A continuation of the exposition of the Epistle of Paul the Apostle to the…

This he enters upon in this Verse, being a Transition from one point unto another, having made way for his intentions in the verse foregoing. That which hitherto he hath insisted on in this Chapter, is the Excellency of the Priesthood of Christ, above that of the Law, manifested in the Representation made of it by Melchizedek. In the pursuit of his Argument unto that purpose, he proves that the Aaronical Priesthood was to be abolished, because after its Institution there was a Promise of the Introduction of another, wherewith it was inconsistent. And herein observing the strict Conjunction that was between that Priesthood and the Law, with their mutual dependence on one another, he proves from thence that the Law it self was also to be abolished.

This he enters upon in this Verse, being a Transition from one point unto another, having made way for his intentions in the verse foregoing. That which hitherto he hath insisted on in this Chapter, is the Excellency of the Priesthood of Christ, above that of the Law, manifested in the Representation made of it by Melchisedec. In the pursuit of his Argument unto that purpose, he proves that the Aaronical Priesthood was to be abolished, because after its Institution there was a Promise of the Introduction of another, wherewith it was inconsistent. And herein observing the strict Conjunction that was between that Priesthood and the Law, with their mutual dependance on one another, he proves from thence that the Law it self was also to be abolished.

Herein therefore lay the Principal Design of the Apostle in this whole Epistle. For the Law may be looked on under a double consideration. (1.) As unto what the Jews in that degenerate state of the Church obstinately looked for from it. (2.) As unto what it did really require of them, whilst it stood in force and power. And under both these Considerations it was utterly inconsistent with the Gospel. The Jews at that time expected no less from it, than Expiation of Sin by its Sacrifices, and Justification by the works of it. It is true, they looked for these things by it unjustly, seeing it promised no such thing, nor was ever ordained unto any such purpose; but yet these things they looked for, and were resolved so to do, until the Law should be removed out of the way. And it is evident how inconsistent this is with the whole work of the Mediation of Christ, which is the sum and substance of the Gospel. But suppose they looked not absolutely for Atonement and Justification by the Sacrifices and Works of the Law, yet the continuance of their observance was repugnant unto the Gospel. For the Lord Christ by the One Offering of himself, had made perfect Atonement for Sin; so that the Sacrifices of the Law could be of no more Use or Signification. And the continuance of them, wherein there was renewed mention of the Expiation of Sin, did declare that there was not a perfect Expiation already made, which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do.