2. But for Christs Priesthood God is bound with an Oath Never to change it and it leaneth on his nature which cannot altar nor repent and upon his Oath which cannot be violated 2. Another comparison betwixt the Levitical Covenant and the Evangelical Covenant As far as the Oath is above the changeable commandement by so much is the new Covenant better than the Covenant under the Law Then 1. There was a Covenant or Testament whereby Beleevers were saved as well under the Law as under the Gospel 2. The Covenant now though in substance of salvation one with the former yet in the manner of down-setting the Articles and the form of it is better than the Covenant then more clear more free more full more largely extended and more firm 3. Christ is here called Surety of this Covenant Then 1. Christ must see the Covenant kept and be good for it 2. God hath Christ to crave for our performance of the Covenant and we have Christ to crave for Gods part of the Covenant Yea and Christ to crave to give us Grace to perform that which God requireth of us in his Covenant 3. Jesus is content to be Surety and the Father hath consented and ordained and made him Surety So it resteth only that wee bee content also and make much of Christ that hee may do all our work for us and all Gods work in us Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Another Excellency of Christs Priesthood above the Levitical which may be branched out in thâ—se particulars following 1. The Levitical Priests were many both at one time and one after another by reason whereof that Priesthood was weakened while one part of the Office for such a time was in the hands of this man and another part for another time was in the hands of that man And because one man could not be ready to take the Sacrifices from all the people therefore several men behoved to take several parts of the burden But in Christs Priesthood there is but one man even himself His Priesthood is undivided no man beareth a part of the burden with him Hee alone attendeth all mens Sacrifices by himself Hee is at leisure for every mans employment at all times in the greatest throng of Sacrifices Then as long as Christ is at leisure no reason to employ another to carry our prayers 2. The Levitical Priesthood did pass from one person to another Death made interruption But Christs Priesthood cannot pass from his own person to any other neither death nor any other infirmity can interrupt his Office Then 1. To make any Priest by special Office in the New Testament beside Christ is to rent the Priesthood of Christ and make it imperfect like Aarons which for the same reason that it had many Priests was weak and imperfect and inferiour to Christs 2. To make Priests by office in the New Testament to offer up any corporal Sacrifice is to make Christs Priesthood separable from his own person which is against the nature of Christs Priesthood which cannot pass from one to another for so importeth the word 3. To make plurality of Priests in Christs Priesthood Vicars or Substitutes or in any respect partaker of the office with him is to presuppose that Christ is not able to do that office alone but is either dead or weak that hee cannot fulfil that office contrary to the Text here which saith Because hee continueth ever he hath an unchangeable Priesthood or a Priesthood which cannot pass from one to another Vers. 25. Wherefore hee is able also to save them to the uttermost which come unto God by him seeing hee ever liveth to make intercession for them 1. Hee sheweth the fruit of Christs keeping still the Priesthood altogether in his own person to be the perfect Salvation of all beleevers for ever Hee is able to save to the uttermost them that come unto God through him Then 1. Whosoever communicateth Christs Priesthood with any other beside his own person maketh Christ not able alone to save to the utmost those that come unto God through him 2. From this ground also it doth follow that Christ not only beginneth the beleevers salvation but perfecteth it also Hee doth not work a part of a mans salvation and leave the rest to his own merits or the merits of others but perfecteth it himself even to the uttermost 3. And if a man joyn any thing meritorious unto Christs Priesthood or any Mediatour for intercession beside him or seeketh by his own works to purchase salvation hee denieth Christ to be able to save him to the uttermost 2. Hee describeth Beleevers to be those that come to God through Christ. Then 1. Christ is the door and the way through which onely access is gotten to God By Saints or Angels there is not a way to come to God but by Christ onely 2. They that come not through him alone to God seclude themselves from the sufficiency of salvation to be had in him 3. The nature of beleeving is to make a man come towards God to get communion with him through Christ. 4. And none but such as come in Faith to God through Christ can take comfort from his Priesthood or look for salvation 3. Hee giveth a reason why perfect salvation is to be had for such as come to God through Christ Because Hee liveth for ever to make intercession for them Hee saith not to offer or cause to offer up the sacrifice of his body for them But Hee liveth and is not to be offered any more and liveth to make intercession Then 1. The sacrificing part is done and ended His intercession hath now the place and by his intercession wee get the merit of his death and passion applied unto us and not by any new oblation 2. If hee brook his life hee will not fail to intercede for us who come unto God through him and not through Saint or Angel or any person beside For hee liveth for ever to make intercession for us Vers. 26. For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens To the end hee may force the Hebrews to forsake the Priesthood of Levi hee draweth a strong reason from the nature of our estate under the Gospel Whereby hee proveth not onely that the Priests of Aarons Order are abolished but also every Son of Adam is excluded from the office of the Priesthood except Jesus Christ in his own person onely Because every Priest that wanteth the properties of Jesus Christ is unbeseeming for us under the Gospel A sinful man might have been a Priest under the Law to prefigure Christ before hee came But now no sinful man may be a Priest by office but Christ onely in whom there is no sin When the Sacrifice was a beast then a
who obey Christ can claim Title to the purchase of eternal life by him Now these are they who obey him who in uprightness of heart beleeve in his promises and aim to draw strength out of him for new obedience Vers. 10. Called of God an High-Priest after the Order of Melchisedec Hee proveth that Christ is Author of eternal salvation to his Followers from the nature of his Priesthood which is eternal not after Aarons Order but Melchisedec's Then the nature of Christs Priesthood after Melchisedec's order and the Fathers authorizing him in the Office is the evidence of our eternal salvation to bee had by him with the Fathers approbation Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Being to speak more of this mystery hee prepareth them by checking their dulness and advertising them of the difficulty of expressing himself because of the same Then 1. Even the Children of God are not free of this disease of slowness to conceive spiritual things aright 2. The incapacity of Auditors will breed even unto the best Preachers difficulty of expressing their mind 3. Preachers should rebuke the dulness of people to stir them up the more Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which bee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat 1. Hee maketh their fault the more because by reason of time they ought to have been Teachers that is both well grounded themselves and labouring to inform others Then 1. As wee have longer time to learn so should wee make more progress in knowledge 2. As wee are rooted in knowledge our selves so ought wee to communicate our knowledge and inform others 2. Hee calleth the Catechizing of the Ignorant the Teaching the first Principles of the Oracles of God and compareth it to the giving of Milk Then 1. Catechizing of the rude and ignorant is the first thing must bee done for making sound Christians 2. There is an order to be kept in bringing men unto knowledge The first principles â—nd fundamental Doctrines must first be taught 3. Nothing is to bee taught for grounding men in Religion but Gods Oracles that which is in Gods word onely 4. The manner of teaching the Principles of Religion should bee easie and plain as Milk for Children Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Hee proveth them to bee rude in knowledge by the description of one weak in knowledge whom hee calleth a Babe using Milk and unskilful in the Word of Righteousness so called because how to be righteous is the sum of the Doctrine of it Then 1. There are degrees of knowledge in Christianity Some are weak like Babes some more instructed and of full age 2. All knowledge in Christianity is to bee reckoned by acquaintance with the Scripture and skill therein Not by humane learning Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 1. Hee describeth the well-instructed Christian by his meat and exercised senses The meat that hee is fit for is strong meat that is more profound Doctrine Then 1. All the Scripture and Doctrine from it is either Milk or stronger meat but whether this or that yet alwaies it is food fit for nourishment of mens souls 2. Discretion must bee used by Teachers to fit their teaching as their people are advanced for Milk or stronger meat so as they may best bee fed 2. For the exercise of his senses or wits to discern good or evil hee hath it by use habit and frequent acquainting himself with Scripture Then 1. The use of the Scripture and knowledge gotten thereby is to discern by it what is good what is evil what is truth what is errour what is right what is wrong 2. Though Scripture bee the Rule yet not every one can take it up or make right application of the Rule to the point in hand 3. To get a mans wits exercised requireth frequent use of and acquaintance with the Scripture And without this haunting our mind in the Scriptures and observing the Lords counsel therein a man cannot bee able albeit hee were versed in humane writs to discern false Doctrine from true The Summe of Chap. VI. THerefore albeit you bee rude yet presupposing you are so setled in the grounds of Faith Repentance Baptism c. that yee shall not renounce them again I will lead you on a little further if God please vers 1 2 3. For if after clear conviction of the truth a man voluntarily revolt and fall away from the grounds of true Religion there is neither repentance nor mercy for such a man because hee maliciously doth what hee can to put Christ to as great a shame as those who first crucified him vers 4 5 6. And as God blesseth those who bring forth fruits by his manuring of them vers 7. So is it justice that hee curse such as grow worse after manuring vers 8. But I hope better of you vers 9. As the fruits of your Faith give mee warrant vers 10. Only that you may be more and more assured continue diligent vers 11. And follow the example of the faithful before you in hope of the inheritance vers 12. For the promise made to Abraham and the faithful his children is very sure confirmed by an oath vers 13 14. And Abraham at last obtained it vers 15. For as an oath endeth strife among men vers 16. So to end our strife with God in misbeleeving of him hee sware the promise to Abraham and to his seed vers 17. That upon so solid grounds as are Gods Promise and Gods Oath wee might have comfort who have fled to Christ and hope for his help vers 18. Which hope is as an anchor which will not suffer us to bee driven from Heaven where Christ is established Eternal Priest after the order of Melchisedec vers 19 22. The Doctrine of Chap. VI. Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the foundation of Repentance from dead works and of Faith towards God 1. FRom the reproof of their dulness hee draweth an Exhortation to amend their pace and go forwards Which teacheth us that the conscience of our by-gone slips and sloathfulness should bee a sharp spur to drive us to a swifter pace for overtaking of our Task 2. Hee calleth the Principles of Religion the Principles of the Doctrine of Christ. Then 1. The Doctrine of Christ is the summe of Religion Hee that hath learned Christ well hath learned all 2. Nothing to be taught in Christs house but his doctrine which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on
rest and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds in the similitude of the gripe which a Ships Anchor taketh being cast on good ground In the former Verse by Hope was meant the thing hoped for and laid hold on by Hope In the Relative which in this Verse hee understandeth the Hope which doth lay hold In the similitude of an Anchor cast out of a Ship Hee giveth us to understand 1 That albeit wee have noâ— gotten full Possession of the Promises in this life yet wee get a gripe of them by Faith and Hope 2. That Hopes gripe is not a slender imagination but solid and strong like the gripe of an Anchor 3. That the Beleever is not exempted from some tossing of trouble and temptations while hee is in this World yea subject rather to the same as a Ship upon the Sea 4. That whatsoever tossing there be yet all is safe The Souls Anchor is cast within the Heaven The Soul is sure 2. Hee giveth the Anchor all good properties It is weighty solid and firm It will not drive nor bow nor break it is so sure and stedfast Again it is sharp and peircing It is entred into that within the Veil that is into Heaven represented by the Sanctuary beyond the Veil And so the ground is good as well as the Anchor to hold all fast Vers. 20. Whither the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 2. Hee commendeth our Anchor-ground for this that Christ is there where our Anchor is cast as our Fore-runner In continuing the Comparison and calling Christ our Fore-runner hee bringeth to mind 1. Christ being once in the Ship of the Militant Church tossed and tempted as others albeit without sin 2. That hee is now gone ashore to Heaven where the ship of the Church is seeking to land 3. That his going ashore is as our Fore-runner and so his landing is an evidence of our landing also who are to follow after him 4. That his going before is to make easie our Entry Hee is the Fore-runner for us for our behoof to prepare a place for us 5. That our Anchor is where Christ is and so must be the surer for his being there to hold all fast till hee draw the Ship to the shore 2. Christ is entred into Heaven and made an High-Priest for ever Then 1. CHRIST in Heaven is invested in an office for us 2. His Office is the High-Priesthood The Truth and Substance of the typical Priesthood 3. His Office is for ever and so for the benefit of all Ages that wee now as well as others before us may have the benefit of his intercession 3. Hee is said to be made an High-Priest after his entry in Heaven Then albeit Christ was Priest for his Church from the beginning yet was it never so declared as after his Ascension when hee sent down blessings sensibly upon his Church since which time hee doth so still The Summe of Chap. VII I Brake off my speech of Melchisedec will the Apostle say now I return to him again and in his Excellency will shew you Christs Excellency who is Priest after his order Wee have no more of him in Scripture but what wee finde Gen 14.19 20. And there hee is King and Priest both vers 1. Bearing a mystery in his Name and Office vers 2. Without Father or Mother or end of life as hee standeth in Scripture that hee might resemble Christ vers 3. Acknowledged to be superiour to Abraham by his paying of tythes unto him vers 4. Even as Levi for that same cause is superiour to the Brethren vers 5. Superiour also because hee blessed Abraham vers 6 7. Superiour to Levi for his typical immortality vers 8. And for his taking tythes of Levi in Abrahams loyns vers 9 10. Yea the Priesthood of Levi because imperfect calleth for a Priest of another Order to give perfection which is Christ vers 11 12. And so both the Priesthood and all the Ordinances thereof are abolished by the Messias who behoved to be of another Tribe than Levi vers 13 14. And of another Order also vers 15. Bodily shadows were in the Priesthood of Levi but endless Truth in Christ vers 16. As Davids words do prove vers 17. By which also it is prophesied That Aarons Priesthood shall be disanulled when Christs Priesthood is come because it was not able to do mens turn under the Law as Christs doth under the Gospel vers 18 19. And God obliged not himself to make Aarons Priesthood stand as hee sware to establish Christs vers 20 21. And so the Covenant under the Messias is declared to be better than under Levi vers 22. Again the Priesthood of Levi had sundry Office-bearers but Christ hath none in his Priesthood with himself nor none after himself vers 23 24. Therefore he is able alone to work out our salvation throughly vers 25. For such a Priest have wee need of who needeth not offer up daily his Sacrifice for hee hath offered one and never more vers 26 27. And no wonder for under the Law mortal men might be Priests but under the Gospel onely the Son of God is Priest and that for evermore vers 28. The Doctrine of Chap. VII Vers. 1. 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 BY saying FOR hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec because such a one was Melchisedec his Type therefore such a one it behoved Christ in Truth and Substance to be as the Type imported hee should be 1. Hee repeateth from Gen. 14.18 19 20. as much as served to resemble any thing in Christ but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham Therefore hee did not account this any typical action having any resemblance of that which was to be done of Christ his Anti-type for then should hee not have failed to mark it seeing hee observeth the mystery of his Name and place of dwelling which is less 2. Melchisedec and the Church in Salem where Melchisedec was Priest were not of Abrahams family Therefore albeit God did chuse Abrahams Family as the Race wherein hee was to continue the ordinary Race of his Church yet had he Churches and Saints beside 3. This meeting of Abraham and entertaining him and his company with Bread and Drink being the exercise of an ordinary virtue sheweth That it is the duty of all men and namely of Kings Great men and Church-men to countenance and encourage according to their place and power those who hazard themselves in Gods service and good causes 4. To come to a particular Comparison of the Type and the Truth 1. As Melchisedec was King and Priest in his Kingdome so is CHRIST King and Priest in his Kingdome both to
ordinary So do Gods Ministers bless the people in the Lords name 4. A blessing of authority extraordinary So Melchisedec blessed Abraham and the Prophets and Patriarchs such as by inspiration they were directed to bless And this official blessing with authority proveth Superiority whether it be ordinary or extraordinary 5. There is a blessing of power of it self effectual So blesseth Christ and so God blesseth men From this 1. The Excellency of the office of Gods Ministers is evident who are appointed to bless the people in Gods Name 2. And how they should bee respected in love for their work sake 3. And how they should walk worthy of that high and holy employment leâ—t their sins make them vile and contemptible before the people as in Malachies time Mal. 2.9 Vers. 8. And here men that dye receive Tythes but there hee receiveth them of whom it is witnessed that hee liveth Another point of Comparison tending to this end The Levites in their tything were mortal men one succeeding another But Melchisedec in type of his Priesthood and Scriptural being and Christ in the truth of his Priesthood are immortal And therefore Melchisedec as the typical Priest and Christ as the true Priest are greater than Levitical Priests by as much as immortality is above mortality Then Every Age hath Christ for a Priest living in their own time to deal for them with God And what benefit they get by him in their own time hee can make forth-comming unto them even for ever Vers. 9. And as I may so say Levi also who receiveth Tythes paid Tythes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Another reason to this same purpose Levi paid Tythes to Melchisedec in Abrahams loyns Therefore Melchisedec is greater in his Priesthood than the Levitical Priests So was Christ in Abrahams loyns will you say I answer Christ was the true represented Priest even when Melchisedec met Abraham and in Melchisedec's person as type the honour was done to Christ in truth and to his Priesthood by Abraham And again Christ was in Abrahams loyns onely in regard of the matter of humane nature not for the manner of propagation and so is exempted from the Law of natural posterity 1. Alwaies from this reasoning wee learn That as receiving Tythes proveth superiority in office So paying of Tythes or maintenance in room of Tythes proveth subjection to that office and office-bearers which receive the same And so maintenance of Ministers should be a matter of honouring of them or rather of him that sent them of its own proper institution though men turn it into a beggarly stipend and count the more basely of the office because of the manner of maintenance 2. From the reason of Levies paying of Tythes in Abrahams loyns wee learn That there is ground in nature for imputation of the Fathers deed unto the children descended of him by natural propagation so that as justly may God impute unto us Adams sins as to Levi Abrahams Tythes paying Vers. 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron To the end of the Chapter he sheweth a necessity of the abolishing of the Levitical Priesthood and establishing of Christs One reason is in this verse because perfection was not to be had by the Levitical Priesthood By Perfection is understood a perfect satisfaction for our sins and a perfect purchase of all that wee have need of unto eternal life He proveth that such perfection could not be had by Aarons Priesthood because then there had been no need of another Priesthood after Aarons if perfection could have been by his Priesthood But the Scripture sheweth that there behoved to arise a Priest after Melchisedec's order by whom perfection was to be gotten Psalm 110. 1. Therefore perfection could not be by Aarons Priesthood From this wee learn That under the Law remission of sins and eternal life was not obtained by virtue of any sacrifice then offered but by the virtue of Christs Sacrifice and Christs Priesthood represented thereby 2. But why could not perfection be by that Priesthood He giveth a reason saying For under it the people received the Law The word importeth as much as the people were then legalized disciplined after a Legal manner that is the Law was still urged upon them still they were pressed to give perfect obedience under pain of the curse still God dealt in the external form of handing them as one not satisfied for any thing that was offered as yet in their name Therefore perfection could not be had by that service For it was evident that neither God was pacified nor their consciences quieted by any thing in that Priesthood but all were sent to the thing signified and to the time which was to come in the Messia's manifestation Then Comparing their time and ours for outward manner of handling as they were legalized that is straightly urged by the yoak of the Law wee were evangelized that is smoothly entreated under the Gospel God laying aside terrour entreating us to bee reconciled and to come and receive Grace for Grace Vers. 12. For the Priesthood being changed there is made of necessity a change also of the Law From the change of the Levitical Priesthood he inferreth of necessity the abolishing of the Levitical Law and of our obligation thereunto Then 1. The Levitical Priesthood and the Levitical Law do stand and fall together 2. The Levitical Law cannot stand with any other Priesthood than Aarons it cannot stand with Christs under the Gospel 3. Christs Priesthood seeing it is another than Aarons must have another Law other Ordinances and Statutes than Aarons a Law and Ordinances suitable unto it self 4. To use Levitical Ceremonies under the Gospel is to confound the Priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest 1. Hee proveth that Aarons Priesthood is changed and the Ordinance thereof because Psal. 110. speaketh of Christs Priesthood that is fâ—eed from the service of the Altar By the Altar hee meaneth the material Altar commanded in the Law Another Altar hee knoweth not And Christs Priesthood hee declareth to be freed from the service of this Altar beside which no Law could tye it to any other Altar Then Christs Priesthood is freed from the Altar which God commandeth and all the service thereof And whosoever will erect another material Altar in Christs Priesthood and tye his Church unto it must look by what Law they do it 2. From
holiness dwells yet our High Priest is merciful and sometime felt those temptations in his flesh which wee feel yet without sin Therefore wee may boldly press unto him and wee ought to endeavour to enter into that rest Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain mercy and finde Grace to help in time of need Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ but in the Throne of Grace that hee may communicate help to us in time of need under all our necessities Therefore wee ought to come with boldness to the Throne of Grace that wee may rest under the wings of the Propitiatory which is the same with entring into Gods Rest by Faith CHAP. V. THe Excellency of Christs Prophetical Office and the necessity of cleaving to him and his Doctrine who is the Apostle and great Prophet of our Profession hath been spoken to The Excellency of his Priestly Office follows There are two parts of the Chapter In the first hee proves Christ to bee the chief and great Priest more excellent than any typical Priest that hee might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood which they too highly esteemed of to the prejudice of Christ to vers 11. In the second part â—ee reproves the slothfulness of the Hebrews that hee might render them more attentive to the following Doctrine And hee proves the Excellency of Christs Priesthood above the Levitical by nine Arguments Vers. 1. For every High Priest taken from among men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 2. Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Argum. 1. The perfections which were required in the Levitical Priests vers 1 2. were joyned with some notes of imperfection and with the sins of the Priests vers 2 3. Therefore Christ which was declared a Priest without sin in the end of the former Chapter is more excellent than the Levitical Priests Among men The Perfections of the Levitical High Priest were four 1 The Levitical Priest was taken from among men and was chosen one of many 2 Was ordained for men in those things which appertained to God i. e. That in the place and name of the people hee should administer about the worship of God praying to him for the people teaching the people in the name of God and that hee should by all possible means promote the Glory of God and the salvation of the people 3 Hee offered gifts of inanimate things and sacrifices of beasts sometimes burnt-offerings for the sins of the people sometimes peace-offerings for the obtaining of benefits sometimes thank-offerings for benefits received other whiles sacrifices for special sins By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out Have compassion 4 The fourth perfection requisite in the Priestly Office is a sympathy and commiseration proportioned to the greatness of the peoples misery wherewith they ought to bee touched towards sinners whether sinning out of ignorance or voluntary errour and deliberate counsel For that There are two notes of Imperfection in the Priest-hood 1 That they themselves were obnoxious to the same infirmities i. e. of ignorance and errours and the miseries consequent to sin So also 2 This second nâ—â—e demonstrates the former That they are obliged out of duty to offer Sacrifices no less for their own sins than the sins of the people This is the first Argument Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron 5. So also Christ glorifieth not himself to bee made an High Priest but hee that said unto him Thou art my Son to day have I begotten thee Argum. 2. As the lawful Priests were called to the honour of this office so Christ was not onely lawfully called by the Father as Aaron but also further was acknowledged and declared the onely begotten Son of God in this Priestly office Therefore hee is much more excellent than the Levitical Priests The Antecedent is proved out of Psalm 2. where the Father speaking to his Son vers 7. calls him his Son whom hee begot before hee command him vers 8. to ask of him the ends of the earth or intercede for the salvation of men which are parts of the Priests office Therefore in this Psalm hee is not onely called by the Father to his Priestly office but also is acknowledged his Son and so more excellent than the Levitical Priests Vers. 6. As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever of whose Priest-hood there is no end according to the order of Melchisedec the type Therefore hee is more excellent than the Levitical High Priests Vers. 7. Who in the daies of his flesh when hee had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that hee feared Argum. 4. This Argument consists of five Branches which may bee so many Arguments 1 Christ is so the Son of God that hee is man also the Son in our flesh the infirmitiâ—s whereof sometime hee felt without sin and so is a more excellent man than the Levitical Priests 2 Hee offered up prayers and supplications and himself to death for his people and so offered a more excellent Sacrifice than the Levitical Priests 3 Hee interceded with a greater sense of our misery and guilt with strong crying and tears and so in his sympathy towards us excelled the Levitical Priests 4 With greater confidence hee pleaded our cause than any of the typical Priests could even then when in the pangs of death and sense of the Divine wrath or curse due to our sins his sanctified humane nature conflicted with the terrours of death 5 Hee prayed with greater efficacy and fruit than any typical Priest For hee was freed according to his prayer from fear which the sight of an angry God put upon his sense and holy reason because having paid a sufficient price for us all cause of anger and fear was taken away Therefore Christ is a far more excellent Priest than the Levitical Priests Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Argum. 5. Drawn from the former which with the removal of the scandal of the Cross shews also the excellency of Christs Priest-hood Christ was not imployed in beholding of the Sacrifices slain and himself free from all suffering as the Levitical Priests in the slaying of Sacrifices but although hee was the Son of God yet hee really felt by
the things is without descent or genealogy without all Kindred and naturall or earthly consanguinity Nor end Mark 9. As Melchisedec in his historical and typical state So Christ is truly eternal without beginning of daies or end of life wherefore they seem to bee over curious and bold who dare to search after and define even out of the Scripture the Genealogy of Melchisedec which God hath purposely concealed Made like That this comparison may bee known to bee solid the Apostle shews that all the parts of this description are to bee conceived typically and in that assimilation wherein hee represented the Son of God as Priest eternal Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoils Mark 10. As Abraham although Conqueror of so many Kings and a Patriarch or a most noble Prince of the Fathers in paying tithes of the spoils yet hee acknowledgeth Melchisedec superiour to himself viz. wherein Melchisedec was a type of Christ So hee necessarily acknowledged Christ represented in that type much above himself Vers. 5. And verily they that are of the Sons of Levi who receive the office of the Priest-hood have a commandement to take tithes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham The Apostle proves this a mark of Christs excellency from this That Levi upon this very account is above his Brethren because according to the command of God hee received tithes of his Brethren Therefore for the same reason Melchisedec i◠superior to Abraham who of his own accord offering tithes acknowledged himself inferiour to Melchisedec Vers. 6. But hee whose descent is not counted from them received tithes of Abraham and blessed him that had the Promises Mark 11. Melchisedec who is not reckoned amongst the stock of the Levites did not onely receive tithes of Abraham but also as superior blessed Abraham Abraham himself I say who in the name of all the faithful first received the Promises Therefore Christ whose type and shadow hee onely was is much more excellent than both Abraham and all the Levitical Priests which sprung of him Vers. 7. And without all contradiction the less is blessed of the better Hee proves this to bee a mark of Excellency from this that it is without controversie that the less is blessed by the greater which is not to bee understood of the blessing of Praise whereby wee bless God not of the blessing of Charity whereby wee pray for good things one to another but of the blessing of Power whereby God effectually blesseth his or of Authority whether ordinary whereby Pastors and Parents by office commonly or extraordinary whereby the Embassadors of God extraordinary by special commission apply the blessing of God to any one by prayer In this kind hee that blesseth as such an one is greater than hee that is blessed Vers. 8. And here men that die receive tithes ◠but there hee receiveth them of whom it is witnessed that hee liveth Mark 12. Melchisedec although neither in a Physical state nor Civil yet in a typical and scriptural state received tithes as ever living as the Image of the immortal God But the Levites receive tithes as mortal men Therefore Christ represented by Melchisedec who by nature is God truly immortal compared with the Levites is far more excellent than they Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Mark 13. Melchisedec as a type of Christ and by consequence Christ himself the truth represented in Melchisedec received tithes not onely of Abraham but also of Levi who was in the loyns of Abraham according to the account of Natural Generation when Abraham offered tithes to Melchisedec and to Christ represented by him Therefore the true Melchisedec Christ both in himself and compared with the Levites is far more excellent than they It is true that Christ was to spring out of the seed of Abraham when Abraham paid tithes to Melchisedec but hee was not to spring of him according to the account of the eternal Priest-hood of a Mediatour whereof here hee speaks nor according to the account of his Natural Generation nor of his person simply but onely according to his humane Nature the matter of his flesh wherein although Christ was to administer his Priest-hood yet not as meer man as the Levites but as God-man the God of Abraham and Mediatour betwixt God and Abraham in which respect Christ is not contained in Abraham but is opposed in the type of Melchisedec both to Abraham and all others sprung from him as above them and far more excellent Therefore the Argument strongly holds Vers. 11. If therefore perfection were by the Levitical Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not bee called after the order of Aaron Wee have spoken of the Excellency of Christ Person The second part of the Chapter follows wherein the excellency of Christs Priest-hood is proved to bee above the Levitical Priest-hood and that by seventeen Arguments Argum. 1. The perfection or effectual consummation of the worshipers of God as to the expiation of sin Justification Sanctification and Eternal life could not bee obtained by the Levitical Priest-hood Therefore the Levitical Priest-hood is imperfect nor so excellent as the Priest-hood of Christ. What further Argum. 2. Confirming the former If perfection could have been obtained by the Levitical Priest-hood there was no need that another more excellent Priest should arise viz. Christ after the order of Melchisedec not after the order of Aaron Hee leaves the Assumption to us to gather which is this But there was a necessity that a more excellent Priest should arise as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot bee obtained but by the Priest-hood of Christ and therefore it is more excellent The people A Reason confirming the Major Proposition The Law was given under this Priest-hood and the people were exercised in its Discipline and whatsoever force the Law or the Legal Covenant had all this is ascribed by those that are zealous of the Law that the worshipers by this Priesthood might bee perfected but in vain Therefore if by this Priest-hood or the Law or by the Legal Covenant joyned with it the worshipers might obtain perfection there had been no need of a more excellent Priest-hood and another Law But seeing that perfection by this Priest-hood could not be obtained there was need of another more excellent Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law Argum. 3. Proving withall that Christ should arise a Priest after the order of Melchisedéc not denominated after the order of Aaron nor obnoxious to the Levitical Law The
changeableness and the changing of the Levitical Priest-hood hath drawn along with it the mutability and change of the Levitical Law or Legal Covenant joyned with it that another Priesthood might succeed and another Law or another unchangeable Covenant Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec or the immutable Priesthood of Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning Priesthood Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood Christâ— concerning whom these things are said in Psalm 110. belongs to another Tribe and that the Principal and most worthy viz. Iudah from whence it appears that our Lord sprang whereof none attends at the Altar none hath any command from Mosesâ—o â—o exercise the Levitical Priesthood Therefore Christs Priesthood being introduced the Levitical is to bee done away with the Levitical Ceremonial Law and by consequence the Priesthood of Christ which sprang of the Principal Tribe is more excellent than the Levitical Vers. 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest Arg. 5. From the words of Psalm 110. proving the same that before Christ is another Priest from the Levitical between whom and Melchisedec his type there is a similitude Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law and also because it is Melchisedeâ—ian it is far more excellent than the Levitical Priesthood Vers. 16. Who is made not after the Law of a carnal commandement but after the power of an endless life Argum. 6. Christ is made a Priest not according to the Law which gave weak and carnal commandements concerning bodily Ceremonies as the Levitical Priests but after the power and virtue of an immortal or indissoluble life whereby Christ himself lives for ever and can as the author of life effectually bestow eternal life Therefore Christs Priesthood is more excellent than the Levitical Vers. 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec and by consequence declares the virtue of Christs Priesthood to bee sufficient unto eternal life Vers. 18. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof Argum. 7. Taken from the foresaid Psalm The Law or Legal Covenant with the Ceremonial Precepts and the whole Levitical Priesthood joyned to that Covenant by reason of the weakness and unprofitableness of it in it self for the expiation of sins and the justification of men and the bestowing of eternal life is abolished by the introduction of an eternal Priesthood viz. of Christ Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which wee draw nigh unto God Argum. 8. Confirming the former The Law or Legal Covenant under the Levitical Priesthood although it was a School-master unto Christ yet in it self it made nothing perfect it justified sanctified saved none But the Priesthood of Christ that better hope or Gospel that good prefigured and hoped for by the faithful under the Law being now introduced in the room of the Levitical Priesthood or Legal Covenant This I say brings perfection to the people of God and puts them into good hopes of life Therefore the Priesthood of Christ c. By the which Argum. 9. By the Priesthood of Christ or by that hope better than the Law or Levitical Priesthood wee that are at a great distance from God by nature all of us come near unto God to the Throne of his Grace which was the priviledge of the Priests onely or rather of the Chief Priest under the Legal types Therefore the Priesthood of Christ c. Vers. 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec Argum. 10. The Levitical Priests without an oath by a Law changeable at the pleasure of God the Law-giver were made Priests But Christ as appears from Psal. 110. is declared a Priest for ever by the oath of God the Father Therefore the Priesthood of Christ c. Vers. 22. By so much was Iesus made a surety of a better Testament Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent by how much the Priesthood confirmed with an oath is more excellent than that which is mutable and commanded for a time Therefore his Priesthood is more excellent For where there is a Priest there is a Covenant the Surety whereof is a Priest the Covenant being legal and vanishing had for its Surety a typical Priest which prefigured the true Priest Christ that was to come But the Covenant of Grace hath Christ the true Priest for its Surety who first of all bound himself to give satisfaction to Divine Justice for our debt furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal There are other offices of a Surety but these suffice for the opening of the present Argument Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Argum. 12. The Levitical Priests were many at one time and successively followed one another for one alone could not undergo all things belonging to the office and death did hinder that any one should abide long in his office But Christ alone executes his Priestly Office for ever having no Partner or Successor nor wanting any to substitute in his stead Therefore his Priesthood is more excellent than the Levitical Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Argum. 13. Following upon the former Christ our Priest living for ever and in the perpetual odour of his Sacrifice interceding for his is able to save and perfect to the utmost or every way to accomplish the sanctification and salvation of all the faithful or of all that come in to him But the Levitical Priests could not do that Therefore his Priesthood is more excellent than the Levitical Vers. 26. For such aâ— High Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens Argum. 14. Christ as a Priest as it became our onely Redeemer hath more excellent
Vers. 14. wee learn That Christs Genealogy was well known in the Apostles times and no controversie about it And it sufficeth us that wee know this by the Apostles Testimony albeit wee could not lineally deduce the same 3. Observe how hee reasoneth That none of the Tribe of Juda attended the Altar because Moses spake nothing of that Tribe concerning the Priesthood Then Negative Conclusions in Matters of Faith and duties follow well from the Scriptures silence It is not warranted from Scripture therefore I am not bound to beleeve it The Scripture doth not require any such thing of mee therefore God accounteth it not service to Him to do it is good reasoning 4. From Vers. 15. The Apostle comparing the Proofs of his Argument calleth this last in plain tearms Far more evident Then Of Reasons drawn from Scripture by Consequence some will be less evident some more evident and yet all be good Reasons and prove the purpose strongly Vers. 16. Who is made not after the Law of a carnal Commandement but after the power of an endless life Hee entreth into a more particular comparison of the Levitical Priesthood and Christs to shew the weakness of the one in comparison of the other The Levitical Priests in their Consecration got a commandment for the exercise of bodily and carnal Rites some few years of their mortal life without power to convey the Grace signified by those bodily Rites But Christ in his Consecration is endued with power to confer grace and life eternal from Generation to Generation to all that seek the Benefit of his Priesthood Then wee may be assured of Christs power to make the means which hee useth for our salvation effectual as wee may be assured of his endless life Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedec He proveth this by Scripture because God calleth him a Priest for ever Therefore Hee hath power for ever as living for ever to make his own Priesthood effectual So The eternity of Christs Priesthood proveth it to be forcible to give eternal life For if it did not endure in his person it could not give eternal life and peoples hearts would not rest upon it with any ground And so it behoved to be renounced and another Priesthood sought But seeing it is not to be changed but shall endure Then of necessity it hath the thing to give us which wee are seeking that is eternal life Then As long as Christ endureth we want not a Priest to hear confession of sin to give absolution to bless us give us eternal life Vers. 18. For there is verily a disannulling of the Commandement going before for the weakness and unprofitableness thereof 1. By the same words of establishing Christs Priesthood Psal. 110. hee proveth that the Levitical Law was to be abolished when Christ came Because the establishing of Christs Priesthood and bringing it to light is the disanulling of the Levitical Then There needeth no more to declare That the Levitical Priesthood and Law is abolished and wee freed from the Ceremonies thereof but the coming of Christ and His entring to his Office of Priesthood 2. Hee giveth a reason of the abolishing of this Priesthood Because it was weak and unprofitable Quest. How can that be seeing it was ordained to strengthen the Beleevers then and was profitable for that end I answer It is called weak and unprofitable in regard of any power to make satisfaction to Gods justice for our sins or to purchase any salvation unto us For other waies as a mean to lead men for that time unto the Messias who should satisfie for us it was not weak nor unprofitable But to pacifie God and purchase salvation as the misbeleeving Iews did use it it was weak and unprofitable altogether Again being considered as a mean to prefigure Christ it was profitable still till Christ came namely for that end and use But when He is come no end nor use more for it but that it should be abolished having served the turn whereunto it was ordained Then 1. Levitical Ceremonies whatsoever use they might have had before Christ are weak and unprofitable after His comming 2. It is evil reasoning to say such Rites and Ceremonies were used before Christ came therefore they may be used now also Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God He proveth That those Rites were weak Because the Law whether Moral or Ceremonial could not perfect any thing that is justifie sanctifie and save any man 1. They served as a Pedagogue to lead a man to Christ for expiation of sin and purchase of salvation but could not effectuate this by themselves And this maketh good the Answer to the Question in the former Ver. Then To seek to bee perfected justified and saved by works is to seek that by the Law which could never bee brought to pass by it 2. What then doth perfect all Hee answereth The bringing in of a better Hope perfecteth all That is Christ then hoped for and looked unto who is that Better Thing even the End and the Signification of those Legal Ordinances being brought in unto Beleevers Hee doth perfect all Then 1. What the Beleevers could not get under the Law by their outward service they got it by Christ hoped for and beleeved into 2. The Beleevers of old rested not on the shadows but had the Eye of their Hope on Christ. 3. Hee commendeth this Better Hope that is Christs Priesthood hoped for under the Law Because by it wee draw nigh unto God Now Drawing nigh importeth a distance before drawing nigh and again Drawing nigh was the Priests prerogative under the Law Then By Nature and without Christ wee are Aliens from God and far away from Him But by Christ wee get Liberty to come nigh not onely as Gods people but as Priests through Christ to offer our Spiritual Oblations The Priests Priviledge of old is common to beleevers now Ver. 20. And inasmuch as not without an Oath He was made Priest 21. For those Priests were made without an Oath but This with an Oath by Him that said unto Him The Lord sware and will not repent Thou art a Priest for ever after the Order of Melchisedec 22. By so much was Iesus made a Surety of a better Testament 1. Hee goeth on to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned First Levitical Priests were made without an Oath only by way of simple Ordinance and Direction God leaving room to himself how long hee pleased to hold on the Direction and when hee pleased to change it But Christ was made Priest with an Oath that hee should never be changed Then 1. When God gave forth the Ceremonial Law hee reserved room to himself to change it yea gave evidence that hee was to change it for hee obliged the people during his will but not himself
of the New Testament is with an oath and so cannot be changed Then To make a Priest in the Gospel who is not consecrated by an oath to abide for evermore in the office but may be changed and another come in in his place is contrary to the institution of the Evangelical Priesthood The next difference hee maketh this The Law admitteth men in the plural number a plurality of Priests but the Gospel admitteth no plurality of Priests but the Son onely to be Priest Melchisedec's order in the type hath no Priest but one in it without a Suffragane or substituted Priest Therefore Christ the true Melchisedec is alone in his Priesthood without partner or Deputy or Suffragane Then To make plurality of Priests in the Gospel is to alter the order of Melchesedes sworn with an oath and to renounce the March set betwixt the Law and the Gospel 3. The third Difference The Law maketh men Priests but the Evangelical Oath maketh the Son of God Priest for the Gospel Then To make a man Priest now is to mar the Son of Gods priviledge to whom the priviledge onely belongeth 4. The fourth Difference The Law maketh such Priests as have infirmity that is sinful men who cannot make the Sacrifice which they offer effectual to pacifie nor the blessing which they pronounce to come nor the instruction which they give forcible to open the eyes But the Evangelical Oath maketh the Son who is able to save to the uttermost all that come to God through him Then To make a sinful and weak man a Priest now is to weaken the Priesthood of the Gospel and make it like the Law 5. The fift Difference The Law maketh men Priests which have infirmities over whom death had power that they could not be consecrated but for their short life time But the Evangelical Oath maketh the Son whom the sorrows of death could not hold and hath consecrated him for evermore Then As long as Christs Consecration lasteth none must meddle with his office 6. The last Difference The Law instituting Priests was not Gods last will but might suffer addition But the Evangelical Oath is since the Law and Gods last and unchangeable Will Therefore To adde unto it and bring in as many Priests now as did serve in the Temple of old is to provoke God to adde as many plagues as are written in Gods Book upon themselves and their Priests also The Summe of Chap. VIII THis is the Sum of all that I have spoken We have no Priest now but Christ who is equal in glory to his Father in Heaven vers 1. The offerer of his own body signified by the Tabernacle vers 2. For every Priest must offer something Therefore so must Christ vers 3. But the typical Sacrifice hee could not offer by the Law albeit hee were on earth vers 4. Because hee is not of the Tribe of Levi whose proper office was to meddle with the shadows Therefore hee must be the offerer of the Substance that is of his own Body signified by the shadows vers 5. And so now hee hath taken the office over the Levites head and hath an office more excellent than they and is Mediatour of a better Covenant than the Covenant which was in their time vers 6. For if that Covenant had been perfect another had been needless vers 7. But another Covenant was needful and God promised to make a new one vers 8. A better Covenant than that old which the people brake vers 9. For in this Covenant God undertaketh to make us keep our part of it vers 10.11 And to pardon where wee fail vers 12. Now when God promised a New Covenant hee declared the other to be old and to be abolished when the new came vers 13. The Doctrine of Chap. VIII Vers. 1. Now of the things which wee have spoken this is the Summe Wee have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens 1. THe Apostle accommodating himself to help the capacity and memory of the Hebrews and urging the special point of his discourse is worthy of imitation 2. In saying Wee have such an High Priest who is set down on the right hand c. Hee setteth forth the glory of Christs person that hee may commend his Priesthood Then 1. The glory of Christs office is not seen till the glory of his person be seen 2. The glory of his person is not seen till his glorious Soveraignty and Government of the world be seen 3. Yea the glory of Christ is not rightly seen till his equality with the Father in glory be seen and acknowledged 3. In saying that Christ as High-Priest is set down on the right hand of the Throne hee giveth us to understand That Christ as in his Divine Nature hee is undivided from the Father in Glory and Dominion So in his humane Nature hee is exalted to the fellowship of Divine Glory with the Father Because of the union of the humane Nature with the Divine in one person of the Mediatour The two natures still remaining distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glory to be in the Heavens wherein hee preferreth Christ above the Levitical Priests for their Priesthood is onely exercised on Earth But Christs in Heaven And therefore when wee will employ our High-Priest wee have no earthly City to seek him in but in the Heaven the onely place and palace of his residence Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 1. For all this glory yet Christ is still called here a Minister to shew us That his high honour hindreth him not to do his office for our good 2. Hee is called A Minister of the Sanctuary or of the holy things for the word will agree with both and both tend to one purpose for the holy things were all tyed to the Sanctuary and hee that was Minister of the Sanctuary was Minister of the holy things also and that in name of the Saints Now the Sanctuary or the holy things which here is spoken of is the thing signified by the Sanctuary and by the holy things And so taking all the significations of the word together we are taught That Christ in his glory is not idle but as a faithful Agent in the heavenly Sanctuary taking the care of all the holy things which his Saints and people are commanded to present procuring and giving forth all holy and spiritual things from Heaven to his Saints which their estate requireth 3. He is called a Minister of the true Tabernacle which God pitched and not man That is the Ministers of his own Body miraculously formed by God not after the ordinary manner of other men signified and represented by the Typical Tabernacle Then the Tabernacle and Temple under the Law was but the shadow and Christs Body was the true Tabernacle