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lie for God to lie, we might have a strong consolation, who havefZtrd for refuge to lay hold upon the hope set before us: That so, by two immutable things, viz. God's promise and his oath, in both or either of which, it was impossible for God to lie, we might have a strong and immoveable consolation, who have, in all our doubts and distresses, fled to him, as our sure stay and refuge; laying hold upon that glory and happiness which is set before us, by the hand of a lively and stedfast hope and confident expectation thereof:

VI. 19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Which hope is to the soul, as an anchor is to the ship, a sure and stedfast stay thereunto in all the storms and tempests of temptation; which is firmly pitched, not below on earth, but above in heaven, the true Holy of Holies, within the veil;

VI. 20 Whither the forerunner is for us entered, even Jesus, made a high priestfor ever after the order of Melchisedec. Whither Jesus Christ, our blessed Ringleader and Forerunner, is beforehand entered for us, to take possession thereof, even for us also; and there to intercede for us, as being a High Priest for ever, after the order of Melchisedec.

VII. 2, 3 To whom also Abraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Being by his name, Melchisedec, King of Righteousness; and, by his title, King of Salem, that is, of Peace; and therefore carrying in his very appellation those two honourable attributes of his royalty, Peace and Righteousness. Brought in, Without any father or mother mentioned in the Scripture; without any mention of his pedigree or descent; without any record either of his beginning or ending, in all these regards resembling the Son of God; doth therefore abide a high priest for ever, in that there is no intimation given of any time wherein that office of his ceased.

VII. 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. But this Melchisedec, whose descent is not reckoned either from Levi or Abraham, as being before them both and of a higher (though not recorded) pedigree, received tithes even of Abraham himself; and blessed that man, in whose seed all the nations of the earth were promised to be blessed.

VII. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And here men that are mortal, and whose death and succession is apparently notified, receive tithes; but in that history of Abraham, he receiveth tithes, of whom there is no other mention but of his life and continuance.

VII. 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

And, as I may so say, Levi himself, the father of that Priestly Tribe, who received tithes from all the rest of Israel, payed tithes, after a sort, to Melchisedec, in and by the hands of his father Abraham.

VII. 10 For he was yet in the loins of his father, when Melchisedec viet him.

For he was potentially in the loins of his greatgrandfather Abraham, when Melchisedec met him.

VII. 11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

If therefore perfect justification, and full consummation both of grace and glory, might have been had by the ministry and sacrifices of the Levitical Priesthood, (for under it the people received the great variety of laws and ordinances from God, by which they were governed,) what further need was there, that another High Priest should arise, of a more high and excellent order, which is the order of Melchisedec; and not rather hold on still in that Levitical line and order from Aaron?

VII. 12 For the priesthood being changed, there is made of necessity a change also of the law.

As the Priesthood is no small part of the law and ordination of God, and that which is exercised in and about the care and oversight of the observations thereof; so it must thereupon follow, that the Priesthood being changed, the law must of necessity be changed also.

VII. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For that Messiah of whom these things are spoken, that he should be such a High Priest, pertaineth to a quite other tribe than that of Levi; even to the royal tribe of Judah, out of which none ever descended that served at the Altar of God.

VII. 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Who is made a High Priest, not by virtue of a command or institution, which stands upon a fleshly succession; but upon that infinite power of God, which continueth an endless life unto him, without all need or possibility of a successor.

VII. 18 For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. For that old Mosaical Law was disannulled, by reason of the weakness thereof, and the utter disability that it had to justify and save any client whomsoever; another therefore, which is an Evangelical Law, must of necessity come in the room of it.

VII. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. For the Law verily could not, by the ritual observations thereof, give perfect Justification to any follower of it; but this new La* and Priesthood of Christ, which raises up our hearts to a comfortable hope and assurance of the favour of God and salvation, brings us at last unto a happy perfection.

VII. 20 And inasmuch as not without an oath he was made priest:

And insomuch as God doth not mention his ordaining of Christ to be a High Priest without the preface of a solemn oath,

VII. 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Kc.)

(For those other Levitical high priests were not brought in with this solemn attestation of the oath of the Almighty, but this true and only High Priest was so; while it is said, The Lord sware, and will not repent, Thou art a Priest for ever, after the order of Melchisedec.)

VII. 22 By so much was Jesus made a surety of a better testament.

By so much was Jesus made the undertaker and Mediator of a more noble and excellent covenant, which God hath made with mankind under the Gospel, than that old covenant whereof Moses was the interpreter.

VII. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecratedfor evermore.

But that other ordination and profession, which God made since the Law, wherein, by his word and his oath, he published amore perfect priesthood, declareth his Eternal Son to be that High Priest, who is fully glorified for evermore.

VIII. 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

A minister of that glorious Sanctuary, whereof this below was but a figure; and of that everlasting Tabernacle of heaven, which was pitched by the hands of God alone; and not by men, as that other Mosaical Tabernacle was; which is indeed the truth and substance of that, whereof that other was but a type and shadow.

VIII. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: For if he were such a high priest, as ye Jews would have your Messiah to be, conversing still on earth, and exercising these Levitical actions, in a material temple, he should be indeed no priest at all: seeing ye know those priests, which do these like functions, are of another tribe than that whereof he was; neither were there any use of him for these kind of sacrifices; neither could they be worthy of a high priest of so glorious order and condition; other* were by God assigned to that purpose:

VIII. 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished, &'c.

Whose service was altogether umbratical and typical; shadowing and representing heavenly things, by these outward and earthly rites, fabrics, sacrifices: As Moses was admonished, &c.

VIII. 6 But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises.

By how much Christ is the Mediator of a more excellent covenant, even that Evangelical, more excellent than the Legal, which is grounded upon the promises of life and salvation to every believer.

VIII. 7 For if that first covenant had been faultless, then should no place have been soughtfor the second.

For if that other Covenant of Works and Ritual Observations could have been fully able to justify mankind, then should no place have been left for this other Covenant of Faith.

VIII. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make Hc.

But, as finding an insufficiency in the trust which they reposed in the old covenant, he promiseth a better; saying, Behold, in the days of the Gospel, I will, saith the Lord, make&c.

VIII. 10 For this is the covenant that I will make He. See Jer. xxxi. 33, 34,

IX. 1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

Then, verily, that first covenant was altogether in types and significations of spiritual things, consisting of many ceremonies, and having an outward and material sanctuary.

IX. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shew bread; which is called the Sanctuary.

For there was a tabernacle made; in the first room whereof, which was next to the open court where the people assembled, was the candlestick, and the tables, whereon the shew bread was daily set; and this former room was called the Holy Place, or Sanctuary.

IX. 3 And after the second veil, the tabernacle which is called the Holiest of all;

And, within the veil, there was a second room of the tabernacle called the Holy of Holies, or the Holiest of All;

IX. 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

Into which the high priest only entered with his golden censer; and in which was the Ark of the Covenant, overlaid round about with gold: within which Ark were reserved the Two Tables of the Law; and in the verge whereof were kept the pot of Manna which God would have laid up for a monument of that miraculous provision for Israel, and the rod of Aaron that budded;

IX. 5 And over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly. And over it were those glorious Cherubims, whose wings, being spread forth, shadowed the cover of the ark, which was called the Mercy Seat; of all which several things, there is no need, in this place, to make a particular discourse.

IX. 6 The priests went always into the first tabernacle, accomplishing the service of God.

The priests went daily into the first room of the tabernacle, accomplishing those ordinary services of God, which were required of them in their daily ministration.

IX. 1 But into the second went the high priest alone once every year, not without blood, which he offeredfor himself, and for the errors of the people:

But into the second or inner room of the tabernacle, went the high priest alone, once every year, not without a solemn sacrifice, first offered, and the blood thereof sprinkled about, for the expiation of his own sins, and for the errors and oversights of the people:

IX. 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

The Holy Ghost signifying this mystery unto us, that, while the outer room of the tabernacle, whereby was signified the state of the Church under the Law, stood, separated by a veil from the holiest of all, which represented heaven, the way to heaven, howsoever it were known to some few, yet was not openly manifested to the world, as it was by Christ afterward:

IX. 9 Which was a figure for the-time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which outward room of the tabernacle, and the court leading thereinto, was a figure of the then present time and condition under the Old Law, wherein were offered both gifts and sacrifices of all kinds; yet such as, in and of themselves, had no power or virtue, to acquit and justify him that did that service, and to appease and clear the conscience in spiritual matters;

IX. 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Which said law consisted, for the most part, in the differences of meats and drinks, clean and unclean, in divers washings and rinsings, and manifold outward bodily ceremonies and ritual observations, imposed upon the Jewish people, until the time of the New Testament; wherein the Messiah should rectify and reform and supply, whatsoever was amiss or wanting in their performances.

IX. 11 But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

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