Commentary on Hebrews

§. 75. Of God's performing promise.

OF the fore-mentioned Lord it is here said that he sprang out of Judah. The verb translated, 〈◊〉 , is for the most part in the New Testament used to set out the rising of the Sun: as Matth. 13. 6. James 1. 11. A noun thence derived signifieth, the E •… st, whence th •… Sun 〈◊〉 , Matth. 2. 2. Where a Prophet resembleth Christ to the Sun, and speaketh of the rising of the Sun, ( Mal. 4. 1.) The LXX render it with this word in my T •… xt. In reference hereunto it may be here thus translated, Our Lord rose. Many expositors thus t •… ke it in this place. Others are of opinion that the Apostle in u •… ing this word hath reference to that title, which in the Old Testament is oft given to Christ and translated, branch, Isa. 4. 2. Ier. 23. 5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth, a Branch, by the Greek noun which is derived from the verb here used. In this sense Judah is here resembled to a stock, and Christ to one of the branches that sprang out of that stock. In this sense our English translateth the verb, sprang. Hereby it is evidenced that Christ was a true man: a Son of man: man of man.

Judah is here metonymically put for the tribe of Judah.

Express mention is made of this tribe of Judah,

• 1. To make the argument more clear: for the tribe of Judah was another tribe then the tribe of Le •… i.
• 2. To show that Christ was a Royal Priest: for the Royalty of a Kingdom appertained to that tribe by virtue of Jacob's blessing, Gen. 49. 10. and of God's promise made to David of that tribe, 2 Sam. 7. 16. Psal. 78. 68, 70, &c.
• 3. To bring to their mind and memory the promise made to that tribe; and that under the forementioned metaphor of a Branch, Psal. 80. 15. Isa. 11. 1. Zech. 3. 8.

It is more then probable that the Apostle had reference to that promise in using this phrase, sprang out of Judah: and we may well from thence infer, that God is faithful in performing his promises. For this particular promise of Christ, being a branch, brings to our mind that first promise made to man after his fall concerning the s •… ed of the woman, ( Gen. 3. 15.) which being accomplished what question can be made of any other promise. That was the first and foundation of all other promise •… . All the promises of God in Christ, are yea, and in him, Amen, (2 Cor. 1. 20.) that is, they are all ratified and accomplished in Christ. God in accomplishing his promises, is called faithful, Heb. 10. 23. and true, Rom. 3. 4.

All promises made by God, are made on good counsel: So as he will neve •… •… pent thereof, they make much to the honor of his name: So as no doubt may be made of his accomplishing thereof.

• 1. Most heinous is the sin of infidelity, which questioneth a matter so infallible. See hereof Chap. 6. v. 13. §. 100. and v. 18. §. 143.
• 2. It will be our wisdom to search after God's promises, and then for strengthening of our faith in them, seriously to consider the faithfulness of him, who m •… keth the promises. If a man whom we judge faithful make us a promise, we rely much upon it: yet many things may intervene, which may make that man to 〈◊〉 b •… t nothing can make the faith of God to fail.

§. 76. Of God's warrant for God's Worship.

THe Apostles proof, that they who were of the tribe of Judah, had nothing to do about Aaron's Priest-hood, is taken from Moses his silence thereabout, thus •… press •… d, Of which tribe Moses spake nothing c •… ncerning the Priest-hood.

The preposition translated, OF, especially as it is here joined with the •… cusative case, most properly signifieth, TO. But the sense will hold the same, whether we translate it, OF, or TO.

Of Moses, see Chap. 3. v. 2. §. 37.

God used Moses to reveal and make known to his people in that time, whatsoever he would have them to know. So as that which Moses did not speak and 〈◊〉 known to them, was not taken to be the mind or will of God. The force then o •… the argument resteth in this: that by Moses speaking nothing about the Priest-hood to be of the tribe of Judah, it appeared, that it was not the Lord's mind that any of the tribe of Judah should be of the Priest-hood.

Though this be a negative argument, yet it being concerning the worship of God, it is a sound concluding argument.

• 1. In that Moses spake nothing of it, it appears that God would not have it to be so. For whatsoever God would have to be done by his people at that time, he revealed to Moses for him to make it known to them.
• 2. In that God declared nothing of his mind therein, it followeth that God would not have them that were of the tribe of Judah to be then his Priests. God hath not left articles of faith, or parts of his divine worship to man's invention and discretion. He then made known whatsoever he would have his Church then believe and practice about his worship. What since that time, he would have his Church to believe or practice thereabouts, since that time he hath by his Prophets and Apostles made known to his Church, and caused to be registered in the 〈◊〉 Scripture.

Thus we see that everything, wherein and whereby God is worshipped, must have an express warrant from God's word. In vain they do worship God, teaching f •… r doctrines, the commandments of men, Matth. 15. 9. It is the main scope of the second commandment to have our warrant from God to worship him.

• 1. No man can tell how God will be worshipped: or how therein, they may please God.
• 2. Mans heart is very foolish: addicted to outward toys, as is evident by all manner of superstitions which are man's inventions.

• 1. I may use this Apostolical argument against that Mass of Popish 〈◊〉 , wherein and whereby they worship God, and I may say, nor Moses, nor any other pen-man of Scripture spake anything concerning such a kind of worshipping God. Therefore no good Christian is to join with them therein. What Prophet or Apostle ever spake anything of worshipping God before Images, or in an unknown tongue, or in numeral prayers, or through the mediation of Saints or Angels, or by offering the sacrifice of the Mass, or by adoring relics, or by crossing themselves, or by sprinkling of holy water, or by other Sacraments then Baptism and the Lord's Supper, or by pilgrimages, or by going bare foot, or by wearing shirts of 〈◊〉 , or by forbearing flesh, or by vowing perpetual continency, voluntary poverty, regular obedience, or by tying themselves to Nunneries, Frieries, Abbeys, and such like 〈◊〉 of retirement, or by making themselves H •… remites, and Anchorites, or by 〈◊〉 the holy land, or doing other like human inventions. These and thousands more which they pretend to be matters of great devotion, and parts of God's worship, are nowhere spoken of in God's word, therefore no more acceptable to God then Vzziahs offering incense, 2 Chro. 26. 19.
• 2. Let us learn to search God's word concerning matters of his worship: and what we find prescribed therein, in faith perform: but let us take heed of all mere human inventions. A man can have no comfort in anything concerning God's worship, of which God's word speaketh nothing.

§. 77. Of making points more and more clear.

IN the fifteenth verse there is another argument to prove that Christ's Priest-hood was not after the order of Aaron's.

The former argument was taken from the different tribes whereof Christ and A •… were. See §. 72.

This, from the different order of Christ's and Aaron's Priest-hood.

This first clause, and it is yet far more evident, showeth that another argument is h •… re produced. Of the former argument, he said, It is evident, v. 1. Of this, it is yet far 〈◊〉 •… vident.

Of the Greek adjective translated, evident, See v. 14. §. 74.

Of this emphatical comparison, far more, See Chap. 2. v. 1. §. 5. And Chap. 6. v. 17. §. 131. The word intendeth an extension of the point to which it is applied: It is interpreted according to the matter in hand: as more earnest, Chap. 2. v. 1. 〈◊〉 abundantly, Chap. 6. v. 17. Far more, in this Text.

Of this adverb, yet, see v. 10. §. 58. and v. 11. §. 64. Here it hath reference to a former evidence: and it implieth, that the point in hand had by the former argument been made clear: and that by this argument so much more evidence was added, as made it more clear.

This heap •… ng up of these emphatical words, evident, far more evident, yet far more evident, do demonstrate, that weighty points are to be made more and more cle •… r. Argument is to be added to argument: and the latter argument more clear then the former. Thus did this Apostle in setting out the Deity of Christ, See Chap. 1. v. 5. §. 63. and v. 6. §. 77. The like he doth about the vigor of faith, Heb. 11. v. 1, 2, &c.

This is useful both in regard of men's understanding and judgment: and also in regard of their heart and affection.

• 1. Many proofs, the latter being clearer, are of the more force to enlighten men's minds, and convince their judgments of the truth and equity of a point. They are as many lights brought into a room, which by their number, make everything seem more clearly. By one argument men may be brought to say, it is evident: but by many, it is far more evident.
• 2. The heart and affection is much more easily wrought upon, when the judgment is more clearly enlightened, and thoroughly convinced. The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes: but if the judgment be not well informed and thoroughly convinced of the truth and •… quity of that which is delivered, the most pithy exhortations and powerful persuasions, will be but as water poured upon a stone. Some that have been 〈◊〉 and earnest in their exhortations, persuasions, yea and denunciations of judgments, extending their voice, clapping their hands, beating the desk with their 〈◊〉 , stamping with their feet, and sweating in their whole body, have yet little •… roved their auditory. One reason may be want of convincing their judgments. When this is once done, the heart will soon be wrought upon. While Ministers are in a doctrinal way clearing th •… points they have in hand, and soundly proving the truth and equity of them, by argument upon argument, the hearts of hearers are oft wrought upon before the Preacher cometh to his application. Then one word of exhortation or reprehension, may more prevail, then thousands without such a preparative.

§. 78. Of the meaning of these words, For that after the similitude of Melchizedek there ariseth another Priest.

THe Greek conjunction translated, for that, is conditional. Most 〈◊〉 and properly it signifieth and is translated, IF. But it is also used 〈◊〉 causal conjunction, and made the ground or cause of that which is said or done: 〈◊〉 where it is said, I •… we this day be examined, (Act. 4. 9.) the meaning is, 〈◊〉 are examined. So here, for that, or because. Where the Apostle speaketh o •… 〈◊〉 Priest-hood in reference to Melchizedek, six times he useth this word, order, 〈◊〉 times before this place, namely, Chap. 5. v. 6, 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter; and twice afterwards, namely, v. 17, 21. But here he useth the 〈◊〉 similitude, or likeness.

Of the derivation of the Greek word, See Chap. 4. v. 15. §. 90.

Th •… se two words, Order, and Similitude, explain each other.

The former showeth that the Priest-hood whereof he speaketh, is a 〈◊〉 Priest-hood, appointed, and set every way most decently.

The latter showeth that all the excellencies spoken of Melchizedek appertain 〈◊〉 Christ, see v. 3. §. 24.

As Christ was after the order of Melchizedek, so in all the excellencies of •… sedec, he was like him: yea, he was the truth and substance of them all This •… nesse of Christ to Melchizedek was as the likeness of a body to the shadow. 〈◊〉 was not only like Melchizedek in surpassing excellencies: but also he was a true 〈◊〉 , after that very order.

Of the Greek verb, translated, ariseth, see v. 11. §. 64.

The present tense, ariseth, here used, implieth a present and continual being of Christ's Priest-hood, after the abolishing of the Levitical Priest-hood: for 〈◊〉 this phrase, another Priest, the Lord Jesus is intended.

This adjective, another, is used by way of distinction from Aaron. So much is plainly expressed in the latter end of the eleventh verse, thus, that another 〈◊〉 should rise after the order of Melchizedek, and not be called after the order of 〈◊〉 . Christ in Person was another then Melchizedek; yet in office he was after his order. But he was another then Aaron, in person, in order, in office, in efficacy, and sundry other ways.

That Christ's Priest-hood was of another kind then Aaron's, is shown, v. 11. §. 66.

That Christ was like Melchizedek in all his excellencies is manifested, Chap. 5. v. 6. §. 30. and Chap. 7. v. 3. §. 24.

§. 79. Of the resolution and observations of Heb. 7. 13, 14, 15.

Vers. 13. IN these three verses it is proved that Christ's Priest-hood was not after 〈◊〉 order of Aaron. The proofs are two.

The first proof is taken from the distinction of tribes. This is,

• 1. Propounded, v. 13.
• 2. Confirmed, v. 14.

In the proposition there is,

• 1. A description of Christ by a reference to things before mentioned, thus, He of whom these things are spoken.
• 2. An expression of the argument: wherein we have,
  • 1. The kind of proof, He pertaineth to another tribe.
  • 2. The ground thereof. Here,
    • 1. One thing is expr •… ssed; of which no man gave attendance, &c.
    • 2. Another is implied: That they of the tribe of Levi gave attendance at the Al •… .

Vers. 14. In the confirmation two points are to be observed.

• 1. The manner of bringing it in, it is evident.
• 2. The matter whereof it consisteth. Hereof are two parts,
  • 1. An exemplification of the tribe whence Christ sprang. Here are distinctly noted,
    • 1. The stock, Judah.
    • 2. The branch; Our Lord.
    • 3. His manner of coming from thence. He sprang.
  • 2. A manifestation of the reason, why they of Judah attended not at the Altar.

The reason is taken from Moses silence thereabouts, He spake nothing about that 〈◊〉 .

Vers. 15. The second proof is taken from distinction of Orders.

Here note,

• 1. The manner of bringing in the proof. It is yet far more evident.
• 2. The matter of the proof: which is,
  • 1. Generally expressed, There ariseth another Priest.
  • 2. Particularly exemplified, After the similitude of Melchizedek.

Doctrines.
• Vers. 13. I. The excellencies spoken of Melchizedek belong to Christ. The things before spoken were excellencies of Melchizedek. But here it is said concerning Christ, He of whom these things are spoken. See §. 72.
• II. Christ was of one of the tribes of Israel. This is here taken for granted. See §. 72.
• III. None ought to intermeddle with others function. They who are of another tribe, might not meddle with the function that belonged to Levi. See §. 73.
• IV. Our own calling is to be attended upon. This phrase gave attendance, implies as much. See §. 73.
• Vers. 14. V. Proofs must be clear. This I gather from the Apostles premising this phrase, It is evident. See §. 74.
• VI. Christ is a Lord. This very title is here given to him. See §. 74.
• VII. Christ is in special the Lord of the Church. This is implied under this reluive, ou •… . See §. 74.
• VIII. Christ was man of man. As a branch he sprang out of an human stock. See §. 75.
• IX. Christ was of the tribe of Judah. This is plainly expressed. See §. 75.
• X. What about God's worship is not revealed from. God, ought not to be done therea •… . Because Moses spake nothing of the tribe of Judah concerning the Priest-hood, therefore none of Judah was to meddle with those duties of God's worship. See §. 76.
• Vers. 15. XI. Weighty points must be made more and more clear. Thus much is intended under this phrase, And it is here far more evident. See §. 77.
• XII. Christ is another Priest then Aaron was. This relative, another, is spoken of Christ as distinguished from Aaron. See §. 78.
• XIII. Christ is like to Melchizedek. He is here said to be after his similitude. See §. 78.

§. 80. Of the meaning of these words, Who is made not after the Law of a carnal Commandment. Heb. 7. 16.

THe first proof of the imperfection of the Levitical Priest-hood was taken from the mutability thereof. See v. 11. §. 61. A second proof is taken from the weakness of that Priest-hood: which was supplied by the powerful efficacy of Christ's Priest-hood. These two points are handled, v. 16, 17, 18, 19.

This relative phrase, who is made, hath reference to Jesus Christ, that o •… hs Priest mentioned in the end of the former verse.

He is said to be made, in that he was appointed and deputed to his function. See Chap. 5. v. 5. §. 14. in the end.

The more to commend Christ's Priest-hood, the Apostle removeth from it such things as appertained to the Le •… iticall Priest-hood: But were far before this other Priest-hood: therefore he saith negatively, not after the Law, &c.

The noun translated, Law, is derived from a verb that signifieth to gi •… e, or to distribute, or to govern, for a Law showeth what is ones own, or what belong •… 〈◊〉 him. And by it men are governed.

The other noun translated commandment cometh from a verb that signifieth to command John: 15. 14. and it implieth a Declaration of his will, who hath power and authority to command.

See a distinction betwixt Law and Commandment, v. 5. §. 38.

Law is a more general and comprehensive word then commandment.

It is indefinitely used for all, or any of those things which were by God gi •… i •… charge to his people.

Commandment is here restrained to such ordinances as concerned the 〈◊〉 Priest-hood. It is metonymically put for the things commanded or enjoined thereabouts. Though those things were many and delivered at sundry times, yet the •… gular number, commandment, is used, to show,

• 1. That they were in general all of one kind.
• 2. That they were all a like, carnal.
• 3. That they all lived and died together.

This Epithite, carnal, is derived from a noun that signifieth, flesh, 1 〈◊〉 1. 24. It is therefore translated fleshly, 1 Pet. 2. 11.

In the New Testament it is applied three several ways.

• 1. By way of commendation. Thus it signifieth, that which is soft and 〈◊〉 as, fleshy tables of the heart, 2 Cor. 3. 3. There is a little difference in the Greek word translated, fleshy, but it cometh from the same root the other doth.
• 2. By way of detestation: and that in four respects, as, when it sets out,
  • 1. Mans natural corruption, Rom. 7. 14.
  • 2. A childish disposition, 1 Cor. 3. 3.
  • 3. A politick and crafty intention, 2 Cor. 1. 12.
  • 4. A puffing humor: making men rest on weak means, 2 Cor. 10. 4.
• 3. By way of diminution. Thus the goods of this world, in opposition to spiritual gifts and graces, are called, carnal, (Rom. 15. 27. 1 Cor. 9. 11.)

Carnal things are much inferior to spiritual.

Thus this Epithite, carnal, is here used. For as the goods of this world are not in themselves evil: but compared with spiritual graces, very mean: small or no account to be put upon them: so the legal commandment about Aaron's Priest-hood, was not evil in itself: but compared to the spiritual excellencies of Christ's Priesthood, very mean, of no esteem: no way to come into competition with them.

Thus is the foresaid commandment called carnal, by way of diminution.

In the New Testament, carnal, is oft opposed to spiritual, Rom. 7. 14. and 15. 27. and 1 Cor. 3. 1. If therefore we take a view of the transcendent excellency of tha •… which is spiritual, we shall the better discern the diminution of this Epithi •… e, •… nall.

That which is spiritual is,

• 1. Internal, in the spirit and soul of man.
• 2. Divine, wrought by the Spirit of God.
• 3. Heavenly, coming from above.
• 4. Firm and stable, that cannot be removed.
• 5. Darable and perpetual, that never vanisheth.

In opposition hereunto things styled, carnal, are,

• 1. External, concerning the outward man.
• 2. Human, wrought by man.
• 3. Earthy, of things here below.
• 4. Alterable, which may be changed.
• 5. Momen •… ary, which lasteth but for a time.

In all these respects was the foresaid commandment, carnal.

§. 81. Of the Ceremonial Law as a carnal commandment.

THe foresaid Epithite given to the commandment whereby the Levitical Priesthood was established, showeth plainly, that the Jews religion, was but a carnal religion consisting of outward, earthy, alterable, momentary matters, made with 〈◊〉 ha •… ds. The meanness thereof is further manifest by other Epithites, as,

• 1. That it was, flesh, Gal. 3. 3. Flesh implieth a greater diminution then carnal. It sh •… weth that it consisted of a putrifying matter.
• 2. The Jews then are said to be in bondage under elements, Gal. 4. 3. Those ordin •… nces are styled elements, in that they were the horn-book (as we speak) or A B C, i •… comparison of the deep mysteries which are revealed, and learned by the Gospel. Under them men are said to be in bondage, in that they were as children, or Schoolboyes, kept under a mean and straight discipline.
• 3. Those elements are called weak and beggarly (Gal. 4. 9.) in that they had nothing in them that could make men thrive in grace, and be rich in God.
• 4. They are styled shadows, (Col. 2. 17.) which of themselves have no substance, but carry only a show and appearance of a body.

Take a view of the particulars comprised under the •… oresaid commandment, and you shall find it to be such a commandment as hath been set forth. Some of the particulars are these.

The Tabernacle made of linen, stuffs, skins and boards: the Ark, Mercy seat, Ch •… ubins, Table and Candle-stick made of Gold; the incense and oil made of spices, and show-bread made of flower, the Altars and Lavers made of brass, the High-Priests Robes, and other Priests garments. Were not these and the other like to these external, earthy, alterable? Their sacrifices were they not of beasts and birds? See v. 11. §. 61.

Object. Excellent ends of the Ceremonial Law are set down, v. 12. §. 68. How then can this commandment be carnal?

Answ. It may be considered two ways, 1. Simply. 2. Comparatively.

The simple consideration admits also a distinction. For,

• 1. The Ceremonial Law being instituted by God, as the outward part of his worship, and prescribing types of Christ the truth, may be accounted spiritual and divine: and thus it was had in high account amongst Saints, till all things typified thereby were accomplished in Christ.
• 2. That Law consisting of external matters specified before, those external things separated from Christ, the divine and spiritual truth, was but carnal. In this respect the Lord saith, I will take no bullock out of thy house, &c. Psal. 50. 9. And to the Lord it is said, sacrifice and offering thou didst not desire, &c. Psal. 40. 6.

Comparatively, and that in opposition to the Gospel, it was indeed a carnal Commandment: especially as it was used for justification and salvation, thorough the observing of it: whether joined with Christ, or excluding Christ.

§. 82. Of men's carnal disposition in worshipping God.

T •… at which hath been said of the carnal Commandment, discovereth the carnal disposition of Sons of men. As most Jews before and after Christ doted upon the Ceremonial Law, as it was carnal, so the Gentiles in all ages had a kind of worship, but merely carnal; in external, earthly ordinances. Yea, many Gentiles •… verted by the Gospel to the Christian faith, much doted upon carnal ordinances, Gal. 3. 1, &c. Cast your eyes throughout the world, and take notice of the worship of several nations, and you shall find it to be a carnal worship.

Papists exceed herein. Their religion is merely carnal. It consisteth in outward 〈◊〉 : as in erecting curious Images, and manifold Altars: in arraying Priests with glorious Copes: in pompous Processions: in melodious Music: in abundance of Tapers: in •… prinkling water: in magical cro •… lings: in numeral prayers: in 〈◊〉 gestures, and a thousand others.

These are carnal in their kind and use.

• 1. In their kind. They are outward and m •… er inventions of man.
• 2. In their use. They are all in an unknown tongue: yet their whole service •… sisteth herein. Fitly is that Church resembled to a woman upon a sca •… let- 〈◊〉 beast, arrayed in purple, &c. Rev. 17. 3. This is that glorious religion which 〈◊〉 much admired and followed in the world.

If the extent of this Epithite Carnal, be duly weighed, many professors of the 〈◊〉 reformed religion will be found to be of carnal dispositions: in that they 〈◊〉 themselves with a carnal serving of God, and observing Christian ordinances •… nally. For howsoever the ordinances that we use, as assembling together to •… ship God, prayers, thanksgiving, reading, expounding and preaching the 〈◊〉 and hearing the same, administering and partaking of the Sacraments, be 〈◊〉 warranted by the Gospel, and so spiritual and excellent in their kind, as never 〈◊〉 to be expected while the world stands: yet as men content themselves with a 〈◊〉 outward performing of them they are made carnal, and prove to be but 〈◊〉 〈◊〉 •… cises which profit little, 1 Tim. 4. 8.

§. 83. Of the meaning of these words, But after the power of an endless life.

THis clause, but after the power of an endless life, is added in opposition to 〈◊〉 which was said of the carnal commandment: as is evident by this 〈◊〉 of opposition BUT.

This last clause is spoken of Christ's Priest-hood, That is it which was 〈◊〉 〈◊〉 power of an endless life.

He calleth the word whereby Christ was made Priest, Power, in that 〈◊〉 Priest-hood had a virtue, efficacy and power, to effect, and that to the full, all 〈◊〉 things for which it was ordained: as to cleanse from sin, to reconcile to God, to justify our persons, to sanctify us throughout, and eternally to save us.

These ends of Christ's Priest-hood are comprised under this word, life: So as that which the Apostle saith of the Gospel, ( Rom. 1. 16.) may b •… here fitly applied to Christ's Priest-hood, It is the power of God unto Salvation. It is a divine power: A power that can and will effect what it undertaketh.

The Greek Epithite translated, endless, is a double compound. The simple v •… rb signifi •… th to loose. John 1. 27. The first compound signifieth 〈◊〉 〈◊〉 , Act. 6. 14. This double compound being with a privative preposition •… rifieth that which cannot be dissolved or destroyed: but ever remaineth the 〈◊〉 : •… nd in that respect is fi •… lie translated, endless.

This Epithite is here used in distinction from, or opposition to our temporal life: or our body, which is thus described, Our earthly house of this Tabernacle, 〈◊〉 it is said that it may be dissolved, 2 Cor. 5. 1.

Here are three distinct points, wherein the excellency of Christ's Priest-hood 〈◊〉 commend •… d: and whereby a supply is made of those things which the 〈◊〉 〈◊〉 Priest-hood could not do.

• 1. That it was a Priest-hood of power: In which respect it is said of this 〈◊〉 , He is able to save them to the uttermost that come unto God by him, v. 25. Thus 〈◊〉 〈◊〉 safely and securely rest upon him.
• 2. Christ's Priest-hood brings to life. His power tends to this, even to sat, v. 25.
• 3. The life which Christ brings men unto is indissolvable. In this respect 〈◊〉 〈◊〉 styled an inheritance incorruptible and that fadeth not away, 1 Pet. 14. 〈◊〉 〈◊〉 Crown of glory that fadeth not away, 1 Pet. 5. 4. The latter Epithite 〈◊〉 •… slated, that fadeth not away is the name of a flower called, Amarantus, which is said to continue fresh and flourishing, Winter and Summer. The word Amarantus •… cording to the Greek notation signifieth that which fadeth not. A Crown or •… land made of such flowers, was counted a not fading Crown or Garland.

The foresaid benefit and effect of Christ's Priest-hood is a strong motive to 〈◊〉 as patiently endure the changes and alterations of this life: they are but for a time. After a little enduring, we shall come to a settled and immutable estate. Our light 〈◊〉 , which is but for a moment, worketh for us a far more exceeding and eternal •… eight of glory, 2 Cor. 4. 17.

This also is a great encouragement against death itself. Sooner or later our earthly 〈◊〉 of this Tabernacle shall be dissolved: but then we have a building that cannot be dissolved, 2 Cor. 5. 1.

§. 84. Of the meaning of the 17. verse.

THis verse is added as a proof of that everlasting power, virtue, and efficacy of Christ's Priest-hood, which is asserted in the latter part of the former verse.

To make the proof to be the more heeded, the Apostle premiseth the ground of his proof: which is a divine testimony. He sets it down indefinitely, thus, He testifieth, meaning the Holy-Ghost. For the testimony is expressly set down in Sacred Scripture concerning which the Apostle useth this phrase, The Holy-Ghost saith, Chap. 3. v. 7.

The confirmation, being taken out of Sacred Scripture, is demonstrated to be a very sound one, Chap. 1. v. 5. §. 46.

Of the manner of quoting it without naming Author, Book, Chapter and verse, and of the emphasis of this word, testifieth, See Chap. 2. v. 6. §. 50, 51.

The Apostles argument, to prove the perpetual efficacy of Christ's Priest-hood, is taken from the kind of Priest-hood after which Christ was.

Herein two branches make much to the proof of the point.

One is the excellency of Christ's Priest-hood, which was, after the order of Melchizedek: and thereupon consisted not of such carnal things as Aaron's Priest-hood did. See v. 4. §. 31. and v. 11. §. 66.

The other is the perpetuity of Christ's Priest-hood, expressed in this phrase, forever. By this means it hath a power to make us partakers of an endless life. See v. 3. §. 26.

Of a further opening of this description of Christ's Priest-hood, see Chap. 5. v. 6. §. 28, &c.

§. 85. Of the meaning of the 18. Verse.

THis Verse is inferred as a consequence following upon the establishing of Christ's Priest-hood. This causal conjunction, FOR, doth sometimes point at a consequence, as verse 12. §. 67.

The consequence is a disannulling of the former carnal commandment. For two opposite Laws cannot stand together, Gal. 5. 2, 3, 4.

To add the more force to this consequence, he inserteth this adverb of asseveration verily, See v. 5. §. 37.

That which before, v. 12. §. 67. was termed a change is here styled a disannulling. Disanulling implieth a plain abrogation and clean taking away of a thing.

How far the Commandment, here intended, is disanulled, See v. 12. §. 68.

This phrase going before, is the interpretation of one compound participle, and properly translated according to the true meaning thereof.

The commandment concerning the Levitical Priest-hood, is here said, to go before, in reference to Christ's Priest-hood.

The Levitical Priest-hood was a type of Christ's: therefore the Commandment concerning that must needs, even in time, go before this: for this succeeded that, to accomplish what that could not.

Weakness and unprofitableness imply two reasons of disannulling the foresaid Commandment.

Of the derivation of the Greek word translated weakness, see Chap. 4. v. 15. §. 89. The word there used is a substantive, and this an adjective: but both from the same root: and this adjective, being of the neuter gender, is as a substantive.

The weakness here spoken of, consisted in this, that that Law was utterly unable by itself, and by strict observance of the rites thereof, to do that which was needful to be done: namely, to make the observers perfect.

This word is translated, impotent, and applied to him that was born a cripple, Acts 4. 9. It is also translated, according to the composition of it, without 〈◊〉 , and applied to a natural man's condition, Rom. 5. 6. In this respect the 〈◊〉 of this Law are called, weak elements, Gal. 4. 9.

The other word translated, unprofitable, is also a compound: and an 〈◊〉 used as a substance.

The simple verb fignifieth, to profit, Rom. 2. 25. From thence an adjective, signifying, profitable, 1 Tim. 4. 8.

This compound with a privative preposition hath the force of a negative. So it is used, Titus 3. 9. It implieth, that though a man be zealous of the Law •… 〈◊〉 take much pains, and be at great costs thereabouts, yet he shall get nothing 〈◊〉 , but lose all his pains and costs: All will be in vain. Therefore these two 〈◊〉 are joined together, unprofitable and vain. Titus 3. 9. The Apostle 〈◊〉 this true by experience. For after he had set forth his zeal about the Law, and declared how blameless he was, touching the righteousness which is in the Law, 〈◊〉 addeth, what things were gain to me, those I counted loss and dung, Phil. 3. 6, 7, 8.

The negative is frequently used of such things as are here called unprofitable: thus, meats which have not profited them which have been occupied therein, Heb. 13. 9: Bodily exercise, (that is external performances of duties of piety) 〈◊〉 〈◊〉 , 1 Tim. 4. 8. The flesh profiteth nothing (John 6. 63.) that is, an external apprehension and observation of things spiritually meant.

These two Epithites, weakness, and unprofitableness, do much aggravate the folly of those who dote on carnal ordinances, which cannot be but weak and unprofitable: and when men have spent themselves thereupon, if they look on the 〈◊〉 that they have labored to do, they will behold all to be vanity and vexation of spirit: as the wise man complaineth of the works that he had wrought, Eccles. 2. 11.

These fools are set down in their ranks, §. 82.

§. 86. Of the meaning of these words, For the Law made nothing perfect.

IN this verse an evidence is given of the weakness and unprofitableness of the Levitical Law, which is this, that it made nothing perfect. What is 〈◊〉 by perfection hath been shown, v. 11. §. 61. If we put the Apostles argument 〈◊〉 a syllogistical form, the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 , thus,

That Law which makes nothing perfect is weak and unprofitable.

But the Law of the Levitical Priest-hood makes nothing perfect, therefore it is weak and unprofitable.

The force of the argument lieth in this, that it is the end of a Law to make those to whom it belongeth perfect. Now that Law which cannot effect that, which is the main end thereof, must needs be weak and unprofitable.

To make perfect, so as is here intended, namely to work and accomplish all those graces that may bring men to glory, is above the power of any external thing 〈◊〉 by man. To work such perfection of grace as may bring to perfect glory, is a di •… work, and cannot be effected but by a divine power: even the power of God himself.

He here useth a word of the neuter gender, nothing, as being most fit to set 〈◊〉 an universality: but he intendeth thereby men's persons; as if he had said, no 〈◊〉 . Thus the neuter gender is used to set out persons, John. 6. 37, 40. All that the Father giveth me, and everyone which seeth the Son.

Upon that which hath been said of the weakness and unprofitableness of the Law of the Levitical Priest-hood, and upon the foresaid ground hereof, the position of Papists, about Sacraments conferring grace by the work done, appeareth to be 〈◊〉 and heretical. The Sacraments which the Jews had, are comprised under that Law. In regard of the external work, what have the Sacraments of the New Testament more then the Sacraments of the Old? They are all institutions and ordinances of God, and external parts of his worship, and appointed in general to the same ends; namely, to keep men in obedience, to strengthen their faith and testify their repentance. They all have the same spiritual object and thing signified. The Jews in their Sacraments did eat the same spiritual meat and drink the same spiritual drink, 1 Cor. 10. 3, 4. The difference was in the manner of setting out Christ the thing signified. They were types of Christ to come, and set him out more obscurely; ours are memorials of Christ exhibited, and set him out more clearly. In that power which they give to Sacraments, they make them plain Idols: for they attribute to them that which is proper to God. To make perfect is to regenerate, justify, and sanctify men: but all these are the work of God: John. 1. 13. Isa. 53. 11. Rom. 1. 4.

§. 87. Of Christ's bringing in a better hope.

TO show that thou •… h the Law could not make perfect, yet God left not his Church without all hope of being made perfect, the Apostle declareth a means that can do it. This he bringeth in by the conjunction of opposition BUT: and that to amplify the power of this means, which could do that that the Law could not.

The means is thus set down, The bringing in of a better hope.

The Greek word translated, bringing in, is a double compound. The simple verb signifieth, to bring, Matth. 21. 2. The single compound, to bring in, Luk. 1 •… . 21. The double compound, to superinduce, or to bring in upon another. There is a double emphasis in this word, bringing in.

• 1. In that the abstract, or substantive is used. He doth not say it doth bring in a better hope: or, is the bringer in thereof: but, the bringing in: which implieth that Christ's Priest-hood doth this: and that nothing but Christ's Priest-hood can do it.

  This work is appropriated to this office.

• 2. In that a double compound word is used. The Grecians use this double compound for such things as are brought in from another place, over and above that which is at home, or in their own Country; as wines, oranges, spices and other such commodities, as are not in our own Countries, but brought to us out of other Countries.

This word then implieth, that Christ is such a bringer in of a better hope, as cometh from another order and kind of Priest-hood, then Levi's.

Fit •… y is this word here used to show, that the powerful means here spoken of is brought in upon the disannulling of the former: to effect that which the former could not. This emphatical word is found only in this place of the New Testament.

That which is here said to be so brought in, is styled, a better hope.

Hope is here metonymically put for the cause of that hope: which was the Priesthood of Christ. This he styleth hope, in a double respect.

• 1. In reference to the time wherein David made known the excellency of this Priest-hood. Then it was to come and hoped for.
• 2. In reference to that perfection which is, and shall be effected by Christ's Priesthood. This is to us, while here we live, to come and hoped for. For heaven, where all things are made perfect, is the hope of believers. See Chap. 6. v. 18. 〈◊〉 . 〈◊〉 .

Of Hope, see Chap. 3. v. 6. §. 62.

Under this phrase, The bringing in of hope, Christ's Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope. The Law proving bankrupt, man's hope was 〈◊〉 As when a supposed able man, having undertaken to do some great work (as 〈◊〉 a College or Hospital) faileth in his estate, or ability to accomplish 〈◊〉 〈◊〉 men's hope of having it effected, faileth. But Christ's Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood, another and surer ground of hope 〈◊〉 given. Thus is Christ's Priest-hood, The bringing in of a better hope.

The soresaid hope is called better in two respects.

One in regard of the matter, or things hoped for. By the Le •… iticall Priest- 〈◊〉 nothing could be hoped for, but legal purifications, outward 〈◊〉 〈◊〉 earthly inheritances. Such blessings as are promised, Le •… it. 26. 4. &c. 〈◊〉 1, &c. But by Christ's Priest-hood all manner of spiritual graces here, and •… nall glory hereafter are hoped for.

The other in regard of the manner of revealing the spiritual and heavenly 〈◊〉 hoped for, namely, more immediately, more perspicuously, more efficaciously 〈◊〉 under the Law.

It cannot be denied, but that all true Saints, even under the Law had the 〈◊〉 the spiritual and eternal things here intended. For Jesus Christ is the same 〈◊〉 day, and today, and forever, Heb. 13. 8. and that both in regard of God's 〈◊〉 which is as sure as the performance it self: and also in regard of the efficacy 〈◊〉 that Christ did and endured for man's redemption: which was as effectual to 〈◊〉 Adams sins, as it shall be to purge the sins of the last man that shall be purged.

Under the Law Christ was the bringing in of a better hope, because the 〈◊〉 which was made of him, made them to hope for better things, then the Law 〈◊〉 afford unto them.

Thus Abraham and all the holy Patriarchs, Prophets and Saints under the 〈◊〉 , looked for a City whose builder and maker is God: they desired a better Country, 〈◊〉 〈◊〉 an heavenly, Heb. 11. 10, 16. This better hope was grounded on Christ who was promised unto them, and confirmed in the legal rites. But now under the Gospel Christ hath actually performed all things that were promised and 〈◊〉 under the Law: and by the revelation of Christ in the Gospel, the whole counsel of God is most clearly and perspicuously opened: So as now we all with open face •… ehold, as in a Glass the glory of the Lord, 2 Cor. 3. 18. As the hope which we have by Christ's Priest-hood is letter, so the covenant and testament ratified thereby, and •… mises depending thereon, and sacrifices appertaining thereto, all better, v. 22. Chap. 〈◊〉 . 6. and 9. 23. Hereupon Christ's blood is said to speak better things, Chap. 12. 〈◊〉 . and God is said to have provided some better thing for us. Chap. 11. 40.

The principal point here intended is, That by Christ's Priest-hood is effected to the full what could not be effected by the Levitical Priest-hood. Oft doth the Apostle a supply in this: as here in this Text, and v. 16, 23, 24, 27, 28. and Chap. 〈◊〉 . 9, &c. This was long observed before by David, Psal. 40. 6, 7, 8.

This gives a demonstration both of the excellency and also of the necessary of Christ's Priest-hood.

The excellency thereof appears in this, that it doth that which no other Priest-hood before it could do.

The necessity, in this, that that which must needs be done to bring man to happiness, was done thereby to the full.

§. 88. Of the privilege of Christ's Priest-hood whereby we draw near to God.

AN effect and proof of the foresaid bringing in 〈◊〉 a better hope, is added as •… n especial privilege of Christ's Priest-hood.

This relative, by the which, may have reference to this word, the •… ing in, or to the word, hope. They are all of the same gender, number and •… son.

The former reference showeth that Christ's Priest-hood, is the ground of our access to God.

The latter, that our hope, resting thereupon, puts us on to draw nigh to God.

Both references tend to the same end. For Christ's Priest-hood is the ground of o •… r drawing nigh to God, because we hope thereon: and our hope makes us go to God, because it is fixed on Christ's Priest-hood. To say that we are justified by the blood of Christ, and to say we are justified by faith in the blood of Christ, intend •… one and the same thing.

This verb, to draw nigh, is in Greek derived from an adverb that signifieth, nigh, or near, Matth. 24. 32, 33.

It is applied to times, Matth. 21. 34. To things, Luk. 21. 20, 28. And to persons, Luk. 22. 47. It is opposed to far off, Matth. 15. 8. Hence this usual phrase, far and near, Esth. 9. 20.

Among persons it is applied to God in reference to men: and to men in reference to God, James 4. 8. God draweth nigh to us by giving unto us evidences of his favor: especially when he heareth our prayers. We draw nigh to God by hearty prayer and praise, by attending upon his word, by partaking of his Sacraments, by adue observation of his sacred ordinances, by holy meditation, and by all manner of pious devotion.

In our drawing nigh to God, and God's drawing nigh to us, consisteth our communion with God: which is an high privilege and a great prerogative: especially if we duly consider the infinite distance betwixt God and man: and that both in regard of God's surpassing Majesty, and excellency, and our meanness and baseness: and also in regard of his infinite holiness, and our vile sinfulness.

This privilege we have by virtue of Christ's Priest-hood. Christ doth not only appear before God, as our Priest for us, but also maketh us Priests unto God, (Rev. 1. 6.) That we ourselves may draw nigh to God. It was not so under the Law. Only the High Priest might go into the most holy place, and draw nigh to the mer •… y seat: yet that, not at all times ( Lev. 16. 2.) but once a year, Heb. 9. 7. As for the people they stood without, Luk. 1. 10. It is Christ that by his Priest-hood hath procured this liberty for us, to draw nigh to God.

Let us therefore go boldly to the throne of Grace. See Chap. 4. v. 16. §. 62, 63.

§. 89. Of the resolution of Heb. 7. 16, 17, 18, 19.

Vers. 16. IN these four verses the preeminency of Christ's Priest-hood above the Levitical Priest-hood, is proved.

Hereof are two parts.

• 1. The Insufficiency of the Levitical Priest-hood▪
• 2. The Alsufficiency of Christ's Priest-hood.

These two are so opposed, as wherein the insufficiency of the former is manifested, the sufficiency of the latter is demonstrated: and that to show, that by this latter a supply is made of whatsoever is wanting in the former.

The Insufficiency of the Levitical Priest-hood is proved by three arguments: and the Alsufficiency of Christ's, by as many.

The first argument to prove the former point is taken from the Law after which it was made. It was a Law of a carnal Commandment.

The latter point is proved,

• 1. Generally by denying it to be after that Law. Not after, &c.
• 2. By affirming another Law, which is styled the power. This is both illustrated and confirmed.

The illustration is taken from the end of it, life, and amplified by the •… nuance of it, endless.

The confirmation is from a divine testimony, verse. 17.

This is,

• 1. Generally hinted thus, for he testifieth.
• 2. Particularly exemplified. Thou art a Priest, &c. Hereof see Chap. 5. v. 6. §. 31.

Vers. 18. The second argument to prove the insufficiency of the Levitical Priest-hood is taken from the abrogation of it. This is

• 1. Expressed thus, There is verily a disannulling of the Commandment.
• 2. Confirmed by two Epithites; which are,
  • 1. Expressed in these words, weakness and unprofitableness.
  • Vers. 19. 2. Confirmed by failing in the main end thereof, which 〈◊〉 make perfect, The Law made nothing perfect.

Another argument to prove the sufficiency of Christ's Priest-hood is taken from the ability thereof, to do what the other Priest-hood could not.

This is,

• 1. Generally intimated in this particle of opposition 〈◊〉 .
• 2. Particularly expressed: and that two ways.

• 1. By a description of Christ's Priest-hood.
• 2. By a declaration of a privilege thereof.

Christ's Priest-hood is described,

1. By substituting it in the room of the other Priest-hood, implied under this word, bringing in: and amplified by the object thereof, a better hope.

The privilege is access to God, by the 〈◊〉 〈◊〉 draw near to God.

§. 90. Of Observations raised out of, Heb. 7. 16, 17, 18, 19.

Vers. 16. I. CHrist was ordained a Priest. This is comprised under this phrase, who is made. See §. 80.

II. Christ was not such a Priest as the Levitical Priests were. This is the 〈◊〉 of this negative, not after the Law. See §. 80.

III. The Levitical Priest-hood had a Law for it. This is taken for granted in this phrase, after the Law. See §. 80.

IV. The ordinances about the Levitical Priest-hood were carnal. The Commandment which is here said to be carnal comprised those ordinances under it. See §. 81.

V. Christ's Priest-hood was with power. This phrase, after the power, being mean •… of Christ's Priest-hood intendeth as much. See §. 83.

VI. The end of Christ's Priest-hood was life: even to bring men to life. It is therefore sti •… ed, the power of life. See §. 83.

VII. The life which Christ brings is everlasting. This Epithite, endless, 〈◊〉 so much. See §. 83.

Vers. 17. VIII. A divine testimony is a sufficient proof. See §. 84.

IX. Christ is a Priest after the most excellent order: even after the order of •… sedec. See §. 84.

Of other Doctrines arising out of this testimony. See Chap. 5. v. 6. §. 3 •… .

Vers. 18. X. The Law about the Levitical Priest-hood is abrogated. This is here affirmed with a note of asseveration. For there is verily, &c. See §. 8 •… .

These two are expressly •… ed to be so. See §. 85.

XI. The Ceremonial Law was weak.

XII. The Ceremonial Law was unprofitable.

Vers. 19. XIII. No perfection can be attained by the Law. This is expressly affirmed. See §. 86.

XIV. Christ's Priest-hood succeeded in the room of the Levitical Priest-hood.

The emphasis of this word, The bringing in, imports thus much. See §. 87.

XV. Christ's Priest-hood is the ground of hope. Therefore it is said to be the bringing in of hope. See §. 87.

XVI. Hope of Christians is better then the hope of the Jews was. This comparative, better, intends as much. See §. 87.

XVII. We may draw nigh to God. This is here taken for granted. See §. 88.

XVIII. Christ's Priest-hood is the means of our drawing nigh to God. This phrase, by the which hath refeeence to Christ's Priest-hood. See §. 88.

§. 91. Of the meaning of v. 21.

A Third argumrnt to prove the excellency of Christ's Priest-hood above the Levitical (see §. 1.) is taken from the different manner of instituting the one and the other. Christ's institution was more solemn then the Levites. Theirs without an oath, Christ's with an oath.

The argument may be thus framed.

That Priest-hood which is established by an oath, is more excellent then that which is without an oath.

But Christ's Priest-hood is with an oath, and theirs without; Therefore.

The proposition is implied by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis.

Both parts of the assumption are expressly set down in verse 21.

The copulative conjunction, and, joineth arguments, and showeth that this is another argument to prove the point in hand.

This relative phrase, in as much, hath reference to the first clause of the 22. verse, which is as a correlative: and both may be thus joined together, In as much, by so much. In as much as not without an oath, By so much is Jesus, &c.

These two negatives, not, without, intend a strong affirmation. See Chap. 4. v. 13. §. 76.

It is here taken for granted that Christ was most solemnly instituted a Priest: even by an oath: the oath of God himself: which is the greatest and most solemn manner of institution that can be.

God's oath importeth two things.

• 1. An infallible certainty of that which he sweareth. See Chap. 6. v. 18. §. 140.
• 2. A solemn authority and dignity conferred upon that which he instituted by oath.

Great and weighty matters of much concernment, use to be established by oath. Hereby it appeareth, that Christ's Priest-hood is a matter of great moment, and of much concernment. This will appear the more evident, if we consider the person who was Priest, the ends why he undertook the function, and the benefits which accrue from thence.

• 1. The person was the greatest that could be, v. 28. Chap. 1. v. 3. therefore he is 〈◊〉 called a great High Priest, Chap. 4. 14.

• 2. The ends of Christ's Priest-hood were very weighty, and that in reference to God and man.

  To God, for manifestation of his perfect justice, infinite mercy, almighty power, unsearchable wisdom, and other divine attributes, which never were, nor even can be so manifested, as in and by Christ's Priest-hood.

  To man, that God's wrath might be averted, his favor procured, 〈◊〉 〈◊〉 purged, he freed from all evil, and brought to eternal happiness.

• 3. The benefits of Christ's Priest-hood are answerable to the foresaid ends. 〈◊〉 what Christ aimed at, he effected to the full: and all for man's good.

• 1. That little which hath been noted, and that much more which might be •… ved about Christ's Priest-hood, much aggravateth all those errors, which are 〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉 God speaks to his Son as God and man: yet Papists say, that Christ is a Priest 〈◊〉 in his human nature. God saith to his Son in the singular number, 〈◊〉 to him alone, Thou art a Priest: yet they make many Priests. God made 〈◊〉 Priest after the order of Melchizedek; who was without Father and Mother, 〈◊〉 〈◊〉 they make ordinary Sons of men to be after that order. God makes his Son 〈◊〉 forever: yet they substitute others in his room. God gave him to offer up 〈◊〉 〈◊〉 sacrifice, and that but once: they every day offer up many sacrifices in their 〈◊〉 God gave him to offer up himself: but they offer up bread and wine upon 〈◊〉 that it's the body and blood of Christ. Christ's sacrifice was a bloody 〈◊〉 they style theirs an unbloody sacrifice.
• 2. The weightiness of Christ's Priest-hood should stir us up the more to 〈◊〉 into that mystery, that we may be the better acquainted therewith, and 〈◊〉 greater benefit thereby.

These last words, he was made Priest, are not in the original: yet fi •… lie added 〈◊〉 our Translators, to make up the sense, which is better understood in the 〈◊〉 then in our English.

§. 92. Of the meaning of v. 21.

THe Apostle, before he concludes the main point, setteth down, within a •… thesis, a proof of the argument: and that it may appear, that his main 〈◊〉 is 〈◊〉 advance Christ his Priest-hood above the Levitical, he premiseth this, that 〈◊〉 Priests were made without an oath: so as they were not instituted after so 〈◊〉 manner as Christ was.

Object. He bringeth no proof for it.

Answ. By alleging an express testimony for the affirmative, concerning the manner of instituting Christ's Priest-hood, he implieth that there was no such matter concerning the Levitical Priest-hood: and thereupon he might well conclude, that they were ordained without an oath. If we thoroughly search all those Scriptures, where mention is made of instituting Priests, we shall find no hint of any oath.

The first institution of those Priests is set down, Exod. 28. 1, &c. The manner of consecrating them, Exod. 29. 1, &c. The confirmation of the High-Priests offcce to Phinehas and his seed forever, Numb. 25. 13. Yet in none of those places is any mention of an oath.

Object. This is but a negative argument.

Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known, a negative argument holdeth good. See Chap. 1. v. 5. §. 〈◊〉 .

That which was taken for granted in the 20. v. is here expressed in these words, But this with an oath: and it is confirmed in the words following.

The confirmation is taken from a divine testimony. This testimony is,

• 1. In general hinted, thus, by him that said to him.
• 2. Particularly expressed in the words following.

In the general, this relative him is twice used.

The first in this phrase, by him, hath reference to God the Father. The 〈◊〉 in this phrase, to him, to God the Son. The Lord said to my Lord, saith 〈◊〉 , Psal. 110. 1. See Chap. 5. v. 6. §. 28.

The particular testimony is in these words, The Lord sware, &c.

Of God's swearing, see Chap. 6. v. 13. §. 97.

How God doth add dignity and authority to that which by oath he 〈◊〉 See v. 20. §. 91.

It is further said of God, He will not repent. To repent in Greek and 〈◊〉 doth signify, to change ones mind and counsel. That God doth not, that God will not repent, see Chap. 6. v. 18. §. 133. 136.

God is here said not to repent, to confirm the everlastingness of Christ's Priesthood.

He addeth this clause, forever: because God will never repent his establishing his Son to be a Priest.

The gifts which God will continue in his Saints are styled, gifts without repen •… , Rom. 11. 29. Repentance itself, which is true and sound, is styled repen •… not to be repented of, 2 Cor. 7. 10. This clause therefore, and will not repent, being added to God's swearing, giveth proof that God's oath is immutable and inviolable. See Chap. 6. v. 18. §. 140.

Of this testimony, thou art a Priest forever after the order of Melchizedek, see Chap. 5. v. 6. §. 28, 29, 30.

§. 93. Of Christ as surety.

IN this verse the main point is concluded: namely, that Christ's Priest-hood is more excellent then the Levitical. It is laid down comparatively, thus, By so 〈◊〉 was Jesus, &c. This phrase, by so much, hath reference to the 20. v. and showeth that by how much, that which is established with an oath, is better then that which is established without an oath; so much more excellent is Christ's Priest-hood then the Levitical.

Because that which followeth concerning Christ's suretyship tendeth much to our salvation, the Apostle useth this title Jesus, which signifieth, a Savior. Hereof see Chap. 2. v. 9. §. 73.

Whom he hath hitherto styled Priest, he here calleth surety; for a Priest is for men in things pertaining to God: he stands betwixt a creditor and debtor, which is the part of a surety.

The Greek word translated surety, is but this once used in the New Testament: but in other Greek Authors it is frequently used, for one that undertaketh for another. The root out of which this word sprouteth, in general signifieth a part of man's body: and in particular, the hand. For sureties were wont to strike hands with the party to whom they bound themselves. Hereunto the wise man alludeth, where he saith, If thou be surety for thy friend, if thou hast stricken thy hand. Prov. 6. 1.

Others take the notation from a noun that signifieth earth, which is firm and fast fixed: for a surety is fast bound and tied. Hereupon saith a wise man to a surety, Thou a •… t snared, thou art taken, Prov. 6. 2.

This office a surety being applied to Christ, showeth, that he hath so far engaged himself for us, as he neither can, nor will start from his engagement: earth may sooner be removed, then he not perform his engagement. He hath undertaken for all that can be required of us, or desired by us. There is another word applied to Christ and translated, Mediator (Chap. 8. 6.) which in general intendeth as much. But this word is the more emphatical.

As Mediator Christ standeth betwixt God and man, to make intercession to God for man: and to declare God's will to man.

As surety he engageth himself for man to God, and for God to man.

For man to God, Jesus undertaketh for what can be required of man.

For God to man, he undertaketh for what can be desired of God.

We ought therefore in this respect duly to consider both what may be required of man, and what may be desired by man.

Two things are required of man.

• 1. A perfect fulfilling of all righteousness according to the tenor of the Law.
• 2. Full satisfaction for every transgression.

• 1. That Christ might fulfill all righteousness, he was made under the Law (Gal. 4. 4.) by a voluntary subjection of himself thereunto: and being under the Law he fulfilled all righteousness, Matth. 3. 15. That this he did for us, is evident by this phrase, By the obedience of one shall many be made righteous, Ro. 5. 19. and by this, we are made the righteousness of God in him, 2 Cor. 5. 21.
• 2. That Jesus might make full satisfaction for all our sins, he was made a curse 〈◊〉 〈◊〉 , whereby he hath redeemed us from the curse of the Law. Gal. 3. 13. All his 〈◊〉 were for us.

All that can be desired of God by man, is mercy and truth. Mercy in regard of our misery, truth in reference to God's promises.

That which moved Christ to engage himself as a surety for us, was his respect 〈◊〉 God and man.

To God for the honor of his name. Nor the mercy, nor the truth, nor the •… stice of God had been so conspicuously manifested, if Jesus had not been our 〈◊〉 .

2. To man, and that to help us in our succourless and desperate estate. No •… ture would, or if any would, could it discharge that debt wherein man stood •… liged to the justice of God.

• 1. This is an evidence of the endless love of Christ. We count it a great •… dence of love for a friend to be surety for us when we intend no damage to 〈◊〉 thereupon. If a friend be surety for that which he knoweth the principal 〈◊〉 is not able to pay, and thereupon purposeth to pay it himself, This is an •… dinary evidence of love. What is it then if he engage his person, and life for 〈◊〉 friend? Skin for skin, yea, all that a man hath will he give for his life, Ieb. 2. 4. 〈◊〉 a friend to free a captive, or one condemned to death, do put himself into the 〈◊〉 and condition of him whom he freeth, that would be an evidence of love 〈◊〉 all comparison. But if the dignity of Christ's person and our unworthiness; 〈◊〉 the greatness of the debt and kind of payment, & if the benefit which we reap 〈◊〉 by, be duly weighed, we shall find these evidences of love to come as much 〈◊〉 the love of Christ, as the light of a candle cometh short of the light of the S •… n.
• 2. Christ's suretyship is a prop to our faith. It is as sure a ground of confidence 〈◊〉 can be. By virtue hereof we have, a right to appeal to God's justice: for this 〈◊〉 hath made full satisfaction: and to exact a debt which is fully satisfied, is a 〈◊〉 of injustice.

Quest. Why then do Saints appeal from the throne of justice, to the seat of mercy?

Answ. In regard of themselves, and their manifold pollutions and imperfections. In this respect they cannot abide the trial of God's justice. But in confidence of that full satisfaction which Christ hath made, they dare and do appeal to God's justice. This is an especial means to settle troubled consciences. A debtor that hath a surety that is able and willing to pay his debt: yea, who hath fully paid it, fears not his creditor.

§. 94. Of the letter covenant or Testament.

THe subject whereabout Christ's suretyship is exercised, is here styled 〈◊〉 . Indeed the Greek word so translated is oft put for a testament, as, Matth. 26. •… 8. Gal. 3. 15. Heb. 9. 16, 17.

The derivation of the word doth also imply as much: for it is derived from a verb that signifieth, among other acceptions, to dispose of a thing by will. But that Greek verb doth also signify to make a covenant, and from that signification the Greek noun here used, may be translated a covenant, and so it is most usually taken in the New Testament, Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6.

There is another Greek word, which by other Authors is used for a covenant: but not in the New Testament.

The Hebrew word doth properly signify a covenant, as is evident by the •… tation thereof. The LXX (whose phrase and style the pen-men of the New •… meant do much follow) do translate that Hebrew word which properly signifieth a covenant, with the Greek word that is here used in this Text.

In this place the word, covenant, seems to be the more proper: for the office of a 〈◊〉 hath a more fit relation to a covenant, then to a testament. Yet I will not deny, but that which is a covenant in matter, and in the manner of making it, may in regard of the confirmation thereof by death, be a testament. Thus that which in the Old Testament was a covenant, by the death of Christ, may in the New Testament be styled a Testament.

Quest. Wherein lieth the difference betwixt a Covenant and a Testament.

Answ.

• 1. A covenant is an agreement between two, at least. A Testament is the Declaration of the will of one.
• 2. The two, or more between whom a covenant passeth must be all living. A testament receiveth force by the death of him that made it.
• 3. A covenant is ratified by the mutual consent of all that make it, on every side. A testament is ratified by the will only of him that made it.
• 4. A covenant useth to be made on conditions on both sides. A testament is made upon the mere favor and grace of the testator.

The covenant or testament here mentioned is called better in reference to the covenant that was made under the Levitical Priest-hood: not in the matter, but rather in the form and manner of delivering it: not in the substance, but rather in certain accidents or circumstances: which are these.

• 1. A more clear manifestation thereof by the Gospel, Eph. 3. 5.
• 2. A most sure ratification of it, by the death of Christ, Heb. 9. 15.
• 3. A more mighty operation by the work of God's Holy Spirit, accompanying the Ministry of the Gospel, 2 Cor. 3. 6.

§. 95. Of the resolution and observations of

Vers. 20. THese three verses contain a proof of the Solemnity of Christ's Priesthood above the Levitical Priest-hood.

Hereof are two parts,

• 1. The kind of Solemnity.
• 2. The kind of proof.

The Solemnity is set down two ways,

• 1. Simply.
• 2. Comparatively.

The simple consideration, showeth how Christ was instituted.

Therin observe,

• 1. The substance.
• 2. The consequence, v. 22.

In the substance, is noted,

• 1. The manner of expressing the point.
• 2. The matter whereof it consisteth.

The manner is set out,

• 1. By a relative expression, Thus, In as much as, By so much.
• 2. By a double negative, not without.

Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Levitical Priest-hood and Christ's, That without, This with an oath.

The proof is by a divine testimony: which is,

• 1. Intimated, in this phrase, By him that said unto him.
• 2. Expressed. In the expression there is.
  • 1. The kind of proof,
  • 2. The thing proved.

The kind of proof is,

• 1. Propounded in this phrase, The Lord sware.
• 2. Amplified, by the inviolablenesse thereof, Thus, and will not repent.

The thing proved is the excellency of Christ's Priest-hood. Herein,

• 1. The person deputed, Thou art.
• 2. The function whereunto he is deputed. This is,
  • 1. Propo •… nded, in this word Priest.
  • 2. Illustrated: and that two ways,
    • 1. By the kind of Priest-hood, After the order of Melchizedek.
    • 2. By the continuance thereof, forever.

Vers. 22. The consequence is,

• 1. Hinted in this phrase, By so much was.
• 2. Expressed: Herein, 1. The person, Jesus. 2. The office.

The office is set out.

• 1. By the kind of it, surety.
• 2. By the subject, whereabout it is exercised.

The subject is

• 1. Simply propounded in this word, testament.
• 2. Comparatively amplified in this word, better.

Doctrines.
• Vers. 20. I. Christ was solemnly ordained a Priest. This is implied in this 〈◊〉 connection, In as much as. See §. 91.
• II. The solemnity whereby Christ was instituted a Priest was an oath. This is 〈◊〉 plainly expressed. See §. 91.
• Vers. 21. III. The Levitical Priest-hood was instituted a Priest without an oath. 〈◊〉 is also plainly expressed. See §. 92.
• IV. The Levitical Priest-hood was not with such solemnity ordained as 〈◊〉 That without an oath, this with an oath.
• V. A divine testimony is a sound proof. Such a proof is here produced. See §. 〈◊〉
• VI. God in weighty matters sweareth. A particular instance is here given. See §. 92.

• VII. God repenteth not of that which he sweareth. So much is here expressed. See §. 92.

  Of other doctrines concerning this testimony, see Chap. 5. v. 6. §. 32.

• Vers. 22. VIII. Christ is a Savior, He is Jesus. See §. 93.
• IX. Our Savior is our surety. For Jesus is a surety. See §. 93.
• X. Jesus is a surety of the Covenant betwixt God and man. This is the 〈◊〉 here mentioned. See §. 94.
• XI. The Covenant made with Christians is better th •… n that which was made with the Jews. The comparison in this word better is betwixt Christians and Jews. See §. 94.

§. 96. Of the meaning of the 23. verse.

IN these two verses there is a fourth argument to prove the excellency of Christ's Priest-hood above the Levitical, see §. 1.

The argument is taken from the different condition of the one and other persons. Christ ever endureth. They did not so.

The argument may be thus framed.

• He that ever remaineth, to execute his office himself, is more excellent 〈◊〉 they who are forced by death to leave their office to others.
• But Christ ever remaineth, &c. And the Levites were forced by death to leave their office to others. Therefore Christ was more excellent.

The copulative particle AND, whereby these verses are knit to the former, showeth that these verses contain in general the same matter that the former did.

Of the adverb translated, truly, see v. 5. §. 37.

This numeral adjective, many, may imply many Priests together: because one was not able to perform all the offices appertaining to the Priest-hood. Or it may be taken of many successively, one after another: because one could not ever remain in that office. But as one died, another must come in his room.

Bo •… h these were points of infirmity: and in both Christ excelled the Levitical Priests. For he alone did all that his Priest-hood required. No creature afforded any assistance or help unto him. And he ever liveth, so as he needeth no successor. The circumstances of the Text do plainly demonstrate, that the latter is here especially intended. For the Apostle himself rendereth this reason why they were many 〈◊〉 , because they were not suffered to continue, &c.

This phrase, they were not suffered, is the interpretation of one Greek word, which signifieth to hinder, Luk. 11. 52. or, forbid, Mar. 9. 38. So here, they are f •… rbidden by death, or hindered; death, as an injurious Lord forbids men always to abide here; and hinders them in their work.

The verb translated to continue, is a compound. The simple verb signifieth to remain. This compound hath an emphasis: which the Latin expresseth with a like composition: but our English, with these words, abide, (1 Cor. 16. 16.) contin •… e ( I am. 1. 25.) Death suffers them not to abide or continue on earth forever: no nor very long. See §. 97.

§. 97. Of Priests subject to death.

BY the foresaid explanation of the verse, it is evident that Priests under the Law were subject to death. There needs no proof of the point. Experience hath confirmed the truth thereof. For where now are any of them? Are they not all dead?

• 1. They were Sons of Adam, and therefore subject to that doom which was denounced against him, Gen. 3. 19.
• 2. Sin was in them. They brought it into the world, and retained it, while they lived in the world, Rom. 5. 12, 1 King. 8. 46.

Of applying this to Ministers, see v. 8. §. 51.

Priests under the Law had a great privilege, yet it exempted them not from death: neither doth any outward privilege. Do the Prophets live forever? Zacch. 1. 5. Where are the Patriarchs? where Kings, where other great ones? It is appointed unto men, none excepted, once to die, Heb. 9. 27.

Should outward privileges exempt men from death, they would puff them up too much. Hezekiah having assurance of fifteen years continuance on earth, rendered not again, according to the benefit done unto him: for his heart was lifted up▪ 2 King. 20. 6. 2 Chro. 3 •… ▪ 25.

This may be a good warning to such as are advanced above others: whether Kings, Nobles, Rich, Magistrates, Masters, or others.

Though those Priests were as other men, subject to death, besides other infirmities: yet that was no impediment to that function, whereunto God had called them, so long as God was pleased to preserve them on earth. Though they were taken from among men, and so as other men: yet they were for men in things pertaining to God, Heb. 5. 1. The like may be said of Prophets, Ministers, Magistrates, and other sorts.

God who appointeth them their place, giveth them power to do their work. When God made Saul King, he gave him another heart, 1 Sam. 10. 9. When by God's appointment, there were 70. Elders chosen to assist Moses, the Lord gave the Spirit of Moses unto them, Numb. 11. 25. God maketh able Ministers of the New Testament, 2 Cor. 3. 6.

This is a great encouragement to those who are deputed according to God's word to any function.

It also warneth others more to consider the special function of men, then their common condition.

That which is here noted of the power of death, that it suffers not men to continue, shows that here is no hope of ever abiding here. He that well knew this, said, here 〈◊〉 we no continuing City, Heb. 13. 14.

This is for the comfort of believers, but for terror to the impenitent.

Believers have a better place provided for them, where they shall ever be.

Impenitents shall have another place, where they shall receive the just desert of their sins, even easeless and endless •… orments.

This clause, they were many Priests, is a consequence following upon the sores •… mortality of Priests: and showeth that among men it is needful that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing God's service. To this end Governors 〈◊〉 Families succeeded one another, as Isaac succeeded Abraham. Afterwards 〈◊〉 〈◊〉 Priests succeeded one another: As Eleazar succeeded Aaron. There were after 〈◊〉 Schools and Colleges of Prophets to train up the younger to succeed the elder, 〈◊〉 they should be taken away, 1 Sam. 19. 20. 2 King. 2. 3, 5. and 6. 2. and 22. •… . These were as nurseries. Commendable in this respect is their care, who have •… rected Schools and Colleges: which ought to be continued and prayed for.

§. 98. Of Christ's enduring ever.

IT was a deficiency and imperfection which was before noted of the mortali •… of the Legal Priests, Therefore the Apostle setteth out Christ in a contrary co •… tion, as appears by this conjunction of opposition, BUT, which is 〈◊〉 so used in the Proverbs.

The Greek particle here translated, this man, is not the same that 〈◊〉 translated, v. 4. §. 31. It is here a single article which signifieth, HE.

The continuance of Christ here intended and expressed under this word, •… dureth, is not to be taken as that continuance which was denied to the Pri •… 〈◊〉 the former verse, namely, here on earth. For Christ did not here ever endure. 〈◊〉 of a continuance where he may exercise his Priestly function: and that is in 〈◊〉

The other Priests function was to be exercised on earth.

Of the phrase translated, ever, see Chap. 5. v. 6. §. 29. That which is 〈◊〉 said of Christ, enduring ever, is to be applied to him as he was man and mediate •… betwixt God and man, and Priest for men in things appertaining to God. Thus i •… , Jesus Christ, the same yesterday, and today, and forever, Heb. 13. 8.

The Son abideth forever, Joh. 8. 35. So clear was this point that the adversaries of Christ could say, we have heard out of the Law that Christ abideth forever, 〈◊〉 12. 34.

His human nature being united hypostatically to the divine nature, it was not possible that he should be holden of death, Act. 2. 24.

Object. Christ did die, Matth. 27. 50.

Answ.

• 1. It was no forced death, but that whereunto he voluntarily subjected himself, John 10. 18. For, when it pleased him, he took up his life again, Io •… 2. 19. Rom. 1. 4.
• 2. He continued under the power of death but three days.
• 3. Christ's death was a part of the execution of his Priestly function: so a •… it caused no intermission of his office.
• 4. Christ being raised from the dead, dieth no more: death hath no 〈◊〉 d •… on over him, Rom. 6. 9. This is he that saith of himself, I am he that liveth, and 〈◊〉 dead: and behold I am a live for evermore, Rev. 1. 18. This is the enduring 〈◊〉 , whereof the Apostle here speaketh.

• 1. Great ground of confidence hence ariseth. It was the ground of 〈◊〉 •… nfidence that his redeemer lived, Job. 19. 25. By reason of the mystical and spiritual union that is betwixt Christ and believers, they may rest upon it, that so long as the head liveth, the members shall not be utterly destroyed. Because I live, ye 〈◊〉 all 〈◊〉 also, saith Christ, John 14. 19. God hath given unto us eternal life, and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God, Col. 3. 3.
• 2. The Apostle layeth down this as a special point, wherein we should be 〈◊〉 unto Christ, Rom. 6. 11. For this end we must labor to feel the life of Christi •… 〈◊〉 , Gal. 2. 20. And we must nourish the Spirit of Christ in us, Rom. 8. 11.
• 3. This is a forcible motive to draw us unto Christ, and to make us hold close unto him, and never depart from him. Christ being the living God, is to be true •… ed in, 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not dep •… from Christ, because he had the words of eternal life: and was the Son of the being God, John 6. 68, 69. We cannot go from him, but to death and damnation.
• 4. On this ground we need not fear man, for his breath is in his nostrils, Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy, because he reproached the living God, Isa. 37. 17.

§. 99. Of the unchangablenesse of Christ's Priest-hood.

AN especial consequence that followeth upon Christ's abiding ever, is thus expressed, He hath an unchangeable Priest-hood.

Of the Greek word translated Priest-hood. See v. 11. §. 61.

The adjective translated unchangeable is here only used in the New Testament. It is a double compound. The simple verb, whence it is derived, signifieth, 〈◊〉 . The first compound, to go, or pass over. This compound is in the New Testament used metaphorically, to transgress a Law, Matth. 15. 2, 3. 2 John v. 9. This double compound is with a privitive preposition. It signifieth that which cannot pass away and perish. In which respect some translate it everlasting. Our last English translators unchangeable. It signifieth also that which cannot pass from 〈◊〉 to another. This our last English translators have noted in the margent thus, which passeth not from one to another. This I take to be here especially intended. Though both be true, yet the latter is most proper and pertinent. It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person. It cannot pass from him, nor be transferred upon another. As the meaning of the word, so the force of the Apostles argument declares as much. For herein lieth a main difference betwixt the Levitical Priest-hood and Christ's, that that passeth from party to party: but this not so. The type doth excellently clear this: For Melchizedek had no predecessor, no successor. Hence is it that Christ's sacrifice was but one, and but once offered up: v. 27.

• 1. There is no need that Christ's Priest-hood should pass from himself: because he is sufficient of himself to do all things required thereby.

  Three things make Christ a sufficient Priest of himself.

  • 1. His Almighty power.
  • 2. The perpetual vigor of his sacrifice, Heb. 9. 28.
  • 3. His continual abode at God's right hand, Heb. 10. 12.
• 2. There is none able to go on in it, if he should pass it over, and that in three respects.
  • 1. The impotency of creatures in so great a work.
  • 2. Their unworthiness to have any hand in such a work.
  • 3. Their mortality.

This is an unanswerable argument against Popish Priests, who, they say, succeed Christ. In this and the former verse, there are four arguments against that Heretical position.

• 1. The difference betwixt Christ, who is only one, able to do all of himself, and them who are many.
• 2. Their mortality.
• 3. Christ's eternity.
• 4. The inseparablenesse of Christ's Priest-hood from himself.

This one Heresy is enough to make us separate from the Church of Rome, and have no communion with her.

Learn we, as to stick close to Christ our only Priest, so to rest us wholly, and only upon his Priest-hood, which passeth not away from him.

§. 100. Of the resolution and observations of Heb. 7. 23, 24.

THe sum of these two verses, is a difference between Christ and the Levitical Priests. The difference is especially about the continuance of the one and of the other.

There are two parts,

• 1. The mutability of the Levitical Priest-hood, v. 23.
• 2. The stability of Christ's Priest-hood, v. 24.

There is to be considered in both, 1. The substance. 2. A consequence.

In the substance of the former is set down

• 1. The point itself, They continued not.
• 2. The reason thereof; By reason of death.

The consequence thereof is implied in this word, Many.

In the substance of the latter, is set down

• 1. The point itself, he endureth.
• 2. The extent thereof, forever.

The consequence hereof is, that he hath an unchangeable Priest-hood.

Doctrines.
• Vers. 23. I. The Levitical Priest-hood did not always continue. This is •… sed. See §. 97.
• II. Death is an imperious Lord. This phrase, suffered not, implieth as 〈◊〉 . See §. 96.

• III. Death hinders a perpetual abode on earth.

  It suffers not to continue. See §. 97.

• IV. God's service on earth is continued by succession. This is intended under 〈◊〉 noun of multitude, Many. See §. 97.
• Vers. 24. V. Christ still exerciseth his Priest-hood. In this respect he is said to •… dure, See §. 98.
• VI. There is no end of Christ's Priest-hood. As Priest he endureth ever. See §. 9 •… .
• VII. Christ's Priest-hood cannot be passed over to another. Thus it is 〈◊〉 〈◊〉 . See §. 99.

§. 101. Of the meaning of these words, wherefore he is able also to save.

IN this verse an inference is made upon Christ's everlasting Priest-hood. This is evident by the first illative conjunction Wherefore, hereof see Chap. 2. v. 17. §. 166

The reference may in general be extended to all that hath been before said of the excellency of Christ's Priest-hood. Because he is the Son of God, and 〈◊〉 •… to heaven, made a great High Priest, forever, after the order of Melchizedek, 〈◊〉 and remaining after Levi, making all things perfect, being instituted by the solemn and sacred oath of God, and endureth ever, he is able to save, &c.

But in that the Apostle in the latter part of this verse expressly mentioneth he is ever living to make intercession, a more particular and special reference is here intended, namely to the verse immediately going before, thus, Christ ever endured 〈◊〉 hath an unchangeable Priest-hood, Therefore he is able to save, &c.

This copulative particle translated, also, implieth that Christ ever endured 〈◊〉 only for his own honor: but also, for our good.

The verb translated, able, doth most properly imply power, and ability 〈◊〉 do a thing: but withal it compriseth under it a fitness and readiness to do a 〈◊〉 . See Chap. 2. v. 18. §. 183.

Here it may intend both: especially in relation to the foresaid general •… rence.

Of the various acception of this word save, see Chap. 5. v. 7. §. 42. Here it is taken in the largest extent, for preservation from all misery: and for settling in 〈◊〉 happiness. This salvation is the end and benefit of Christ's Priest-hood. He 〈◊〉 Priest, and he continueth Priest, to save man. Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9. §. 50.

The copulative particle, commonly translated, and, in this place hath 〈◊〉 especial emphasis: and is not unfitly translated also. It pointeth at one main 〈◊〉 of Christ's being such a Priest as he was: even to save, &c.

§. 102. Of Christ's power to save.

THis word able is here inserted by the Apostle to show that Christ can and will accomplish that salvation which he aimed at. There is in this respect a title given unto him and translated, Savior, which is proper to such a Savior as is here spoken of. The heathen did appropriate that title both to their chief God: and also to other God's that had preserved them. The Roman orator did 〈◊〉 it to Verres, that he applied that title to himself, and caused it to be set over a City gate. Most truly and properly is it attributed to Christ: and thereupon his name Jesus was given unto him. See Chap. 2. v. 9. §. 73. In this respect this metaphor, horn of salvation is also attributed to him, Luk. 1. 69. By horn, power is meant: therefore it is reckoned up among other like metaphors: as, Castle, 〈◊〉 , Fortress, Shield, Psal. 18. 1.

The metaphor is taken from horned beasts, whose chiefest strength is in their horns. Thereby they defend themselves, and seek to annoy those that they are afraid of. In reference hereunto Zedekiah the false Prophet made him horns of Iron; and said to Abab, with these shalt thou push the Syrians, until thou have consumed them, 2 King. 22. 11.

By this metaphor the power of Monarchs is set forth, Dan. 7. 7, 8. and 8. 3, 4.

• 1. Christ is of almighty power: and by his power he hath overcome all the enemies that any way hinder our salvation.
• 2. Christ is of infinite dignity in his person, and what he did and endured for man 〈◊〉 accompanied with an infinite merit. Thus is he fit to enter into the place of glory and salvation for us.

Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliath, 1 Sam. 17. 4, &c. Yet was he but a man, and as a man was over thrown. Our Lord Christ is another kind of Champion, who cannot be overcome.

Hereof we are to take notice, in regard of the power of those enemies which seek to hinder our salvation: who though they may seem terrible, especially the Devil, 1 Pet. 5. 8. Yet he and all the rest are but weakness in comparison of Christ's power, Heb. 2. 14.

This also may support us against our own weakness. We are as water spilled on the ground not able to stand of ourselves; we must therefore do as Jehoshaphat did, 2 〈◊〉 . 20. 12.

§. 103. Of Christ's saving to the uttermost.

THe foresaid power of Christ in saving, is much amplified by this phrase, to the uttermost: for it setteth forth the full perfection thereof.

The Greek adjective translated uttermost, is compounded of two nounes, whereof one signifieth, all; and the other, end: so as it implieth that which is brought to a full end: nothing need more to be done thereabouts. Our English word, uttermost signifieth as much as can be done. There is nothing beyond the uttermost. There is nothing beyond his power in the work of salvation, that is able to save to the uttermost. Nothing needeth to be added as an help to him: whatsoever is requisite thereunto, is in him. Thus the salvation which Christ giveth is full and perfect. In this respect Christ is called salvation itself, Luk. 2. 30.

If we duly weigh the misery from which we are saved, and the felicity wherein we are estated by Christ, we may well discern that he saveth to the uttermost.

He saveth from sin, Matth. 1. 21. Sin is the cause of all misery. They who are saved from it, are saved from all manner of evil.

There is nothing hurtful to a man, but what is caused, or poisoned by sin. Before sin there was no misery: and he that is altogether freed from sin is freed from all manner of misery.

Christ saves from the contagion, guilt, punishment, power, and remainder of sin. Of the selicity wherein Christ settleth those who are saved. See Chap. 1. v. 14. §. 159.

1. Hereby is discovered the vanity of the supposed Churches treasure, whe •… Papists make their foolish people to trust: As man's satisfaction, Intercession of •… gels and Saints, merits of men, Priests oblations, The Churches indulgenci •… ▪ 〈◊〉 pardons and such like trash.

This fullness of salvation wrought by Christ, giveth us further ground to 〈◊〉 wholly and only on Christ, and utterly to reject all other grounds of salvation.

§. 104. Of salvation appropriated to those that come to God.

GReat is the benefit which is brought to the sons of men by Christ's Priest- 〈◊〉 even full and perfect salvation: but it is here limited and restrained to 〈◊〉 〈◊〉 en •… vour to obtain it. This endeavor is expressed under this phrase of 〈◊〉 〈◊〉 to God. And the parties that partake of the foresaid benefit are thus 〈◊〉 They that come unto God.

This in general giveth proof, that man's endeavor must be used for attaining •… vation. See Chap. 4. v. 11. §. 63.

The limitation of the salvation which Christ bringeth to such persons, is 〈◊〉 to be taken in reference to the power of Christ, as if that were restrained 〈◊〉 ▪ but to the fruit and b •… nefit of that which Christ hath done, whereof none can •… take but such as come to God.

Of this word, coming, as here used, See Chap. 4. v. 16. §. 92. The 〈◊〉 〈◊〉 metaphorical, transferr •… d from the body to the soul. The foot of the soul 〈◊〉 by we go to God is faith: that hath a power to carry up our soul to heaven 〈◊〉 God sitteth on a throne of gra •… : so as to go or come to God, and to come to 〈◊〉 throne of grace, do both intend one and the same thing.

The point here intended is this, That they only partake of salvation, that by 〈◊〉 in Christ, seek it of God, and rest on God for it. This is frequently set fo •… •… der the metaphor of coming, or going, as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1 •… ▪ 〈◊〉 10. 22. Rev. 22. 17.

This act of coming, doth not imply any matter of merit. For what 〈◊〉 〈◊〉 there in a beggars coming to one for alms and craving it.

This duty is enjoined to raise up in •… s a desire of salvation, and an expectati •… thereof, together with a good esteem thereof.

• 1. Hereby we see that the benefit of redemption is not universal. All shall not be saved.
• 2. This cannot be but a matter of great terror to all such as on any ground •… fuse to come to God. Note the issue of all those that refused to come to the Kin •… supper, Luk. 14. 2 •… . It skill •… h not whether their refusal be upon despising the offer, or upon despair. If they come not to God, they cannot be saved.
• 3. This should stir us up to go to God by prayer, by frequenting all his •… ces, and by oft raising our hearts unto him. Salvation is worth the seeking.
• 4. This is a matter of great comfort to such as have their hearts b •… nt to go to God. Him that cometh to me, I will in n •… wise cast out, saith Christ, Io •… . 6. 37.

In that salvation is thus app •… opriated to them that come to God, by just con •… quence it followeth, that they who come to God, shall be saved.

§. 105. Of Christ the means to bring us to God.

THe means or way here prescribed to come unto God is by Christ▪ F •… b •… Christ only is access made to God, Eph. 3. 12. Hereupon this inference i •… 〈◊〉 upon Christ's being our Pri •… st, let us therefore come boldly, Heb. 4. 16. And 〈◊〉 draw near, Heb. 10. 22 In this respect he is styled •… he mediator betwixt G •… d 〈◊〉 〈◊〉 , 1 Tim. 2 5. And the way, (John 14. 6.) wherein we may go to God: even 〈◊〉 and living way, Heb. 10. 20. and the door, (John 10. 9) whereby we may 〈◊〉 •… trance unto God.

Of the grounds and reasons hereof, see The whole Armor of God. Treat. 3. P •… . •… . Of Prayer, §. 62.

• 1. Hereby is discovered the folly of those, who either presume to come to God by themselves alone without Jesus Christ their mediator, as, Jews, Turks, & all man •… of Pagans, or use other mediators, as Papists do: none of these can have any ac •… esse •… nto God. For there is one mediator, between God and men, the man Christ 〈◊〉 , 1 Tim. 2. 5. The word one is there meant exclusively: as if he had said, only 〈◊〉 , 〈◊〉 one alone.
• 2. Hereby let us learn in all our addresses to God to have our eye upon Christ, 〈◊〉 •… aith fast fixed on him: so may we be sure of a gracious admittance to God▪ •… o all therefore in his name. In his name pray, John 16. 23. and give thanks, E •… . 5. 20. and all other things, Col. 3. 17.

§. 106. Of Christ's intercession.

THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed; Seeing he ever liveth, &c.

This phrase, He ever liveth intends as much as this, He endureth ever. Both this and that hath reference to Christ's Priest-hood. See v. 24. §. 98.

This latter phrase, He ever liveth, addeth some light to the former, in that it showeth that he doth not only endure, as a lifeless and senseless thing may do: Witness S •… and Moon, Psal. 72. 5. and the earth, Psal. 78. 69. But as one living to take notice of his Church, generation after generation: and to do for it what he seeth needful and meet to be done.

The adverb here translated, ever, is not the same that was used before v. 24. §. 98. but it intendeth as much: and it implieth not only an enduring without end, but also without intermission, 1 Thess. 4. 17.

Upon Christ thus living forever, this particular end, to make intercession, is inferred.

The verb translated intercession, is a compound▪ The simple verb signifieth to have, or to enjoy, (Acts 24. 2.) or to obtain, Heb. 11. 35. This compound signifieth to call upon one. It is a juridical word and importeth a calling upon a Judge to be heard in this or that, against another, ( Acts 25. 24. R •… . 11. 2) or for another, Ro. 8. 34. So here Christ maketh intercession for them. The metaphor is taken from Attorneys or advocates who appear for men in Courts of Justice: or from Counselors who plead their Clients cause, answer the adversary, supplicate the Judge, and procure sentence to pass on their Clients side. Thus is Christ styled our Advocate, 1 Joh. 2. 1.

This Act of making intercession, may also be taken for Kings favorites, who are much in the Kings presence, and ever ready to make request to the King for their friend.

Though this be thus attributed to Christ, yet we may not think that in heaven Christ prostrateth himself before his Father, or maketh actual prayers. That was a part of his humiliation, which he did in the days of his flesh, Heb. 5. 7. But it implieth a presenting of himself a sacrifice, a surety, and one that hath made satisfaction for all our sins: together with manifesting of his will, and desire that such and such should partake of the virtue, and benefit of his sacrifice. So as Christ's intercession consisteth rather in the perpetual vigor of his sacrifice and continual application thereof, then in any actual supplication.

This is to be noted, to meet with an objection against the all sufficiency of Christ's sac •… ifice, which is this.

Object. If it be requisite to add intercession unto Christ's oblation, then was not that obligation perfect and all-sufficient.

Answ. This intercession is not any addition of new merit, but only an application of the same. This application is not by reason of any defect in the sacrifice, but by reason of the need of the Church, whose members do arise one after another, and that in time; so as this body shall not be full till the end of the world, and then will there be no more need of this intercession.

The intendment of this phrase applied to Christ, to make intercession, is to show, th •… Christ being God's favourite and our advocate, continually appeareth before God to make application of that sac •… ifice, which once he offered up for our sins.

Tha •… h •… is God's favourite, is evid •… nt by this testimony which God from heaven gave of him, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. 〈◊〉 expressly called an advocate with the father, 1 John 2. 1. It is expressly said, 〈◊〉 〈◊〉 entered into heaven, now to appear in the presence of God for us, Heb. 9. 24.

This Christ doth,

• 1. To present unto his Father himself the price of our •… demption.
• 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the several members thereof.
• 3. To make our persons, prayers, services, and all good things acceptables God.

• 1. This showeth that the Church needeth no other sacrifice: nor yet a 〈◊〉 that sacrifice. The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice, is directly against this intercession of Christ, for if 〈◊〉 still remain our Priest in heaven, and as our Priest still makes intercession 〈◊〉 us, what need is there of any other Priest, or any other sacrifice.
• 2. We may in faith and with boldness at all times approach to the 〈◊〉 〈◊〉 grace, in that we have an advocate, who also is God's favourite there always •… sent. An advocate that is able to make our cause good. He himself hath 〈◊〉 〈◊〉 endured whatsoever is requisite to make our cause good. He is a favourite to 〈◊〉 God will hearken. Though we be unworthy, and have much incensed God's 〈◊〉 yet there is hope: so as we need not despair, 1 John 2. 1. On this ground the Apostle with an holy insultation saith, Who is he that condemneth? It is Christ, that 〈◊〉 yea, rather that is risen again, who is even at the right hand of God, who maketh •… nuall intereession for us. When thou art troubled with horror of sin, when though •… 〈◊〉 in any distress, when thou art going out of this world, lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee: and in 〈◊〉 commend thy case and soul to him.
• 3. This is a good ground of assurance of God's constant favor to us, and of 〈◊〉 persevering unto the end: and it is the more sure, because it is not in ourselves, 〈◊〉 in Christ.
• 4. This is a further ground of presenting our persons, prayers and all our services to God in the name of Christ. See §. 105.

This relative, to them, hath reference to the persons described in the former 〈◊〉 of this verse. It intendeth such a limitation, as excludeth all others. So as Christ doth not make intercession for all, John. 17. 9. See Chap. 2. v. 9. §. 81.

§. 107. Of the resclution and observations of Heb. 7. 25.

THe sum of this verse is, The all sufficiency of Christ's Priest-hood. in setting 〈◊〉 hereof, observe,

• 1. The inference, in this word, wherefore,
• 2. The substance. In it,
  • 1. An effect.
  • 2. The means of accomplishing it.

  The effect is set out,

  • 1. By the kind of it, to save.
  • 2. By the ground of it, he is able.
  • 3. By the extent, to the uttermost.
  • 4. By the persons that are saved. These are described,
    • 1. By their act, them that come.
    • 2. By the object to whom, unto God.
    • 3. By the mediator, by Christ.
• 2. The means of accomplishing the foresaid effect is
  • 1. Propounded.
  • 2. Amplified.

  In the point propounded, there is,

  • 1. An act, he liveth.
  • 2. A continuance therein, for 〈◊〉 .

  In the amplification of it, we have,

  • 1. The end, to make 〈◊〉 .
  • 2. The Persons for whom, for 〈◊〉 .

Doctrines.
• I. Christ's excellencies made him an all-sufficient Priest. The general reference of this verse to all that went before intends thus much. See §. 101.
• II. Salvation is the end of Christ's Priest-hood. He was such a Priest as is before described, to save. See §. 101.
• III. Christ was able and meet to accomplish what he undertook. This is exemplisied in this particular of saving. See §. 102.
• IV. The salvation which Christ bringeth is full and perfect. It is to the uttermost. See §. 103.
• V. Men must endeavor to be saved. They must come. See §. 104.
• VI. Salvation belongs to those that come to God. This is here taken for granted. See §. 104.
• VII. Christ is the means to bring us to God. Christ is understood under this relative him. See §. 105.
• VIII. Christ still liveth as our Priest. So much is intended under this phrase, 〈◊〉 〈◊〉 liveth. See §. 106.
• IX. Christ maketh intercession. This is plainly expressed. See §. 106.
• X. Christ maketh intercession for such as he intends to save. This relative, for 〈◊〉 , hath reference to such. See §. 106.

§. 108. Of Christ, such an High Priest as became 〈◊〉 .

IN these two verses, a fifth argument is laid down to prove the excellency of Christ's Priest-hood above the Levitical. See §. 1. The argument is taken from the difference of the persons that executed the one and the other. Christ was perfectly pu •… e, v. 26. but the Levitical Priest polluted, v. 27.

Of Christ's being a Priest, and an High Priest, see Chap. 2. 17. §. 172, 173.

The Apostle, to make the force of his argument more evident, premiseth a necessity of such an High Priest as Christ was, in this phruse, became us.

Of the various acception of this word, became, see Chap, 2. v. 10. §. 86.

It signifieth both a decency or glory, and also a necessity.

In the former respect, it hath reference to God, whose glory is much set forth thereby.

In the latter respect it hath reference to man, who could not have been saved without such a Priest, as is here set forth. Well therefore might he say, such an High Priest. He is such an one as never the like was, or can be. Christ being the truth of that which was prefigured in Melchizedek, and being so far preferred before Aaron, as he is in this Chapter, this relative, such, and that in the largest extent, may well be applied to him.

How God's glory is set out by Christ's Priest-hood, wherein he humbled himself to death, was shown, Chap. 2. v. 10. §. 87.

In reference to Christ himself, that there was a meetness, a necessity, for Christ to be like man is shown, Chap, 2. v. 27. §. 166.

But here in reference to man, a meetness, a necessity of Christ's excellency above all men is set forth, and that in purity and dignity. Therefore,

Such a Priest became us; because there was no other way to effect that which he did for us; nor other means to free us out of our misery. We were every way 〈◊〉 . Our actual sins are many, Isa. 59. 12. We are by nature impure, Psal. 51. 5. We are guilty of Adams sin, Rom. 5. 12. By sin we implunged ourselves into such a gulf of misery, and made ourselves such vassals of Satan, and such vessels of God's wrath, as none but such an one as was so pure, as Christ was, and so high, as Christ was, could deliver us. No man so pure; no Angel so high, higher then the heavens.

Thus it appeareth that Christ was the fittest High Priest and Savior that 〈◊〉 have been given for man, Act. 4. 12.

• 1. From hence the bottomless depth of man's misery may be inferred, that 〈◊〉 there High Priest could be fit for him, but the Son of God made son of man: so 〈◊〉 so high as he was.
• 2. Herein appears the wonderful great and good respect of God to man, 〈◊〉 would do for him what best became man, though it were to give his Son.
• 3. This giveth proof of the wisdom of God, whereby he ordereth things 〈◊〉 best become himself (Chap. 2. v. 10. §. 86.) Yea, also which may be fittest for 〈◊〉 and best become him.
• 4. This teacheth us in all things to aim at that which becomes us. If 〈◊〉 things are true, or honest, or just, or pure, or lovely, or of good report, think o •… 〈◊〉 things, Phil. 4. 8. This was the argument which Christ pressed upon the Bap •… Matth. 3. 15. Ministers must speak the things which become sound Doctrine, T •… . 2. 1. Women must adorn themselves as becometh such as pro •… esse godliness, 1 Tim. 2. 1▪ All Saints must walk worthy of their holy calling, Eph. 4. 1. This is it that 〈◊〉 them.
• 5. As God did that which becomes us, so we must do that which becomes 〈◊〉 , and in this respect do all things to the glory of God, 1 Cor. 10. 31.

§. 109. Of Christ being holy, harmless, undefiled, separate from sinners.

THe purity of Christ, as he is our Priest, is set out in four distinct branches.

The first is this, holy, This implieth one that is dedicated and conse •… to God. Herein the Apostle hath reference to the condition of the High Priest •… der the Law, who were counted and called holy. Aaron had this style, the 〈◊〉 〈◊〉 of the Lord, Psal. 106. 16. As his person, so his apparel was counted holy, Exod. 28. 2. So the place where he exercised his Ministry was the holy place, Exod. 〈◊〉 . 29. and the place whereinto the High Priest went once a year, the holy of holies, 〈◊〉 , 9. 3. All appertaining to him was accounted holy: therefore there was 〈◊〉 on the breast-plate, when he went before the Lord, Holiness to the Lord, Exod. 28. 36. All these shown, that in his office he was sanctified and consecrated to God. So was Christ; but in a far more excellent manner. The legal Priests were holy in an outward and legal manner. So they might be holy Priests, yet unholy men. Christ was inwardly, truly, properly, every way holy. This is evident by the other parts following, concerning Christ's purity, to which points, parts and degrees of holiness, none of those Priests ever attained.

The second is harmless. This is a privative compound. The simple 〈◊〉 signifieth an hurtful or mischievous person. He that wronged his fellow 〈◊〉 hath this title given unto him, and it is translated evil, Matth. 24. 28. The 〈◊〉 which Saul did to the Church, are comprised under this word, Act. 9. 13.

This compound signifieth one that doth no wrong. In Latin it is fitly •… ted innocent, one that doth no wrong. Every sin is a wrong to God o •… 〈◊〉 . This therefore showeth that Christ was free from all actual sin, within and 〈◊〉 . He never did any wrong, or harm to God or man, in thought, word, or deed, and in that respect this Epithite harmless, or innocent is attributed to him. He never committed any offense outwardly, either in speech, ( for no guile was found 〈◊〉 〈◊〉 mouth, 2 Pet. 2. 22.) nor in deed. In this respect, he challenged his adverse •… , John. 8. 46. When the devil came to fist him, he found nothing in him, 〈◊〉 14 〈◊〉 . Neither did he inwardly commit any sin; for he knew no sin, 2 Cor. 5. 21. Had 〈◊〉 been any in him, he must needs have known it. As privatively he did no offense, so positively he performed all duty: for he fulfilled the Law to the full. He loved God with all his heart, with all his soul, with all his mind, and with all his strength: and his neighbor as himself, Luk. 10. 27. In reference to God he saith, I have fini •… d 〈◊〉 work which thou gavest me to do, Joh. 17. 4. And in reference to man, thus, 〈◊〉 love hath no man than this, •… at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ.

T •… e 〈◊〉 is undefiled. This word also is a compound. The simple verb 〈◊〉 to •… ollme, Chap. 12. 15. This compound is fitly translated, undefiled, 〈◊〉 . 13. 4. Here it hath reference to original corruption, whereby man's nature is 〈◊〉 •… horowout, in every power of soul and part of body. But in Christ there is no spe •… k of corruption. He is holy and fully free from this, even as from all a •… sin. Hereupon the Angel that brought the first news of his conception, th •… still •… th him, That holy thing which shall be born, &c. Luk. 1. 35. See more here •… , Chap. 4. v. 15. §. 91.

The fourth is, separate from sinners. The verb whence this word is derived, signifieth to re •… ove, or separate from a place, Act. 18. 1, 2. From a person, Phi •… . v. 15. 1 Cor. 7. 10, 11, 15. and from an estate or condition, Rom. 8. 35, 39.

Under the word sinners, all sorts of men, even all that come from Adam, are corp •… ised. This then hath reference to the guilt of Adams sin, whereunto all his post •… rity stood obliged: even all men as they came out of his loins: for he as a public person bore them all in his loins, Rom. 5. 18.

Object. Christ also came from Adam. See the answer hereunto. Chap. 4. v. 15. §. 91. There is further shown how Christ as our High Priest is perfectly pure.

§. 110. Of Christ made higher then the heavens.

THe dignity of Christ as our High-Priests is thus set out, Made higher then the 〈◊〉 .

This word, made, having reference to Christ's exaltation, intends his advancement thereunto: as if it had been thus expressed, exalted higher, &c. That word is used to show, that the exaltation here mentioned is to be understood of Christ, as he was man, and mediator betwixt God and man, for he is exalted partly in regard of his human nature; and partly in regard of his office.

This adjective higher, is the comparative of that positive which is translated high, Chap. 1. v. 3. §, 15.

The word heavens may here be taken properly: and so imply; that Christ is advanced above all the visible heavens, even the Starry sky. Or it may be taken metonymically, for the inhabitants of the highest heaven: which are glorified Saints and glorious Angels.

Object. God himself is said to be in heaven: but Christ is not advanced above him.

Answ. God is not properly in heaven as contained therein: but because his glory is there most manifested. See The guide to go God, or explanation of the Lord's Prayer. Preface §. 16.

The point principally here intended is this, Christ our Priest is advanced above all creatures. Thus is he said to ascend up far above all heavens (Eph. 4. 10.) far above all principalities, &c. Eph. 1. 21.

Of this exaltation of Christ. See Chap. 1. v. 3. §. 34, 35. and v. 13. §. 149 and Chap. 4. v. 14. §. 84, 85.

§. 111. Of Christ not offering for himself.

IN the 27. verse, the other part of the difference between Christ and the Levitical Priests is set down. It is concerning the sinfulness of those Priests: which is proved by an act of theirs. They offered up sacrifice for their sins: therefore they were sinners.

To show that this effect is here mentioned, purposely to magnify Christ above them, the Apostle thus bringeth it in, who needeth not, &c.

This relative, who, hath reference to Christ, described in the former verse. For that which is here said, can be applied to none else.

This word, needeth, though it be the s •… me in our English, which was used, Chap. 5. 12. Yet in Greek there are two distinct words in this and that place. That word implieth a need through defici •… ncy. This a necessity. This is that word which is used, v. 12. and translated necessity.

It is here negatively spoken of Christ ( who needeth not ) in reference to the legal Priests, on whom there lay a necessity of offering up sacrifices for their sins.

This negative giveth us to understand, that Christ died not for himself 〈◊〉 needed no sacrifice for himself. Where mention is made of the end of Christ's sacrifice, we shall find it to be for others, Isa. 53. 4, 5. Eph. 5. 25.

The two points before noted of Christ, his perfect purity and high dignity, 〈◊〉 monstrate as much.

• 1. This is an evident argument against Christ's meriting for himself. See 〈◊〉 ▪ 2. v. 9. §. 74.
• 2. This much amplifieth Christ's love to us, that though there were no need 〈◊〉 his offering up a sacrifice for himself, yet he would do it for us.
• 3. This is a good pattern to us, to do good to others, though there should be 〈◊〉 need therein for ourselves.

From the force of this negative argument, that Christ offered up no sacrifice 〈◊〉 himself, we may well infer, that things which need not, are not to be done. 〈◊〉 is not to be worshipped with men's hands: because he needeth not any such thing, Act 〈◊〉 ▪ 25. Christ would not wash Peters hands and head: because he that is washed, •… eth not save to wash his feet. Joh. 13. 9, 10. In the City that had no need of 〈◊〉 Sun or Moon, they shined not, Rev. 21. 23.

That which needs not is superfluous: and all superfluity is at least in vain.

How vain are Popish Images, and all their superstitious ceremonies? How 〈◊〉 are their multitudes of Mediators? How vain are their sacrificing Priests, and •… dy sacrifices? How vain are prayers for the dead? and a thousand like things, 〈◊〉 they do even in God's worship, whereof there is no need.

It becomes us duly to weigh in all our weighty enterprises, especially in 〈◊〉 wherein we have to do with God, what need we have of them, and answerably 〈◊〉 do them, or forbear them.

§. 112. Of daily sacrifices.

OF the Greek phrase translated, daily, See Chap. 3. v. 13. §. 145. It is 〈◊〉 set down as another difference between Christ's sacrifice and the sacrifices of the legal Priests. They were offered up day after day: this only once. For Christ 〈◊〉 once did to the full what was to be done by his sacrifice. But they did not so 〈◊〉 theirs.

Herein is couched a sixth argument to prove the excellency of Christ's Priest-hood above the Levitical. (See §. 1.) It is taken from the oft offering up of their sacrifices; which argueth imperfection. But Christ's perfect sacrifice was once only offered 〈◊〉 .

This word, daily, intends two points.

• 1. An insufficiency in those Sacrifices. For oft renewing and reiterating a 〈◊〉 , implies an imperfection thereof. Would they not have ceased to be offered, if they 〈◊〉 made perfect? Heb. 10. 2.

  By this our Lord proves that ordinary water could not thoroughly quench 〈◊〉 forever, because whosoever drinketh thereof shall thirst again, John 4. 13.

  There is no need of reiterating that which is perfect, and maketh perfect: and if there be no need thereof it must needs be superfluous and vain. See §. 111.

  The blasphemous doctrine of the Mass is hereby discovered: for Papists say that therein they offer up that very sacrifice which Christ himself offered upon the Cross. They offer it up daily, thereby they make it imperfect. They can 〈◊〉 be able to answer this argument.

  This further showeth that our ordinances are not simply to be rested in as in things that can make us perfect. They are in themselves but as bodily exercises which profit little, 1 Tim. 4. 8. That which the Baptist said, is true of all the Ministers of the Gosp •… ll, they Baptize but with water, Matth. 3. 11. Men may eat and drink Sacramental bread and wine, and yet eat and drink damnation to themselves, 1 Cor. 11. 29. The Gospel preached may prove a savor of death, 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld: and faith fixed on him: so may they be called helps to spiritual grace and heavenly blessings. Thus might the sacrifices and other prescribed rites be under the Law.

• 2. A duty: which is frequently to observe such warrantable means, and •… ed helps as cannot at first do all that for which they are enjoined. On this ground we must exhort one another daily. See more hereof, Chap. 3. v. 13. §. 145.

  By oft use of such helps, supply may be made of that defect & imperfection which is in them through our weakness. By long putting in water into a vessel drop by drop, it may be filled, though it have but a small vent.

It will be our wisdom to observe what means God hath sanctified for our spiritual edification, and to be frequent and constant in the use of them. Ministers must preach the word and be instant in season and out of season, 2 Tim. 4. 2. People must search the Scriptures daily, Acts 17. 11. So they must pray without ceasing, 1 Thess. 5. 17. They must also frequent the public Ministry of the word and the Lord's Table. Nature and reason teach men daily to eat, drink and sleep, because once doing of these things cannot be sufficient. Let God's word and true religion teach us to be as wise for our souls.

§. 113. Of cleansing ones self first.

THey who did that which Christ's needed not, are thus expressed, as those high Priests.

The particle, as, being inferred on a negative, implieth a dissimilitude; The dissimilitude is betwixt Christ and the legal high-Priests. For this relative pronoun, those, hath reference to the Priests of whom he had before spoken, v. 11, 20, 23.

An especial work of those Priests was to offer up sacrifice.

Of Priests, and of their offering sacrifice, see Chap. 5. v. 1. §. 6, 7.

A double end of the legal Priests sacrifices is here set down.

One was for his own sins. The other for the sins of the people.

That sacrifices were for sins is proved, Chap. 5. v. 1. §. 8.

That Priests offered sacrifices for their own sins, is also proved, Chap. 5. v. 3. §. 14.

This adverb of order, first, is remarkable: for it implieth, that they who use means of cleansing others, must first seek to cleanse themselves. First o •… st out the team out of thine own eye, Matth. 7. 5. Physician heal thyself, Luk. 4. 23. The Apostle kept under his own body, and brought it into subjection, lest that by any means, when he had preached to others, he himself should be a cast away, 1 Cor. 9. 27.

By this course of a man's first cleansing himself, the means which he useth for others, will be the more powerful and effectual, and that in three respects.

• 1. God's blessing doth usually most accompany such a course.
• 2. The mind and disposition of those whose cleansing is endeavored, will more readily be made subject to the means used in such a manner of proceeding.
• 3. The conscience of those who use the means will be more cheerful in performing that duty. A self condemning conscience is a great hindrance to such duties.

This is a good direction to Ministers, who pray for and preach to others, to pray for and preach to themselves. Though in regard of their calling they teach, yet in regard of their persons, they must learn what they teach others: and apply all to themselves. The like may be said of Parents, Masters and other Governors. All that by virtue of their general or particular calling seek to instruct and inform others, must consider what in this case is said, Thou which teache •… t another, teache •… t thou not thyself? Rom. 2. 21.

Of the word here twice used and translated, according to the composition of it, offered up. See Chap. 5. v. 1. §. 6.

§. 114. Of cleansing others also.

THe other end of a Priests offering sacrifi •… e, was for the people's sins. Hereof see Chap. 5. v. 3. §. 14.

This correlative adverb, then, is also observable. It gives us to understand, that it is not sufficient for them who have charge over others, to cleanse themselves, unless also they seek to cleanse others. Though they must first cleanse th •… selves, yet withal they must seek to cleanse others. So did Jacob, (Gen. 35. 2.) •… shua, 24. 15. Hezekiah, (2 Chro. 29. 2, &c.) Josiah, (2 Chro. 34. 31, 32.) E •… . 10. 5. This charge did David give to the chief of the Levites. Sanctify your 〈◊〉 , ye and your brethren, 1 Chro. 15. 12. and Christ to Peter, When thou art co •… ▪ strengthen thy brethren, Luk. 22. 32.

Thus men ought to do, in regard of God, those others, and themselves.

• 1. It is an evidence of an holy zeal of God's glory, to bring others with our 〈◊〉 to God.
• 2. It is a fruit of brotherly love to promote the spiritual good of others as 〈◊〉 own.
• 3. We shall by this means give up our account to God with joy and not 〈◊〉 grief.

Let all those who are conscionable in observing the former duty of cle •… themselves, know that if their care and endeavor be only for themselves, they 〈◊〉 very short of performing what they should, and may loose the glory and con •… thereof.

§. 115. Of Christ's offering up himself once.

THe latter part of this verse containeth a reason, why Christ needed not to 〈◊〉 his sacrifice daily. For this did he once. The causal particle For, 〈◊〉 〈◊〉 that this clause is added as a reason.

The relative pronoun, This, hath reference to that which goeth before. Th •… reference may either be general to the act of offering which he did once: or else p •… ticular, to the first clause of this verse: and then these words of order, ( first for 〈◊〉 own sins, and then for the people's, ) be included in a parenthesis. Or it may have reference to this clause immediately before, for the people's. If it should have reference to the order of Priests offering, sacrifice, first for his own sins and then for the people •… , it would contradict the description of Christ's purity, v. 26.

The adverb once is here used exclusively. It excludeth all iterations, as if he had said, once for all: once and but once: never again.

There is a little difference in the Greek betwixt this word, and that which is translated, once, Chap. 6. v. 4. §. 32. And that by prefixing a preposition before this adverb here. But both words are used in the same sense, and applied to the same thing, as Heb. 9. 28. and 10. 10.

In this very sense is Christ's sacrifice, or offering said to be one, namely exclusively: only one, but one, and no more, Heb. 10. 12, 14.

That this adverb once is thus to be taken, exclusively, is evident, in that where the Apostle said, Christ died once, it is also said, Christ being raised from the de •… , dieth no more, Rom. 6. 9, 10. So as to die once, is to die but once and no more. In the very same sense it is said, It is appointed unto men once to die (Heb. 9. 27.) Now we know by experience, that men use to die but once and no more.

It was a full and absolute perfection of Christ's sacrifice, and of his offering up thereof, that caused that sacrifice to be but one; and that offering to be but 〈◊〉 .

A wonder it is that Papists should be so blinded as they are in this case: for hereby it is evident, that the sacrifice of the Mass, which they daily offer up, is both •… roneous and blasphemous. Erroneous, in that it expressly contradicteth the Scripture, blasphemous, in that it maketh Christ's sacrifice, offered by himself, to be imperf •… . I would demand of them, whether the sacrifice of the Mass be the very same th •… Christ offered upon the Cross or no. If they should say, no, then they make that imperfect by adding another unto it. Thus the sacrifice of the New Test •… would not be one, and in that respect not perfect. If they say, yea, that it is •… ry same, then Christ's offering up his sacrifice was not sufficient: In that it is 〈◊〉 up more then once: yet four several times doth the Apostle apply this exclusive adverb, once, to Christ's offering, namely in this verse, Chap. 9. 26, 28. and 10. 10.

All the show of answer that they can make is, by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice. That sacrifice, say they, which Christ 〈◊〉 •… fered up upon the Cross was a bloody sacrifice, and that was but once offered up: but that which is offered up in the Mass is unbloody, and this is daily offered up.

Answ.

• 1. This distinction is without ground of Scripture. There is no hint of my such distinction there.
• 2. It taketh away all the pretended virtue and efficacy of their sacrifice. They •… old that their sacrifice is a true, real, propitiatory sacrifice, for the sins of the q •… ck and dead. But an unbloody sacrifice cannot be so: for without shedding of 〈◊〉 is no remission, Heb. 9. 22. This phrase, without shedding, answers their con •… it of transubstantiating wine into blood; for by shedding of blood is meant slaughur, or taking away of life.
• 3. Those terms, bloody, and unbloody, being contradictory, cannot be attribute •… d to the very same thing: as they say, the body of Christ crucified, and the bread transubstantiated, are the very same body.
• 4. According to their own position, their sacrifice is not unbloody: for they say, the wine is transubstantiated into blood. To this they rejoyne, that that blood is 〈◊〉 shed.

And if not shed, then no sacrifice. But is not the wine poured out of the Cha •… e, when it is drunk: and may not some of it fall out of the Cup, or from the mouth, or beard of him that drinketh it?

They much press this, that the ancient Fathers call the E •… charist an unbloody sacrifice.

Answ.

• They call it a sacrifice metonymically, and sacramentally, because it is a memorial of the sacrifice of Christ: and unbloody, to distinguish it from Christ's sacrifice on the Cross. There blood was shed: here is no blood at all.
• 2. They called it an unbloody sacrifice in reference to ( k ) the praises then offered to God, which they called sacrifices without body, as well as without blood: and an unbloody service.

That which is implied in this word, once, namely the perfection of Christ's sacrifice, should make us perfectly, yea wholly and only, trust thereunto. As it is perfect in itself; so must we account of it, as of that which can make us perfect. This will be manifested by our steadfast relying upon it, without doubting or wavering; and without trusting to anything else. Blessed be the Gospel, that hath revealed the perfection of this sacrifice: and blessed are they that trust unto it.

This is the rather to be done, by reason of the kind of sacrifice, which is thus expressed, He offered up himself. Hereof see Chap. 1. v. 3. §. 29. See also Domest. Duties. Treat. 1. 9. 29.

This intimation of time, when, hath reference to Christ's death upon the Cross. I grant that this particle when is not expressed in the Greek yet it is implied in the participle, which may thus be translated, having offered up; If then, that which is comprised under the word once, was accomplished, how shall he be offered up again in the Mass?

§. 116. Of the resolution and observations of Heb. 7. 26, 27.

Vers. 26. THe sum of these two verses is, The excellency of Christ above other Priests. Hereof are two parts.

• 1. A description of Christ. v. 26.
• 2. A declaration of the difference betwixt Christ and other Priests.

In the description there is set down.

• 1. The person described.
• 2. The substance of the description.

The person is set out by his office, High Priest.

In the substance we may observe two points.

• 1. The purity of Christ.
• 2. His dignity.

The purity of Christ is,

• 1. Set down, in four properties.
• 2. Amplified by the ground thereof.

Among the foresaid properties, one in general hath respect to his function, 〈◊〉 is holy. The other three are a qualification of his person, namely, harmless, 〈◊〉 led, separate from sinners.

About the ground of these is noted.

• 1. The kind of ground, became.
• 2. The persons whom it concerneth, us.

The dignity of Christ is,

• 1. Set out by the place, heavens.
• 2. Amplified by a comparative expression, higher then.

Vers. 27. The difference betwixt Christ and other Priests is,

• 1. Propounded.
• 2. Proved.

The point propounded is in a dissimilitude, wherein is,

• 1. Intimated an agreement betwixt them.
• 2. Is expressed a difference.

The agreement is in offering sacrifice.

The difference is in three points.

• 1. In time. They offered daily. Christ once.
• 2. In the extent of the end. They for their own sins and others. Christ 〈◊〉 for others. The extent of their offering is amplified by the order, first, for 〈◊〉 own sins, then for the people's.
• 3. In the kind of sacrifice. Christ offered up himself. They offered up 〈◊〉 sacrifices.

Doctrines.
• I. Christ was an High Priest. He is so styled. See 6. 108.
• II. Christ was such a Priest as was every way sit. This relative, such, in this 〈◊〉 implieth as much. See §. 108.
• III. God ordered matters so as our need required. Even so as became us. See §. 〈◊〉 ▪
• IV. Christ by his function was an holy one. In this respect he is here styled 〈◊〉 ▪ See §. 109.
• V. Christ never committed any actual sin. He was harmless. See §. 109.
• VI. Christ was without original sin. He was undefiled. See §. 109.
• VII. Christ was not guilty of Adams sin. In this sense he is said to be separate from sinners. See §. 109.
• VIII. Christ was perfectly pure. This geneall is gathered out of all the •… mentioned particulars. See §. 109.
• IX. Christ as our Priest is above all creatures. This phrase, higher then the 〈◊〉 , intendeth as much. See §. 110.
• X. Christ as mediator is advanced to that high dignity which he hath. The 〈◊〉 , made, as here used, implieth as much. See §. 110.
• Vers. 27. XI. Christ needed not the things which other Priests did. Thus 〈◊〉 is expressed in this phrase needed not. See §. 111.
• XII. Priests offered up sacrifices: This is taken for granted. See §. 113.
• XIII. Legal Priests oft offered up their sacrifices: even daily. See §. 112.
• XIV. What cannot at once be effected, must by daily performance be helped 〈◊〉 . T •… is the reason, why the Priests daily offered. See §. 112.
• XV. Legal Priests offered sacrifice for their own sins. This is plainly expressed. See §. 113.
• XVI. They who are in place to cleanse others, must first be cleansed themselves. T •… adverb of order first, demonstrateth as much. See §. 113.
• XVII. Priests offered sacrifice for others also. This is plainly expressed. See 〈◊〉 114.
• XVIII. They who have charge over others, must seek their cleansing. This corre •… conjunction, then, intends so much. See §. 114.
• XIX. Christ, only once, offered up his sacrifice. This adverb once is ex •… . See •… . 115.
• XX Christ offered up himself. This is clearly expressed. See §. 115.

§. 117. Of the meaning of Heb. 7. 28.

TH •… causal conjunction, FOR, showeth that this verse contains a reason of that which went before. It giveth a reason of both parts of the former dissi •… ili •… de, namely,

1. That the Levitical Priests offered oft, and Christ but once: and that only for others: because he is the Son of God.

This verse doth withal set down a seventh argument (See §. 1.) to prove the excellency of Christ's Priest-hood above the Levitical. The argument is taken from the different nature of the one and of the other Priest. They were mere men. Christ was the Son of God.

This being taken, for granted, which is an undeniable principle, that the more excellent the Priest is, the more excellent his Priest-hood is, the argument thus lieth.

The Son of God perfected forever-more, hath a more excellent Priest-hood then men which have infirmity. But Christ is the Son, &c. and Legal Priests men, &c.

Therefore Christ's Priest-hood is more excellen •… then theirs.

Against this argument there lie sundry exceptions.

1. Except. Christ was a true man.

An •… w. He was not a mere man. He was more then a man. He was Godman. And in his Priest-hood he must be so considered.

2. Except. Christ was subject to infirmities as well as other men, Chap. 2. v. 17, 18.

Answ. He was not subject to sinful infirmities, Chap. 4. v. 15. But these are the infirmities which are here principally intended▪ For, for such infirmities were sacrifices offered up.

This last argument is so framed, as it compriseth under it the sum of the former arguments, whereby Christ's Priest-hood was proved to be more excellent then the Le •… call.

• 1. Christ's Priest-hood succeeded that, v. 11. For the word that makes Christ Priest is since the Law.
• 2. They were made Priests by a carnal Law, v. 16. This is the Law here intended.
• 3. They were made Priests without an oath, v. 21. The word of oath, whereby Christ was ordained is here expressed.
• 4. They died, v. 23. Christ is consecrated for evermore.
• 5. They were sinful, v. 27. Here they are said to have infirmity. But Christ is perfected.
• 6. They offered for themselves, and that oft, v. 27. But Christ only for others, and that but once. Thus much is implied under this phrase, consecrated for evermore.

By the Law here mentioned, is meant the Law of ceremonies, which is called the Law of a carnal Commandment. See v. 16. §. 80, 81.

The verb translated, made, implieth an ordination or institution to such and such a function. See Chap. 5. v. 1. §. 3.

The noun translated men, is here used in the same sense that it was Chap. 5. v. 1. §. 2.

What an High Priest is hath been shown, Chap. 2. v. 17. §. 172.

The noun translated infirmity, is used in the same sense that it was Chap. 5. v. 〈◊〉 . 12.

By the word of oath is meant that expression of God's oath, whereof see v. 20, •… 1. §. 91, 92.

The word of oath is here said to be since, or after the Law; namely, the Law of ordaining Priests before mentioned.

For clearing this point sundry doubts are to be resolved.

• 1. The Law is said to be 430. years after the Covenant that was confirmed in Christ, Gal. 3. 17. How then is this word of oath since the Law.

  Answ. The covenant there said to be confirmed in Christ, hath respect to a particular promise of Christ himself, even of his person to descend from Abraham. 〈◊〉 this word of oath is a confirmation of a special office.

• 2. The Law did not so follow and succeed the fore-named covenant▪ as Chr •… Priest-hood did the Levitical. The Law was added to show what need there 〈◊〉 for the covenant to be confirmed in Christ, and to drive us to Christ, Gal. 3. 〈◊〉 ▪ 24. But Christ's Priest-hood came in the room of the Levitical, and thrust i •… 〈◊〉 out.

2. Doubt. The Law that came after the foresaid covenant, had no excel •… thereupon above the covenant. How then doth the establishing of Christ's Priesthood after the Levitical, give an excellency to that above this.

Answ. It is not simply the coming after, but the coming in the room of it, •… supply that which the former could not effect, which argueth the excellency of Christ's Priest-hood. That therefore the Church might with confidence expect •… 〈◊〉 to be perfected, which could not be by the Levitical Priest-hood & Law thereof, the word of oath was since the Law.

3. Doubt. Christ was a Lamb slain from the beginning of the world, Rev. 13. 8.

Answ. That is spoken in reference

• 1. To God's purpose in giving his Son, which was from everlasting.
• 2. To the promise made in the beginning of the world, Gen. 3. 15.
• 3. To the efficacy of Christ's sacrifice, which was as Christ himself, ever the 〈◊〉 ▪ Heb. 13. 8.
• 4. To the vigor of faith. For Abel's faith eyed Christ and his sacrifice as slead •… as believers that lived since Christ was actually sacrificed, Heb. 11. 4.

But this is spoken of a solemn manifestation, and confirmation of Christ's Priesthood. Therefore this phrase which was since the Law, as here used, con •… eth that which was delivered, concerning the imperfection of the 〈◊〉 Priest-hood, that needed another to come after it, (v. 11, §. 64.) And the excellency of Christ which came in the room of the former, and perfected th •… which the former could not, v. 19. §. 87.

This title Son, is here set down by an excellency: such a Son as none like him: who alone deserveth this title properly, as it hath reference to God the Father. So as the Son of God is here meant. Of this Son of God see Chap. 1. v. 2. §. 15. Of God's Son made High Priest, see Chap. 5. v. 5. §. 27.

This verb maketh, is not here expressed in the Greek: but necessarily to be understood for this latter clause hath reference to the first clause of this verse, and dependeth upon the verb there used, and is fitly here supplied by our English.

Of the divers acceptions of the Greek verb translated, consecrated, see Chap. 2. v. •… 9. §. 97.

According to the notation of the word, is implieth such a solemn setting apart of the Son of God to his Priestly function, as he was every way made perfect thereunto: and also makes all that come to him, and rest upon him, perfect. Our English therefore in the Margent have thus expressed this sense, Greek, perfected.

Herein Christ far excelleth the Legal Priests, who were neither perfect the •… lves: nor could make others perfect, v. 11. §. 61. Chap. 10. v. 1.

The phrase translated evermore is the same that was used, Chap. 5. v. 6. §. 29. And that to set out the everlastingness of Christ's Priest-hood. Thus we see, how this verse is a recapitulation of the most material points before set down, concerning the excellency of Christ's Priest-hood above the Levitical. For this is the main scope of it▪ and here it is fitly brought in as the conclusion of all.

§. 118. Of the Resolution, and observations of Heb. 7. 28.

THe general sum of this verse, as of sundry others before it, is a proof of the excellency of Christ's Priest-hood above the Levitical. Hereof are two parts.

• 1. The meanness of the Levitical Priest-hood.
• 2. The greatness of Christ's.

The former is set out.

• 1. By the ground or warrant which they had, The Law.
• 2. By the kind of persons who were Priests; Men. This is amplified by their condition, which have infirmity.

The latter is set out.

• 1. By the ground or warrant which he had, The word of oath.
• 2. By the time, or order, when he was confirmed, since the Law.
• 3. By the dignity of his person, Son.
• 4. By the manner of institution, consecrated.
• 5. By the continuance of his Priest-hood, For evermore.

Doctrines.
• I. There were High-Priests under the Law. This is here taken for granted. See Chap. 2. v. 17. §. 173.
• II. The ceremonial Law was the Levitical Priests warrant. That Law made them. See v. 16. §. 80.
• III. The legal High-Priests were subject to infirmity. This is plainly expressed. See Chap. 5. v. 2. §. 12.
• IV. The warrant of Christ's Priest-hood was the word of oath. That made him Priest. See v. 20. §. 91.
• V. Christ's Priest-hood succeeded the legal. This is intended under this phrase, sin •… e the Law. See v. 19. §. 87.
• VI. The Son of God is our High Priest. He is comprised under this title Son. See Chap. 5. v. 5. §. 27.
• VII. Christ was solemnly instituted into his Priest-hood. This word, consecrated, having reference to God's oath, importeth thus much. See v. 20. §. 91.
• VIII. Christ's is a perfect, perfecting Priest-hood. The notation of the Greek word, translated, consecrated, proveth this extent. See Chap. 2. v. 10. §. 97.
• IX. Christ's is an everlasting Priest-hood. See Chap. 5. v. 6. §. 29.