Melchifedec bimfelf was a Prieft for ever: Yet fince Chrift is faid to be a Prieft after the Order of Melchifedec, because Christ's Priesthood was to endure for ever; it is tacitly implied that Melchifedec's Priesthood must in fome Sense be for ever too: It must be figuratively for ever, a Type of that true and proper Eternity, through which Chrift's Priesthood is appointed to endure. A Type which the Priefthood amongst the Jews was not calculated to be. For with them the Men that received Tithes, died; But of Melchifedec who received the Tenths from Abraham it is witnessed that he liveth. The Jewish Priesthood paffed down from one to another: As one died, another fucceeded: But the Melchifedecian Priesthood we never read to have been performed by any but Melchifedec alone; whofe Life and Priesthood were of equal Duration; both enduring very probably as long as the Worship of the true God continued in Phoenicia. And because the Scriptures fay nothing of his Death, therefore the holy Penman fays, it is witnessed (i, e. mystically or by Way of Figure) that be liveth.

In these Respects did the Order or Nature of Melchifedec's Priesthood, differ from the

Prieft

CHAP.

XI.

XI.

CHA P. Priesthood of the Order of Aaron; and therefore I fhall proceed to enquire in the

III. THIRD Place, Why and how Jefus was called an High Prieft after the Order of Melchifedec.

Where I fhall fhew,

1. What Reason there was for changing the Priesthood.

2. How, or in what Refpects, that Change was made

1. The Reason of the Change, the holy Penman exprefly tells us, was, because there was no Perfection by the Levitical Priesthood; if there had, then indeed there would have been no Need that another Priest should rife after the Order of Melchifedec, and not be called after the Order of Aaron; under which Order or Priesthood the People received the Law, chap. vii. II. and which therefore ought to have been continued, amongst the Jews at least, if Perfection could have been obtained or procured by it. But the Law (and the Priesthood appointed by the Law) could make nothing perfect, ver. 19. The Law baving a Shadow of good Things to come, and not the very Image of the Things, could never with those Sacrifices that they offered,

Year

XI.

Year by Year continually, make the Comers SER M. thereunto perfect, chap. x. 1. i. e. it could not perfectly expiate their Sins. For a perfect Expiation confifts in the Remiffion not only of fome smaller Sins, but of all in general, even of the groffeft: And in a Remiflion that difcharges them, not only from fome temporal Punishment due to them in this World; but alfo from the eternal Punishment incurred in the World to come. In thefe Things the true Perfection of Men confifts in the Sight of God; and for the obtaining of fuch Perfection, a Priesthood is principally wanted. And yet fuch Perfection the Priesthood according to the Order of Aaron could not proThat could only expiate or do away fome light Tranfgreffions; Sins of Ignorance or Infirmity; and thofe only with respect to fome temporary Punishments they might expect to befal them in this Life. Sins of a more heavy and grievous Nature, and fuch as the Law had threatned with Death, it could no Means expiate; nor even remit the eternal Punishment of Sins of any Kind whatPerfons that had contracted a legal Defilement, the Jewish Priesthood could for far expiate, as to qualify them again to be prefent at the legal Service of the Temple; VOL. II.

cure.

ever.

but

SER M. but it could by no Means open to them a

XI.

Way into the heavenly Temple above, or affure them of God's Favour or Pardon there. Thus deficient was the Priesthood of Aaron, in those Things in which a Priesthood was most needful. Not but that it pointed at, prefigured and forefhewed, a perfect Expiation, that in Time was to be made, by a Priest that by one Oblation he was to offer, should fufficiently atone for the Sins of all Men. Such Atonement, I fay, it forefhewed; but by no Means was it able of itself to effect it. Of itself it could not, with Thousands and Ten Thousands of Sacrifices it produced, purify or reconcile a single Soul. And therefore when the Time of Grace approached; when the Priest came forth, of which all the Priests under the Jewish Difpenfation were but Shadows and Types; there was no Occafion for them any more. When he was come, who

was to do all that was needful to be done to reconcile Mankind to God's Favour again; what Ufe could there be of a Priesthood, or priestly Sacrifices and Rites, which could exprefs indeed how much Mankind food in need of an Atonement, but could make no perfect Atonement for them. And for this Reafon there was verily a difannulling of the

Com

Commandment going before, and that for the
Weakness and Unprofitableness thereof, chap.
vii. 18. It was weak in not being able to do
what was expected and fought for from it:
And that Weakness of Course rendered it un-
profitable, i. e. of no Ufe, and therefore fit
to be abolished. For this Reafon, I say, or
rather the holy Penman fays, There was a
difannulling of the Law, which could make no-
thing perfect: But in the Rocm of it, the
Bringing in of a better Hope, by the which
we draw nigh unto God, ver. 19. i. e. It
was fucceeded by the New Covenant and
Priesthood of Chrift, which was able perfect-
ly to expiate our Sins, and to introduce us
thoroughly reconciled to God.
This Reason
and Neceffity was there for a Change in the
Priesthood: And fo advantageous and happy
was the Change that was wrought. Let us
therefore now enquire, in the

2. Second Place, In what Respects the Change was made, or how Chrift was a Priest after the Order of Melchifedec, more than after the Order of Aaron.

The first Difference I fhall note is the leaft material; because it only relates to his Tribe, to a particular Line or Family of Men from which he sprang. He was of the Seed of Q3 Abraham;

SERM.

XI.