Abraham to make us diligent unto the assurance of hope for our diligence shall not be in vain These words with the former may imply at least distinct Reasons why we should labour for the full assurance of Hope unto the end 1. Because this assurance will be an Ancre to the Soul 2. It will be a sure and stedfast Ancre 3. It will be the more stedfast because it fastens within the Vail a sure ground 4. It fastens so much more strongly because it fastens there where our Fore-runner is entred yet because all this referrs to hope grounded on the Promise and Oath of God it may belong to the example of Abraham enlarged upon Lest we should be ignorant who this Fore-runner is he informs us that it is even Jesus made an High-Priest for ever after the Order of Melthisedec and so he returns and that in an excellent manner with much art to the principal intended subject of his Discourse formerly proposed and now rehearsed again as the Theme and Matter to be handled in the seventh Chapter following CHAP. VII Concerning the Excellency Perfection Immutability and perpetual continuance of Christ's Priest-hood § 1. THat the Reader may understand my Method it 's this 1. I will observe something by way of additions to my Exposition upon the former Chapters 2. Shew the Connexion of this with the former 3. Enter upon the Chapter it self The additions are these 1. That the Qualification described by the Apostle Chap. 6 4 5. from which some do and many may fall away is such as doth not reach that degree of Faith and other divine Vertues which is required in the Covenant upon which followeth the constant inhabitation of the Spirit as a constant spirit of Sanctisication Adoption Consolation For this donation of the Spirit and the effects thereof have a more immediate and firm connexion with eternal Life and the final Reward than any other inferiour degree of Grace 2. To minister constantly unto the persecuted Saints and suffer with them out of Faith in Christ and love unto the Brethren doth imply an higher Qualification than that which was described ver 4. 5. 3. Though these exercises and performances of Faith and Love do not in themselves merit or necessarily inferr the final Reward yet God will not forget them but certainly remember and reward them with an eternal Reward and in respect of this remembrance which God hath promised the final Reward doth necessarily follow 4. After that God had once given the Spirit of Adoption and accounts such as have received it as his Sons he is bound by his gracious Promise when it shall be requisite to chastise them to prevent their final ruine 5. In the example of Abraham the Apostle gives a Reason 1. Why he sware by himself which was because he could not swear by a greater 2. Why he confirmed the Promise with an Oath and it was to strengthen our hope of everlasting Glory whereof Christ hath taken possession for Himself and in our behalf § 2. The Connexion with the former to the observant Reader is clear enough For the words referr 1. Unto Chap. 5. ver 6 10. where he citeth the words of Psalm 110. 4. to prove the vocation of Christ unto his eternal Priest-hood 2. To Chap. 6 20 where he signisies that Christ as our Fore-runner was entred into Heaven where he was confirmed an everlasting Priest by Oath and so rehearseth the words of the Psalmist proposing them as the Theme and Subject of this seventh Chapter The digression comes in by a Parenthesis so that if it had been omitted yet the Apostle's discourse had been entire only the Repetition had been needless And though it be impertinent to the Subject proposed and intended yet it was very subservient to prepare their minds for the more attentive receiving of the Doctrine following § 3. To enter upon the Chapter it self we may observe therein 1. The Subject matter 2. The Scope 3. The Method The Subject matter is Priest-hood and especially the Priest-hood of Christ. The Scope is to shew the excellency of Christ's Priest-hood as far above all other Priest-hoods and particularly that of Aaron's The Method is General Particular In the general the Apostle speaks 1. Of the Priest-hood of Melchisedec from ver 1. to the 11. 2. Of the Priest-hood of Aaron from the 11th to the 20th 3. Of the Priest-hood of Christ from the 20th to the end The particular Method and Analysis is by divers Authors apprehended and declared diversly All agree 1. In the Subject which they determine to be the Priest-hood of Christ. 2. In the Scope which is to shew the excellency of Christ's Priesthood 3. In the manner how this excellency is set forth and that is not absolutely but by way of Comparison 4. That the comparison is not onely in quality that he was like Melchizedec but in quantity that he was more excellent than the Levitical Priests and this was one thing chiefly intended to represent unto the Hebrews who did so much honour the Priest-hood of Aaron the excellency of Christ's Priest-hood as far above Aaron's For the one was imperfect and could sanctify no man the other was perfect and could eternally save 5. That the Priest-hood of Melchizedec and Aaron here are spoken of onely in reference to Christ's Priest-hood 6. The things delivered by them are true though their several Methods are not so exactly consentaneous Junius makes the parts of the Chapter two the 1. Is concerning the Type Melchizedec 2. Concerning the Anti-type Christ. This is true though not accurate Yet he well observs three things 1. That this Chapter is rather concerning his Calling than his Ministry 2. That this Priest-hood is handled by way of Comparison 3. That the Proposition here handled is that of Psal. 110. 4. Dr. Gouge whose diligence and pains in the Explication of this Epistle are much to be commended doth much agree with Junius in the general For he observs that the excellency of Christ's Priest-hood is set out by way of Similitude Dissimilitude This implyes 1. That the Doctrine of Christ's Priest-hood is here delivered comparatively 2. That the Comparison is in quality yet the truth is that though the similitude and agreement and dissimilitude and disagreement in quality be necessarily presupposed yet it 's not principally intended For the intention of the Author is to demonstrate that Christ's Priest-hood was not only excellent but far more excellent than that of Aaron's because it was according to the Order of Melchizedec which was far above the Order of Aaron Where it 's further implyed that if Melchizedec as a Priest was but a Type and Christ the Anti-type then Christ was not onely more excellent than Aaron but than Melchizedec himself So that the Comparison is in quantity and the same not equal but unequal and the exceeding excellency was Christ's A Lapide taking the scope of the Apostle to be as it was to shew the excellency of Christ's Priest-hood
to Christ. God never intended them for that perfection which is here meant though if rightly observed and used they might make good the Promises of that former Covenant § 18. Because there was no perfection by that Priest-hood therefore there was further need of another Priest which is the second Proposition David who lived above 400 years after the first Institution of the Levitical Priest-hood and knew the imperfection thereof being inspired from Heaven and enlightned by the Spirit fore-saw that the Lord would make his Lord and Saviour sit at his right hand not onely a King but also a Priest and give him an eternal Priest-hood and did fore-tell that in times to come he would say to Christ I have sworn and will not repent Thou art a Priest for ever after the Order of Melchizedec These words Paul by the same Spirit knew as well as any other to be meant of Christ as a Priest and that to make him such was an Act of God which did presuppose his excellent Wisdom which could neither decree nor effect any thing needless And therefore from them infers the necessity of another Priest which God would never have brought in nor have signified his Will to do so if the Levitical Priest had been sufficient and able to save sinful Man Yet there might have been another Priest endued with excellent power and priviledges that might have been sufficient to sanctify God's People and of some Order but 3. This Priest must be after the Order of Melchisedec This is the third Proposition This was very fitting and suitable to the Divine Wisdom seeing Melchizedec was so great a Priest and of such an excellent Order that from the Creation we do not read of a greater Yet why might he not be called after the Order of Aaron Could not God have raised a Priest of that Order far more excellent than Aaron Not to dispute God's power and what he could have done yet his Will was otherwise For 4. This other Priest must not be called after the Order of Aaron And this is the fourth and last proposition of the Text which informs us That though he might have his Name and so his bate Title after that Order yet this was no wayes fitting But if he should be constituted according to that Order for to be called may signify either to be named or to be constituted then there could be no difference between the Levitical Priest and Him neither could there be any hope of Perfection or Sanctification by him This Negative he infers from the words after the Order of Melchizedec For if he be after that Order and so constituted he could not be constituted after the Order of Aaron which was far inferiour to that of Melchizedec's which was far more excellent § 19. Yet because the words speak of another Priest therefore the Apostle infers two things 1. The Change of the Priest-hood 2. From that the Change of the Law For so we read Ver. 12. For the Priest-hood being changed there is made of necessity a Change of the Law VVHere the Apostle doth two things 1. Presuppose the Change of the Priest-hood 2. Proves from that Change a necessary Change of the Law The Reason why he presupposeth the former Change is because it was necessarily implyed in the words of the former Verse and a necessary Consequent of the words of the Psalm which expresly speaks of another Priest and the same after another Order therefore he might well presuppose it The Reason why he infers a necessity of the Change of the Law is because some might reply That though the Priest-hood was changed and another Priest brought in yet that other Priest might officiate according to the Law and so be a Mediator of that Covenant The Apostle's Argument in Form is this If the Priest-hood be changed the Law of necessity must be changed But the Priest-hood is changed Therefore of necessity the Law must be changed The words of the Text are not difficult therefore I will briefly handle them and 1. Reduce them to propositions 2. Declare the meaning of the word Changed 3. Examine the force of the Consequence 1. The Propositions are two 1. The Priest-hood is changed 2. There is made of necessity a Change also of the Law 2. By Change in this place is meant an abolition and taking away the Levitical Priest-hood For God never intended it to continue to the end but had fixed a time how long it should be in force and when that time once came it might be said to be abolished by exspiration Yet it seems rather to be taken away by actual Constitution of another Priest-hood the Priest-hood of Christ for when he had offered up his great Sacrifice and began to officiate and make Intercession in Heaven the other Priest-hood did cease and could not consist with this which was far better but was made useless When that which is perfect and can perfectly sanctify for ever shall come then that which was imperfect and could not sanctify was put away That it must be changed and the reason why it must be changed you heard before and this is the reason why the Apostle doth presuppose it as a thing made evident and to be granted 3. The force of the Consequence is clear enough to him that shall observe what hath formerly been said In the words of the second Proposition considered in it self we may observe 1. The Change of the Law 2. The necessity of the Change 3. This necessity of this Change after the Change of the Law 1. By Change is meant the abrogation of the Law which answers to the abolition of the Priest-hood Though the bringing in of this Law 430 years after the Promise could not make void the Promise yet the bringing in of a better Law and Covenant made null and void this Law And God as he limited a time how long it should continue so he determined to take it away by a better Covenant and would not abrogate it till that was established and published For the promulgation of the Gospel and the Instituton of Christianity did abrogate it and made it of no force And this was the great Mercy of God 1. That he would change and abrogate that which was imperfect and insufficient 2. That he would not abrogate it till he had confirmed that which was better 2. Of necessity there must be a Change of this Law This implies that the Change was not casual and contingent or arbitrary or any wayes to be provented yet this was not an absolute necessity but upon supposition of the Decree and Promise of God and the Sanctification of sinful Man and the Imperfection and Inability of the Levitical Priest-hood to effect any such thing So that it 's necessitas Consequentiae non Consequentis This word of necessity seems to make the Proposition modal though in strict sense it is not so for the truth of the Proposition doth not depend upon any absolute Connexion of the terms as
progress had lost their Christendom it was impossible for them to be renewed and initiated again For neither the grace of Repentance could be expected from the Spirit nor any benefit from the Sacrifice of Christ which was never intended for to expiate the Sins of Apostates This is amplified and illustrated by a Similitude For as they who continue and increase in Grace shall be like good Ground and receive the blessing of God so Apostates shall be like bad Ground which being well Husbanded proves barren is cursed and the end is Burning For Apostates render themselves liable to God's Curse and everlasting Fire ver 4 5 6 7 8. 2. Though some of them might be very faulty yet he had better hope of the generality of them and this his hope is grounded on 1. God's Righteousness 2. Their Faith in Christ and labour of love manifested in their constant ministration to the Saints ver 9 10. Thus far the Resolution the Exhortation followeth Wherein we may observe 1. The Duty exhorted unto which is Perseverance ver 11. 2. The Motive from example of former Saints not named ver 12. Abraham In the example of Abraham the Apostle takes special notice of a Promise made unto him and confirmed by Oath and acquaints them with the end of this confirmation which was 1. To shew to the Heirs of Promise the immutability of his Counsel in performing his Promise ver 13 14 15 16 17. 2. To minister Comfort to them ver 18 19. This Digression finished he resumes the words of Confirmation Psal. 110. 4. that they may be the subject of the Chapter following ver 20. CHAP. VII THE Subject whereof is the words of Psal. 100. 4. formerly resumed The Scope to demonstrate the excellency of Christ's Priest-hood The Method Begins with Melchizedec ver 1. Goes on with the Priest-hood of Aaron and the Law ver 11. Concludes with the Priest-hood of Christ ver 20. For the Author discourseth 1. Upon the last word in the Text of the Psalm which is Melchizedec 2. Upon the words Thou art a Priest for ever after the Order of Melchizedec 3. Upon the words I have sworn and will not repent 4. Takes notice from the antecedent Context of the Psalm to shew who the person was that was thus confirmed and how excellent and perfect In the first part we may observe 1. A Description of Melchizedec 2. A Demonstration of his excellency He is described from His Offices The acts of his Offices The perpetuity of his Priest-hood 1. For his Offices he was King and Priest ver 1. 2. For the acts of his Priest-hood they were Blessing and Tything Abraham ver 1 2. Regal power they were the righteous Government of his People and procuring their peace These he inferrs from the notation of his own name and the name of the place where he did reside ver 2. 3. For the continuance of his Priest-hood he neither had Predecessor from whom he did derive nor Successor to whom he did transmit his Sacerdotal power in which respect it might be said to be Personal and Perpetual This is the Description of Melchizedec taken from Gen. 14. From which he inferrs his excellency especially as a Priest And this excellency is proved 1. From his tything Abraham so great a Person whereas the Levitical Priests did but Tythe their Brethren which were far inferior to their Father Abraham ver 4. 5. 2. From his blessing of Abraham who had the Promises ver 6 7. 3. From this That the Levitical Priests receiving Tythes dye but Melchizedec who received Tythes of Abraham is witnessed to live ver 8. 4. Levi being then in the Loyns of Abraham when he payed Tythes to Melchizedec may with the Levitical Priests descended from him be laid to pay Tythes unto this great Priest ver 9 10. In the second part which begins ver 11. the Apostle enters upon these words Thou art a Priest for ever after the Order of Melchizedec and inferts from them 1. That there must be another Priest of another Order then that of Aaron ver 11. 2. That if there must be and by God's institution another Priest-hood and another Oder then that Levitical Priest-hood which came in with the Law was imperfect Ibid. 3. That seeing it was imperfect it must be changed and that if the Priest-hood then the Law also which was so inseparably joyned with it must be abolished ver 12. 4. That seeing the legal High Priest must by the first institution be of the Tribe of Levi and Christ this great and new High Priest was not of that Family but of the Tribe of Judah therefore it was evident the Priest-hood was changed already ver 13 14. 5. That this Change must needs be made was evident because the Priest which was of another Tribe must be after another Order the Order of Melchizedec ver 15. and another Power of endless life ver 16 17. 6. That the Reason why the Law annexed to the former Priest-hood must be disanulled was because it could sanctify and perfect no man as the Gospel doth ver 18 19. In the third part of this Discourse grounded upon these words of the Psalmist I have sworn and will not repent and the antecedent Context he speaks more distinctly and directly of Christ's perfect Priest-hood and 1. Proves the excellency thereof in that he was a Priest by an Oath which the Levitical High Priest was not ver 20 21. 2. Hence inferrs That his Priest-hood and the Gospel were unalterable and of perpetual continuance because 1. By this Oath he was made Surety of a better Covenant which could sanctify and save ver 22. 2. The Levitical Priests were mortal Christ upon his Resurrection immortal and able for ever to save by his Intercession which he ever lives to make for them who come to God by him ver 23 24 25. 3. He sums up the excellency of Christ whereby it 's evident that He and he Alone because of his perfections was only fit to be our Priest and save us For 1. He is holy harmless undefiled separate from Sinners ver 26. 2. Higher then the Heavens Ibid. 3. He need not Offer often or for Himself as the Levitical High Priest did He offered but once not for Himself but for his People and that Sacrifice was of eternal Virtue ver 27. 4. The legal High Priest had his infirmities and was not The Son but he that is by the Oath after the Law confirmed Priest hath no infirmities is the Son consecrated for ever ver 28. All these things are implied in the antecedent Context of the Psalm for he that is there confirmed Priest in this manner was the Son of God without sin who having offered himself a Sacrifice unsported was risen again immortal ascended above the Heavens and set at the right hand of God as appears from ver â—â— of the Psalm when God by his Oath did confirm him CHAP. VIII HItherto the Apostle hath demonstrated the excellency of
and strict Judge to condemn us But being propitiated and attoned by the Blood of Christ his Throne is the Throne of Grace and Mercy In this phrase he alludes unto the propitiatory or seat of mercy above the Ark in the Tabernacle or Temple which did typify the propitiation to be made by the Death of Christ upon which accepted of God man's Sins become pardonable and God reconcileable and without this reconciliation it 's no coming near this Throne If once it be made a Throne of Grace then we may come boldly unto it For it 's not like Mount Sinai a Mount of Darknesse Thunder Lightning and Terrour but Mount Zion a Mount of Light Grace and Glory So that now we need not fear God's Wrath but hope in his Mercy And though we may justly be afraid to approach if we look upon our selves yet when we consider that Divine Justice is satisfied by our High-Priest's Sacrifice and that he is the admissional of Heaven ready to take us by the hand and bring us to his Father and plead our cause with his Blood then we may come boldly and ought so to do To come is to pray or to approach for to pray to come with boldness is in the Name of Christ to pray with great confidence not onely to be admitted but to be heard for his sake For by him we have accesse unto that Grace wherein we stand Rom. 5. 2. By him we have accesse by one Spirit to the Father Ephes. 2. 18. And in him we have boldness and access with confidence in the Faith of him cap. 3. 12. But suppose we come what may we expect or what shall we receive We may obtain mercy and find Grace for help in the time of need All our time on Earth is a time of need for we alwayes have need of help yet somtimes we have greater need than at other seasons The word in the Original is seasonable help help in due season and then it 's most seasonable when most needful To afford this help must need be an act of Mercy and Grace whereby sins past are pardoned and power of Sanctification with assistance to prevent sin for time to come obtained And without this help mercy pardon and assistance it 's impossible to enter into God's eternal Rest but by it we assuredly may So that if we persevere and so enter it 's to be ascribed to that Grace and Mercy which we obtain by Prayer if we come short the fault will be our own who do not seek help by our continual and instant Supplications in the Name of Christ. To understand the force of this as a Reason delivered in these three last Verses we must call to remembrance 1. What the Duty is which is to labour to enter into Rest and to hold fast our Profession which is nothing else but perseverance 2. We must consider that it 's taken from Christ as a Priest and it 's very effectual For if 1. He be our great High-Priest 2. Passed into the Heavens and hath taken possession of that eternal Rest and also in our behalf 3. So merciful and sensible of our Infirmities 4. So ready to procure us help when we seek it by Prayer before the Throne of Grace then let us not onely with all diligence but with greatest hope and confidence labour to persevere For a conclusion of these four first Chapters let us observe 1. That the Subject of them is Christ's Prophetical Office as most excellent and above that of other Prophets Angels Moses 2. That though this be the principal and intended Subject yet he speaks something of his Regal and Sacerdotal Function yet onely upon the by and with some reference to his Prophetick Faculty 3. That the principal Duty which he urgeth so strongly upon us from his Prophetical Excellency is perseverance in the Profession of his blessed Doctrine and the Observation of his Laws given by him as a Regal Prophet and Apostle 4. In the pressing of this Duty he insisteth upon the latter part of Psal. 95. where he â— Sexs forth the Example most clearly 2. Applies it to these Hebrrews 5. The last reason is taken from his Priest-hood which is handled and brought in with such Art that it not onely servs for to perswade us to attend to his Prophetical Doctrine and continue in it but also to prepare and make way for his admirable discourse following concerning his eternal Priesthood and is an imperfect Transition CHAP. V. Ver. I. For every High-Priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins § 1. BEfore I enter upon the Chapter it self the connexion of this part with the former must be considered and I find the Agreement to be two-fold 1. General 2. More particular The general is very clear for after that in the former four Chapters the Apostle had set forth the Excellency of Christ's Prophetical Office wherein he was far above the former Prophets Angels and Moses and thereupon had exhorted to perseverance in the Profession of his Doctrine declared in the Gospel and pressed the performance of the Duty both from the fearful Punishment of Apostacy and the glorious Reward of Constancy He now in this Chapter enters upon a discourse of his Priest-hood as â—ar more excellent than that of Aaron's so that there was all the Reason in the World to persevere in respect of this Office likewise This is the general Method The particular seems to be implyed in the Particle For which many times is a causal Conjunction and renders a reason of something formerly delivered For seeing he had formerly affirmed Christ to be an High-Priest here he proves him to be such indeed and to have the Nature Properties Qualities and Power of such an Officer This particular refers to the three last Verses of the former Chapter which made way for this discourse that follows § 2. As the occasion of the former Doctrine was an high conceipt which the Hebrews had of the Law as delivered to them by Prophets Angels Moses so the occasion of what follows was their high esteem of Aaron and the Levitical High-Priest The Scope is to demonstrate the Excellency of Christ's Priest-hood as far above that of the Law and perswade them to continue in their Faith in him as so excellent an High-Priest as far above all others The Method is this 1. He delivers his Doctrine 2. Confirms it 3. Applies it The Doctrine is this Christ is a perfect High-Priest more excellent than Aaron or any of the Levitical Order The Confirmation is from his Calling and Order his Ministration and his excellent Sacrifice and this continues from this Chapter to the 19th Verse of the tenth After this confirmation finished he proceeds in cap. 10. 19. to Application which is made principally by way of Exhortation In this Chapter the Apostle doth 1. Manifest Christ to be a Priest for ever according to the the Order
of Melchizedeâ—k 2. Conceiving these Hebrews hardly capable of that discourse concerning this excellent and eternal Priest-hood which he intended he iâ—proves their Ignorance caused by their great negligence In the first part he 1. Informs us what an High-Priest in general is 2. Shews that none can be a lawful Priest who is not called 3. Proves Christ to be called and by Commission from Heaven made an High-Priest and invested with a Sacerdotal Power But to proceed unto particulars and enter upon the Text which gives us a description of an High-Priest and lets us know that he is an Officer in matters of Religion 2. That his Work is to offer Gifts and Sacrifices for Sin 3. He must be of a mercifull disposition and inclined to compassionate the People as having Infirmities of his own 4. The end whereat he must aim to make God propitious and procure his favour for the remission of the Peoples Sin He is an Officer in matters of Religion To be an Officer is the general wherein he agrees with all others in any Office to be such in matters of Religion differenceth him from all Magistrates and Civil Officers Before we handle the parts of the Description we must take notice first what the definitum or thing described is and it 's said to be an High-Priest Priest-hood if we consult the Greek or Latine Name is a sacred Office the word Cohen in Hebrew also is an Officer either sacred or civil and comes of a Verbe in Piel which signifie to minister or act in political or religious matters and such a Person may be a Magistrate or Minister a Prince or a Priest For anciently Princes were Priests and Priests Princes so Melchizedeck was King and Priest and such if we may believe some ancient Authours were the first-born of Families and had the Power and Charge of Civil and Ecclesiastical Government in the Family This Office is a place of power and dignity Yet there usually was an inequality between Priests for some were high-Priests some inferiour and the High-Priest was President over the rest of greater dignity and power and could and might officiate in some things wherein the inferiour could not In this place the thing or Person described is an High-Priest though many of these things might agree to other Priests And first he is an Officer For He is one taken from among men and ordained for men By this with that which follows we may easily understand that the Priest here described is a Man and not an Angel and an Officer for men and for sinful men 1. He must be taken from among man which implies not onely that he must be a Man but of the same ranck and quality with other men who are no Officers no Priests but of no Priests made Priests yet they should be duly qualified and fit for the place how else can they officiate as they ought to do This phrase to be taken from among men we find Exod. 28. 1. where Moses is commanded to take Aaron and his Sons from the midst or from among the children of Israel and a like Expression is used Levit. 8. 1. when Aaron must be consecrated This is a kind of election and designation of the person whereby he is singled out of and separated from the rest to be put in another and higher rank and order This designation is made by Lot or Birth-right or Election or divine immediate determination for here there must be no Usurpation After the Person is once designed and determined upon he must be constituted ordained set over other men for their good for the end of all Officers is to seek and endeavour the temporal or spiritual good of those to whom they are made Officers For though God can do all things immediately himself yet he is pleased to make use of man and by man communicate his Blessings to man This constitution is by a Mandate of him or them who can constitute an Officer and by this Mandate is signified the Constitutor's Will The effect of it is to give the Person constituted Power and to bind him to officiate For every Officer by his Ordination receivs a power and a charge to do the Works of his place And as the power and charge are many times great so the Constitution is made with solemn Rites which are used in the Inauguration of Princes and Consecration of Priests This is the general Nature of a Priest he is an Officer Yet there be Civil and there be Religious Officers but a Priest is an Officer in Religion and the things of God For we have to do with Men and we converse with God The Subject therefore wherein a Priest is imployed is things pertaining to God for he is the Supream Lord to whom all Glory Service and Obedience are due in the highest degree upon him we all alwayes do wholly depend both for our Being and Happiness both spiritual and temporal And though all men must worship him yet there are publick Services which none but a Priest may perform so as to be accepted Every one doth not know how God will be served neither if they knew it are they fit or qualified for it Therefore God ordained Priests who knew his Will his instituted Worship and how it should be performed and to come to God without them was in vain and for any other to officiate in that place is an Usurpation and a great Offence By this Office God did signify that sinful Man cannot come near unto him without a Mediator And it was an unspeakable Mercy of God to institute such Services as he requires at Man's hands and to ordain such Persons for the performance as he would accept As Religion so Priest-hood in general sin presupposed seems to be of the Law of Nature For no Nation is without Religion no Religion without a Priest therefore we read in Authours so much of Temples Altars Priest and amongst these High-Priests and Supream Pontiffs Yet there may be Officers in Religion who are no Priests but subservient unto them therefore we must know what is the proper Work of a Priest which is the next thing whereof the Apostle informs us in these words That he may offer both Gifts and Sacrifices for Sins The Law and Ligh of Nature dictate unto us that something must be offered unto God in acknowledgment of his Supream Dominion and because men have their Sins and are guilty and God is just and hath power of life and death of punishment and pardon therefore Sacrifices must be offered to satisfy his Justice avert his Wrath and procure his favour But by what Gifts and Sacrifices God may be propitiated and in what manner they must be offered the Law of Nature will not teach us These things must be revealed and instituted from Heaven and so must the Priest-hood and party officiating too for every one must not offer these Gifts and Sacrifices either for himself or others but such as God shall either mediately or
which follows as will appear anon Two things here I will only observe 1. That to be called is openly and solemnly with power to be declared For this inauguration and confirmation was made with great solemnity and that in the presence of all the Host and Angels of Heaven Whether God commanded any Archangel with sound of heavenly Trumpet to proclaim him and ouer these words before the Throne of Glory and the place of his special presence in the Heaven of Heavens we know not It 's certain by these words he was made an eternal Priest and thereupon all the Angels of Heaven did acknowledg him The second thing to be observed is that he was not only made a Priest but also a King for without either of these he could not be so powerful a Saviour yet he was not so made by these but other words § 10. Now follow a Digression For after that the Apostle had proved him to be a Priest and so made of God and a Priest for ever after the Order of Melchisedec and not after that of Aaron order did require he should enlarge upon the words of the Psalmist yet because this Doctrine was mysterious and profound and they not so capable of it he takes occasion by the way to reprove their dulness stir up their attention and prepare them for this Doctrine concerning Christ's Priest-hood which he intended more fully to declare unto them This reproof is brought in artificially by a kind of Transition and in this manner Ver. 11. Of whom we have many things to say and hard to be uttered seeing â—â— are dull of hearing IN these words and those which follow We have 1. The excellency and copiousness of the matter 2. The Hebrews incapacity 3. The reason of their incapacity The subject whereof he intended to speak was the Priest-hood of Christ and seeing he was a Priest after the Order of Melchisodec he must needs speak something of him The copiousness and aburdince of matter is signified by those words Of whom we have many things to say the excellency in those and hard to be uttered their incapacity they were dull of hearing The cause of this For when for the time ye ought to be Teachers ye have need that one teach you again c. which implies their negligence Of whom Some think this Relative whom referrs to Melchisedec others to Christ as Priest But it referrs to both to Christ principally to Melchisedec in order unto Christ For many things were to be known of Melchisedec that it might be made evident how he did typify Christ and how Christ was a Priest according to that Order and not the Order of Aaron This is the subject of which he intended to speak Of this subject he had many things to say This implies 1. That he knew many things concerning this Priest and Priest-hood and the same certainly and infallibly true as revealed unto him by the divine Spirit 2. That these things he could utter and express and that clearly and perspicuously enough and he was willing yea desirous to make them known if he could have found Schollars capable of this excellent Doctrine But such they were not for many excellent things might be taught if men would be careful to learn and improve their time and parts Yet these many things were hard to be uttered This implies that they were excellent and above the capacity of Babes and Children They were not hard or obscure to him for he knew them and fully understood them neither were they such things as he learned when he was rapt up into the third Heaven unutterable in themselves but they were hard to be uttered so as they might understand them For They were dull of hearing This was their incapacity The meaning is not that they were deaf either in whole or part or that such amongst them as were learned could not read them if written or understand the language but by hearing is meant understanding There are outward ears and outward hearing of the body inward ears and inward hearing of the Soul the former they had the latter they had not so as to be capable of such things as he had to say of this Priest and Priest-hood This was no obscurity in the matter but an indisposition in the Soul to receive this Doctrine Dulness was this indisposition which in general is a defect of active Power in particular in this place of the intellective faculty as not able to perceive discern apprehend and judge of this higher Doctrine It 's opposed to that we call acâ—â—â—n the sharpness quickness and piercing power of the wit and intellect yet here this dulness is restrained to a certain object for in other things they might be apprehensive and judicious enough By reason of this defect it is that much excellent and divine Doctrine is lost or at least useless to the greatest part of the People who are no whit moved with Doctrine though excellent if above their capacity For this cause the meanest Teachers are most popular though it 's true that all wise men must have respect unto the capacity of their Hearers and condescend unto them yet men should not be alwayes Babes and Dunces in God's School But what might be the cause of this dulness The Apostle informs us Ver. 12. That when for the time ye ought to have been Teachers you have need that one teach you again the principles of the Oracles of God and are become such as have need of milk and not strong meat § 11. THis incapacity and defect of the Understanding may be either from natural imperfection as in Ideots and Naturals or such as are not much better or from want of teaching instruction and disciplination or from God's just Judgment and the delusions of Satan or from the negligence of such as are taught and do not attentively hear heed consider or from the sublimity and excellency of the matter taught or from ignorance of the language or terms or manner of expression used by such as take upon them to be Teachers or from the want of Understanding in principles upon which the knowledg of other things doth depend Dulness and so ignorance from some of these causes is blamless and will not be charged upon man in his last tryal For ignorance invincible is not counted a Sin but ignorance and dulness from neglect of the means God hath given Man to improve his knowledg for his own good is inexcusable If the things to be known be necessary and concern his everlasting Salvation or conduce to the same it 's far more hainous Such was the dulness and ignorance of these Hebrews and it 's implyed in this that they had had time and all other necessary means to improve their knowledg to that of Teachers and yet they were so ignorant that they had need to be taught again the very principles of Christianity This was a Sin and the same very grievous and a great impediment to their Salvation and increase
above that of Aaron's finds seven Arguments in this Chapter to prove it The first three are taken from the excellency of Melchizedec's Priest-hood the fourth from the Imperfection of the Levitical Order the fifth from the Confirmation of Christ's Priest-hood by the Oath of God the sixth from Christ's Immortality the last from the excellent vertue of Christ's Sacrifice And he well observs that the Apostle in this Discourse doth urge and urge again and very much insist upon these words of the Psalmist I have sworn Thou art a Priest for ever after the Order of Melchizedec § 4. But if we well consider the whole Chapter till we come to the Conclusion it 's nothing but a Discourse upon those words And he begins with the last word Melchizedec then he proceeds to another a Priest after the Order of Melchizedec which was Christ then to the words I have sworn and will not repent lastly to those Then art a Priest for ever And if you observe not this you shall hardly ever find the genuine Order of the Apostle's Discourse And the Text of the Psalm is excellently handled by way of Explication and Illation or drawing Conclusions from it The first part therefore from the first Verse to the eleventh is concerning Melchizedec declaring out of Gen. 14. who he was and that he was not only a King but a Priest and that his Priest-hood was more perfect and excellent than that of Aaron's The second part from Ver. 11. to the 19th infers from this that there must be another Priest not of the Order of Aaron but of Melchizedec that the Levitical Priest-hood must be abolished because it could sanctify no man or give him hope of everlasting life for this Sanctification and Perfection must be by another Priest which the Spirit signifies even whilst the Order of Aaron was in force must be of another Order and of another Tribe The third part from Ver. 19. to the 23. takes notice of those words I have sworn and will not repent and thence infers that seeing he was made and confirmed a Priest by oath and the Levitical Priest was not therefore was he the Surety of a better Covenant The fourth part from Ver. 23. to the 26. infers not onely the difference of Mortality and Immortality between the Priests of the Law and of Christ but also from his Immortality and eternal Priest-hood his ability to save for ever such as come to God by him In the last part from Ver. 26. to the end he seems to infer the eternal vertue of Christs Sacrifice from his innocency and holiness which was such as he had no Infirmity This last doth not appear in the Text either as expressed or deducible from it yet it may well be presupposed because the party to whom this Priesthood was thus confirmed by Oath could not be any man that had sins and infirmities of his own but was the Son of God who as Man never knew any sin This Discourse is to be understood of the Constitution and Confirmation not the Ministration of Christ's Priest-hood and in the very words of Confirmation the Apostle observs four clear and evident Arguments of the excellency of Christ's Priest-hood above that of Aaron's and a fifth implyed or presupposed § 5. The first part is concerning Melchizedec upon the Explication of which Word the Knowledge of the whole Proposition doth depend and in it we have 1. A Description of this Melchizedec from Ver. 1. to the 4. 2. His greatness and excellency inferred from this Description from Ver. 4. to the 11th The whole may be reduced to two Propositions The first whereof declareth who he was The second how great he was In the Description which is taken from Gen. 14. 18 19 20. we may observe 1. His Offices 2. The Acts of his Priestly Office 3. The Interpretation of his Name and the place of his Residence 4. The perpetuity of his Sacerdotal Office 1. His Offices were two 1. His Regal for he was King of Salem 2. His Sacerdotal he was Priest of the most High God The Acts of his Priest-hood are two 1. His blessing 2. Tything of Abraham The Interpretation of his Name informs us that he was King of Righteousness Peace The Perpetuity of his Priest-hood is signified in that he had no Predecessor from whom nor Successour to whom he might derive his Priest-hood His Offices and Acts of his Priest-hood are expressed in the Text of Moses the Interpretation is taken from the signification of the words whereof his Name is composed and from the signification of Salem The perpetuity is concluded from the reticency and silence of the Text This was the onely place in the Scriptures of the Old Testament where any mention is made of this Person before that of Psal. 110. 4. The first part in the Description informs us of his Offices that he was 1. King of Salem 2. Priest of the most High God Who this Melchizedec was is much doubted whether he was God Angel or Man For some affirm that he was the Spirit of God some that he was an Angel some that he was a Man And of such as affirm him to be Man many think him to be Shem who was certainly living at that time Others deny it and bring strong Arguments for the Negative and it 's very likely if not certain it was not Shem whose Genealogy and Descent is evidently and expresly delivered in Scripture and there can be no Reason why he should change his Name and take another It 's certain he was a Person that lived in Salem in the Land of Canaan at that time that Abraham sojourned there and lived at Mamre The word King as distinct from that of Priest doth imply his Civil Power And because Civil Power of Government may be in one or more it signifies the Civil Power in one yet this Civil Power may be in one either despotically in an absolute or arbitrary way or limited And whether this Power be in one by commission and trust or without commission and whether it be greater or less we find that any eminent single Person that had Power to command others in Scripture is called a King What kind of Power Civil this Melchizedec had over his Subjects we do not read neither need we trouble our selves That he was a King and had Civil Power such as the other petty Kings of Canaan had need not to be doubted The place whereof he was King is expressed to be Salem which might be either the City of his residence or his Territory belonging to that City or both This Salem in all probability was that place which was called Jerusalem in after times for so we find it called Joshua 10. 1. and the Name of the King then wa◠Adonizedec which is the same Name with that of Melchizedec for both signify a Prince of Governour call him King or Lord of Righteousness that is a righteous Prince or Governour And some tell us 1. That the first
Israelites from the first-born of other Families to the Tribe of Levi For we read that the were set apart for the Service of the Tabernacle Numb 1. 50. And this done by Command of God to Moses Ver. 48. This was the Reason why they were not numbred non had a several distinct part of the Land as the rest of the Tribes In this the Lord did punish shew Mercy and gave Honour He punished that Tribe in scattering them throughout all the Tribes according to the words of Jacob who denounced this Judgment against them for their dissimulation and cruelty exercised upon the Shechemites Gen. 49. 7. He shewed Mercy to the rest of the Tribes in that they were dispersed in every part amongst them to teach them the Laws of God He honoured these Levites in that he consecrated them to his Service and setled the Priest-hood in that Tribe And this seems to be a Reward for their Service in assisting Moses when he punished their idolatrous Brethren Therefore said Moses Consecrate your selves to day unto the Lord c. Exod. 32. 29. So wonderful is the Wisdom of God that by one Act he can both punish and reward the same parties and shew Mercy unto others Of this their separation and taking them for the first-born we may read Numb 3. 12. Yet though all the Sons of Levi did minister in holy things all were not Priests for of the Sons of Levi onely the Family of Aaron received the Office of Priest-hood and were Priests the rest of that Tribe were assistant and subservient to the Priests These had their Office not by Usurpation or the voluntary consent and suffrage of Man but by the ordination and determination of God without whose Power intervening so great an alteration in the Translation of the Sacerdotol Power could not have been valid or just In the Christian Church the Office of Ministers answers to this which could neither be necessary or effectual except Christ had instituted it And onely such as enter upon this Function according to his Institution are legal Ministers 2. The parties tythed were their Brethren though descended of Abraham The Priest-hood with their inferiour Ministry must be maintained and it seemed good to the Divine Wisdom to appoint the Tythes for that end as the sitrest and most convenient maintenance of all other and if duly paid according to his order the least subject to inconveniences And seeing they did serve and minister for the good and benefit of their Brethren sequestring themselves from other employments Justice and Epuity did require that they should maintain them and give them their Tythes The same Rule in general holds good in the times of the Gospel For saith the Apostle if we have sown unto yoâ— spiritual things is it a great matter if we shall reap your carnal things 1 Cor. 9. 11. Yet profane Worldâ—ings who make no account of spiritual Blessings will say It is a great thing an heavy charge and we desire to be freed from it yet carnal things are nothing to spiritual These Brethren were descended of Abraham as well as the Levites and Priests and both as Brethren and as descended of Abraham were equal Yet they must acknowledge themselves and that by paying of Tythes unto the Priests to be inferiour to them who vvere nearer God and did represent him in the highest Acts and Service 3. But by what Warrant and according to what Rule did these Priest receive Tythes of their Brethren They had a Warrant and a Rule and both from God For 1. He gave a Command they should be paid and a Rule how they should be given The Command did presuppose the Power and signified the Will of God so that the People were bound to give them and the Priests had Power to demand them as due For the Effect of this Command was to make them due to be given by the People and unto them and to none other After this Command they could not be a meer Benevolence God did often signify in the Books of Moses that Tythes were his and he had given them to the Sons of Levi and the Priests That they are the Lord's and holy unto him we find Levit. 27. 30 31 c. and they are commanded to bring them to the Priest Deut. 14. 22. And that he gave them the Children of Levi for their service is evident Num. 18. 21. and they were their Inheritance And whosoever deteineth them robs God and is cursed with a Curse Mal. 3 8 9. Work and Hire Service and Tythes the Preaching of the Gospel and Maintenance go together before the Law under the Law and in the time of the Gospel Commands and Laws do not onely define the Persons that must obey and the thing to be done but many times if not alwayes the manner of performance So it was in Decimation for the Law determined not onely the Persons that must give them but of what they must be given and at what time they must be paid and into what place they must be brought and where they must be laid up So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Command and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule and both are parts of the Law of Tything Some think these words are brought in by the Apostle to prove the Superiority of the Priests above their Brethren because their Brethren gave and they received Tythes and it 's true as Tything them they were above them Others conceive that in them he answers the Objection That Tything and Decimation would not prove the Greatness of Melchizedec above the Levitical Priests for these as well as he did decimate And they understand the Apostle to return this Answer That though they received Tythes yet it was but from their Brethren who being the posterity of Abraham were far inferiour unto Abraham whom Melchizedec tythed yet this answer is not given by him in these words except in part For the principal part followeth § 14. For we read in the next words Ver. 6. But he whose Descent is not counted from them received Tythes of Abraham c. In which words we may observe two Propositions The 1. Negative That Melchizedec's Pedegree was not reckoned from them 2. Affirmative Yet he received Tythes of Abraham The first informs us that he was not descended from Levi neither was his Priesthood of their Order or derived from them If he had descended from their Tribe and his Priest-hood from the House of Aaron then they would have said that he received Tythes because he was of their Order and would further alledge that if one as great as Abraham should be found amongst their Brethren they had Power by vertue of their Priesthood to decimate him But all this he prevents by denying his Descent from them The second tells us plainly that he tythed Abraham who was far above Levi and the Levitical Priests and much more above their Brethren Yet this is not all he not onely tythed Abraham but He blessed him
that had the Promises Where 1. Abraham had the Promises 2. Yet Melchizedec blessed him The Promises which Abraham had and whereby God had bound himself unto him were many As 1. That his Seed should be as the Sand of the Sea though in humane Reason according to the course of Nature there was little or no hope of it and this Seed should be both according to the Flesh of the Jews and far more numerous according to the Spirit of the Gentiles For he was made the Father and Head of all Believers in the Generations following both Jews and Gentiles 2. He had a Promise of the Land of Canaan where he then sojourned and where at that time Melchizedec was both King and Priest 3. He had the great Promise of all That in his Seed all Nations should be blessed And this Seed which was Christ to descend of him according to the Flesh who should be the great High-Priest and bless all Nations These words are added to shew how great Abraham was Yet secondly Though he was so great yet Melchizedec blessed him and he was blessed What kind of Benediction this was I have formerly shewed There is one universal Authour of Benediction who blesseth all things and that is God as Creator There is one universal Authour of all spiritual and special Blessings tending to the eternal happiness of sinful Man and that is God Redeemer by Christ There be many others who ministerially under God and by power from God do bless men as the Patriarchs as Moses as the Levitical Priests as Ministers of the Gospel yet one of the greatest was this Melchizedec blessing Abraham And lest any should reply that inferiours may bless superiours and equals may bless equals it follows Ver. 7. And without all Contradiction the less is blessed of the better The Argument in Form is this The less is blessed of the better But Melchizedec blessed Abraham Therefore Melchizedec was better and greater than Abraham In the words two Propositions 1. The less is blessed of the better 2. This is without all Contradiction The former Proposition is concerning the imparity of the party blessing and the party blessed the one is greater and better and the other is less and inferiour Yet this is to be understood of the party blessing as blessing and the party blessed as blessed and the blessing here meant is an authoritative powerful and effectual blessing because otherwise it cannot infer a superiority And the reason is because he that communicates any good unto another who wants it is more excellent in that respect than him that receives it and in this respect is more like unto God whom all lawful Priests and other persons blessing by commission from him do represent and in that particular Act of Benediction 2. And this is so clear and evident a Truth that reason cannot deny and contradict but presently assents unto It 's like a Principle clear in its own light and far above those remote Conclusions which are doubtful and uncertain And this doth evidently prove the Conclusion That Melchizedec in blessing Abraham who had the Promises was far greater than Abraham § 15. Thus far the Authour hath made it manifest that Melchizedec as a Priest was greater and more excellent than Abraham Now not content with this which did imply his greatness above the Levitical Priests he proceeds to prove more explicitly and expresly that he was greater than them and that in respect of Tythes two wayes 1. In respect of his immortal Priest-hood 2. In that Levi and so the Levitical Priest was in a manner tythed in Abraham his Father 1. He was greater in respect of his perpetual and immortal Priest-hood for thus it follows Ver. 8. And here men that dy receive Tythes but there he receiveth them of whom it 's witnessed that he liveth THis by many is made a third Argument to prove the greatnesse and excellency of Melchizedec and if we consider the Reasons in general it is so Yet if we consider them more distinctly the former two Reasons proved him greater than Abraham and greater than the Levitical Priests consequentially But this is the first immediate and direct Argument and Proof of his excellency above the Priests of the Tribe of Levi In Form it 's thus The Priest receiving Tythes of whom it 's witnessed that he liveth is greater than those who receiving Tythes do dy But Melchizedec receiving Tythes is witnessed to live and the Levitical Priests tything their Brethren dy Therefore he is more excellent The former Proofs were taken from Abraham as the party giving Tythes this from the party receiving Tythes that is from the Priest's tything not from the Persons tythed In the Words we have 1. A similitude or agreement 2. A dissimilitude or difference of the Priests They both agree in this that they were Priests and received Tythes They differ in that the one dies the other is witnessed to live The Propositions are two 1. That here men that die receive Tythes 2. There he receiveth them of whom it 's witnessed that he liveth By the Word or Adverb here is meant either the time or place the time was the time of the Mosaical dispensation whilst the Law was in force the place was at Jerusalem and in the Land of Canaan as in the Possession of Jacob's Posterity where the Priest's of the Tribe of Levi Tythed the Jews Yet though they were above their Brethren in receiving Tythes yet they were not better in that they died Of the Death of Aaron and other Aaronical Priests the Scripture makes express mention as likewise of their Successors and doth signify not only that they are mortal but that they died Yet Enoch was mortal and yet died not but was translated The second Proposition is That there he receiveth Tythes of whom it 's witnessed that he liveth 1. This he is Melchisedec as a Priest who as such Tythed Abraham 2. Of him it 's affirmed that he liveth 3. It 's witnessed that he liveth 4. This Proposition is annexed to the former by a discretive Particle But to signify the difference between the Levitical Priests and Melchisedec they die but he liveth 5. It 's said There that is in the time before the Law when Melchisedec met Abraham or it may referr unto the place of Scripture Gen. 14. that there it 's witnessed That he liveth and to Psal. 110. There is no difficulty in this Axiom except in this That it 's witnessed That Melchisedec liveth which some understand of the silence of the places of Scripture which mention Melchisedec especially Gen. 14. For though the holy Writings tell us that Aaron and other Levitical Priests died and that their Order of Priest-hood was only Temporary and to be altered abolished and so to die yet it 's no where said that Melchisedec died and this as was said before is conceived to be done of purpose by the Spirit that he being represented as living and not dying might be in
that respect fit to represent and be a Type of Christ as our ever-living Priest But if he was translated and continued a Priest untill the moment of his translation then the representation is more full and lively yet this we find not clearly testified any where of him Some think That the Taxis or Order of his Priest-hood was of perpetual continuance and so it was in Christ the Antitype of whom it 's said He is a Priest for ever § 16. Besides all this the Apostle hath something more to say of the excellency of Melchisedec in respect of the Levitical Priests For it followeth Ver. 9. 10. And as I may so say Levi also who receiveth Tythes paid Tythes in Abraham For he was yet in the Loynes of his Father Abraham when Melchisedec met him THis is another agrument and in form is this He who so received Tythes that he did not give any is more excellent then him that so Tythes others that he Tythed himself But Melchisedec so Tythed Abraham that he was not Tythed by any Superiour Priest and the Levitical Priest did so Tythe his Brethren that himself was Tythed Therefore Melchisedec is the more excellent Priest The minor is proved ver 10. For Levi was then in the Loyns of Abraham when Melchisedec met him and tythed him and Levi in him The sum is Melchisedec Tythed Levi and in him the Levitical Priests therefore he was more excellent And because it was not proper but tropical to say that Levi paid Tythes and that to Melchisedec in Abraham therefore he abates somewhat in his expression by adding if I may so say For by a Trope he might so say though properly he could not because neither Levi nor any Priest of Levi did then actually but only virtually exist in his cause This so is true as that it must be rightly understood otherwise it may be an occasion of errour For Christ himself according to the Flesh was then in Abraham's Loynes yet Christ 1. Was not meerly Man 2. He was not to Descend of Abraham by natural propagation 3. He was in Abraham as the Anti-type of Melchisedec and so could not pay Tythes to him 4. He was to be advanced higher then Melchisedec was and rewarded with far greater priviledges yet none of these did agree to Levi or his Sacerdotal Posterity and so as paying Tythes in Abraham he was inferiour and of an inferiour Order of Priest-hood And here I might take occasion to observe that Parents and Children may be truly accounted as one person and this not only before they be born but in many cases after that they actually exist in themselves and by reason of this unity and identity the Children may be said to do or suffer what their Parents do and suffer and on the contrary § 17. Hitherto the Apostle hath described Melchisedec and set forth his greatness and excellency and now he proceeds to manifest the greatness and excellency of Christ the Antitype and of his Priest-hood as far more excellent then that of Aaron's which is the second part of this Chapter and this is the Coherence and Connexion And as the Theme of the former Discourse was Melchisedec the last word of Psal. 110. 4 So now he goes on to handle in the first place these words of that Text Another Priest after the Order of Melchisedec For though in them we do not read the word and Adjective Another yet it 's implyed because the place doth speak of Christ as another Priest distinct not only from Aaron but from Melchisedec So that the Doctrine or Proposition which he discourseth upon is That after Aaron and the Levitical Priest there must be another Priest after the Order of Melchisedec From this proposed he inferrs several conclusions of great moment concerning the insufficiency and mutation of the Levitical Priest-hood and the efficacy and sufficiency of Christ's Priest-hood And to ground this Discourse he presupposeth that the end of all legal Priest-hood instituted by God is perfection and then begins to argue in this manner Ver. 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 be called after the Order of Aaron VVHere we must note 1. That the words are Interrogative and imply that the hypothetical or connex Axiom is Negative and the negation is more vehement and peremptory For if perfection had been by that Priest-hood and that Law there was no further need of another Priest of another Order so far different from that of Aaron's That Priest-hood would have been sufficient and there had been no reason of alteration nor any necessity of a Priest of another Order 2. These words A Priest after the Order of Melchisedec are found in this 11th ver by was of supposition and afterward repeated more fully and expresly out of the Psalm and enlarged upon 3. He gives a reason 1. Why there must be another Priest of another Order 2. Why this other Priest must be constituted in a more perfect manner then the former was And the reason of both is from the insufficiency of the Levitical Priest and the sufficiency of Christ's Priest-hood 4. He joyns both the former and the latter Priest-hoods and the several and distinct Laws according to which being made they must minister 5. From the words of the Psalmist he 1. In this verse inferrs the imperfection both of the Levitical Priest-hood and the Law And 2. In ver 12. the alteration of the Priest-hood and the Law 6. In this Text ver 11. the Apostle's argument in form is this If Perfection were by the Levitical Priest-hood under which they received the Law then there was no farther need that another Priest should rise after the Order of Melchisedec and not called after the Order of Aaron But another Priest after the Order of Melchisedec and not of Aaron must rise Therefore there is no perfection by the Levitical Priest-hood or the Law The consequence presupposing perfection to be the end of Priest-hood and that God doth nothing needless and in vain and that the bringing in of another Priest and Priest-hood is clear and undoubtful The assumption he proves from the words of the Psalm which positively affirms That there shall and must be another Priest after the Order of Melchisedec For if they be the words of God by his Spirit inspiring David the Jews acknowledging the divine authority of the Book of Psalms could not deny it For the words of the Psalmist being the words of God must needs be true yet the words of the assumption are not expresly and wholly found in the Psalm but implyed consequentially For if God constitute another Priest after the Order of Melchisedec and signifies his Will to do so then necessarily it follows that there is further need of such a Priest 7. This Syllogism is Compound and to be referred to the second Connex which
it comes to pass in a necessary Axiom which is opposed to impossible 3. This is more evident when we consider that both this Change and this necessity follows after and upon another Change For though God in his absolute power could have continued this Law and prevented this Change yet if he once change the Priest-hood the Law must be changed And so the force of the Consequence comes in to be considered which presupposeth some strict Connexion of both and a dependance of the Law upon the Priest-hood For if God did determine that the Priest-hood and Law should stand and fall together then it must necessarily follow that whilst the Priest-hood did stand the Law must stand and when the Priest-hood shall fall and be abolished then the Law of necessity must be abrogated And that this was the determination of God was made evident by the event and the execution of his Decree Again if the Priest-hood be once taken away the Law was useless because there was no Priest appointed by God remaining to officiate according to that Law as we see it is at this day And this might be the Reason why God did not only by the Death and Sacrifice of the great High-Priest after he was once exhibited on Earth and his Ministration in Heaven abolish that Levitical Priest-hood but also destroyed the Temple and the City where he had put his Name and to which he had confined that Priest-hood and never yet suffered either of them to be rebuilt And from these Reasons the force of their Consequence is strong and evident § 20. He proves further that the Priest-hood was changed because the great Priest after the Order of Melchizedec was not called after the Order of Aaron because he was not of the Tribe of Levi but of another Tribe and by Name of the Tribe of Judah Thus the Text informs us Ver. 13. For he of whom these things are spoken pertaineth to another Tribe of which no man gave attendance at the Altar Ver. 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THE words of the Psalmist do prove that the Levitical Priest-hood must be changed and these prove that it was already changed And the Reason whereby he proves the Change of the Priest is the Change of the Tribe which presupposeth that the Levitical Priest was confined to one certain Tribe and that was the Tribe of Levi and to one certain Family the Family of Aaron From whence it follows that if the Tribe was once changed and God institute a Priest of another Tribe the Priest-hood must be changed And this great Priest which is after the Order of Melchizedec must not be was not called after the Order of Aaron neither was he of that Family In the words he informs us 1. Who the Person was that must be the Priest intended in the Psalm 2. What his Descent is and that two wayes 1. Negatively 2. Positively and affirmatively 1. The person of whom these things are spoken was Jesus Christ. The thing spoken of him are 1. That he was a Prophet above Angels all the Prophets and above Moses himself 2. That he was a Priest for ever after the Order of Melchisedec And though a Prophet might be of any Tribe yet a Priest must be of the Tribe of Levi. Of this great Priest he saith 1. He was of another Tribe 2. Of a Tribe of which no Man gave attendance at the Altar He was of another Tribe This implies the Negative He was not of the Tribe of Levi 1. This is general and so is that which follows For 2. He was of a Tribe where of no man served at the Altar To serve at the Altar and offer Sacrifice was the proper work of a Priest and if any of that Tribe had ever been a Priest and according to God's Institution then though Christ had been of that Tribe yet the Priest-hood had not been changed But God's constitution was otherwise for it excluded all the Tribes but one that one of Levi and so that not any person of any other Tribe could lawfully serve at the Altar This makes the Negative more clear and full and peremptory By this we understand that Christ was of another Tribe that he was not of the Tribe of Levi yet all this will not inform us of what Tribe in particular he was Therefore to give full satisfaction the Authour adds Ver. 14. For it 's evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THe Apostle presupposing that which cannot be denied that the Tribe of Judah is not the Tribe of Levi and that Christ being of the Tribe of Judah was made a Priest after the Order of Melchisedec seems by these things to prove that the Priest-hood is changed and that more particularly and distinctly then he had done in the former verse For it might have been argued and replyed that if he was of another Tribe then of Judah or Ephram or Benjamin or some of the rest If he was of another Tribe name it or else nothing is done And this was convenient to be done to name the Tribe in particular out of which Christ sprang and it was that of Judah In the words we have three propositions 1. That Christ sprang out of the Tribe of Judah 2. This is evident 3. That of Judah Moses spake nothing concerning the Priest-hood The first proposition is made clear out of the Histories of the Evangelists delivering the Genealogy of Christ from Abraham and David by way of descending Matth. 1. and of Christ's descent from David by way of ascending Luke 3. It 's further evident by the Calling of Joseph his Father-in-Law and his Mother to be enroled with the Tribe of Judah in Bethlehem the City of David Luke 2. And his Name was found long after his Ascension in these Rolles kept in the Arches at Rome He saith our Lord to signify that Christ was that Lord to whom the Lord Jehovah said Sit thou at my right hand c. The second proposition This was evident This might be evident then to them not only by these Histories but by the publick Records of the Roman Cense and Enrolment and the Registers both publick and private of their pedigrees For the Jews were very careful to Register their Discents for their distinction of their Families and their Tribes and God's providence did order it so to be not only by these Genealogies to manifest who had title to the Priest-hood but principally to preserve the Tribe and Families of Judah distinct till Christ was exhibited that so it might be evident that Christ was of that Tribe and of the House of David By this God did manifest his Promise concerning Christ to Descend of David to be fulfilled in that it was evident that Christ was the Son of David and so often called by that Name The third proposition That of that Tribe
Moses spake nothing concerning the Priest-hood These words are added to signify that no man of that Tribe had right to officiate as a Priest For before he had said that no man of that Tribe did serve at the Altar but this was but matter of Fact for though none of Judah did serve at the Altar de facto yet some might de jure as having a right to officiate But these prove as none did serve so none could jure justly and lawfully do it For it they could they might prove their title out of the Books of Moses Yet this cannot be done because Moses never wrote of any such thing there is not in all his Books the lest tittle of the right of any of Judah to officiate as a Priest And the rule of the first Constitution of the legal Priest-hood is to be found there and no where else These words imply that a negative argument from the Scripture in matters of Religion is valid For that which is not to be found in the Scriptures truly understood either expresly delivered or by consequence to be deduced cannot be of divine authority so as to bind men to believe it or do it But those arguments which prove a Negative not only from the silence but also from exclusive terms are the strongest And in this particular cause we find Moses not only silent and saying nothing of the Tribe of Judah concerning the Priest-hood but also speaking so positively of the Levitical Priest as that he so confirms him to the Tribe of Levi and the House of Aaron that he peremptorily and clearly excludes all other persons of all other Tribes from that Office And here we may take notice of the wisdom of God which contrived this business so that he made Augustus though he thought of no such thing an Instrument of this evidence For though the Cense and Enrolment was general of all Countries within the Roman Empire whereof Judea was one yet by this he brought Mary to Bethlehem when she was ready to be delivered of Christ that so he might be born there according to the prophesy of Micah and that it might be evident that he was of the linage of David and so of the Tribe of Judah § 21. Hitherto the Apostle hath manifested that the Priest-hood was changed because the Tribe was changed and another Priest was risen of another Tribe But not content with this he proceeds to make this far more evident For so it followeth Ver. 15 16. And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest Who is made not after the Law of a Carnal Commandment but after the power of an endless life HEre the Apostle seems to insist upon two words in the Text of the Psalm 1. After the Order or Similitude of Melchisedec 2. A Priest for ever after that Order By both which he is thought to prove the change of the Priest-hood and the Law by the Introduction of a Priest of another Order and a Priest for ever The former proof was evident and sufficient yet this seems to make the change more evident and not only more but far more evident And so the words may be taken as by our Translatours they are turned That this must be understood we may consider 1. What that thing or proposition is which is made far more evident 2. How it is far more evidenced The thing evidenced is the change and abolition of the Levitical Priest-hood and the Law A thing is made evident when it is so clearly represented to the Understanding that if it be rightly disposed it must needs assent unto the truth of it once received as it is represented This evidence may be either immediate from Connexion of the terms distinctly understood or mediately from a third Argument This evidence of this change abolition abrogation is mediate And that argument whereby it 's made so evident is 1. That there must be and then was risen a Priest after the Order of Melchisedec 2. His Priest-hood must be personall and perpetual In the words we may observe two propositions The 1. That another Priest ariseth after the Similitude of Melchisedec The 2. This Priest is made not after the Law of a carnal Commandment but after the power of an endless life In this Proposition you must 1. Remember what hath been said formerly concerning the explication 2. You must note that Order mentioned before and Similitude here are the same and to be a Priest after the Similitude is the same with being a Priest after the Order of Melchisedec so that if Christ be of the same Order then he must be like unto Melchisedec By Order is meant a distinct and different kind of Priest-hood and though Christ's Priest-hood be like both to Aarons and Melchisedec's yet it was far more like unto Melchisedec which was far more exellent then that of Aarons This Order might be the better known if we knew the Law and Covenant whereof he was a Priest which was not only the Law of Nature according to which he did minister and serve the most high God as Creatour and Judge of this World but of the Law of Grace according to which he worshipped God as Redeemer by Christ promised to Abraham Seth Enoch Noah Shem and the rest of the Patriarchs before him who believed in Christ to come yet not as to descend from Abraham Whereas it 's said That another Priest ariseth you must know that his rising is his constitution manifestation and beginning of his Officiation And the rising of him was the fall of the Levitical Priest and the abolition of that Priest-hood The force of this proposition considered as a reason is in this That this other Priest is not only of another Tribe and in particular of Judah but after another Order For it might have been said That though Christ was a Priest of the Tribe of Judah yet he might be after the Order of Aaron and so he might be essentially the same kind of Priest though accidentally he might differ from the rest of the Levitical Priests as they were of that Tribe To take away all colour of any such conceit this is added That he was after the Similitude of Melchisedec and not of Aaron This doth prove the change far more strongly and therefore the evidence is far greater The second proposition to evidence the difference yet to be far greater informs us according to what Law he was made a Priest and this is done 1. Negatively not after the Law of a carnal Commandment 2. Affirmatively after the power of an endless life In the Negative we have 1. A Commandment 2. A carnal Commandment 3. The Law of a carnal Commandment 1. By Commandment we may understand the whole System of the Ceremonies and Mosaical Rites prescribed from God by Moses to that People For whatsoever else it may signify or include here yet these are principally if not solily meant 2. This Commandment or body
of Ceremonies and Rites is carnal that is outward bodily fleshly For besides Circumcision which was in the Flesh their Sacrifices and Offerings were outward and bodily and they had their effect upon their Bodies and Flesh in freeing the People from legal guilt and impurities 3. There was a Law which did direct how these must be used and binding them to the observation of them and this Law had promises of some legal Blessings and Deliverances and Comminations of some temporal penalties That they were carnal it doth imply that they were not spiritual had no power upon the immortal Soul and could not any waies procure spiritual and eternal Blessings nor free from the eternal penalties due to Sin Neither could that Priest who was by such outward Rites and Ceremonies consecrated by his Ministration according to that Law expiate any sin nor make any spiritual reconciliation The Levitical Priest was made after this Law and to minister according to the same But here it 's said That Christ was not made a Priest after this Law which was a body of carnal precepts in respect of the Priest the Tabernacle the Service and Ministry and the effects thereof For if He had been made after the Law He could have done no more then they did and then both He and his Ministry had been defective frail and of a short continuance therefore it 's denied that he was made a Priest after that Law concerning the consecration ministration succession and operation of the Levitical Priest 2. The affirmative He was made a Priest after the power of an endless or indissoluble life Where we have 1. Life 2. An indissoluble life 3. The power of an endless indissoluble life 1. Life is either the bare continuance and duration of a living Beeing or the happiness and perfection of that Beeing in this latter sense most Expositors take it 2. This life whether it be the continuance of that more perfect Beeing which is living or the happiness thereof may be temporary or perpetual in respect of time to come so that though it may have beginning yet it never shall have end Such a life is here meant 3. The power here may be a Law which is powerful not only in binding but in promising so that the event thereof will be endless happiness as the Gospel is said to be the power of God unto Salvation Christ is said to be made according to this powerful Law and so is 1. Of eternal continuance himself in his person And 2. Hath power by this Law to give eternal life to such as are his People depend upon him and come to God by him For by his death he merited and by his life and intercession he procureth spiritual and eternal Expiation and Blessings Neither of these could the Levitical Priest by that carnal Ceremonial Law and his Ministration according to it effect That Christ must be made such a Priest he proves in the next words Ver. 17. For he testifieth Thou are a Priest for ever after the Order of Melchizedec VVHere two things 1. That Christ is made a Priest for ever after the Order of Melchizedec 2. That this is testified The force and Emphasis is in the words for ever and testified The first Proposition is concerning the Eternity of Christ's Priest-hood the second concerning the declaration of this Eternity or Perpetuity And we must 1. Consider the meaning of the words 2. Declare the end for which they are brought In the first part we have 1. The Order of Melchizedec 2. The perpetuity of the Priest constituted according to that Order 1. Melchizedec was formerly affirmed to have no end of dayes and so in some respect was of endless life and for this particular Reason these words so often taken up are repeated here the sixth time Christ is made a Priest after this Order as one who must continue for ever In the second part it 's said that this was testified where to testify is Solemnly by a formal and powerful Edict to declare and pronounce him not onely to be a Priest but a Priest for ever And it was God himself as Supream Lord who made this Declaration before all the Angels of Heaven and by it constituted and confirmed Christ an everlasting Priest The end why these words are alledged and here repeated is to prove that Christ was not made a temporary Priest according to a carnal and temporary Law but according to a Law and Power of endless life that is that he was made an everlasting Priest of everlasting power to save The words prove this effectually 1. Because the words of the Psalmist signify expresly that he was a Priest for ever 2. Because it was God as the Supream Lord who by his solemn Declaration made him such This is the Apostle's Discourse upon those words of the Psalm I have said Thou art a Priest for ever The Scope of the Apostle in all this is 1. To prove that the Priest-hood was changed 2. It was changed to bring in a better Priest 3. Christ is this Priest and more excellent than the Levitical Priest as being a Priest of perpetual continuance and of everlasting power and therefore was to be honoured far above Aaron or any Priest of that Order § 22. Hitherto the Apostle hath proved that the Priest-hood was changed and given the Reason which was because by it there was no perfection And by the Change of the Priest-hood the Change of the Law is inferred and in the words following he gives the Reason why the Law must be changed This is the coherence of this Text with the former So that this is his Method He proves 1. By the words of the Psalm That there must be another Priest besides and after the Levitical Priest 2. That if the other Priest be brought in the Levitical Priest-hood must be changed 3. That if the Priest-hood be changed the Law is changed 4. He infers the Change of the Priest-hood from the Change of the Tribe and of the Order 5. He infers from the words of the Psalm that this other Priest must be an everlasting Priest and of everlasting power 6. He gives the Reason of this Change and that was because there was no perfection by the former Priesthood as there is by the latter Now because the Priest-hood and the Law are alwayes so inseparably joyned that they live and dy stand and fall begin and end together therefore he take it for granted that having proved the change of the Priest-hood he had proved the Change of the Law For as the Priest-hood could do nothing but was useless without the Law so the Law could do nothing but was useless without the Priest-hood Therefore he thought it needless any farther to prove the Change of the Law for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was changed was evident enough and proceeds to give the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Change thereof in this manner Ver. 18. For there is verily a disanulling of the
to bring in Christ and the Gospel which were effectual to save § 24. The Apostle hath hitherto proved the excellency of Christ's Priest-hood above that of Aaron 1. Because it 's after the Order of Melchisedec which was above the Order of Aaron from ver 1. to the 11th 2. Because Perfection is by Christ's Priest-hood and not by that of Aaron's and by the Gospel and not the Law 3. Because the Levitical Priest-hood and the Law were changed Christ's Priest-hood and the Gospel having a power of perpetual Sanctification abides for ever Now he draws a fourth Argument from the words of the Psalm I have sworn and will not repent And the form is this That Priest-hood which is confirmed by an Oath is more excellent then that which is not so confirmed But the Priest-hood of Christ was confirmed by Oath and the Levitical Priest-hood was not Therefore Christ's Priest-hood is more excellent This argument we find in these words Ver. 20 21 22. And in as much as not without an Oath he was made Priest For these 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 By so much was Jesus made the Surety of a better Testament VVHere we find the major Proposition ver 20. the Assumption ver 21. the Conclusion ver 22. For a Priest to be constituted by Oath and by the Oath of God was extraordinary Of an Oath in general and of the Oath of Angels and of Men and of God I have formerly spoken in Chap. 9. This was the Oath of God the Proposition we read ver 20. In as much as not without an Oath The words are Ellyptical and therefore supplyed and made out by the Translators from the following verse where it 's said But this with an Oath Not to be made without an Oath and to be made with an Oath are the same for it follows if Christ was made with an Oath then he was not made without an Oath and è coâ—tâ—â— The Negative and the Affirmative expression of the same thing makes it more evident and implies the greater certainty In this Major we have a two-fold Comparison one in quality another in quantity In quality a dissimilitude one Priest is made with an Oath another without In quantity He that is made with an Oath is more excellent then he that 's made without an Oath All this is implyed in ver 20 22. out of both which the Proposition is to be made This presupposeth that Priests may be made several ways and in a different manner For some may be made by divine designation and consecrated and confirmed by outward Rites instituted by God some may be made such by humane Election and Ordination and both without an Oath Some may be made and consecrated in another manner and confirmed by a solemn Oath of the eternal God The Apostle doth take it for granted That the more excellent the constitution and confirmation of any Office and in particular of a Priest shall be the more excellent the Officer and Priest is For this manner of Constitution doth imply that he receives the greater power for some more excellent end The Assumption follows Ver. 21. For those Priests were made without an Oath but this with an Oath c. THis is closed within a Parenthesis where we have not only the Minor but the proof and confirmation The Minor denies the one Priest and affirms the other to be made by Oath And the Priests being that of Levi and Christ are compared as dislike the one as made without the other as made with an Oath this is the dissimilitude The proof of the former part That the Levitical Priest was made without an Oath is not expressed but taken for granted because in his Constitution as related by Moses the only authentical Authour who speaks of it there is no mention made of an Oath which without all doubt had not been concealed if there had been any such thing The proof of the latter is taken out of the words of the Psalmist where we must consider 1. The Oath 2. The thing confirmed by Oath The Oath I have sworn and will not repent and the Apostle informs us That the party swearing was the Lord the eternal Jehovah named in the first verse of that Psalm and implies from thence that the party to whom he sware was the Lord Christ and that the time when he sware to him was when he was ascended into Heaven and set at the right hand of God For then when he was possessed of his everlasting universal Kingdom was his universal and eternal Priest-hood confirmed unto him And this Oath was made use of for the greater solemnity and the stronger confirmation And by the same he signified that he was infinitely pleased with that great Sacrifice wherein he offered himself upon the Cross that in respect he was the fittest of all other or rather only fit to be this Priest that there could never be any cause of repentance or change neither would there be any further need of any other Priest because he would fully and for ever sanctify his People which no other Priest could do This was the highest and most solemn confirmation that possibly could be made and doth fully satisfy and quiet the minds of all such as rely upon Christ. For they need not seek their Priest they know him and are assured that he was made a Priest by God and confirmed in his Priest-hood by God this is the confirmation the thing confirmed is That Christ should be a Priest for ever God might have made the Levitical Priest by Oath and yet he might have been changed but if he had made him by Oath to be a Priest for ever then he could not have repented that is changed but he must of necessity have been a Priest for ever Therefore you must take special notice that God did not only swear that Christ should be a Priest or that he should be a Priest for a long time but a Priest for ever so that there should never be any Priest joyned with him or come after him So that if we consider the Oath and the thing confirmed by this Oath two things will be manifest 1. That Christ's Priest-hood is personal and setled in one single person for ever so that he can have no Fellow or Co-partner nor any Successor in his Priest-hood 2. That by this Oath God did limit his arbitrary supream and absolute power in this particular and took away the use and exercise of it and that for ever For now he hath no power to make Christ no Priest or take away his Priest-hood at will and pleasure And in this God did discover his unspeakable love unto Christ in that he did so much honour him and so highly reward him and his abundant mercy to Man For by this Oath known unto Man he signifies that he
signify God's Will what Christ should be the Oath did signify that this his Will should stand immâ—table for ever Yet the word of the Oath may be nothing else but the words of the Psalmist I have sworn and will not repent Thou art a Priest for ever after the Order of Melchizedec Where we have 1. The thing Christ's everlasting Priest-hood 2. The confirmation of this thing which is by Oath the Oath of God 3. This word of this Oath was after the Law For 1. The prophesy that God would thus swear unto his Son in future times was four hundred years and more after the Law 2. The Oath it elf was sworn actually above a thousand years after the Law and then when Christ was ascended into Heaven and set at the right hand of God and that is now a thousand six hundred years and above before these present times So that whereas the Apostle had handled the several parts of his great Text Psal. 110. 4. severally now in these words he sums and knits them all up together in one divine Axiom informing us who this everlasting Priest was and the time when he was fully constituted After the several parts considered severally follows the consideration of them joyntly in their opposition which is easily understood For 1. The former High-Priests were but Servants but Christ is the Son 2. They had infirmities Christ had none 3. They were made Priests by the Law Christ by the word of the Oath 4. The Law was before the word of the Oath after 5. They were made Priests without an Oath but for a time Christ was made with an Oath a Priest for evermore So that in these words we have in brief all the former supercellencies of Christ summed up and to this end that these Hebrews should not rely upon the Law and legal Priest-hood which God in the very constitution of it intended to continue but for a time but upon Christ who was able to save them for ever and therefore by Oath made an everlasting Priest CHAP. VIII Concerning the Tabernacle or Sanctuary wherein Christ must minister the Service he must perform and the Covenant whereof he must be Mediatour § 1. ALL do grant that the scope of the Apostle is this Chapter as in the former is to demonstrate That Christ is a more excellent Priest then Aaron or any of that Order and thus it agrees with the former and the two latter Chapters This he doth 1. By summing up the matter of the former Chapter 2. By producing new Arguments These arguments are taken from his ministration as some conceive and this ministration is proved to be more excellent from 1. The place which is Heaven 2. The Offering and Service 3. The Covenant whereof he is Mediatour Janius thinks that the Authour continues his Discourse concerning the vocation of this great High-Priest and determines the subject of this part to be the Office to which he was Called and proceeds to speak of the execution of this Office in the Chapter following and not before But this is not accurate because the vocation of Christ to be a Priest after a certain Order made him an Officer and gave him a sacerdotal Office But if he mean by Office Officiation Function and the exercise of his pontifical Power then it 's true that this is the subject of this Chapter The principal matter of the ninth and a great part of the tenth Chapter is concerning one principal piece of his Service and Mistration which was the great Sacrifice of himself and the excellent virtue and eternal efficacy of the same So that the proper subject of this part is Christ's ministration or officiation yet this must be rightly understood for the Apostle doth not here instance in or insist upon any work or service in particular of his Priest-hood but informs us of certain rules of this officiation But to return to the words themselves we thus read Ver. 1. Now of the things which we have 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 THese words are said to be a Transition and it 's certain they are a part of one A Transition is perfect or imperfect the perfect is defined to be Epilogus dictorum Propositio dicendorum for it not onely informs in a few words what hath been said already but also proposeth the Subject of the ensuing Discourse These words are the first part of a Transition wherein we may consider 1. That some things were spoken already 2. The Sum of them 3. The things spoken and sum'd up 1. Something 's were spoken and delivered already in the three former Chapters especially in the seventh where the Apostle had discoursed at large and that with great Wisdom and profound Learning and discovered and unfolded many excellent truths concerning the Priest-hood of Christ contained in certain Texts of the Old Testament A Transition is a Rule of Art and the first part of it doth necessarily presuppose something already handled and more largely treated upon 2. These things spoken of already are sum'd up The word in the Original for the most part is a Sum or brief Contraction of many things into few and the Verb signifie to contract abridge or epitomize We find it once used in the Apocryphal Books Ecclus. 32. 8. Let thy Speech be short comprehending much in few words The words in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we have the definition of a Sum as here it 's taken not for a Sum of Money as Act. 2â— 28. but of words It is a speaking of many things in few words for when the things are many and our words expressing them are few then we may be said to sum up and contract our Speech Yet this may be done when nothing hath been formerly delivered but as it is a part of a Transition this Contraction presupposeth something spoken formerly and at large Some think the word signifies the chief and principal things formerly delivered though we hardly find any where this signification yet when we contract many words into a few we do little to purpose if we omit the principal matters or take in any other A transition whereof this is the principal part belongs to Logick and is a part of Method The use of it is handsomely to tye and knit the parts of a Discourse together to give light and make it perspicuous to manifest the order of things and the dependance of one upon another and so it helps the apprehension the judgment and the memory especially The same is done chiefly by the Epilogue and former part which is the summing up of a large Discourse in a few words 3. The things summed up or the matter of this Sum is 1. That we have such an High-Priest c. Where we have two Propositions 1. We have an High-Priest 2. We have such an High-Priest who is set on the right hand of the
begotten thee This day as you heard before in the first Chapter is the day of Resurrection and for God to say that day Thou art my Son this Day have I begotten thee is to make him both a Priest and a King For to have the Birth-right and be the first begotten was to be King and Priest And if God who had all Power in his hands declare him to be his Son and first begotten this is to invest him with the Regal and Sacerdotal Power And though he was designed for this place long before yet till here he was consecrated by his own Blood he did not receive this Honour and it was a reward of Humiliation For you must know that God his Father by the Resurrection did not only restore his life which he had laid down upon the Cross and made him immortal but invested him with his Glory and Power And whereas this Psalm was composed long before the Resurrection and Incarnation of the Son of God yet the thing was not done nor the words spoken to Christ till his Resurrection for the meaning is not that then God did speak these words but after the Incarnation and Resurrection he would by them declare him Priest and King But he finds not only his Patent and Commission for his Priestood but the confirmation of it to him for ever in another place For thus he writes Ver. 6. As he saith also in another place Thou art a Priest for ever after the order of Melchisedec THe words here cited we find Psal. 110. 4. Where we may observe 1. That David was the Authour of that Psalm as appears Matth. 22. 43. 2. That the subject of the Psalm is Christ or the Messias and it 's to be understood of speaking of him 3. That it is prophetical and a prediction of things which were then to come and a long time after 4. These things are spoken of the Messias by the Prophet as moved inspired enlightned to see speak write such things as should come to passe and be accomplished in their time 5. The Apostle in this Discourse takes it for granted and as confessed by these Hebrews that Jesus of Nazareth was the true Messiah in whom all these things were fulfilled 6. The things affirmed or predicated of the Messias were spoken done sworn not only after the Resurrection but the Ascension of our Saviour and upon his coming before the Antient of Days For when God set him at his right hand he established his glorious Kingdom and he began instantly to Reign and then it was that he confirmed his everlasting Priest-hood upon him by Oath and that he began to officiate and minister in the heavenly Temple And those words spoken by God were sufficient not only to make him a compleat Priest but to confirm him 7. Both these places prove not only that Christ was a Priest but that he was made an eternal Priest of a far higher Order than that of Aaron and all this by God himself immediately And as he was made a Priest by God so his Priest-hood was the most excellent Priest-hood and most beneficial to sinful Man that ever was or shall be § 7. These two places prove Christ 1. To be a Priest and therefore all things essential to that Office must agree to him according to the Description of a Priest in the beginning of the Chapter 2. They manifest he was a Priest not by Usurpation but by Commission from Heaven 3. The former Scripture informs us that he was constituted a compleat Priest upon his Resurrection the latter that he was confirmed in his unchangeable and everlasting Priest-hood upon his Ascension into Heaven and Session at the right hand of God The words following presuppose his designation and signify the manner of his Consecration which was such as that it did fitly qualify him to be a merciful and eternally-saving High-Priest who offered for himself not as sinful but bearing the punishment of man's Sin and for others too Therefore it follows Ver. 7. Who in the dayes of his Flesh when he offered up Prayers and Supplications with strong crying and tears to him that was able to save him from Death and was heard in that he feared IN which words with those that follow ver 8 9. we may observe 1. The Consecration of the Son of God 2. The acquisition of a mighty saving Power upon the Consecration once ended In the Consecration by his deep Humiliation we have 1. His effectual Prayers 2. His learning Obedience Concerning his Prayers we are informed of 1. The time when they were offered 2. The manner how they were made 3. The party to whom they were presented 4. The efficacy and success of them He offered up Prayers and Supplications that is he prayed in humble and suppliant manner with bended knees and a bowed and deeply humbled Soul Both the words signify one and the same thing though expressed by two words the one whereof is often the other seldom or rather but once used in Scripture Both are Petitions and especially such as we call Deprecations which are used for the averting of some evil These Petitions were presented unto God for Prayer in strict sense is a representation of our Petitions unto God to move him for to grant our desires It 's a kind of Service or Sacrifice and therefore said to be offered unto God and doth imply an acknowledgment of his supream Dominion Though the word used in the Original sometimes signify a branch of Olive which Suppliants used to carry in their hands yet both the Verb from whence it comes doth signify humbly to request and it doth expresse a Supplication or humble Petition The Prayers here mentioned were the Prayers of Christ the Son of God And 1. They were made for the time in the days of his Flesh The days of his Flesh are the time of his humiliation frailty and mortality before his Death and Resurrection especially the time of his Agony and Suffering upon the Crosse. For in the one he vehemently prayed and deprecated the Cup of his Passion in the other he makes a most sad Complaint of his Desertion and many cruel Sufferings and petitions for help and deliverance and binds himself upon the same by solemn Vows unto his heavenly Father as we may read Psal. 22. And though he made use of the whole Psalm which exactly agrees to him and none else yet the Evangelists relate only the first words My God my God why hast thou for saken me The prayers made at these two times in his deepest and last humiliation are here principally intended by the Apostle 2. The manner how these Prayers were made is expressed in these words with strong cryes and tears which imply 1. His sad and woful condition the anguish sorrow and horrour of his mind and the bitternesse of his Passion 2. Signify the fervency and importunity of his prayers And if Man were once sensible of his sins for which his Saviour Suffered he would be fervent
experience For to learn to obey is to obey and to learn to suffer is to suffer God by laying on him the Iniquities of us all was the Master he by bearing that heavy burden became the Schollar for by the things he suffered that is by suffering so many things and amongst the rest the Death of the Cross he did perfectly learn and experimentally understand what obedience was This Lesson no Angel did ever learn in this manner they had no such command neither did they ever obey it though they knew it By the former words we understand that he offered prayers for himself and by these that he offered himself for us and learned to have pity upon poor Sinners who in their extremities cry unto God By this obedience was signified God's severity against Sin and his tender mercy towards Sinners § 8. Thus Christ was consecrated and by this Suffering and Sacrifice of himself fitly qualified for to be a Priest and a saving Priest unto all his loyal and obedient Servants For Ver. 9. Being made perfect he became the Authour of eternal Salvation uâ—to all â—â—â—m that obey him FIrst He is made perfect Secondly He became the Authout of Savation 1. To be made perfect is to be consecrated and made fit to minister before God as a Priest For though God did design Aaron for a Priest yet he did not suffer him to minister before he was consecrated There is no legal Consecration without Blood of Sacrifices therefore Christ was consecrated by his own Blood the Blood of that Sacrifice wherein he offered his life himself It was the Wisdom of God to order it and his Will â—o decree that Christ should first Suffer and shed his Blood for the Sin of man and so sanctify him by Suffering before he should have power to save For the best and most merciful Priest that ever was must be made in the best and most convenient manner Upon this strange and wonderful Consecration he became an Authour of Salvation Where we may observe 1. An Effect eternal Salvation 2. The Authour or efficient Christ consecrated 3. The Subject to which this Salvation is communicated such as obey him 1. By Salvation is meant deliverance from Sin and all the Consequents thereof so as that the party saved is made for ever happy There be both bodily and spiritual temporal and eternal dangers whereunto man by Sin is liable and this Salvation is a deliverance from all There is deliverance as from some evils and not all so deliverance only for a time and not for ever but this Salvation is a total deliverance from all evil and that for ever Eternal peace safety felicity is the issue and consequent thereof 2. This Salvation being so noble and glorious an effect must have some Cause some Authour and Efficient and this Efficient was Christ yet Christ as perfected and consecrated For by his Blood and purest Sacrifice of himself 1. He satisfied divine Justice and merited this Salvation 2. Being upon his Resurrection constituted and made an High-Priest and King and fit to minister and officiate as a Priest and Reign as King in Heaven he ascends into that glorious Temple and Palace and is set at the right hand of God 3. Being there established he begins as King to send down the Holy Ghost reveal the Gospel and by both to work Faith in the hearts of Men and qualify them for Justification and Salvation 4. When men are once qualified and prepared so as to sue for pardon in his Name before the Throne of God he as Priest begins his Intercession and by the plea of his own Blood for them procures their pardon and eternal Salvation So that as consecrated and perfect he becomes the great efficient Cause of this Salvation by way of merit intercession and actual communication There be many other ministerial and adjuvant causes of this effect yet he is the principal so the word which signifies a Cause in general was understood by our Translators who turn it the Authour 3. If it be communicated from and by him it must be received in some subject and if in him there be an eternal saving virtue and he exercise it there must be some subject and persons in whom this saving power shall produce this effect so as that they shall be saved And though this Power be able to save all yet only they and all they who obey him shall be saved Efficient causes work most effectually in Subjects united and disposed aright And so it is in this case for though the mercies of God mericed by Christ may be so far communicable to all as that all may become savable which is a great and universal Benefit yet they are not actually communicated to all because all are not obedient For the divine Wisdom and Justice have limited them to a certain subject and to regulate the manner of communicating them And seeing the proper subject of this Salvation are such as do obey this Saviour therefore here it 's presupposed that Christ is a King and Soveraign Prince and as such gives Commands and Laws to all his Subjects and such as submit unfainedly unto his Regal Power and obey his Laws and none else may expect this Salvation His Laws require this sincere submission and obedience in renouncing all others and a total dependance upon him and him alone in repenting of our Sins and believing upon him And this sincere Faith is the fundamental vertue and potentially all obedience Therefore is it said That whosoever believeth on him shall not perish but have everlasting Life And he that believeth on the Son hath everlasting Life Joh. 3. 16. 36. § 9. Yet before he was an immediate and compleat Authour of eternal Salvation he must not only be consecrated But Ver. 10. Called of God an High-Priest after the Order of Melchisedec THese words are added and repeated not only to expound his former proof out of Psalm 110 but also to shew when and how he became so mighty and glorious a Saviour and also to bring in 1. The digression 2. The discourse that followeth 1. They are exegetical and declare the meaning of those words alledged ver 6. Thou are â—â— Priest for ever after the Order of Melchisedec For by this Text we are informed 1. That those words were spoken by God 2. That God by those words did make him a compleat and eternal Priest and by Oath confirmed his Priest-hood For this Text was alledged to prove that Christ did not glorify himself and usurp this Sacerdotal Office but God gave it him and so he came justly and legally by it They are 2. Added to shew when Christ became so compleat an High-Priest and to exercise his saving Power and that was not only upon his consecration but this confirmation of him at his right hand For then instantly he began to work and convert Men make Intercession for them and bring them to Salvation 3. Upon these words reiterated he takes occasion to deliver that
from him As Abraham gave Melchisedec as blessing him so all Christians should give the tenth and a competent portion of all their Goods to maintain his Servants Messengers and Ministers who labour in the Word and Doctrine without which his Worship cannot be maintained And all those who deny to do this are Enemies to Christ and to Christian Religion and cannot be excused There is a Generation of men who under pretence of Reformation and greater Purity would have all Tythes taken away and their design is to starve the Ministry enrich themselves and friends but the issue of all this will be the destruction of the Ministry the famishing of Souls and the decay of Christianity Others would have Ministers to continue but they must pinch them and keep them poor This is a base spirit and temper and no wayes suitable to the profession of Christianity Ministers indeed should not cover Riches and the Splendor of the World for thus to do is base on their parts and no wayes becoming the faithful Servants of Christ. Yet they should be comfortably maintained and such as receive any real spiritual Blessing and Comfort by them will not grudge to minister unto them and will be far from taking from them that allowance which by just Laws is settled upon them as firmly as any man's Inheritance except in the right of Alienation Some do honour Learning and are willing to have it maintained and if there be sufficient reason for this then it will follow that the most excellent Learning of all other and the most beneficial to mankind and in the exercise thereof effectually conducing to eternal Salvation should be honoured and maintained much more Some conclude from hence and not without cause That seeing Melchisedec was a Type of Christ in all things here mentioned then Christ Blessing man must receive Tythes by his Ministers as due unto Him For if he was a Type in the rest no wit of man can according to the tenour of this Scripture deny him to be a Type in receiving Tythes And this is so much the stronger 1. In this that he insists in the following words more largely upon this particular of Tythes then any of the rest 2. Because Tythes or something as good as Tythes are plainly necessary to the maintainance of Christian Religion 3. Because Christ hath ordained a maintainance 3. He was a Type in the continuance of his Priest-hood For as he did not receive his Priest-hood by Descent from any Predecessor nor transmit it to Successors in that manner as the Levitical Priest's did So Christ had no Predecessor from whom by Birth nor Successor to whom he should derive it And as Melchisedee's Priest-hood was effectual for that excellent end for which it was ordained and because it was not so carnal and imperfect as that of Aaron's was there was no reason it should be abolished So Christ's Priest-hood being perfect and effectual to bring in an eternal glorious estate upon a perfect Righteousness there was all the reason in the World it should continue for ever and never be altered § 11. After the Description of Melchisedec which is absolute follows his excellency and greatness set forth comparatively And before I enter upon the words somethings must be premised and enquiry must be made of 1. What the order and connexion of these words with the former is 2. What the Apostle's Scope is 3. In what manner the Apostle doth proceed 4. What kind of Comparison this is 5. How the words and discourse of the Apostle is brought in 1. The order is this 1. After that the Authour had informed us out of Gen. 14. who this Melchisedec was he goes on to speak of the Order of Melchisedec So that the Subject of the former words was Melchisedec the last words of the Text Psal. 110. 4. and of these words following the Order of Melchisedec For the words of the Psalmist do imply that there was one Melchisedec a Priest 2. That there was an especial distinct Order of that Priest-hood This is the Order 2. The intention and scope of the Authour is to shew the excellency of the Priest-hood of Melchisedec And 2. From thence to conclude the excellency of Christ's Priest-hood For if Melchisedec who was but the Type then much more Christ the Anti-type of that Order must needs be excellent 3. The manner of the Apostle's proceeding is Dianoetical for he proves the excellency of this Order by illation and deduction of certain conclusions from the express words of the Text Gen. 14. This act of Reason is called discourse which discovers the truths included in the bowels of the Premises By this manner of arguing is manifested the vanity of irrational Sectaries which call for expresse Scripture in points of Controversy and reject all Consequences These implicitly deny our Dianoetical faculty given us by God and tacitly blame Christ and his Apostles for drawing conclusions from expresse places of the Word Though this discoursive power as used to clear a truth whereof we doubt and are ignorant of imply an imperfection yet as it is a deducing and inferring one truth out of another it is a perfection and may agree to Angels nay to God himself because we find him by his Spirit in his Word doing so 4. But what kind of Comparison is this It 's indeed a Comparison in quantity of imparity yet it presupposeth a Comparison in quality For it implyeth That Abraham was great and excellent and that the Levitical Priest's were such and Melchisedec also They all agree in this that they were excellent but they differ in the inequality and imparity of excellency for one was more excellent then another Abraham was above the Levitical Priest and Melchisedec above Abraham his Order was the most excellent and this is the thing which as he intends so he clearly proves The Order of his Priest-hood was such a by the acts thereof did manifest the dignity and worth thereof 5. The Authour brings in this discourse with a word of Exhortation For he begins thus Consider So that from these words unto ver 11. we have an Exhortation directed unto these Hebrews and so to us The Text therefore is Ver. 4. Now consider how great this Man was to whom even the Patriach Abraham gave the tenth of the Spoils § 12. IN these words with those that follow we have 1. The Duty in general which is Consideration 2. The Matter and Subject to be considered 1. I will not stand upon the word which seems to be a Metaphorical but the thing signified by it which is the principal Consideration therefore as intended in this place is an act of the Understanding and especially the act of Judgment yet presupposing the antecedent act of Apprehension Yet it 's not any act of Judgment whether Noetical or Dianoetical but a serious and more intense act wherein we use the utmost activity of our discerning faculty And because the Understanding of man as imperfect cannot in an instant
takes away the Consequent to take away the Antecedent If we resolve this Text into simple absolute Propositions They are these 1. There is no Perfection by the Levitical Priest-hood and the Law 2. There is further need of another Priest 3. This other Priest is after the Order of Melchisedec 4. He is not called after the Order of Aaron The first Proposition presupposeth perfection to be the end of Priest-hood and the Laws of God Where we must understand what is meant by perfection in this place perfection is expiation justification sanctification consecration as may appear Hebr. 10. 1 2 4 10 14. For to perfect sinful man is to free him from Sin and the consequents thereof so as to make him righteous holy and capable of eternal happiness in a near Communion with God And here we may take notice of the errour of Crellius who takes expiation for remission and sanctification without any satisfaction Whereas it 's evident that both in the Scriptures and especially in this Epistle it signifies to pacify and propitiate by Blood and something offered to God without which there is no justification and sanctification And this is evident from Chap. 10. 10. where it 's said We are sanctified through the Offering of the Body of Jesus Christ. And ver 14. For by one Offering he hath perfected or rather consecrated the Sanctified for ever In both which places it's evident that there must be 1. An Offering or Sacrifice to propitiate God offended 2. That Sanctification and Consecration are by this Propitiation and no ways without it This perfection is the end of Priest-hood and Law For Priest-hood was ordained and with the Priest-hood Laws were made to avert the Wrath of God to procure his favour and to be means conducing to sinful man's Salvation and eternal Happiness and that Priest-hood and that Law which cannot do these things nor reach this end is insufficient and can save no sinful man nor give him hope of Life This perfection is denied to the Levitical Priest-hood and the Law for the Levitical Priest could offer no Sacrifice that could expiate Sin or propitiate God offended or purge the Conscience from dead works Neither could the Law do any such thing as is plainly asserted ver 19. and Chap. 10. 1 2 3 4. And here we must enquire 1. What is here meant by the Law 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which 3. Why this clause is added and inserted 1. Some will have this Law to be the Law of the Constitution of the Levitical Priest-hood others will have it to be the rule of their administration others will have it to be the Law of Worship Service and Obedience of the People with the Promises and Comminations and the simple word Law in this place included in the compound Verb may signifie all these Thus understood it 's opposed to the Promise made to Abraham and to the Gospel and the Jews sought Righteousness and Life by this Law and the Ministery of the Levitical Priest-hood and were confident of Salvation This was their great errour 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours turn under it that is under the Levitical Priest-hood some understand with it and about the same time the people received or were subjected to the Law Junius translates it and Vatablus expounds it differently from the rest in this manner For it that is for Sanctification the people received the Priest-hood or the Law of Priest-hood and so referr the Relative It not to Priest-hood but to perfection or sanctification and with them the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place not under but for Crellius seems to agree with them in part but not fully for he referrs the Relative as others do to the word Priest-hood and so will have it rendred That the people received the Law of or touching or concerning the Priest-hood that is the Law of Priest-hood yet according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the place may be rendred thus For under or by the Priest-hood the People were directed or ordered For with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to guide order direct yet because the Apostle puts a plain difference between the Priest-hood and the Law and makes the one depend upon the other and joyns them inseparably and this in the very next Verse therefore the first sense is the best that with the Priest-hood and about the time of the Institution the People received the Law But thirdly Why is this Clause added and inserted It was inserted to inform us in general 1. That there is no Priest-hood especially instituted by God without a Law and Covenant 2. That this Priest-hood was not without a Law and that Law and Covenant was the same which God made with their Fathers in the Wilderness 3. That as the Law is such is the Priest-hood for as they cannot be separated but depend one upon another so the one cannot exceed or excell one another Every Covenant of God hath a Mediator and as the Covenant is better and established upon better Promises so the Mediator or Priest is more excellent For the end of the Priest is by his Ministration to avert the Wrath of God to make Reconciliation for the People and procure the Blessings promised in the Law and Covenant and no other therefore the Levitical Priest-hood could not so officiate or minister as to procure any Blessings but such as the Law or God in the Law did promise nor turn away any Judgments but such as it did threaten And this seems to be the special Reason why these words were added to signify that as there was no perfection by the Priest-hood so neither could there be by the Law and that because there could be no Expiation and Sanctification spiritual and eternal by the Law therefore there could be none by the Priest-hood The sum of all this is That there is no Expiation Remission and eternal Happiness by the Levitical Priest-hood and the Law And whereas the Hebrews or others might demand Why then did God institute that Priest-hood and give that Law if there be no perfection by either of them severally or both joyntly Doth God any thing in vain The Answer is That both the Priest-hood and the Law were indeed from God and he can do nothing in vain neither did he ordain the Levitical Priest-hood and the Law in vain For they were sufficient for that end he intended them But that was not spiritual and eternal Sanctification or the Confirmation of the eternal Covenant but a legal Consecration and Confirmation of that Covenant which was to continue onely for a time And as the Law had but the shadow of far better things to come so the Priest-hood was but a Type of a far better Priest-hood to which this was subordinate For as the Law was but a School-Master to Christ so it may be said of the Priest-hood that it did but lead
excellent then the Levitical Priest and now he proceeds further and hath something more to say and prove his super-excellency He had indeed touched upon those words Thou art a Priest for ever and seems here to repeat them yet if we accurately consider it 's one thing to be a Priest for ever and another to receive an eternal Priest-hood by a solemn Oath which now he undertakes to manifest So that the Subject of three verses following the 23d 24th 25th is the eternal effectual unchangeable Priest-hood of Christ made such by Oath And in them we may observe the Perpetuity of Christ's Priest-hood Efficacy The Perpetuity and Immutability is affirmed ver 23 24. The Efficacy ver 25. In ver 23. we have the discontinuance of the one in the 24th the continuance of the other And both together manifest the difference and so dissimilitude between them and the excellency of the one above the other and this is done comparatively For by comparison both the dissimilitude and the imparity are made to appear He begins with the Levitical Priest in this manner They truly were many Priests c. Where we have 1. Their Multitude 2. Their Mortality And the Mortality was the cause of their Multitude Their Multitude was evident For they were many Priests and their Mortality They died And hence he inferrs that they could not continue for the cause why they could not continue was Death The intention of the Apostle is to inform us of an imperfection and defect in the Levitical Priests that they were all and every one of them mortal and died one after another and none could possesse and keep the Priest-hood long but must transmit it to another Aaron first unto his Son then his Son to a third and that to a fourth and so to the last High-Priest So that though they might all joyntly be considered as one person morally by fiction of Law yet they were many men and many Priests physically and so the Priest-hood was continued by Succession and though the Priest died yet the Priest-hood continued till it was abolished In this respect it might be said to be immortal as Corporations and Societies are yet this is no perfect immortality nor real perpetuity This was their imperfection Christ's perfection was that he continued ever Ver. 24. But this man because he conâ—inâ—uth ever hath an unchangeable Priest-hood THe Copulative And in the former verse did signify the Connexion and that of another new argument to the former and here the Discretive But implies the difference between Christ and the Levitical Priest in that they were Priests but he a Priest they were many he but one they continued not he continues for ever In the words we have three propositions 1. That Christ continueth ever 2. He hath an unchangeable Priest-hood 3. Because he continueth ever therefore he hath an unchangeable Priest-hood The Apostle may seem to reason and argue thus He that continueth ever hath an unchangeable Priest-hood But Christ continueth ever Therefore he hath an unchangeable Priest-hood 1. This man continueth ever Where 1. By this Man is meant Christ who was truly Man though this Man this individual Man was united unto the Word so as never any was He was so united unto the Word that he might truly be said to be God Yet as God he was not he could not be a Priest and this is evident if we consider either what a Priest is or what he must do Therefore is it said This Man continueth for ever and in another place There is one God and one Mediatour between God and Man the Man Christ Jesus 1 Tim. 2. 5. 2. He is said to continue ever that is liveth ever but this is to be understood of him as risen again from the Dead For before in the state of his Humiliation he was mortal and not only so but dyed Yet after the Resurrection he became immortal and shall never dye but continue for ever For Christ being raised from the Dead diâ—th no more Death hath no more dominion over him Rom. 6. 9. 2. This Man hath an unchangeable Priest-hood The word translated Unchangeable may be understood 1. So as though the Apostle did inferr from the words of the Psalam Will not repent or change that Christ's Priest-hood should never be abolished and changed to another Order Or 2. Because it may signify not passing from one another to conclude from this that Christ continueth ever that his Priest-hood doth not pass from him to any other his Successor as the Priest-hood of Aaron did And this latter seems to be the genuine sense because he opposeth the Priest-hood of Christ unto that of Levi which did pass from one to another so that his Priest-hood did continue in this one individual Man who lives for ever 3. Because he continueth ever therefore his Priest-hood is unchangeable and doth not pass from him to another This follows clearly For if he individually be made a Priest and a Priest for ever and this by Oath and he that was thus made was immortal then his Priest-hood is personal and to be continued in him one single person for ever Now we enter upon the Comparison and make it in this form He that liveth and continueth ever so that his Priest-hood is not transmitted to another is more excellent then they who not continuing by reason of Death transmit their Priest-hood to their Successors who are many But Christ doth thus continue and the Levitical Priests do not Therefore He is a more excellent Priest § 26. This excellency is yet more because of the efficacy of the Priest-hood and the ability of the Priest when perpetuity and efficacy meet in one the Priest-hood must needs be excellent indeed But let 's hear the Apostle proving this Efficacy Ver. 25. Wherefore He is able also to save them to the uttermost or for ever that come to God by him seeing be ever liveth to make Intercession for them THE judgment of this Text is Dianoetical as is evident from the Illative Wherefore and in form he argueth thus He that ever liveth to make Intercession for them that come to God by him is able to save them for ever But Christ ever liveth to make Intercession for them that come to God by him Therefore he is able to save them for ever Where from his perpetual and effectual Intercession he inferrs his ability to save for ever and from both his super-excellency which is principally intended In the words we have 1. His ability to save them for ever that come to God by him 2. The reason of it because he ever liveth to make Intercession for them In the first we have 1. His active power 2. The subject upon which it works effectually 1. His active power that he is able to save to the uttermost 1. He is able that is he hath an active power to produce some excellent effect and reach some glorious end 2. This power is not physical but moral nay super-natural
own prayers and offerings will not be excepted they can do us no good The Levitical Priests have sins and infirmities of their own and they can offer nothing but the Blood of Beasts And how can these purge the conscience There must be a Priest an High-Priest and he must be without sin and offer an unspotted Sacrifice far more noble precious and excellent then that of Beasts and enter into the heavenly Sacrary otherwise he can do us no good such an High-Priest only Christ is Therefore our condition was such as none but he was convenient for us could do us good and save us And seeing he and he alone was such and without him we must needs perish therefore he was necessary to our Salvation For we must of necessity have such an High-Priest as shall by his purity and his spotless Sacrifice satisfy God's Justice merit his favour and enter Heaven and by his Intercession procure the actual remission of our sins and our full and everlasting Salvation And how much are we bound to acknowledg the unspeakable mercy of our God who knowing our sad condition pittying us and resolving to save us provided such an High-Priest as was convenient for to save us and reconcile us to himself for ever But we unworthy wretches being ignorant and sensless of our sin guilt and misery do not understand what need we have of Christ nor do we seek him and long after him nor praise our God for his greatest love in Providing him for us § 28. But who is this High-Priest and how and when was he made It could not be the Levitical High-Priest for he had infirmities therefore it must be some other and the Text following will inform us who he is how he was made and when he was constituted in these words Ver. 28. For the Law made 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 BY these words we understand 1. Who he was that was made a Priest for ever after the Order of Melchizedec and it was not the Levitical High-Priest but the Son 2. How he was made and that was by the word of the Oath 3. When he was made and that was after the Law and in them he finisheth his discourse upon Psalm 110. 4. They have some coherence with the former words but how is not so clear Yet they have much agreement with the Text immediately antecedent which makes mention of Priests which must offer first for their own sins and of a Priest who being free from all sin had no need to offer for himself but only for others and that but one Sacrifice once and the same so perfect that it was of eternal virtue And here he gives a reason by the rational Conjunction for why they had need to offer for themselves and that is because he had infirmity and the Law made no better Priests And also implies another reason why this other Priest made by the word of the Oath had no need to do any such thing and it 's because he had no infirmity but was consecrated for evermore The former Priests did not become us would not serve our turn therefore God abolished that Priest-hood and would never confirm it by Oath and also abrogated the Law which had no better High-Priests And because the Son was free from all infirmities and able to finish the work of man's Salvation therefore he pitched upon him and gave him an everlasting Priest-hood But let us consider the words in themselves and we shall find in them two divine Axioms 1. The Law maketh men High-Priests which have infirmity 2. The word of the Oath which was after the Law maketh the Son who is consecrated for ever And here it 's to be observed That these two make but one compound Axiom and it 's discretive as appears by the particle But Therefore we must consider 1. The parts severally in themselves 2. Joyntly in their opposition In the first we have 1. Men which have infirmities 2. These made High-Priests 3. These made such by the Law By infirmities are meant sins as appeareth from the former verse where it 's plainly implied That the Levitical High-Priests had sins because they must offer Sacrifice first for their own sins There is a natural and bodily and there is a spiritual and moral infirmity And though Christ was not subject to the latter yet he had something of the former for though he had no diseases yet he was subject to hunger thirst fainting weariness pain and such like infirmities All men born of Adam had their bodily infirmities and all men but Christ have their spiritual infirmities Yet though all have their infirmities yet some of them were made Priests and some High-Priests and they must officiate and draw near to God and officiate and perform religious Services not only for themselves but for others And because there were no other kind of men free from sin therefore the Law made such men High-Priests and the best and the most holy of them had their failings and lesser sins though they were not wicked And whereas it 's said the Law made them it 's meant God in the Law made them High-Priests and therefore they were such by the Law of God instituting that Priest-hood and by that Law making them who were men of infirmity High-Priests they were bound first to offer for themselves the great Sacrifice of expiation and then for others Lâ—v. 16. 11 15. and none of them could offer up themselves without spot to God § 29. The second Axiom is That the word of the Oath which is since the Law maketh the Sov who is consecrated for ever Where we may observe 1. The constitution or making of the Son a Priest for ever 2. The word of the Oath which makes him such 3. The time when he was made such by this Oath 1. By Son understand Jesus Christ who though he be the Son of Man yet is the Son of God in a more eminent manner then ever any other was is or shall be It 's that Son whom God hath made Heir of all things by whom he made the Worlds the brightness of his Fathers Glory and the express Image of his Person This Son is constituted and made a Priest for ever for to be consecrated or perfect for ever is nothing else then to be made a compleat and everlasting Priest 2. This Son was made thus by the word of the Oath that is God by the word of this Oath did constitute and make him such The word of the Oath is Thou art a Priest for ever after the Order of Melchizedec for this did signify and declare the Will of God concerning him The Oath was that whereby God did confirm this Word and signify his Will that the Priest-hood of the Son should remain unto him so that it should never be changed in it self or pass from him or be abolished The word did
Throne of the Majesty in the Heavens The Order of things and not of the words is 1. There is such an High-Priest 2. He is ours 1. He is a Priest and he is such an High-Priest so eminent and so excellent tâ—â—t he is set at the right hand of the Throne of the Majesty in the Heavens A Robe a Scepter a Sword a Diadem a Throne are Ensigns and Ornaments of Sovereign Power To sit in the Throne of Majesty is to possess Sovereign Power and Dominion There is an earthly Dominion and Sovereignty and also an heavenly and supercelestial Majesty which is proper to God as the Supream universal and eternal Lord. This is here to be understood Christ this High-Priest sits at the right hand of this Throne As he is the Word by which the World was made he sits in this Throne with the Father and the Spirit as one God and Lord with them yet as Man though assumed by the Word he sits but at the right hand of this Throne And so to do is to possess the highest degree of dignity and power next to that which is infinite and eternal The place of residence of Christ this great High-Priest where he possesseth and exerciseth this power is Heaven whither he ascended after his Resurrection and it was the highest degree of his Exaltation and a Reward of his deep Humiliation This Power and super-excellent Dignity agrees to him as a King who was fully invested with this Regal Power when God said unto him Sit thou on my right hand at which time God sware unto him Thou art a Priest for ever after the Order of Melchizedec For Christ was both King and Priest and from the 110. Psal. we learn that he was first made King and then at the same time by Oath confirmed in his everlasting Priest-hood and these words are an Abridgment of the first four Verses of that Psalm 2. This High-Priest is ours for we have him The Jews had their High-Priest ministring in the Temple at Jerusalem and upon him they relyed for their Justification and Salvation The Christians and amongst others these believing Hebrews had their High-Priest not on Earth but in Heaven and the same far more excellent than the Levitical Pontiff who might stand and not sit before the Mercy-seat on Earth not at the right hand of the heavenly and eternal Throne This was proper to Christ who is the High-Priest of all Christians upon whom they rely for eternal Salvation and all such as are sincere Believers have Interest in him as in their own For he was made and consecrated for them to benefit and save them and none other And if we knew his excellency and being sensible of our sin and misery would rely upon him with our whole hearts we might find unspeakable Comfort in him It 's our honour that we have an High-Priest at the right hand of God and our great happiness that he is able to save us for ever who come to God by him But our Ignorance of his excellency the senslesness of our sins and the want of a true and lively Faith deprive us of those inestimable benefits we might certainly expect from him These things are the Sum of all that excellent Discourse in the former Chapter upon the Text of Psal. 110. 4. For that Christ 1. Is a Priest after the Order of Melchizedec 2. That he is a Priest for ever 3. That he is made such by Oath 4. That he after his one Sacrifice once offered was higher than the Heavens 5. That he being the Son consecrated for evermore needs offer no more Sacrifice but remains at the right hand of God lives for ever to make Intercession and by this exercise of his Regal and Sacerdotal power makes his Sacrifice eternally effectual for his Saints are all comprised in these words § 2. If Christ be an High-Priest he must officiate and that in some place and so be the Minister of some Sanctuary or Temple and so he is For Ver. 2. He is a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched not Man THese words may be so understood as to be the latter part of the transition Yet whether they be so or no they plainly speak of Christ's officiation in some Sanctuary For in them we have 1. A Sanctuary and Tabernacle 2. A true Tabernacle pitched by God not Man 3. A Minister of this Sanctuary this Tabernacle 1. A Sanctuary or an holy place for the most part with men is a place or Building made by Man and dedicated unto God who sanctifies it by his special Presence For the presence of a Deity makes a Temple or a Sanctuary and the special Presence of the true God manifested by some Divine effect makes a Sanctuary of the true God For when God by a bright Cloud entred the Tabernacle and after the Temple then he took possession of those places and made them his House The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural yet may be turned Sanctuary not Sanctuaries because we find it so used by the Septuagint The reason why it 's plural is because in the Tabernacle and the Temple there were divers parts and partitions and every one of them were holy yet altogether made but one house Thus it 's used Exod. 29. 30. Ezâ—k 44. 11. Lev. 20. 3. 24. 12. and in many other places One part of this Sanctuary is that within the second Veil which is the principal and most holy and signified the holy place of Heaven which here is chiefly meant That 's a true Sanctuary and Temple and that in a most eminent manner because of God's eminent and more glorious presence in that place So the word signifies Chap. 9. 12. and is so interpreted Ver. 24. ibid. Tabernacle is here the same with Sanctuary and so it might be called because the whole Building was holy yet in the Tabernacle that part within the first and that within the second Veil were the Sanctuary more properly Yet these were called Tabernacles by a Synechdoche and the first was called the Sanctuary or Holy the second the Holiest of all Heb. 9. 2 3. And this is the difference between a Tabernacle and Temple in the Type that the one was removable the other fixt But what is here to be understood by Tabernacle is much controverted Some will have it to be the Church both Militant and Triumphant and especially the Triumphant because of Christ's bodily presence there Some conceive that it 's the Body of Christ wherein the Schekina or the divine Glory and Majesty fixed it's habitatation Thus Junius Beza and others following them expound it and give their reasons for that Interpretation But their Arguments are of little or no force at all as if it were worth the while might be easily made evident Others and the most for number understand the Heavens mentioned in the former Verse And this is the most genuine sense for the Priest did never
so made as that it abrogated the Law of Moses and the Legal Covenant Yet because the Law was given and that Covenant made by God and not by Man and had continued in force about 1500 years many could not be satisfied in the matter of Abrogation and made scruple of rejecting and neglecting of it For that which is confirmed by Law and long Custom can hardly be made void The unbelieving Jew did reject the new Covenant and adhere to the old as instituted from Heaven and sufficient to justify and save those who observed it Some believing Jews feared to neglect it and judged Christ insufficient without it and thought Moses and Christ joyntly must bring them to Heaven and some of the Gentiles seduced by them were entangled with the same Errour So that it was observed by some as necessary by some as indifferent till the ruine of Jerusalem the destruction of the Temple and the dispersion of the miserable and captive Jews into all Nations And then when there was no face either of a Civil or Ecclesiasticall Polity in that Nation then it vanished and did not appear It was abrogated therefore by the Promulgation of the Gospel decayed by little and little after that time and in the end was totally abolished The Apostle had in the former Chapter proved the Change of the Law and the Abrogation thereof from the Change and Abolition of the Priest-hood and gives the reason why it was to be abrogated to be this because it could justify and sanctify no Man And this he made good out of Psal. 110. 4. And here he implies that it must be abrogated because it was not faultless but defective and confirms the repeal of it from the words of the Lord by Jeremiah saying I will make a new Covenant and his chief Scope is to prove that Christ hath obtained a better Ministry because he was the Mediator of a better Covenant And that Covenant was better not onely because it was established upon better Promises but in that it was new and so made that it abrogated the former and it self was to continue for ever For God never promised to make another after this new one was once confirmed by the Blood of Christ. § 17. In all this Discourse he takes it for granted and presupposeth it as certain that Christ was the Mediator of this Covenant and in this he may seem to beg and not to make good the assirmative of the Question For the Jew might reply That suppose it were granted that there must be a new Covenant so made as to take away the old as God by the Prophet doth positively affirm it yet How doth it appear that Christ and not some Levitical High-Priest shall be the Mediator of it To remove this and the like Scruples it 's to be observed 1. That no Levitical Priest could be a Mediator of any Covenant but the former made with the Fathers as is evident from the Institution of that Priest-hood and the Rules of Legal Ministration Therefore he was clearly excluded from this Mediation of this new Covenant 2. That if Jesus of Nazareth was the Messias whom God promised the Fathers expected the Prophets fore-told then it will necessarily follow that he was the great Prophet above all former Prophets above Moses above Angels and he must be the great and eternal High-Priest according to the Order of Melchizedee a Minister of the heavenly Sanctuary and a Mediator of this far better Covenant But the reason why he takes it for granted and goes not about to prove that Jesus of Nazareth was the Messias was because that was done unto his hands and made evident many wayes For the fulfilling of so many Prophecies of the Old Testament and that so fully even to particular Circumstances in him who was called Jesus of Nazareth the Angel's Testimony who certified his Mother of his Conception the Testimony of an Angel with a Multitude of the heavenly hoast at his Birth did signify this So did the words of his Father at his Baptism and Transfiguration his glorious Works his heavenly Wisdom Knowledg and Doctrine besides the Testimony of John the Baptist his prodigious and stupendious Death and Resurrection Ascension the coming down of the Holy Ghost upon the Apostles the Revelation of the Gospel the rare and excellent gifts of this heavenly Spirit received by such as believed on him and the wonderful works done in his Name did sufficiently and superabundantly prove him to be the Messias § 18. From all this the intelligent Reader may easily understand the Subject Scope and Method of the Apostle in this Chapter The Subject is the Ministry of Christ constituted a Priest for ever after the Order of Melchizedec The Scope is to manifest that Christ is a far more excellent Priest than that of Aaron's Order in respect of his Ministry The Method is to set forth his superexcellent Ministry in respect of the Tabernacle the Service and the Covenant whereof he was Minister for the more excellent the Sanctuary the Service the Covenant the more excellent the Priest The Sanctuary whereof Christ is Minister is heavenly his Service and Offering not â—arnal but supernatural and divine the Blessings promised in the Covenant whereof he is Minister and which by his Ministry he procures are spiritual and eternal and such as once obtained make sinful Man fully and for ever happy And because the Covenant is so excellent and so effectual by his Ministration it 's of eternal continuance The Application of all this to our selves is of Information Exhortation Consolation for by this Doctrine we 1. Understand how excellent and effectual Christ's Priest-hood is in respect of his Ministration in the best Sanctuary by his best Service making effectual the best Covenant that ever was made 2. It stirs us up to admire the wonderful Wisdom of God which contrived such an excellent Priest-hood and Ministry and his infinite Mercy in ordering both for our eternal Salvation For Who are we that the Son of God should be our eternal Priest offer up himself a Sacrifice to confirm his Covenant which he hath made with us and that God should appoint him to minister in the heavenly Sanctaary and by his Ministry there obtain for us the excellent Blessings which he hath merited and God hath promised That he should deal thus with us and do thus for us may be matter of amazement to the very Angels of Heaven How often should we think and seriously meditate on these things and magnify his Wisdom and be eternally thankful for his unspeakable Mercy and engage our selves to his Service for evermore 3. It 's matter of sweetest Comfort that there is so excellent an High-Priest that he is our High-Priest that after he had sacrificed himself on Earth he should minister for us in Heaven that God should make so excellent a Covenant with us promise Power to keep it and bind himself upon the keeping of it to be our God for ever and eternally