the by-past Doctrine of Christ's Excelcellencie and Riches of Grace which commeth vnto vs through him hee draweth Exhortations for vse-making of this Doctrine in soundnesse of Fayth and the Fruites there-of vnto the ende of the Epistle And first hee exhorteth To seeke vnto Communion with GOD in Heaven through Christ vsing the tearmes of the Ceremoniall Lawe but mixed with wordes touching the Excellencie of the thing signified aboue those Ceremonies to showe the Hebrewes That those Ceremonies had nothing in themselues but did serue to represent Christ and his Benefites And so to drawe them from those shadowes vnto the trueth of that which once beeing signified by them is nowe manifested in Christ. To make the Exhortation to bee the better receaved bee setteth downe sundrie Priviledges of the Faythfull vers 19.20.21 From which hee inferreth his Exhortation vers 22. For the first Priviledge hee sayeth Wee haue libertie to enter into the Holiest That is Into Heaven 1. In that hee maketh this Priviledge proper to the societie of Christians himselfe and others hee teacheth vs 1. That so long as men are without Christ they are debarred out of Heaven no Doore nor Way open but the flaming Sword of GOD'S Iustice to keepe out everie one that shall preasse to enter before Christ bring them But such as come to Christ by Fayth Heaven is opened vnto them and the Doore cast vp for them to enter in who were exyled before 2. Next hee commendeth this Priviledge by calling the Place The Holiest the Place where GODS HOLINESSE dwelleth represented by the Sanctuarie where nothing can enter but that which is holie Teaching vs there-by That the Faythfull are so washen from their sinnes through Fayth in Christ that GOD will admit them into the Place of His Dwelling into His Heavenlie Sanctuarie by Fayth nowe and Fruition heere-after 3. Hee commendeth this Priviledge by calling it a Libertie The word properlie signifieth Libertie to speake