A Short Explanation of Hebrews, Chapter 7
The Summe of Chap. VII.
I Brake off my speach of MELCHISEDEK, (will the Apostle say) Nowe I returne to him agayne, and in his excellencie, will showe you CHRIST'S Excellencie, who is Priest after his Order. Wee hauehave no more of him in Scripture, but what wee finde GENES. XIV.19.20. And there hee is King and Priest both, Vers. 1. Bearing a Mysterie in his Name, and Office, Vers. 2. Without Father, or Mother, or …de of lyfe, as hee standeth in Scripture; that hee might resemble CHRIST, Vers. 3. Acknowledged Superiour to ABRAHAM, by his paying of Tithes vntounto him, Vers. 4. Even as LEVI, for that same cause, is Superiour to the Brethren, Vers. 5. Superiour also, because hee blessed ABRAHAM, Vers. 6.7. Superiour to LEVI, for his typicall immortalitie, Vers. 8. And, for his taking Tithes of LEVI, in ABRAHAM'S loynes, Vers. 9.10. Yea, the Priesthoode of LEVI, because imperfect, calleth for a Priest of another Order, to giuegive Perfection; which is CHRIST, Vers. 11. And so, both the Priesthoode, and all the Ordinances thereof, are abolished, by the MESSIAS, who behooved to bee of another Trybe than LEVI, Vers. 13.14. And of another Order also, Vers. 15. Bodilie shadowes were in the Priesthoode of LEVI; but endlesse Trueth in CHRIST, Vers. 16. As DAVID'S words doe prooue, Vers. 17. By which also it is prophesied, That AARON'S Priesthoode shall bee disannulled, vvhen CHRIST'S Priesthoode is come, because it was not able to doe mens turne vnderunder the Law, as CHRIST'S doeth vnderunder the Gospell, Vers. 18.19. And GOD obliedged not Himselfe to make AARON'S Priesthoode stand, as Hee sware to establish CHRIST'S, Vers. 20.21. And, so, the Covenant, vnderunder the MESSIAS, is declared, to bee better than vnderunder LEVI, Vers. 22. Agayne, the Priesthoode of LEVI had sundrie Office-bearers, but CHRIST hath none in His Priesthoode with Himselfe, nor one after Himselfe, Vers. 23.24. Therefore, Hee is able, alone, to worke out our Salvation throughlie, Vers. 25. For, such a Priest hauehave wee neede of, who needeth not offer vp daylie His Sacrifice: for Hee hath offered one, and never more, Vers. 26.27. And no wonder; for vnderunder the Lawe, mortall men might bee Priestes; but vnderunder the Gospell, onelie the Sonne of GOD is Priest, and that for evermore, Vers. 28.
The Doctrine of Chap. VII.
VERS. 1. FOr, this Melchisedek, King of Salem, Priest of the moste High GOD, who met Abraham, returning from the slaughter of the Kinges, and blessed him.
BY saying FOR, hee giveth a reason, why hee calleth CHRIST a Priest after the Order of Melchisedek; because such a one was Melchisedek, His type: therefore, such a one behooved CHRIST in Trueth, and Substance, to bee, as the type imported Hee should bee.
1. Hee repeateth from GENES. XIV.18.19.20. as much as served to resemble anie thing in CHRIST: but never a word toucheth bee of Melchisedek's bringing foorth of Bread and Wyne to Abraham. THEREFORE, He did not account this anie typicall action, having anie resemblance of that which was to bee done by CHRIST his Anti-type: for then should hee not hauehave fayled to marke it, seeing hee observeth the mysterie of his name, and place of dwelling, which is lesse.
2. Melchisedek, and the Church in Salem, where Melchisedek was Priest, were not of Abraham's Familie. THEREFORE, Albeit GOD did choose Abraham's Familie, as the Race wherein hee was to continue the ordinarie Race of his Church; yet had hee Churches, and Saynctes, beside.
3. This meeting of Abraham, and entertayning him, and his companie, with Bread and Drinke, being the exercyse of an ordinarie Vertue, SHOWETH, That it is the duetie of all men, and namelie of Kinges, Great men, and Church-men, to countenance, and encowrage, according to their place, and power, those who hazard themselues in GOD'S Service, and good Causes.
4. To come to a particular Comparison of the Type, and the Trueth. 1. As Melchisedeck was both King and Priest, in his Kingdome; So is CHRIST King and Priest in his Kingdome, to care for the Religion, and outward conversation of his Subjectes; to see to the Weall of their Soules, and Bodies; both amongst men, and towardes GOD; in this lyfe, and heere-after. 2. As Melchisedeck is the blesser of Abraham, the Father of the Faythfull, in the Type; So is CHRIST, in Trueth, the Blesser of Abraham, and all the Faythfull; the Fountayne of all Blessing; in whom alone everie one is blessed, who getteth Blessing.
Vers. 2. To whome also Abraham gaue a tenth parte of all: first beeing, by interpretation, King of Righteousnesse; and, after that, also, King of Salem; which is, King of Peace.
1. TO goe on, in the Comparison: As Melchisedek, the Type, was honoured, by Abraham's paying of Tythes vntounto him: So is CHRIST to bee honoured by all Abraham's Children, by giving of their Substance, and worldlie Goods, what is sufficient to mayntayne the honour of his Kingdome, amongst them.
2. Praesuppose the Type were layde asyde, yet this thankefull Meeting that Abraham gaue to the man, whose Office was to blesse him, in the Name of the LORD, doeth TEACH All the Faythfull, Abraham's true seede, a duetie of Thankfulnesse, to GOD'S Servantes set over them, to blesse them, in the Name of the LORD: even to honour them, by giving of their Goods, for their sufficient mayntaynance.
3. As Melchisedek, the Type, is by interpretion, King of Righteousnesse; So is CHRIST, in Trueth, King of Righteousnesse: 1. For the personall Righteousnesse in himselfe. 2. Because hee is the Righteousnesse of his Subjectes; made of GOD, vntounto vsus, Righteousnesse by imputation. 3. Because hee frameth his Subjectes, piece and piece, vntounto a righteous Disposition, by sanctifying them.
4. As Melchisedek, the Type, is King of Salem, that is, King of Peace; So is CHRIST, in Trueth, King of Peace, to his Subjectes, by reconciling them to the Father, by giving Peace of Conscience within themselues, by making all the creatures at peace with them, and all thinges turne together for their Good, and by working still on their eternall Welfare, and Blessednesse, vntill hee perfect it.
5. As Melchisedek was first King of Righteousnesse, and then King of Peace, in the Type; So is CHRIST, in Trueth, in this Order; First, King of Righteousnesse, to his Subjectes, to take away their sinnes, and to giuegive them Righteousnesse: And then, King of Peace, because hee giveth them his peace, as the Fruite of Righteousnesse. This is the Order of his Kingdome; Righteousnesse, and Peace, and Ioye in the holie Ghoste.
Vers. 3. Without Father, without Mother, without Descent; having neyther beginning of dayes, nor ende of lyfe: but made lyke vntounto the Sonne of GOD, abydeth a Priest continuallie.
MELCHISEDEK, certaynlie, was a verie man, King, and Priest, in such a Citie, if wee consider him in his naturall beeing: But, if wee consider him in his Scripturall beeing, as hee standeth in Scripture, vnderunder this name, hee hath neyther Father, nor Mother; beginning, nor ende. There is no more mention of him, what hee was, or of whome hee came, or of his death, but these three Verses of Genes. XIV. As, then, hee is in typicall beeing in Scripture; So is CHRIST, in Trueth, in his personall beeing, as GOD, without Mother; as Man, without Father; as GOD, without beginning; as GOD and Man, without ending of lyfe.
2. As Melchisedek, looking howe hee standeth in his Scripturall beeing, abydeth a Priest continuallie; so that where-so-ever hee is named in Scripture, there hee is ever found a Priest also; and never a worde of his laying downe of the Priesthoode: Even so is CHRIST'S Priesthoode vnseparable from his person: hee abydeth a Priest continuallie, in reall accomplishment.
3. By saying, hee is made lyke vntounto the Sonne of GOD, HEE GIVETH VSUS TO VNDERSTAND, That GOD'S Purpose was, in those particulars, so to descrybe him, as hee might resemble the Person, and Offices, of the Sonne of GOD: And so is a Type, of GOD'S owne appoyntment.
4. And if he was made a lyklie Type of CHRIST, in his Office of Priesthode, then it followeth, as Melchisedek had neyther anie joyned with him, in his Priesthoode, nor Deputie, nor Vicar, vnderunder him in it, nor Successour to his Office: So neyther hath CHRIST anie joyned with him, or Substitute, or Successour to him, in his Priesthoode.
Vers. 4. Nowe, consider howe great this man was, vntounto whome even the Patriarch Abraham gaue the Tenthes of the Spoyles.
TO showe CHRIST'S Excellencie, hee draweth them to consider Melchidek's excellencie aboue Abraham's: that so they might see CHRIST'S Excellencie to bee farre more. The reason, in force, goeth thus: 1. If Melchisedek, the Type, bee more excellent than Abraham; much more must CHRIST, of whome hee is a Type. 2. And if Melchisedek's greatnesse bee not easilie perceaved, except there bee a due consideration of it; much more CHRIST'S Greatnesse requyreth consideration, and is worthie of contemplation. 3. If Abraham, by paying of Tithes, acknowledge Melchisedek's superioritie; Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie, whome Melchisedek, typicallie, represented; by paying of what is due, for the mayntaynance of his Service, and bestowing on his Ministers, who are appoynted to blesse in his Name, (whether it bee lesse, or more, which they bestowe) in such a manner, as it vilifie not, nor disgrace their high Employment, which CHRIST hath put vponupon them; and so dishonour him, whose Servantes they are.
Vers. 5. And, verilie, they that are of the sonnes of Levi, who receaue the Office of the Priesthoode, hauehave a commaundement, to take Tithes of the people, according to the Lawe; that is, of their Brethren, though they come out of the loynes of Abraham.
HEE prooveth, that in Tithes taking, Melchisedek was greater than Abraham, who did paye Tithes; Because, for the same respect, the Levites, by taking Tithes of their Brethren, as Priestes, had a Superioritie over them, for their Office cause, who, other-wayes, were their equalls.
THEN, 1. The Priestlie Office lifted vp the Levites, aboue their Brethren, who were sprung of Abraham, as well as they. 2. The commaund of taking Tithes, was annexed to the Office of the Priesthoode, in token of their Superioritie by Office, over them who by nature were at least their equalls.
Vers. 6. But hee whose Descent is not from them, receaved Tithes of Abraham; and blessed him that had the Promises.
Vers. 7. And, without all contradiction, the lesse is blessed of the better.
HEE prooveth, agayne, Melchisedek to bee greater than Abraham; and, so, greater than Levi; because hee blessed him: and, therefore, behooved to bee greater. THEN, 1. Abraham, notwithstanding hee hee had the Promises, yet got hee the Blessing by Melchisedek, in Type; and, from CHRIST, represented by him, in Trueth. 2. If Melchisedek was greater, because hee blessed him, as Type: Then CHRIST farre more, who blesseth in effect.
Now, there are sundrie sorts of Blessings. 1. There is a Blessing of Reverence, and Worship: So Men blesse GOD. This sorte importeth no Greatnesse in the Blesser, but Subjection. 2. There is a Blessing of Charitie: So Men blesse one another, by mutuall Prayer. This sorte importeth no Superioritie neyther. 3. There is a Blessing of Authoritie ordinarie: So doe GOD'S Ministers blesse the People, in the LORD'S Name. 4. A Blessing of Authoritie extraordinarie: So Melchisedek blessed Abraham, and the Prophets, and Patriarches, such as by inspiration they were directed to blesse. And this Officiall Blessing, with Authoritie, prooveth Superioritie; whether it bee ordinarie, or extraordinarie. 5. There is a Blessing of Power, of it selfe, effectuall: So blesseth CHRIST; and so GOD blesseth Men.
FROM THIS, 1. The Excellencie of the Office of GOD'S Ministers is evident, who are appoynted to blesse the people, in GOD'S Name. 2. And howe they should bee respected, in louelove, for their Worke sake. 3. And howe they should walke worthie of that high and holie Employment; lest their sinnes make them vyle, and contemptible, before the people, as in Malachie's tyme, Mal. 2.9.
Vers. 8. And, heere men that die, receaue Tithes: but there hee receaveth them, of whome it is witnessed, that hee liveth.
ANother poynt of Comparison, tending to this ende: The Levites, in their Tithing, were mortall men; one succeeding another. But Melchisedek, in type of his Priesthoode, and Scripturall beeing; and CHRIST, in the Trueth of his Priesthoode, are immortall: And, therefore, Melchisedek, as the typicall priest, and CHRIST, as the true Priest, are greater than Leviticall priestes, by as much as Immortalitie is aboue mortalitie. THEN,
Everie Age hath CHRIST for a Priest, living in their owne tyme, to deale for them, with GOD: And what Benefite they get by him, in their owne tyme, hee can make foorth-comming vntounto them, even for ever.
Vers. 9. And, as I may so say, Levi, also, who receaveth Tithes, payed Tithes in Abraham.
Vers. 10. For hee was yet in the loynes of his father, vvhen Melchisedek met him.
ANother Reason, to this same purpose: Levi payed Tithes to Melchisedek, in Abraham's loynes: Therefore, Melchisedek is greater in his priesthoode, than the Leviticall priestes. So was CHRIST in Abraham's loynes, will you say. I answere; CHRIST was the true represented priest, even when Melchisedek met Abraham: and in Melchisedek's person, as type, the honour was done to CHRIST, in trueth, and to his Priesthoode, by Abraham. And, agayne, CHRIST was in Abraham's loynes onelie in regarde of the matter of humane nature; not for the manner of propagation: and, so, is exempted from the lawe of naturall posteritie.
1. Alwayes, from this reasoning, WEE LEARNE, That, as receaving Tithes, prooveth superioritie in Office: So, paying of Tithes, or Mayntaynance in towne of Tithes, prooveth subjection to that Office, and Office-bearers, which receaue the same. And, so, Mayntaynance of Ministers, should bee a Matter of Honouring of them; or, rather, of Him that sent them, of its owne proper institution; though men turne it into a beggarlie Steepende; and count the more baselie of the Office, because of the manner of Mayntaynance.
2. From the Reason of Levie's paying of Tithes in Abraham's loynes, WEE LEARNE,
That there is ground in Nature, for imputation of the Father's deede, vntounto the Children descended of him by naturall propagation: so that as justlie may GOD impute vntounto vsus Adam's sinnes, as to Levi Abraham's Tithes paying.
Vers. 11. If, therefore, Perfection were by the Leviticall Priesthoode, (for vnderunder it the people receaved the Law) vvhat farther neede was there, that another Priest should ryse, after the Order of Melchisedek; and not bee called after the Order of Aaron?
TO the ende of the Chapter, hee showeth a Necessitie, of the abolishing of the Leviticall priesthoode, and establishing of Christ's. One Reason is in this Verse; because Perfection was not to bee bad by the Leviticall priesthoode. By Perfection, is vnderstoode a perfect Satisfaction for our Sinnes, and a perfect …urchase of all that wee hauehave neede of vntounto eternall Lyfe. Hee prooveth, that such perfection could not …ee had by Aaron's priesthoode; because, then, there had beene no neede of another priesthoode after Aaron's, if perfection could hauehave beene by his priesthoode. But the Scripture showeth, that there behooved to aryse a Priest after Melchisedek's Order; by whome Perfection was to bee gotten, PSALME CX.
1. Therefore, Perfection could not bee by Aaron's priesthoode. FROM THIS WEE LEARNE, That vnderunder the Lawe, Remission of sinnes, and eternall Lyfe, was not obtayned by vertue of anie sacrifice then offered: but by the vertue of CHRIST'S Sacrifice, and CHRIST'S Priesthoode, represented there-by.
2. But why could not Perfection bee by that Priesthoode? Hee giveth a Reason, saying; For vnderunder it the people receaved the Lawe. The worde importeth as much, as the people were then legalized, disciplined, after a legall manner: that is, The Lawe was still vrged vponupon them; still they were pressed to giuegive perfect obedience, vnderunder Payne of the Curse▪ still GOD dealt in the externall forme of handeling them; as one not satisfied for anie thing that was offered, as yet, in their name. Therefore, Perfection could not bee had by that Service: For it was evident, that neyther GOD was pacified, nor their Consciences quyeted, by anie thing in that Priesthoode: but all were sent to the thing signified, and to the tyme which was to come, in the Messias manifestation.
THEN. Comparing their tyme, and ours, for outward manner of handeling, as they were legalized; that is, straytlie vrged, by the Yoake of the Lawe: vvee are Evangelized; that is, smoothlie entreated, vnderunder the Gospell; GOD laying aside Terrour, entreating vsus to bee reconciled, and to come, and receaue Grace for Grace.
Vers. 12. For, the Priesthoode beeing chaunged, there is made, of necessitie, a chaunge also of the Law.
FROM the chaunge of the Leviticall Priesthood, hee inferreth, of necessitie, the abolishing of the Leviticall Lawe, and of our Obligation therevnto.
THEN, 1. The Leviticall Priesthoode, and the Leviticall Lawe, doe stand and fall together. 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's: it can not stand with Christ's, vnderunder the Gospell. 3. Christ's Priesthoode, seeing it is another than Aaron's, must hauehave another Law, other Ordinances, and statutes, than Aaron's: a Lawe and Ordinances suteable vntounto it selfe. 4. To vse Leviticall Ceremonies vnderunder the Gospell, is to confound the priesthood of Aaron and Christ.
Vers. 13. For, hee of whom these things are spoken, pertayneth to another Trybe; of which no man gaue attendance at the Altar.
Vers. 14. For, it is evident, that our LORD sprang out of Iuda; of which Trybe Moses spake nothing concerning Priesthood.
Vers. 15. And, it is yet farre more evident: For, that after the similitude of Melchisedek, there aryseth another Priest.
1. HEE prooveth, that Aaron's Priesthoode is chaunged, and the Ordinance thereof; because PSAL. CX. speaketh of Christ's Priesthood; that is, fred from the service of the Altar. By the Altar, hee meaneth the materiall Altar, commaunded in the Lawe: Another Altar hee knoweth not. And Christ's Priesthoode hee declareth to bee fred from the service of this Altar; beside which, no Lawe could tye it to anie other Altar.
THEN, Christ's Priesthoode is fred from the Altar which GOD commaunded, and all the service thereof. And, who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode, and tye his Church vntounto it, must looke by what Lawe they doe it.
2. From Verse 14. WEE LEARNE. That Christ's Genealogie was well knowne in the Apostle's tymes; and no controversie about it. And, it sufficeth vsus, that wee knowe this by the Apostle's Testimonie; albeit wee could not lineallie deduce the same.
3. Obserue howe hee reasoneth; That none of the Trybe of Iuda attended the Altar, because Moses spake nothing of that Trybe, concerning the Priesthoode.
THEN, Negatiue Conclusions, in Matters of Fayth, and Dueties, followe well from the Scriptures silence. It is not warranded from Scripture; therefore I am not bound to belieue it. The Scripture doeth not requyre anie such thing of mee; therefore GOD accounteth it not service to Him to doe it; is good reasoning.
4. From Verse 15. The Apostle comparing the Proofes of his Argument, calleth this last in playne tearmes, Farre more evident.
THEN, Of Reasons drawne from Scripture, by Consequence, some will bee lesse evident, some more evident; and yet all bee good Reasons, and prooue the Purpose stronglie.
Vers. 16. Who is made, not after the law of a carnall commandement; but after the power of an endlesse lyfe.
HEE entereth into a more particular comparison, of the Leviticall Priesthoode, and CHRIST'S; to show the weaknesse of the one, in comparison of the other. The Leviticall Priestes, in their Consecration, got a commaundement, for the Exercyse of bodilie and carnall Rites, some fewe yeares of their mortall lyfe; without power to convey the Grace signified by those bodilie Rites. But CHRIST, in his Consecration, is endewed with Power, to conferre Grace, and Lyfe eternall, from Generation, to Generation, to all that seeke the Benefite of his Priesthoode.
THEN, Wee may bee assured of Christ's power, to make the meanes which hee vseth for our salvation effectuall; as wee may bee assured of his endlesse lyfe.
Vers. 17. For, Hee testifieth, Thou art a Priest for ever, after the Order of Melchisedek.
HEE prooveth this by Scripture, because GOD calleth Him a Priest for ever: Therefore, Hee hath Power for ever, as living for ever, to make His owne Priesthoode effectuall. So, The eternitie of CHRIST'S Priesthoode, prooveth it to bee forcible, to g…ue Eternall Lyfe. For, if it did not endure in his person, it could not giuegive Eternall Lyfe; and peoples heartes would not rest vponupon it, with anie ground: And so it behooved to bee renounced, and another Priesthood sought. But seeing it is not to bee chaunged, but shall endure; Then, of neede force, it hath the thing to giuegive vsus, which wee are seeking: that is, Eternall Lyfe. THEN,
As long as Christ endureth, we want not a Priest, to heare confession of sinne, to giuegive absolution, to blesse vsus, and giuegive vsus Eternall Lyfe.
Vers. 18. For, there is, verilie, a disannulling of the Commandement going before, for the weaknesse, and vnprofitablenesse, there-of.
1. BY the same wordes, of establishing Christ's Priesthoode, PSAL. CX. hee prooveth, that the Leviticall Lawe was to bee abolished, when Christ came: Because the establishing of Christ's Priesthoode, and bringing it to light, is the disannulling of the Leviticall. THEN, There needeth no more, to declare, That the Leviticall Priesthood, and Law, is abolished, and wee fred from the Ceremonies thereof, but the comming of CHRIST, and His entering to his Office of Priesthood.
2. Hee giveth a Reason, of the abolishing of this Priesthoode; Because it was weake, and vnprofitable.
Question. How can that bee, seeing it was ordayned, to strengthen the Believers, then, and was profitable for that ende?
I aunswere. It is called weake, and vnprofitable, in regarde of anie power, to make satisfaction to GOD'S justice for our sinnes, or to purchase anie Salvation vntounto vsus: For, other wayes, as a Meane, to leade men, for that tyme, vntounto the MESSIAS, who should satisfie for vsus, it was not weake, nor vnprofitable: But, to pacifie GOD, and purchase Salvation, as the missbelieving Iewes did vse it, it was weake, and vnprofitable, altogether. Agayne, being considered as a Meane, to praefigure CHRIST, it was profitable still, till CHRIST came; namelie, for that ende, and vse. But when Hee is come, no ende, nor vse, more for it; but that i… should bee abolished; having served the Turne wherevnto it was ordayned.
THEN, 1. Leviticall Ceremonies, what-so-ever vse they might hauehave had before CHRIST, are weake, and vnprofitable, after His comming. 2. It is evill reasoning, to say, such Rites and Ceremonies were vsed before CHRIST came; therefore, they may bee vsed now also.
Vers. 19. For, the Lawe made nothing perfect; but the bringing in of a better Hope did: by the which we draw nigh vntounto GOD.
HEE prooveth, That those Rites were weake: Because the Lawe, whether Morall, or Ceremoniall, could not perfect anie thing: that is, justifie, sanctifie, and saue anie man.
1. They served as a Pedagogue, to leade a man to CHRIST, for expiation of Sinne, and purchase of Salvation: but could not effectuate this, by themselues. And this maketh good the Aunswere to the Question in the former Verse. THEN,
To seeke to bee perfected, justified, and saved, by workes, is to seeke that by the Lawe, which could never bee brought to passe, by it.
2. What, then, doeth perfect all? Hee aunswereth: The bringing in of a better Hope, perfecteth all. That is, CHRIST then bo…ed for, and looked vntounto, who is that Better Thing; …en the Ende, and the Signification, of those Legall Ordinances, being brought in vntounto Believers; Hee d…eth perfect all. THEN, 1.
What the Believers could not get vnderunder the Lawe, by their outward service, they got it by CHRIST, hoped for, and believed into. 2. The Believers of olde, rested not on the shadowes; but had the Eye of their Hope on CHRIST.
3. Hee commendeth this Better Hope: that is, CHRIST'S Priesthoode hoped for vnderunder the Lawe; Because by it wee drawe nigh vntounto GOD. Nowe, Drawing nigh, importeth a distance before drawing nigh: and, agayne, Drawing nigh, was the Priests prerogatiue vnderunder the Lawe. THEN,
By Nature, and without CHRIST, wee are Aliens from GOD, and farre away from Him: But, by CHRIST, wee get Libertie, to come nigh; not onlie is GOD'S people, but as Priestes, through CHRIST, to offer our Spirituall Oblations. The Priestes Priviledge of olde, is common to Bel…evers now.
Vers. 20. And, in as much, as not without an Oath, Hee was made Priest:
Vers. 21. (For, those Priests were made without an Oath: but This, vvith an Oath, by Him that sayde vntounto Him, The LORD sware, and will not repent, Thou art a Priest for ever, after the Order of Melchisedek)
Vers. 22. By so much was IESUS made a Suretie of a better Testament.
1. HEE goeth on, to compare the Leviticall Priesthoode, with CHRIST'S. Two Comparisons are heere conjoyned: First, Leviticall Priestes, were made without an Oath, onelie by way of simple Ordinance, and Direction; GOD leaving rowme to himselfe, howe long hee pleased to holde on the Direction; and when hee pleased, to chaunge it▪ But CHRIST was made Priest with an Oath, that hee should never bee chaunged.
THEN, 1. When GOD gaue foorth the Ceremoniall Lawe, hee reserved rowme to himselfe, to chaunge it: yea, gaue evidence, that hee was to chaunge it: for, hee obliedged the people, during his will; but not himselfe. 2. But, for CHRIST'S Priesthoode, GOD is bound with an Oath, Never to chaunge it: and, it leaneth on his nature, which can not alter, nor repent; and, vponupon his Oath, vvhichwhich can not bee violated.
2. Another Comparison, betwixt the Leviticall Covenant, and the Evangelicall Covenant. As farre as the Oath is aboue the chaungeable commaundement, by so much is the Newe Covenant better than the Covenant vnderunder the Lawe. TEHN, 1.
There was a Covenant, or Testament, vvhereby Believers were saved, as well vnderunder the Lawe, as vnderunder the Gospell. 2. The Covenant now, though, in substance of Salvation, one with the former; yet, in the manner of downe-setting the Articles, and the forme of it, is better than the Covenant then, more cleare, more free, more full, more largelie extended, and more firme.
3. CHRIST is heere called Suretie of this Covenant. THEN, 1. CHRIST must see the Covenant keeped, and bee good for it. 2. GOD hath CHRIST to craue, for our performance of the Covenant: and wee hauehave CHRIST to craue, for GOD'S parte of the Covenant: Yea, and CHRIST to craue, to giuegive vsus grace, to performe that which GOD requyreth of vsus in his Covenant. 3. IESVS is content to bee Suretie: and the Father hath consented, and ordayned, and made him Suretie. So, it resteth onelie, that wee bee content also, and make much of CHRIST, that hee may doe all our Worke for vsus, and all GODS Worke in vsus.
Vers. 23. And they, truelie, were manie Priestes; because they were not suffered to continue, by reason of death.
Vers. 24. But, this Man, because He continueth ever, hath an vnchaungeable Priesthoode.
ANother Excellencie of Christ's Priesthoode, aboue the Leviticall; which may bee braunched out in these particulars following:
1. The Leviticall Priestes were manie, both at one tyme, and one after another: by reason whereof, that Priesthoode was weakened, whyle one parte of the Office, for such a tyme, was in the handes of this man; and another parte, for another tyme, was in the handes of that man. And, because one man could not bee readie to take the Sacrifices from all the people, therefore, severall men behooved to take severall partes of the burden. But, in Christ's Priesthoode, there is but one Man, even Himselfe; His Priesthoode is vndivided: no man beareth a parte of the burden with him: Hee, alone, attendeth all mens Sacrifices, by himselfe: Hee is at leasure, for everie man's employment, at all tymes, in the greatest throng of Sacrifices.
THEN, As long as CHRIST is at leasure, no reason to employ another, to carrie our Prayers.
2. The Leviticall Priesthoode, did passe from one person, to another: Death made interruption. But CHRIST'S Priesthoode can not passe from his owne person, to anie other: neyther Death, nor anie other infirmitie, can interrupt his Office.
THEN, 1. To make anie Priest, by speciall Office, in the New Testament▪ beside CHRIST, is to vent the Priesthood of CHRIST▪ and make it imperfect, lyke AARON'S; which, for the same reason, That it had manie Priestes, was weake, and imperfect, and inferiour to CHRIST'S. 2. To make Priestes, by Office, in the New Testament, to offer vp anie corporall sacrifice, is to make CHRIST'S Pristhood separable from his owne person: vvhichwhich is agaynst the nature of CHRIST'S Priesthood, which can not passe from one, to another: for so importeth the worde. 3. To make pluralitie of Priestes in Christ's Priesthood, Vicars, or Substitutes, or, in anie respect, part-taker of the Office with him, is to praesuppose, that Christ is not able to doe that Office alone; but, is eyther dead, or weake, that hee can not fulfill that Office: contrarie to the Text heere, which sayeth, Because hee continueth ever, hee hath an vnchaungeable Priesthood: or, a Priesthood which can not passe from one, to another.
Vers. 25. Wherefore, Hee is able also to saue them, to the vttermost, which come vntounto GOD by Him; seeing He ever liveth, to make intercession for them.
1. HEE showeth the Fruite of Christ's keeping still the Priesthoode, altogether in his owne person, to bee, The perfect Salvation of all Believers for ever: Hee is able to saue, to the vttermost, them that come vntounto GOD, through Him. THEN, 1. Who-so-ever communicateth Christ's Priesthoode, with anie other beside his owne person, maketh Christ not able, alone, to saue, to the vttermost, those that come vntounto GOD, through Him. 2. From this ground also, it doeth followe, that Christ not onelie beginneth the Believers salvation; but perfecteth it also. Hee doeth not worke a parte of a man's salvation, and leaue the rest to his owne merites, (or the merites of others;) but perfecteth it Himselfe, even to the vttermoste. 3. And if a man joyne anie thing meritorious vntounto Christ's Priesthoode, or anie Mediator, for intercession, beside him, or seeketh, by his owne workes, to purchase salvation, hee denyeth Christ to bee able to saue him to the vttermoste.
2. Hee descrybeth Believers, to bee those that come to GOD, through CHRIST. THEN, 1. Christ is the Doore, and the Way, through which onelie Accesse is gotten to GOD. By Saynctes, or Angels, there is not a way to come to GOD; but by Christ onelie. 2. They that come not through Him alone to GOD, seclude themselues from the sufficiencie of salvation to bee had in Him. 3. The nature of Believing, is to make a man come towardes GOD, to get communion with Him, through Christ. 4. And none but such as come in Fayth to GOD, through Christ, can take comfort from His Priesthoode, or looke for salvation.
3. Hee giveth a Reason, why perfect Salvation is to bee had for such as come to GOD, through CHRIST: Because Hee liveth for ever, to make intercession for them. Hee sayeth not, To offer, or cause offer vp, the Sacrifice of his bodie for them: But, Hee liveth, and is not to bee offered anie more: and, liveth, to make intercession.
THEN, 1. The sacrificing parte is done, and ended: His intercession hath now the place: and, by His intercession, wee get the Merite of His Death and Passion, applyed vntounto vsus: and not by anie newe Oblation. 2. If Hee brooke His lyfe, Hee will not fayle to intercede for vsus, who come vntounto GOD, through Him; and not through Saynct, or Angell, or anie person beside: For, Hee liveth for ever, to make intercession for vsus.
Vers. 26. For, such an High Priest became vsus, who is holie, harmlesse, vndefiled, separate from sinners, and made higher than the Heavens.
TO the ende hee may force the Hebrewes, to forsake the Priesthood of Levi, hee draweth a strong Reason, from the nature of our Estate vnderunder the Gospell; where-by hee prooveth, not onelie, that the priests of Aaron's Order are abolished; but, also, everie sonne of Adam is excluded from the Office of the Priesthood, except IESVS CHRIST in his owne person onelie. Because, everie Priest that wanteth the properties of IESVS CHRIST, is vnbeseeming for vsus vnderunder the Gospell. A sinfull man might hauehave beene a Priest vnderunder the Lawe, to praefigure CHRIST, before Hee came: But, nowe, no sinfull man may bee a Priest by Office, but CHRIST onelie, in whom there is no sinne. When the sacrifice was a beast, then a sinfull man might be a priest: But, now, when the Sonne of GOD is the Sacrifice, and hath offered vp himselfe alreadie, and is gone in, into the Sanctuarie, with his owne bloode, to make intercession; there must bee no more anie sacrificing, till hee come out of the Sanctuarie agayne, at the Day of Iudgement: nor anie priest, but he, till hee hauehave ended his Intercession. For, such an High Priest became vsus, who is holie, harmlesse, &c. Question. But why is it vnbeseeming vsus vnderunder the Gospell, to hauehave a priest without these properties? I aunswere. The Sacrifice of the Newe Testament, is the vnspotted Lambe of GOD, IESVS CHRIST, holie, harmlesse, &c. Therefore it becommeth vsus to hauehave such a priest, who is holie, harmlesse, and vndefiled. For, it were vnseemlie, that the priest should bee worse than the sacrifice. Next, our Priest hath our sinnes, originall, and actuall, to remooue, and Heaven to open vntounto vsus: And, therefore, it were vnbeseeming, that anie should bee our priest, who hath not his owne sinnes altogether remooved, nor yet hath gotten entrie, as yet, into Heaven himselfe.
1. In that hee draweth them, of necessitie, to quyte all mens priesthoode, and betake them vntounto Christ, as Priest onelie, WEE LEARNE, That our necessities being well weyghed, with the insufficiencie of anie beside CHRIST, to doe our Turne, wee shall bee forced to quyte all priestes, but CHRIST onelie: For, vvhat priest can knowe all our needes, all our sinnes, all our thoughtes, all our desires, all our prayers, all our purpose…, and wayt on vponupon our businesse, with GOD, night and day, to see that no wrath breake out vponupon vsus? Who can doe this, but CHRIST onelie? What Man? What Saynct? What Angell?
2. In that hee reckoneth a number of Perfections, necessarie to bee in a priest, in the tyme of the Gospell, all of them in CHRIST, and, all such as wee stand in neede of, WEE LEARNE, That all the perfections whereof wee hauehave neede in a priest, are all in CHRIST: And, the perfections which are in CHRIST, wee hauehave neede of them all, and should make vse of them all.
3. The first propertie of a priest vnderunder the Gospell, is this, Hee must bee holie: that is, of his owne nature holie, in his originall holie. THEN, No sinful man can be a sufficient priest in the New Testament, to doe for vsus, who wants holinesse by nature.
4. The next propertie: Our priest must bee harmlesse, ill-lesse, free from anie originall guiltinesse.
THEN, No man, come of Adame, by naturall propagation, can bee a priest for vsus nowe, to satisfie our necessities, who hauehave sinne originall in vsus.
5. The third propertie: Wee hauehave neede of a priest vndefiled; that is, free from actuall sinne.
THEN, No priest can suffice vsus, who are defiled with actuall sinne, but CHRIST, vvho never sinned.
6. The fourth propertie: A priest meete for vsus, must bee free from the pollution of these amongst whom hee converseth. THEN, Wee who are of polluted lippes, and lyues, and dwell amongst such a people, communicating, manie wayes, of their guiltinesse, can not hauehave sufficient comfort, through anie priest, who can bee infected with sinne. And, hee who is a man of polluted lippes, is not meete to bee a priest for vsus.
7. The fift propertie: A priest meete for vsus, behooved to hauehave his Residence in Heaven, and hauehave commaundement over Heaven, to open it vntounto vsus, and giuegive vsus entrie. THEN, None other, but CHRIST, could suffice vsus, on whome, by nature, the Doores of Heaven are closed. No priest, out of Heaven, is meete for vsus.
Vers. 27. Who needeth not daylie, as those High Priestes, to offer vp Sacrifice, first, for his owne sinnes, and then, for the peoples: For, this Hee did once, when Hee offered vp Himselfe.
1. THE sixt propertie of a fit priest for vsus: Hee must hauehave no neede to offer Sacrifice for his owne sinnes. THEN, Neyther LEVI, nor anie sinfull Man after him, can bee a priest vnderunder the New Testament; but CHRIST onelie, who never sinned, and so had never neede to offer for Himselfe.
2. The seaventh propertie: Hee must not hauehave neede to offer daylie for the peoples sinnes, who must bee our priest: For, if hee should offer the second daye, then the first dayes Sacrifice should bee declared vnsufficient: Or, else, why offereth hee agayne, after that which is sufficient? THEN, 1. The Priest of the Newe Testament, needeth not to offer oftener nor once. 2. And if CHRIST'S Sacrifice were offered oftener nor once, or daylie, Hee could not bee a fit priest for vsus, nor offer a perfect sacrifice for vsus; for, the oft offering, should declare the former offeringes, vnsufficient, and imperfect.
3. Hee giveth a Reason, why Christ needed not to offer vp oftener; Because hee hath offered vp himselfe, once, for the sinnes of the people.
THEN, 1. CHRIST was both the Priest, and the Sacrifice, in His owne Offering. 2. CHRIST'S Sacrifice can not bee offered vp by anie, but Himselfe: another nor CHRIST'S selfe, can not offer vp CHRIST. 3. Betwixt the comming of CHRIST, and the wryting of this Epistle, which was sundrie yeares after CHRIST'S Ascention, the Apostle knew no Offering of CHRIST, but that onlie once, vponupon the Crosse: and yet, tymes out of number, was the SACRAMENT of the LORD'S Supper celebrated before this tyme.
4. In that hee maketh that once offering, the Reason of his not offering daylie, it TEACHETH VSUS, That the perfection of that once offered sacrifice, maketh the repetition needlesse: and, whosoever maketh it needfull, that CHRIST bee offered daylie, maketh both CHRIST an imperfect Priest, and His sacrifice imperfect also.
Vers. 28. For, the Lawe maketh Men High Priestes, which hauehave infirmitie; but, the worde of the Oath, which was since the Lawe, maketh the Sonne, who is consecrated for evermore.
HEE giveth a speciall Reason, why it beseemeth not vsus vnderunder the Gospell, to hauehave a sinfull man for our priest; because this is the verie difference betwixt the Lawe, and the Gospell.
1. The Lawe maketh Men, which hauehave infirmities, high priestes: But, the worde of the Oath, which was since the Lawe, maketh the Sonne; and, none but the Sonne, who is consecrated for evermore.
THEN, The Scripture knoweth no priest, but the Leviticall priestes, of AARON'S posteritie, for the tyme of the Lawe: or, else, that one priest which was made by an Oath, for the tyme of the Gospell. Beside these, the Apostle acknowledgeth none; nor were there anie other, in his tyme, in the Church.
2. Hee maketh the difference of the Lawe, and the Gospell, to stand, amongst other thinges, in the difference of priestes: so as the Gospell can not admit such pristes, as the Lawe admitted.
THEN, To hauehave priestes nowe, after the similitude of the priestes vnderunder the Lawe, were to remooue the difference which GOD hath made betwixt the Lawe, and the Gospell.
3. The Differences, as the Apostle setteth them downe heere, are, 1. The Course taken about priests, vnderunder the Lawe, was alterable: they were made without an Oath; the Law-giver declaring it to bee his will, to chaunge that Course, when hee sawe it fitte. But the Course taken about the priestes of the Newe Testament, is with an Oath: and, so, can not bee changed. THEN, To make a priest in the Gospell, who is not consecrated by an Oath, to abyde for evermore in the Office; but may bee changed, and another come in, in his place, is contrarie to the institution of the Evangelicall Priesthood.
2. The next Difference, hee maketh this: The Lawe admitteth Men, in the plurall number; a pluralitie of priestes: but the Gospell admitteth no pluralitie of priestes; but the Sonne, onelie, to bee priest. Melchisedek's Order in the Type, hath no priest but one in it, without a Suffragane, or substituted priest. Therefore, CHRIST, the true Melchisedek, is alone in his Priesthoode, without Partner, or Deputie, or Suffragane. THEN, To make pluralitie of priestes in the Gospell, is to alter the Order of MELCHISEDEK, sworne with an Oath; and, to renounce the March set betwixt the Lawe, and the Gospell.
3. The third Difference: The Lawe maketh men priestes, but the Evangelicall Oath maketh the Sonne of GOD Priest for the Gospell.
THEN, To make a man priest nowe, is to marre the Sonne of God's priviledge, to whome the priviledge onelie belongeth.
4. The fourth Difference: The Law maketh such priestes, as hauehave infirmitie: that is, Sinfull Men, who can not make the sacrifice which they offer, effectuall, to pacifie; nor the Blessing which they pronounce, to come; nor the instruction which they giuegive, forcible to open the Eyes. But the Evangelicall Oath, maketh the Sonne, who is able to saue, to the vttermost, all that come to GOD, through Him.
THEN, To make a sinfull and weake man, a Priest nowe, is to weaken the Priesthoode of the GOSPELL, and make it lyke the Law.
5. The fift Difference. The Lawe maketh men Priestes, which hauehave infirmities, over whome Death had power, that they could not bee consecrated, but for their short lyfe tyme. But, the Evangelicall Oath, maketh the Sonne, whome the Sorrowes of Death could not holde; and hath consecrated Him for evermore.
THEN, As long as CHRIST'S Consecration lasteth, none must meddle with His Office.
6. The last Difference. The Lawe instituting Priestes, was not GOD'S Last Will, but might suffer Addition. But, the Evangelicall Oath, is since the Lawe, and GOD'S last and vnchaungeable Will.
THEREFORE, To adde vntounto it, and bring in as manie Priestes nowe, as did serue in the Temple of olde, is to provoke GOD to adde as manie Plagues as are written in GOD'S Booke, vponupon themselues, and their Priests also.