An Exposition of Pauls Epistles, Letter 15 · Body of epistle · Chapter 7
The Summe of Chap. VII.
I Brake off my speech of Melchisedec (will the Apostle say) now I return to him again, and in his Excellency, will shew you Christs Excellency, who is Priest after his order. Wee have no more of him in Scripture, but what wee finde, Gen▪ 14.19, 20. And there hee is King and Priest both, vers. 1. Bearing a mystery in his Name and Office, vers. 2. Without Father or Mother, or end of life, as hee standeth in Scripture, that hee might resemble Christ, vers. 3. Acknowledged to be superiour to Abraham, by his paying of tythes unto him, vers. 4. Even as Levi for that same cause, is superiour to the Brethren, vers. 5. Superiour also because hee blessed Abraham, vers. 6, 7. Superiour to Levi for his typical immortality, vers. 8. And for his taking tythes of Levi, in Abrahams loyns, vers. 9, 10. Yea, the Priesthood of Levi, because imperfect, calleth for a Priest of another Order, to give perfection, which is Christ, vers. 11, 12. And so both the Priesthood, and all the Ordinances thereof, are abolished by the Messias, who behoved to be of another Tribe than Levi, vers. 13, 14. And of another Order also, vers. 15. Bodily shadows were in the Priesthood of Levi, but endless Truth in Christ, vers. 16. As Davids words do prove, vers. 17. By which also it is prophesied, That Aarons Priesthood shall be disanulled, when Christs Priesthood is come, because it was not able to do mens turn under the Law, as Christs doth under the Gospel, vers. 18, 19. And God obliged not himself to make Aarons Priesthood stand, as hee sware to establish Christs, vers. 20, 21. And so the Covenant under the Messias, is declared to be better than under Levi, vers. 22. Again, the Priesthood of Levi had sundry Office-bearers, but Christ hath none in his Priesthood with himself, nor none after himself, vers. 23, 24. Therefore he is able alone to work out our salvation throughly, vers. 25. For such a Priest have wee need of, who needeth not offer up daily his Sacrifice: for hee hath offered one, and never more, vers. 26, 27. And no wonder; for under the Law, mortal men might be Priests; but under the Gospel, onelyonly the Son of God is Priest, and that for evermore, vers. 28.
The Doctrine of Chap. VII.
Vers. 1. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham, returning from the slaughter of the Kings, and blessed him.
BY saying FOR, hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec, because such a one was Melchisedec his Type: therefore such a one it behoved Christ in Truth and Substance to be, as the Type imported hee should be.
1. Hee repeateth from Gen. 14.18, 19, 20. as much as served to resemble any thing in Christ: but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham. Therefore hee did not account this any typical action, having any resemblance of that which was to be done of Christ his Anti-type: for then should hee not have failed to mark it, seeing hee observeth the mystery of his Name, and place of dwelling, which is less.
2. Melchisedec, and the Church in Salem, where Melchisedec was Priest, were not of Abrahams family. Therefore albeit God did chuse Abrahams Family, as the Race wherein hee was to continue the ordinary Race of his Church, yet had he Churches and Saints beside.
3. This meeting of Abraham, and entertaining him and his company with Bread and Drink, being the exercise of an ordinary virtue, sheweth, That it is the duty of all men, and namely of Kings, Great men, and Churchmen, to countenance and encourage, according to their place, and power, those who hazard themselves in Gods service, and good causes.
4. To come to a particular Comparison of the Type, and the Truth, 1. As Melchisedec was King and Priest in his Kingdome, so is CHRIST King and Priest in his Kingdome, both to care for the Religion and outward conversation of his subjects, to the weal of their souls and bodies, both amongst men, and towards God, in this life, and hereafter. 2. As Melchisedec is the blesser of Abraham the Father of the faithful, in the type: So is Christ, in truth, the blesser of Abraham and all the faithful, the fountain of all blessing, in whom alone every one is blessed, who getteth blessing.
Vers. 2. To whom also Abraham gave a tenth part of all: first being by interpretation, King of Righteousness, and after that also, King of Salem, which is, King of Peace.
1. To go on in the Comparison: As Melchisedec, the Type, was honoured by Abrahams paying of Tythes unto him: So is Christ to be honoured by all Abrahams children, by giving of their Substance, and worldly Goods, what is sufficient to maintain the honour of his Kingdome amongst them.
2. Presuppose the Type were laid aside, yet this thankful meeting that Abraham gave to the man, whose office was to bless him in the Name of the Lord, doth teach All the faithful, Abrahams true seed, a duty of Thankfulness to Gods servants set over them, to bless them in the Name of the Lord, even to honour them, by giving of their goods for their sufficient maintenance.
3. As Melchisedec the Type, is by interpretation, King of Righteousness: So is Christ in truth, King of Righteousness. 1. For the personal Righteousness in himself. 2. Because hee is the Righteousness of his Subjects, made of God unto us Righteousness by imputation. 3. Because hee frameth his Subjects peece and peece, unto a righteous disposition, by sanctifying them.
4. As Melchisedec the Type is King of Salem, that is, King of Peace; So is Christ in truth, King of Peace, to his Subjects, by reconciling them to the Father, by giving peace of conscience within themselves, by making all the Creatures at peace with them, and all things turn together for their good, and by working still on their eternal welfare and blessedness, until hee perfect it.
5. As Melchisedec was first King of Righteousness, and then King of Peace in the Type; So is Christ in truth, in this Order; first, King of Righteousness to his Subjects, to take away their sins, and to give them Righteousness. And then, King of Peace, because hee giveth them his Peace, as the fruit of Righteousness. This is the order of his Kingdome, Righteousness, and Peace, and Joy in the Holy Ghost.
Vers. 3. Without Father, without Mother, without Descent; having neither beginning of daies, nor end of life; but made like unto the Son of God, abideth a Priest continually.
1. Melchisedec, certainly was a very Man, King, and Priest in such a City, if wee consider him in his natural being: But if wee consider him in his spiritual being, as hee standeth in Scripture, under this name, hee hath neither Father nor Mother, beginning nor end. There is no more mention of him, what hee was, or of whom hee came, or of his death, but these three verses of Genes. 14. As then hee is in a typical being in Scripture; So is Christ, in truth, in his personal being, as God, without Mother; as Man, without Father; as God, without beginning; as God and man, without ending of life.
2. As Melchisedec, looking how hee standeth in his Scriptural being, abideth a Priest continually; so that wheresoever hee is named in Scripture, there hee is eve… found a Priest also: and never a word of his laying down of the Priesthood: Even so is Christs Priesthood unseparable from his person: Hee abideth a Priest continually in real accomplishment.
3. By saying, Hee is made like unto the Son of GOD, hee giveth us to understand, That Gods purpose was, in those particulars, so to describe him, as hee might resemble the Person, and Offices of the Son of God: And so is a Type of Gods own appointment.
4. And if hee was made a likely Type of Christ in his Office of Priesthood, then it followeth, a… Melchisedec had neither any joyned with him in his Priesthood, nor Deputy, nor Vicar under him in it, nor Successor to his Office: So neither hath Christ any joyned with him, or Substitute, or Successor to him, in his Priesthood.
Vers. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the Tenths of the Spoils.
To shew Christs Excellency, hee draweth them to consider Melchisedec's Excellency above Abrahams: that so they might see Christs Excellency to be far more. The reason, in force, goeth thus. 1. If Melchisedec, the Type, be more excellent than Abraham; much more must Christ, of whom hee is a Type. 2. And if Melchisedec's greatness be not easily perceived, except there be a due consideration of it; much more Christs greatness requireth consideration, and is worthy of contemplation. 3. If Abraham, by paying of Tythes, acknowledge Melchisedec's superiority; Much more should all Abrahams Off-spring acknowledge Christs Superiority whom Melchisedec, typically represented: by paying of what is due, for the maintenance of his Service, and bestowing on his Ministers, who are appointed to bless in his Name (whether it bee less, or more, which they bestow) in such a manner, as it vilifie not, nor disgrace their high Employment, which Christ hath put upon them, and so dishonour him, whose Servants they are.
Vers. 5. And verily, they that are of the Sons of Levi, who receive the Office of the Priesthood, have a Commandement to take Tythes of the people, according to the Law, that is, of their Brethren, though they come out of the loyns of Abraham.
Hee proveth, that in Tythes taking, Melchisedec was greater than Abraham, who did pay Tythes; Because, for the same respect, the Levites, by taking Tythes of their Brethren, as Priests, had a Superiority over them, for their office sake, who otherwise were their equals.
Then. 1. The Priestly office lifted up the Levites above their Brethren, who were sprung of Abraham, as well as they. 2. The command of taking Tithes, was annexed to the office of the Priesthood, in token of their superiority by office over them, who by nature were at least their equals.
Vers. 6. But hee whose descent is not from them, received Tythes of Abraham, and blessed him that had the promises.
7. And without all contradiction, the less is blessed of the greater.
Hee proveth again, Melchisedec to be greater than Abraham; and so, greater than Levi; because hee blessed him: and therefore, behoved to be greater.
Then, 1. Abraham, notwithstanding hee had the promises, yet got hee the blessing by Melchisedec, in type; and, from Christ, represented by him, in truth. 2. If Melchisedec was greater, because hee blessed him, as type: Then Christ far more, who blesseth in effect.
Now, there are sundry sorts of blessings. 1. There is a blessing of reverence, and worship: So men bless God. This sort importeth no greatness in the blesser, but subjection. 2. There is a blessing of Charity: So men bless one another by mutual prayer. This sort importeth no Superiority neither. 3. There is a blessing of authority ordinary: So do Gods Ministers bless the people, in the Lords name. 4. A blessing of authority extraordinary: So Melchisedec blessed Abraham, and the Prophets, and Patriarchs, such as by inspiration they were directed to bless. And this official blessing, with authority, proveth Superiority, whether it be ordinary, or extraordinary. 5. There is a blessing of power, of it self, effectual: So blesseth Christ; and so God blesseth men.
From this, 1. The Excellency of the office of Gods Ministers is evident, who are appointed to bless the people, in Gods Name. 2. And how they should bee respected, in love, for their work sake. 3. And how they should walk worthy of that high and holy employment, le…t their sins make them vile, and contemptible, before the people, as in Malachies time, Mal. 2.9.
Vers. 8. And, here men that dye, receive Tythes: but there hee receiveth them, of whom it is witnessed, that hee liveth.
Another point of Comparison, tending to this end: The Levites, in their tything, were mortal men, one succeeding another. But Melchisedec, in type of his Priesthood, and Scriptural being, and Christ, in the truth of his Priesthood, are immortal: And therefore, Melchisedec, as the typical Priest, and Christ, as the true Priest, are greater than Levitical Priests, by as much as immortality is above mortality.
Then, Every Age hath Christ for a Priest, living in their own time, to deal for them, with God: And what benefit they get by him, in their own time, hee can make forth-comming unto them, even for ever.
Vers. 9. And, as I may so say, Levi, also, who receiveth Tythes, paid Tythes in Abraham.
10. For hee was yet in the loyns of his Father, when Melchisedec met him.
Another reason to this same purpose: Levi paid Tythes to Melchisedec in Abrahams loyns: Therefore, Melchisedec is greater in his Priesthood, than the Levitical Priests. So was Christ in Abrahams loyns, will you say. I answer, Christ was the true represented Priest, even when Melchisedec met Abraham: and in Melchisedec's person, as type, the honour was done to Christ, in truth, and, to his Priesthood, by Abraham. And again, Christ was in Abrahams loyns, onelyonly in regard of the matter of humane nature, not for the manner of propagation: and, so, is exempted from the Law of natural posterity.
1. Alwaies from this reasoning, wee learn, That, as receiving Tythes, proveth superiority in office: So paying of Tythes, or maintenance in room of Tythes, proveth subjection to that office, and office-bearers, which receive the same. And, so, maintenance of Ministers should be a matter of honouring of them; or rather, of him that sent them, of its own proper institution; though men turn it into a beggarly stipend, and count the more basely of the office, because of the manner of maintenance.
2. From the reason of Levies paying of Tythes in Abrahams loyns, wee learn,
That there is ground in nature, for imputation of the Fathers deed, unto the children descended of him by natural propagation: so that as justly may God impute unto us Adams sins, as to Levi, Abrahams Tythes paying.
Vers. 11. If, therefore, perfection were by the Levitical Priesthood (for under it the people received the Law) what further need was there, that another Priest should rise, after the order of Melchisedec, and not be called after the order of Aaron?
To the end of the Chapter, he sheweth a necessity of the abolishing of the Levitical Priesthood, and establishing of Christs. One reason is in this verse; because perfection was not to be had by the Levitical Priesthood. By Perfection, is understood a perfect satisfaction for our sins, and a perfect purchase of all that wee have need of unto eternal life. He proveth, that such perfection could not be had by Aarons Priesthood; because, then, there had been no need of another Priesthood after Aarons, if perfection could have been by his Priesthood. But the Scripture sheweth, that there behoved to arise a Priest after Melchisedec's order; by whom perfection was to be gotten, Psalm 110.
1. Therefore, perfection could not be by Aarons Priesthood. From this wee learn, That under the Law, remission of sins, and eternal life, was not obtained by virtue of any sacrifice then offered: but by the virtue of Christs Sacrifice, and Christs Priesthood, represented thereby.
2. But why could not perfection be by that Priesthood? He giveth a reason, saying, For under it the people received the Law. The word importeth as much, as the people were then legalized, disciplined, after a Legal manner: that is, the Law was still urged upon them; still they were pressed to give perfect obedience, under pain of the curse; still God dealt in the external form of handing them, as one not satisfied for any thing that was offered, as yet, in their name. Therefore, perfection could not be had by that service: For it was evident, that neither God was pacified, nor their consciences quieted, by any thing in that Priesthood: but all were sent to the thing signified, and to the time which was to come, in the Messia's manifestation. Then, Comparing their time, and ours, for outward manner of handling, as they were legalized; that is, straightly urged▪ by the yoak of the Law: wee were evangelized; that is, smoothly entreated, under the Gospel, God laying aside terrour, entreating us to bee reconciled, and to come, and receive Grace for Grace.
Vers. 12. For, the Priesthood being changed, there is made, of necessity, a change also of the Law.
From the change of the Levitical Priesthood, he inferreth, of necessity, the abolishing of the Levitical Law, and of our obligation thereunto.
Then, 1. The Levitical Priesthood, and the Levitical Law, do stand and fall together. 2. The Levitical Law cannot stand with any other Priesthood than Aarons: it cannot stand with Christs under the Gospel. 3. Christs Priesthood, seeing it is another than Aarons: must have another Law, other Ordinances, and Statutes, than Aarons: a Law and Ordinances suitable unto it self. 4. To use Levitical Ceremonies under the Gospel, is to confound the Priesthood of Aaron and Christ.
Vers. 13. For, hee of whom these things are spoken, pertaineth to another tribe; of which no man gave attendance at the Altar.
14. For, it is evident, that our Lord sprang out of Judah, of which Tribe Moses spake nothing concerning Priesthood.
15. And, it is yet far more evident: For, that after the similitude of Melchisedec there ariseth another Priest.
1. Hee proveth, that Aarons Priesthood is changed, and the Ordinance thereof; because Psal. 110. speaketh of Christs Priesthood, that is, f…eed from the service of the Altar. By the Altar, hee meaneth the material Altar, commanded in the Law: Another Altar hee knoweth not. And Christs Priesthood hee declareth to be freed from the service of this Altar; beside which, no Law could tye it to any other Altar.
Then, Christs Priesthood is freed from the Altar which God commandeth, and all the service thereof. And whosoever will erect another material Altar in Christs Priesthood, and tye his Church unto it, must look by what Law they do it.
2. From Vers. 14. wee learn, That Christs Genealogy was well known in the Apostles times, and no controversie about it. And, it sufficeth us, that wee know this by the Apostles Testimony; albeit wee could not lineally deduce the same.
3. Observe how hee reasoneth; That none of the Tribe of Juda attended the Altar, because Moses spake nothing of that Tribe, concerning the Priesthood.
Then, Negative Conclusions, in Matters of Faith, and duties, follow well from the Scriptures silence. It is not warranted from Scripture; therefore I am not bound to beleeve it. The Scripture doth not require any such thing of mee; therefore God accounteth it not service to Him to do it, is good reasoning.
4. From Vers. 15. The Apostle comparing the Proofs of his Argument, calleth this last in plain tearms, Far more evident.
Then, Of Reasons drawn from Scripture, by Consequence, some will be less evident, some more evident, and yet all be good Reasons, and prove the purpose strongly.
Vers. 16. Who is made, not after the Law of a carnal Commandement, but after the power of an endless life.
Hee entreth into a more particular comparison of the Levitical Priesthood, and Christs, to shew the weakness of the one, in comparison of the other. The Levitical Priests in their Consecration, got a commandment, for the exercise of bodily and carnal Rites, some few years of their mortal life, without power to convey the Grace signified by those bodily Rites. But Christ, in his Consecration, is endued with power to confer grace, and life eternal, from Generation, to Generation, to all that seek the Benefit of his Priesthood.
Then, wee may be assured of Christs power, to make the means which hee useth for our salvation effectual, as wee may be assured of his endless life.
Vers. 17. For, Hee testifieth, Thou art a Priest for ever, after the Order of Melchisedec.
He proveth this by Scripture, because God calleth him a Priest for ever: Therefore, Hee hath power for ever, as living for ever, to make his own Priesthood effectual. So, The eternity of Christs Priesthood, proveth it to be forcible, to give eternal life. For, if it did not endure in his person, it could not give eternal life, and peoples hearts would not rest upon it, with any ground: And so it behoved to be renounced, and another Priesthood sought. But seeing it is not to be changed, but shall endure; Then, of necessity, it hath the thing to give us, which wee are seeking: that is, eternal life.
Then, As long as Christ endureth, we want not a Priest, to hear confession of sin, to give absolution, to bless us, & give us eternal life.
Vers. 18. For, there is, verily, a disannulling of the Commandement going before, for the weakness and unprofitableness thereof.
1. By the same words of establishing Christs Priesthood, Psal. 110. hee proveth, that the Levitical Law was to be abolished, when Christ came: Because the establishing of Christs Priesthood, and bringing it to light, is the disanulling of the Levitical. Then, There needeth no more to declare, That the Levitical Priesthood, and Law, is abolished, and wee freed from the Ceremonies thereof, but the coming of Christ, and His entring to his Office of Priesthood.
2. Hee giveth a reason, of the abolishing of this Priesthood; Because it was weak and unprofitable.
Quest. How can that be, seeing it was ordained, to strengthen the Beleevers, then, and was profitable for that end?
I answer, It is called weak, and unprofitable, in regard of any power, to make satisfaction to Gods justice for our sins, or to purchase any salvation unto us: For, other waies, as a mean, to lead men, for that time, unto the Messias, who should satisfie for us, it was not weak, nor unprofitable: But, to pacifie God, and purchase salvation, as the misbeleeving Iews did use it, it was weak, and unprofitable altogether. Again, being considered as a mean, to prefigure Christ, it was profitable still, till Christ came; namely, for that end and use. But when▪ He is come, no end, nor use, more for it, but that it should be abolished, having served the turn whereunto it was ordained. Then, 1. Levitical Ceremonies, whatsoever use they might have had before Christ, are weak, and unprofitable, after His comming. 2. It is evil reasoning, to say, such Rites and Ceremonies were used before Christ came; therefore they may be used now also.
Vers. 19. For, the Law made nothing perfect; but the bringing in of a better hope did: by the which we draw nigh unto God.
He proveth, That those Rites were weak: Because the Law, whether Moral, or Ceremonial, could not perfect any thing: that is, justifie, sanctifie, and save any man.
1. They served as a Pedagogue, to lead a man to Christ, for expiation of sin, and purchase of salvation, but could not effectuate this, by themselves. And this maketh good the Answer, to the Question in the former Ver. Then, To seek to bee perfected, justified, and saved, by works, is to seek that by the Law, which could never bee brought to pass by it.
2. What, then, doth perfect all? Hee answereth: The bringing in of a better Hope, perfecteth all. That is, Christ then hoped for, and looked unto, who is that Better Thing, even the End, and the Signification, of those Legal Ordinances, being brought in unto Beleevers, Hee doth perfect all. Then, 1. What the Beleevers could not get under the Law, by their outward service, they got it by Christ, hoped for and beleeved into. 2. The Beleevers of old, rested not on the shadows, but had the Eye of their Hope on Christ.
3. Hee commendeth this Better Hope: that is, Christs Priesthood hoped for under the Law; Because by it wee draw nigh unto God. Now, Drawing nigh, importeth a distance before drawing nigh: and, again, Drawing nigh, was the Priests prerogative under the Law. Then, By Nature, and without Christ, wee are Aliens from God, and far away from Him: But, by Christ, wee get Liberty, to come nigh, not onelyonly as Gods people, but as Priests through Christ, to offer our Spiritual Oblations. The Priests Priviledge of old, is common to beleevers now.
Ver. 20. And, inasmuch, as not without an Oath, He was made Priest:
21. (For, those Priests were made without an Oath: but This, with an Oath, by Him that said unto Him, The Lord sware, and will not repent, Thou art a Priest for ever, after the Order of Melchisedec.)
22. By so much was Iesus made a Surety of a better Testament.
1. Hee goeth on, to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned: First, Levitical Priests were made without an Oath, only by way of simple Ordinance, and Direction; God leaving, room to himself, how long hee pleased to hold on the Direction; and when hee pleased, to change it. But Christ was made Priest with an Oath, that hee should never be changed. Then, 1. When God gave forth the Ceremonial Law, hee reserved room to himself, to change it: yea, gave evidence, that hee was to change it: for, hee obliged the people, during his will, but not himself. 2. But, for Christs Priesthood, God is bound with an Oath, Never to change it: and, it leaneth on his nature which cannot altar, nor repent, and upon his Oath, which cannot be violated.
2. Another comparison, betwixt the Levitical Covenant, and the Evangelical Covenant. As far as the Oath is above the changeable commandement, by so much is the new Covenant better than the Covenant under the Law. Then, 1. There was a Covenant, or Testament, whereby Beleevers were saved, as well under the Law, as under the Gospel. 2. The Covenant now, though in substance of salvation, one with the former; yet, in the manner of down-setting the Articles, and the form of it, is better than the Covenant then, more clear, more free, more full, more largely extended, and more firm.
3. Christ is here called Surety of this Covenant. Then, 1. Christ must see the Covenant kept, and be good for it. 2. God hath Christ to crave for our performance of the Covenant: and we have Christ, to crave for Gods part of the Covenant: Yea, and Christ to crave, to give us Grace, to perform that which God requireth of us in his Covenant. 3. Jesus is content to be Surety: and the Father hath consented, and ordained, and made him Surety. So, it resteth only, that wee bee content also, and make much of Christ, that hee may do all our work for us, and all Gods work in us.
Vers. 23. And they, truly, were many Priests; because they were not suffered to continue, by reason of death.
24. But, this man, because hee continueth ever, hath an unchangeable Priesthood.
Another Excellency of Christs Priesthood, above the Levitical, which may be branched out in th…se particulars following. 1. The Levitical Priests were many, both at one time, and one after another: by reason whereof, that Priesthood was weakened, while one part of the Office, for such a time, was in the hands of this man; and another part, for another time, was in the hands of that man. And, because one man could not be ready to take the Sacrifices from all the people; therefore, several men behoved to take several parts of the burden. But, in Christs Priesthood, there is but one man, even himself; His Priesthood is undivided: no man beareth a part of the burden with him: Hee, alone, attendeth all mens Sacrifices, by himself: Hee is at leisure, for every mans employment, at all times, in the greatest throng of Sacrifices. Then, as long as Christ is at leisure, no reason to employ another to carry our prayers.
2. The Levitical Priesthood, did pass from one person to another▪ Death made interruption. But Christs Priesthood cannot pass from his own person, to any other: neither death, nor any other infirmity, can interrupt his Office. Then, 1. To make any Priest, by special Office, in the New Testament, beside Christ, is to rent the Priesthood of Christ, and make it imperfect, like Aarons; which, for the same reason, that it had many Priests, was weak, and imperfect, and inferiour to Christs. 2. To make Priests, by office, in the New Testament, to offer up any corporal Sacrifice, is to make Christs Priesthood separable from his own person: which is against the nature of Christs Priesthood, which cannot pass from one, to another: for so importeth the word. 3. To make plurality of Priests in Christs Priesthood, Vicars, or Substitutes, or, in any respect, partaker of the office with him, is to presuppose, that Christ is not able to do that office alone; but is either dead, or weak, that hee cannot fulfil that office: contrary to the Text here, which saith, Because hee continueth ever, he hath an unchangeable Priesthood: or, a Priesthood which cannot pass from one, to another.
Vers. 25. Wherefore, hee is able also to save them to the uttermost, which come unto God by him; seeing hee ever liveth to make intercession for them.
1. Hee sheweth the fruit of Christs keeping still the Priesthood, altogether in his own person, to be, the perfect Salvation of all beleevers for ever: Hee is able to save, to the uttermost, them that come unto God through him. Then, 1. Whosoever communicateth Christs Priesthood, with any other beside his own person, maketh Christ not able, alone, to save to the utmost, those that come unto God, through him. 2. From this ground also, it doth follow, that Christ not only beginneth the beleevers salvation, but perfecteth it also. Hee doth not work a part of a mans salvation, and leave the rest to his own merits (or the merits of others) but perfecteth it himself, even to the uttermost. 3. And if a man joyn any thing meritorious unto Christs Priesthood, or any Mediatour, for intercession, beside him, or seeketh, by his own works, to purchase salvation, hee denieth Christ to be able to save him to the uttermost.
2. Hee describeth Beleevers, to be those that come to God, through Christ. Then, 1. Christ is the door, and the way, through which onelyonly access is gotten to God. By Saints, or Angels, there is not a way to come to God, but by Christ onelyonly.
2. They that come not through him alone to God, seclude themselves from the sufficiency of salvation to be had in him.
3. The nature of beleeving, is to make a man come towards God, to get communion with him, through Christ. 4. And none but such as come in Faith to God, through Christ, can take comfort from his Priesthood, or look for salvation.
3. Hee giveth a reason, why perfect salvation is to be had for such as come to God, through Christ: Because Hee liveth for ever, to make intercession for them. Hee saith not, to offer, or cause to offer up, the sacrifice of his body for them, But, Hee liveth, and is not to be offered any more, and, liveth, to make intercession.
Then, 1. The sacrificing part is done, and ended: His intercession hath now the place: and, by his intercession, wee get the merit of his death and passion, applied unto us: and not by any new oblation. 2. If hee brook his life, hee will not fail to intercede for us, who come unto God through him, and not through Saint, or Angel, or any person beside: For, hee liveth for ever, to make intercession for us.
Vers. 26. For, such an High-Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens.
To the end hee may force the Hebrews, to forsake the Priesthood of Levi, hee draweth a strong reason, from the nature of our estate under the Gospel.
Whereby hee proveth, not onelyonly, that the Priests of Aarons Order are abolished, but also, every Son of Adam is excluded from the office of the Priesthood, except Jesus Christ in his own person onelyonly. Because every Priest that wanteth the properties of Jesus Christ, is unbeseeming for us under the Gospel. A sinful man might have been a Priest under the Law, to prefigure Christ, before hee came: But, now, no sinful man may be a Priest by office, but Christ onelyonly, in whom there is no sin. When the Sacrifice was a beast, then a sinful man might be a Priest: But, now, when the Son of God is the Sacrifice, and hath offered up himself already, and is gone in, into the Sanctuary, with his own blood, to make intercession; there must be no more any sacrificing till hee come out of the Sanctuary again, at the day of judgement: nor any Priest, but hee, till hee have ended his intercession. For, such an High-Priest became us, who is holy, harmless, &c.
Question. But why is it unbeseeming us, under the Gospel, to have a Priest without these properties?
I answer. The Sacrifice of the New Testament, is the unspotted Lamb of God▪ Jesus Christ, holy, harmless, &c. Therefore it becommeth us to have such a Priest, who is holy, harmless, and undefiled. For, it were unseemly, that the Priest should be worse than the Sacrifice. Next, our Priest hath our sins, original, and actual, to remove, and Heaven to open unto us: And, therefore, it were unbeseeming, that any should be our Priest, who hath not his own sins altogether removed, nor yet hath gotten entry, as yet, into Heaven himself.
1. In that hee draweth them, of necessity, to quit all mens Priesthood, and betake them unto Christ, as Priest onelyonly, wee learn, That our necessities being well weighed, with the insufficiency of any beside Christ, to do our turn, wee shall be forced to quit all Priests, but Christ onelyonly: For, what Priest can know all our needs, all our sins, all our thoughts, all our desires, all our prayers, all our purposes, and wait on upon our business, with God, night and day, to see that no wrath break out upon us▪ Who can do this; but Christ onelyonly? What Man? What Saint? What Angel?
2. In that hee reckoneth a number of perfections, necessary to be in a Priest, in the time of the Gospel, all of them in Christ, and all such as wee stand in need of, wee learn, That all the perfections whereof wee have need in a Priest, are all in Christ: And, the perfections which are in Christ, we have need of them all, and should make use of them all.
3. The first property of a Priest under the Gospel, is this, Hee must be holy: that is, of his own nature, holy, in his original holy.
Then, no sinful man can be a sufficient Priest in the New Testament, to do for us, who wants holiness by Nature.
4. The next property: Our Priest must be harmless, ill-less, free from any original guiltiness.
Then, No man, come of Adam, by natural propagation, can be a Priest for us now, to satisfie our necessities, who have sin original in us.
5. The third property: Wee have need of a Priest undefiled, that is, free from actual sin.
Then, No Priest can suffice us, who are defiled with actual sin, but Christ, who never sinned.
6. The fourth property: A Priest meet for us, must be free from the pollution of those amongst whom hee converseth.
Then, Wee who are of polluted lips, and lives, and dwell among such a people, communicating, many waies, of their guiltiness, cannot have sufficient comfort, through any Priest, who can be infected with sin. And, hee who is a man of polluted lips, is not meet to be a Priest for us.
The fift property: A Priest meet for us, behoved to have his residence in Heaven, and have commandment over Heaven, to open it unto us, and give us entry.
Then, None other, but Christ, could suffice us, on whom, by nature, the doors of Heaven are closed. No Priest, out of Heaven, is meet for us.
Vers. 27. Who needeth not daily, as those High-Priests, to offer up Sacrifice; first, for his own sins, and then, for the peoples: For this hee did once, when hee offered up himself.
1. The sixt property of a fit Priest for us: Hee must have no need to offer Sacrifice for his own sins.
Then, neither Levi, nor any sinful man after him, can be a Priest ander the New Testament, but Christ onelyonly, who never sinned, and so had never need to offer for himself.
2. The seventh property: Hee must not have need to offer daily for the peoples sins, who must be our Priest: For, if he should offer the second day, then the first daies Sacrifice should be declared unsufficient: Or, else, why offereth hee again, after that which is sufficient?
Then, 1. The Priest of the New Testament, needeth not to offer oftner than once. 2. And if Christs Sacrifice were offered oftner than once, or daily, hee could not be a fit Priest for us, nor offer a perfect Sacrifice for us; for, the oft offering, should declare the former offerings, unsufficient, and imperfect.
3. Hee giveth a reason, why Christ needed not to offer up oftner; Because hee hath offered up himself, once, for the sins of the people.
Then, 1. Christ was both the Priest, and the Sacrifice, in his own offering. 2. Christs Sacrifice cannot be offered up by any, but himself: another than Christs self, cannot offer up Christ. 3. Betwixt the comming of Christ, and the writing of this Epistle, which was sundry years after Christs Ascention, the Apostle knew no offering of Christ, but that onelyonly once, upon the Cross and yet, times out of number, was the Sacrament of the Lords Supper celebrated before this time.
4. In that hee maketh that once offering, the reason of his not offering daily, it teacheth us, That the perfection of that once offered Sacrifice, maketh the repetition needless: And, whosoever maketh it needful, that Christ be offered daily, maketh both Christ an imperfect Priest, and his Sacrifice imperfect also.
Vers. 28. For, the Law maketh men High Priest, which have infirmity; but, the word of the oath, which was since the Law, maketh the Son, who is consecrated for evermore.
Hee giveth a special reason, why it beseemeth not us under the Gospel, to have a sinful man for our Priest; because this is the very difference betwixt the Law, and the Gospel.
1. The Law maketh men, which have infirmities, High Priests: But, the word of the oath, which was since the Law, maketh the Son, and, none but the Son, who is consecrated for evermore.
Then, The Scripture knoweth no Priest, but the Levitical Priests, of Aarons posterity, for the time of the Law: or, else, that one Priest which was made by an oath, for the time of the Gospel. Beside these, the Apostle acknowledgeth none, nor were there any other, in his time, in the Church.
2. Hee maketh the difference of the Law, and the Gospel, to stand amongst other things, in the difference of Priests: so as the Gospel cannot admit such Priests, as the Law admitted.
Then, To have Priests now, after the similitude of the Priests under the Law, were to remove the difference which God hath made betwixt the Law, and the Gospel.
3. The differences, as the Apostle setteth them down here, are, 1. The course taken about Priests under the Law, was alterable: they were made without an oath, the Law-giver declaring it to be his will, to change that course, when hee saw it fit. But the course taken about the Priests of the New Testament, is with an oath: and, so, cannot be changed.
Then, To make a Priest in the Gospel, who is not consecrated by an oath, to abide for evermore in the office, but may be changed, and another come in, in his place, is contrary to the institution of the Evangelical Priesthood.
The next difference, hee maketh this: The Law admitteth men, in the plural number, a plurality of Priests: but the Gospel admitteth no plurality of Priests, but the Son, onelyonly, to be Priest. Melchisedec's order in the type, hath no Priest but one in it, without a Suffragane, or substituted Priest. Therefore, Christ, the true Melchisedec, is alone in his Priesthood, without partner, or Deputy, or Suffragane.
Then, To make plurality of Priests in the Gospel, is to alter the order of Melchesedes, sworn with an oath; and, to renounce the March set betwixt the Law and the Gospel.
3. The third Difference: The Law maketh men Priests, but the Evangelical Oath maketh the Son of God Priest for the Gospel.
Then, To make a man Priest now, is to mar the Son of Gods priviledge, to whom the priviledge onelyonly belongeth.
4. The fourth Difference: The Law maketh such Priests, as have infirmity: that is, sinful men, who cannot make the Sacrifice which they offer, effectual, to pacifie, nor the blessing which they pronounce, to come; nor the instruction which they give, forcible to open the eyes. But the Evangelical Oath, maketh the Son, who is able to save to the uttermost, all that come to God, through him.
Then, To make a sinful and weak man, a Priest now, is to weaken the Priesthood of the Gospel, and make it like the Law.
5. The fift Difference: The Law maketh men Priests, which have infirmities, over whom death had power, that they could not be consecrated, but for their short life time. But the Evangelical Oath, maketh the Son, whom the sorrows of death could not hold, and hath consecrated him for evermore.
Then, As long as Christs Consecration lasteth, none must meddle with his office.
6. The last Difference: The Law instituting Priests, was not Gods last will, but might suffer addition: But, the Evangelical Oath, is since the Law, and Gods last and unchangeable Will.
Therefore, To adde unto it, and bring in as many Priests now, as did serve in the Temple of old, is to provoke God to adde as many plagues as are written in Gods Book, upon themselves, and their Priests also.