An Exposition of the Epistle to the Hebrews, Vol. II

EXERCITATIONS ON THE EPISTLE TO THE HEBREWS.

PART IV. CONCERNING THE SACERDOTAL OFFICE OF CHRIST.

EXxeEro. PacE XX V.—The office of priesthood, : : é A . . 3 XXVI—Of the origin of the priesthood of Christ, 3 : 14 XXVII.—The original of the priesthood of Christ in the counsel of God, : 42 XXVIII.—Federal transactions between the Father and the Son, = 77

XXIX.—The necessity of the priesthood of Christ on the supposition of sin oA grace, . " : 97

XXX.—The necessity of the priesthood of Christ on the Sappoeiiion of sin an 5: grace, . : ; : , ; Lo ER XXXI—The nature of the prinathosd of Chr ist, A : faa ee 53 ') XXXII.—tThe nature of the priesthood of Christ, e er z 167

XXXIIL—Of the acts of the priesthood of Christ, their object, with the time a place of its exercise, . - 194 XXXIV.—Prefigurations of the priesthood a Bienes of Christ, 4 a 286 An advertisement unto the reader, ° x 5 » @. 259

PART V. CONCERNING A DAY OF SACRED REST.

I—Differences concerning a day of sacred cot teili directing to the observance of it—The name of the day considered, . : 265 IL—Of the original of the Sabbath, . F 7 4 f = = 286 TIL—Of the causes of the Sabbath, . ‘ : : : > 826 IV.—Of the Judaical Sabbath, - : “ a « 886 V.—Of the Lord’s Day, . a ; ‘ . - 403 Vi—the practical observance of the Lord’ sDay, . : 5 a EAST 1. Excellence and usefulness of this Epistle—Doctrine of the priesthood of Christ

_ fully revealed and taught therein alone. 2. This doctrine abstruse and mysterious. 3. The manner of the handling of it by the apostle; that now pro-~ posed. 4. Doctrine of the priesthood of Christ variously opposed and deprayed, by Papists, Socinians, and others. 5. Other reasons of handling it in these Exercitations—Prefigurations of it. 6,7. 72, a priest—Signification of the word, Ps. cx. 4. 8. 74>, to divine—Divination and prognostication by priests. 9. Of the priests of Egypt. 10. Rulers called cohanim, and why —Cohen properly a sacrificer. 11. Melchizedek the first priest, a sacrificer ; corruption of the Targum—Of his bringing forth bread and wine—The tenth of the spoils offered to God. 12. Institution of a priesthood under the law to offer sacrifice—A priést and a sacrificer the same.

1. Amonest the many excellencies of this Epistle unto the Hebrews, which render it as useful to the church as the sun in the firmament is unto the world, the revelation that is made therein concerning the nature, singular pre-eminence, and use of the PRIESTHOOD of our Lord Jesus Christ, may well be esteemed to deserve the first and principal place; for whereas the whole matter of the sacrifice that he offered, and the atonement that he made thereby, with the inestimable benefits which thence redound unto them that do believe, depend solely hereon, the excellency of the doctrine hereof must needs be acknowledged by all who have any interest in these things. It is indeed, in the substance of it, delivered in some other passages of the books of the New Testament, but yet more sparingly and obseurely than any other truth of the same or a like importance. The Holy Ghost reserved it unto this as its proper place, where, upon the consideration of the institutions of the old testament and their removal out of the church, it might be duly represented, as that

which gave an end unto them in their accomplishment, and life unto those ordinances of evangelical worship which were to succeed in their room. When our Lord Jesus says that he came to “ give his life a ransom for many,” Matt. xx. 28, he had respect unto the sacrifice that he had to offer as a priest. The same also is intimated where he is called “ The Lamb of God,” John 1. 29; for he was himself both priest and sacrifice. Our apostle also mentioneth his sacrifice and his offering of himself unto God, Eph. v. 2; on the account whereof he calleth him “a propitiation,” Rom. iii. 25; and mentioneth also his “ intercession,” with the benefits thereof, chap. vii. 34, The clearest testimony to this purpose is that of the apostle John, who puts together both the general acts of his sacerdotal office, and intimates withal their mutual relation, 1 John i, 1, 2; for his intercession as our “adyocate” with his Father respects his oblation as he was a “ propitiation for our sins.” So the same apostle tells us to the same purpose, that he “ washed us in his own blood,” Rev. i. 5, when he expiated our sins by the sacrifice of himself. These are, if not all, yet the principal places in the New Testament wherein immediate respect is had to the priesthood or sacrifice of Christ. But in none of them is he called “a priest,” or “an high priest,” nor is he said in any of them to have taken any such office upon him; neither is the nature of his oblation or intercession explained in them, nor the benefits rehearsed which accrue unto us from his discharge of this office in a peculiar manner. Of what concernment these things are unto our faith, obedience, and consolation,—of what use unto us in the whole course of our profession, in all our duties and temptations, sins and sufferings,—we shall, God assisting, declare in the ensuing Exposition. Now, for all the acquaintance we have with these and sundry other evangelical mysterves belonging unto them or depending on them, with all the light we have into the nature and use of Mosaical institutions, and the types of the old testament, which make so great a part of the Scripture given and continued for our instruction, we are entirely obliged unto the revelation made in and by this Epistle.

2. And this doctrine, concerning the priesthood of Christ and the sacrifice that he offered, is on many accounts deep and mysterious. This our apostle plainly intimates in sundry passages of this Epistle.With respect hereunto he saith, the discourse he intended was dusepponvevros Aye, “ hard to be uttered,”—or rather, hard to be understood when uttered, chap. v. 11; as also another apostle, that there are in this Epistle ducvinrd& sia, 2 Pet. iii, 16, “some things hard to be understood,” which relate hereunto, Hence he requires that those who attend unto this doctrine should be past the condition of living on “milk” only, or being contented with the first rudiments and