Hebrews 7 commentary

Melchizedec met Abraham when returning from the rescue of Lot. His name, “King of Righteousness,” doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified “Peace;” and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.

That High Priest who should afterward appear, of whom Melchizedec was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.

The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.

Observe the description of the personal holiness of Christ. He is free from all habits or principles of sin, not having the least disposition to it in his nature. No sin dwells in him, not the least sinful inclination, though such dwells in the best of Christians. He is harmless, free from all actual transgression; he did no violence, nor was there any deceit in his mouth. He is undefiled. It is hard to keep ourselves pure, so as not to partake the guilt of other men's sins. But none need be dismayed who come to God in the name of his beloved Son. Let them be assured that he will deliver them in the time of trial and suffering, in the time of prosperity, in the hour of death, and in the day of judgment.

1. For this Melchisedec, etc. He has hitherto been stimulating the Jews by exhortations, that they might attentively consider the comparison between Christ and Melchisedec. At the end of the last chapter, that he might return from his digression to his subject, he quoted again the passage from the Psalms; and now he enters fully into what he had before slightly referred to; for he enumerates particularly the things connected with Melchisedec, in which he resembled Christ. It is indeed no wonder that he dwells so minutely on this subject. It was doubtless no common thing that in a country abounding in the corruptions of so many superstitions, a man was found who preserved the pure worship of God; for on one side he was nigh to Sodom and Gomorrah, and on the other to the Canaanites, so that he was on every side encompassed by ungodly men. Besides, the whole world was so fallen into impiety, that it is very probable that God was nowhere faithfully worshipped except in the family of Abraham; for his father and his grandfather, who ought to have retained true religion, had long before degenerated into idolatry. It was therefore a memorable fact, that there was still a king who not only retained true religion, but also performed himself the office of a priest. And it was doubtless necessary that in him who was to be a type of the Son of God all things excellent should be found: and that Christ was shadowed forth by this type is evident from the Psalm referred to; for David did not say without reason, “Thou art a priest forever after the order Melchisedec;” no, but on the contrary, by these words a sublime mystery was recommended to the Church.

Let us now consider each of those particulars in which the Apostle makes Christ like Melchisedec. The passage reads better, and the meaning appears more evident, when we consider was as understood in the first verse, as Calvin does. The first part refers to what he did as to Abraham: and the second, to what he was as a type of Christ.

Now this Melchisedec, king of Salem, was a priest of the most high God; who met Abraham returning from the overthrow of the kings, and blessed him; to whom Abraham also divided the tenth of all: being first indeed, by interpretation, King of righteousness, and then also King of Salem, which is, King of Peace; without father, without mother, without decent, having no beginning of days or end of life, but

By saying that he “blessed” Abraham, we are to render that he prayed God to bless him, as we find it explained in Genesis 14:19.

The first likeness is in the name; for it was not without a mystery that he was called the King of righteousness. For though this honor is ascribed to kings who rule with moderation and in equity, yet this belongs really to Christ alone, who not only exercises authority justly as others do, but also communicates to us the righteous of God, partly when he makes us to be counted righteous by a gratuitous reconciliation, and partly when he renews us by his Spirit, that we may lead a godly and holy life. He is then called the King of righteousness, because of what he effects in diffusing righteousness on all his people. It is not as a king, but as a priest that Christ is our righteousness. Therefore strictly speaking, as a king, he administers righteousness, or acts righteously. “The king of righteousness,” may be rendered, as Stuart does, a righteous king. See Psalm 45:7 — Ed. It hence follows, that out of his kingdom nothing but sin reigns among men. And therefore Zechariah, when he introduces him, as by the solemn decree of God, into the possession of his kingdom, thus extols him, —

“Rejoice, O daughter of Sion, Behold thy righteous King cometh to thee,” (Zechariah 2:10;)

intimating that the righteousness, which is otherwise wanting to us, is brought to us by the coming of Christ.

The second likeness which the Apostle states is as to the kingdom of peace. This peace indeed is the fruit of that righteousness which he has mentioned. It hence follows that wherever Christ’s kingdom extends, there peace ought to be, as we find in Isaiah 2 and 9, and in other places. But as peace among the Hebrews means also a prosperous and happy state, it may be so taken here: yet I prefer to understand it here of that inward peace which tranquilizes the conscience and renders it confident before God. And the excellency of this blessing cannot be sufficiently estimated, unless you consider on the other hand, how miserable a thing it is to be tormented by constant inquietude; which must necessarily be the case until we have our consciences pacified by being reconciled to God through Christ.

3. Without father, etc. I prefer this rendering to that of “unknown father;” for the Apostle meant to express something more emphatic than that the family of Melchisedec was obscure or unknown. Nor does this objection disturb me, that the reality does not correspond with the figure or type, because Christ has a Father in heaven, and had a mother on earth; for the Apostle immediately explains his meaning by adding without descent, or kindred. He then exempts Melchisedec from what is common to others, a descent by birth; by which he means that he is eternal, so that his beginning from men was not to be sought after. It is indeed certain that he descended from parents; but the Apostle does not speak of him here in his private capacity; on the contrary, he sets him forth as a type of Christ. He therefore allows himself to see nothing in him but what Scripture contains. For in treating of things respecting Christ, such reverence ought to be observed as not to know anything but what is written in the Word of the Lord. Now, as the Holy Spirit in mentioning this king, the most illustrious of his age, is wholly silent as to his birth, and makes afterwards no record of his death, is not this the same thing as though eternity was to be ascribed to him? And what was shadowed forth in Melchisedec is really exhibited in Christ. It behooves us then to be satisfied with this moderate view, that while Scripture sets forth to us Melchisedec as one who had never been born and never died, it shows to us as in a mirror, that Christ has neither a beginning nor an end. Some regard what is said of Melchisedec being without father, etc., as meaning that he was so in his office as a king and priest, there being no account of a predecessor or of a successor to him; but this view cannot be taken on account of these words, “without mother, without descent,” etc., Calvin gives the explanation commonly received. — Ed.

But we hence also learn how much reverence and sobriety is required as to the spiritual mysteries of God: for what is not found read in Scripture the Apostle is not only willing to be ignorant of, but also would have us to seek to know. And surely it is not lawful for us to allege anything of Christ from our own thoughts. And Melchisedec is not to be considered here, as they say, in his private capacity, but as a sacred type of Christ; nor ought we to think that it was accidentally or inadvertently omitted that no kindred is ascribed to him, and that nothing is said of his death; but on the contrary, that this was done designedly by the Spirit, in order to give us an idea of one above the common order of men. There seems therefore to be no probability in the conjecture of those who say that Melchisedec was Shem the son of Noah; for if we make him to be some known individual, we destroy this third likeness between Melchisedec and Christ.

Made like, or assimilated, etc. Not as far as what was typified required; for we must always bear in mind that there is but an analogy between the thing signified and the sign; for they make themselves ridiculous who imagine that he came down from heaven, in order that there might be a perfect similarity. It is enough that we see in him the lineaments of Christ, as the form of the living man may be seen in his picture, while yet the man himself is very different from what represents him. Our version “made like,” etc., is objected to by Stuart; and he renders it, “being like,” alleging that the Apostle’s object is to show, not that Melchisedec was “made like” to Christ as a priest, but the contrary, according to Psalm 110:4. But the object here seems to be different: he shows why it is that there is no record of Melchisedec’s office as to its beginning or end; it was that he might be made a fit type to represent the Son of God. — Ed. It seems not to be worth one’s while to refute the delirious notions of those who dream that Christ himself, or the holy Spirit, or an angel, appeared at that time; unless indeed one thought it to be the duty of a right­minded man to dispute with Postillus and such fanatics; for that impostor asserts that he is Melchisedec with no less supercilious folly than those mad spirits of old, mentioned by Jerome, who pretended that they were Christ.

Hebrews Chapter 7:4-10

4. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

4. Considerate autem quantus sit hic, cui et decimas dedit de spoliis Abraham patriarcha.

5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

5. Atque ii quidem qui sacerdotium accipiunt, qui scilicet sunt ex filiis Levi, praeceptum habent a populo decimas sumendi juxta legem, hoc est, a fratribus suis licet egressis ex lumbis Abrahae:

6. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

6. Cujus autem genus non recensetur ex ipsis, decimas sumpsit ab Abraham, et habentem promissiones benedixit.

7. And without all contradiction the less is blessed of the better.

7. Porro sine controversia quod minus est a potiore benedicitur.

8. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

8. Atque hic quidem homines qui moriuntur, decimas accipiunt; illic autem is de quo testatum est quod vivat:

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

9. Et ut ita loquar, in Abraham decimatus est ipse Levi qui decimas solet accipere;

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

10. Nam is adhuc in lumbis patris erat quum occurrerit Abrahae Melchisedec.

4. Now consider, etc. This is the fourth comparison between Christ and Melchisedec, that Abraham presented tithes to him. But though tithes were instituted for several reasons, yet the Apostle here refers only to what serves his present purpose. One reason why tithes were paid to the Levites was, because they were the children of Abraham, to whose seed the land was promised. It was, then, by a hereditary right that a portion of the land was allotted to them; for as they were not allowed to possess land, a compensation was made to them in tithes. There was also another reason, — that as they were occupied in the service of God and the public ministry of the Church, it was right that they should be supported at the public cost of the people. Then the rest of the Israelites owed them tithes as a remuneration for their work. But these reasons bear not at all on the present subject; therefore, the Apostle passes them by. The only reason now alleged is, that as the people offered the tithes as a sacred tribute to God, the Levites only received them. It hence appears that it was no small honor that God in a manner substituted them for himself. Then Abraham, being one of the chief sergeants of God and a prophet, having offered tithes to Melchisedec the priest, thereby confessed that Melchisedec excelled him in dignity. If, then, the patriarch Abraham owned him more honourable than himself, his dignity must have been singular and extraordinary. The word patriarch is mentioned for the sake of setting forth his dignity; for it was in the highest degree honourable to him to have been called a father in the Church of God.

Then the argument is this, — Abraham, who excelled all others, was yet inferior to Melchisedec; then Melchisedec had the highest place of honor, and is to be regarded as superior to all the sons of Levi. The first part is proved, for what Abraham owed to God he gave to Melchisedec: then by paying him the tenth he confessed himself to be inferior.

5. And verily they, etc. It would be more suitable to render the words thus, “because they are the sons of Levi.” The Apostle indeed does not assign it as a reason that they received tithes because they were the sons of Levi; but he is comparing the whole tribe with Melchisedec in this way. Though God granted to the Levites the right of requiring tithes from the people, and thus set them above all the Israelites, yet they have all descended from the same parent; and Abraham, the father of them all, paid tithes to a priest of another race: then all the descendants of Abraham are inferior to this priest. Thus the right conferred on the Levites was particular as to the rest of their brethren; yet Melchisedec, without exception, occupies the highest place, so that all are inferior to him. Some think that the tenths of tenths are intended, which the Levites paid to the higher priests; but there is no reason thus to confine the general declaration. The view, then, I have given is the most probable.

6. Blessed him, etc. This is the fifth comparison between Christ and Melchisedec. The Apostle assumes it as an admitted principle that the less is blessed by the greater; and then he adds that Melchisedec blessed Abraham: hence the conclusion is that the less was Abraham. But for the sake of strengthening his argument he again raises the dignity of Abraham; for the more glorious Abraham is made, the higher the dignity of Melchisedec appears. For this purpose he says that Abraham had the promises; by which he means that he was the first of the holy race with whom God made the covenant of eternal life. It was not indeed a common honor that God chose him from all the rest that he might deposit with him the privilege of adoption and the testimony of his love. But all this was no hindrance that he should not submit himself in all his preeminence to the priesthood of Melchisedec. We hence see how great he was to whom Abraham gave place in these two things, — that he suffered himself to be blessed by him, and that he offered him tithes as to God’s vicegerent.

7. The less is, The words are in the neuter gender, “what is less blessed by the greater.” This is an idiom; the neuter is put for the masculine, as πᾶν is used for all men in John 6:37, and πᾶν μωρὰ for foolish men in 1 Corinthians 1:27. The meaning is, “the inferior is blessed by his superior.” — Ed etc. Let us first know what the word blessed means here. It means indeed a solemn praying by which he who is invested with some high and public honor, recommends to God men in private stations and under his ministry. Another way of blessing is when we pray for one another; which is commonly done by all the godly. But this blessing mentioned by the Apostle was a symbol of greater authority. Thus Isaac blessed his son Jacob, and Jacob himself blessed his grandsons, Ephraim and Manasseh. (Genesis 27:27; 48:15.) This was not done mutually, for the son could not do the like to the father; but a higher authority was required for such a blessing as this. And this appears more evident still from Numbers 6:23, where a command is given to the priest to bless the people, and then a promise is immediately added, that they would be blessed whom they blessed. It hence appears that the blessing of the priest depended on this, — that it was not so much man’s blessing as that of God. For as the priest in offering sacrifices represented Christ, so in blessing the people he was nothing more than a minister and legate of the supreme God. In the same sense ought to be understood what Luke records when he says, that Christ lifted up his hands and blessed the Apostles. (Luke 24:50.) The practice of lifting up the hands he no doubt borrowed from the priests, in order to show that he was the person by whom God the Father blesses us. Of this blessing mention is also made in Psalm 116:17; 118:1

Let us now apply this idea to what the apostle treats of: The blessing of the priest, while it is a divine work is also an evidence of a higher honor; then Melchisedec, in blessing Abraham, assumed to himself a higher dignity. This he did, not presumptuously, but according to his right as a priest: then he was more eminent than Abraham. Yet Abraham was he with whom God was pleased to make the covenant of salvation; though, then, he was superior to all others, yet he was surpassed by Melchisedec. There are three kinds of blessing mentioned in Scripture, — prayer for a blessing, Matthew 5:44; prophetic blessing, as in the case of the patriarchs, chapter 11:20, 21; and sacerdotal blessing, as recorded in Numbers 6:23-27. The latter is what is meant here. It was a blessing announced in the name of the Lord, or a prayer offered in his name, and by his authority. — Ed.

8. Of whom it is witnessed that he liveth. He takes the silence respecting his death, as I have said, as an evidence of his life. This would not indeed hold as to others, but as to Melchisedec it ought rightly to be so regarded, inasmuch as he was a type of Christ. For as the spiritual kingdom and priesthood of Christ are spoken of here, there is no place left for human conjectures; nor is it lawful for us to seek to know anything farther than what we read in Scripture. But we are not hence to conclude that the man who met Abraham is yet alive, as some have childishly thought, for this is to be applied to the other person whom he represented, even the Son of God. And by these words the Apostle intended to show, that the dignity of Melchisedec’s priesthood was to be perpetual, while that of the Levites was temporary. Critics often make a difficulty where is none. The obvious meaning of this verse is given by Calvin, — continual succession, owing to death, betokened the unenduring character of the Levitical priesthood; but the perpetuity of that Melchisedec is proved by this, that he lives. To live often means to be perpetual; and to die intimates what is evanescent. The Levites were dying men, which showed the character of their office, Melchisedec is represented as not dying, which betokens that his office as a priest is perpetual. — Ed.

For he thus reasons, — those to whom the Law assigns tithes are dying men; by which it was indicated that the priesthood would some time be abrogated, as their life came to an end: but the Scripture makes no mention of the death of Melchisedec, when it relates that tithes were paid to him; so the authority of his priesthood is limited by no time, but on the contrary there is given an indication of perpetuity. And this is added for this purpose, lest a posterior law, as it is usual, should seem to take away from the authority of a former law. For it might have been otherwise objected and said, that the right which Melchisedec formerly possessed is now void and null, because God had introduced another law by Moses, by which he transferred the right to the Levites. But the Apostle anticipates this objection by saying, that tithes were paid to the Levites only for a time, because they did not live; but that Melchisedec, because he is immortal, retains even to the end what was once given to him by God.

9. Levi also, etc. He advances farther, and says, that even Levi himself, who was then in the loins of Abraham, was not exempt from the same subordination; for Abraham, by paying tithes, made himself and his posterity inferior to the priesthood of Melchisedec. Our version is “For he was yet,” etc., ἔπι, here is not yet, but even, as in Luke 1:15, or then, as rendered by Stuart; “For he was even (or then) in the loins of his father when Melchisedec met him.” — Ed But here one, on the other hand, may say, that in the same way Judas also of whose seed Christ was born, paid tithes. But this knot can be easily untied, when one considers two things which are settled beyond all dispute among Christians: first, Christ is not to be counted simply as one of the sons of Abraham, but is to be exempted by a peculiar privilege from the common order of men; and this is what he himself said, “If he is the son of David, then does David call him his Lord?” (Matthew 22:45;) secondly, since Melchisedec is a type of Christ, it is by no means reasonable that the one should be set in opposition to the other; for we must remember that common saying, that what is subordinate is not in opposition: hence the type, which comes short of the reality, ought by no means to be opposed to it, nor can it be, for such is the conflict of equals.

These five particulars, mentioned by the Apostle, complete the comparison between Christ and Melchisedec, and thus is dissipated the gloss of those who seek to show that the chief likeness between them is in offering of bread and wine. We see that the Apostle carefully, and even scrupulously, examines here each of these points; he mentions the name of the man, the seat of his kingdom, the perpetuity of his life, his right to tithes, and his benediction.

There is, forsooth! in these things, less importance than in the oblation! Shall we say that the Spirit of God, through forgetfulness, omitted this, so that he dwelt on minor things, and left unnoticed the chief thing, and what was most necessary for his purpose? I marvel the more that so many of the ancient doctors of the Church were so led away by this notion, that they dwelt only on the offering of bread and wine. And thus they spoke, “Christ is a priest according to the order of Melchisedec; and Melchisedec offered bread and wine; then the sacrifice of bread and wine is suitable to the priesthood of Christ.” The Apostle will hereafter speak largely of the ancient sacrifices; but of this new sacrifice of bread and wine he says not a word. Whence then did ecclesiastical writers derive this notion? Doubtless, as one error usually leads to another, having of themselves imagined a sacrifice in Christ’s Supper without any command from him, and thus adulterated the Supper by adding a sacrifice, they afterwards endeavored to find out plausible arguments here and there in order to disguise and cover their error. This offering of bread and wine pleased them, and was instantly laid hold on without any discretion. For who can concede that these men were more intelligent than the Spirit of God? Yet if we receive what they teach, we must condemn God’s Spirit for inadvertence in having omitted a matter so important, especially as the question is avowedly handled!

I hence conclude, that the ancients invented a sacrifice, of which Moses had never thought; for Melchisedec offered bread and wine, not to God, but on the contrary to Abraham and his companions. These are the words, “Melchisedec, king of Salem, went out to meet him, and brought forth bread and wine; and the same was priest to the most high God, and blessed him.” (Genesis 14:18.) The first thing mentioned was a royal act; he refreshed those wearied after the battle and their journey with sustenance; the blessing was the act of a priest. If then his offering had anything mystical in it, the completion of it is to be found in Christ, when he fed the hungry and those wearied with fatigue. But the Papists are extremely ridiculous, who though they deny that there is bread and wine in the Mass, yet prattle about the sacrifice of bread and wine.

Hebrews Chapter 7:11-14

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?

11. Porro si consummatio per Leviticum sacerdotium erat (populus enim sub eo legem accepit) quid adhuc opus fuit secundum ordinem Melchisedec alterum exoriri sacerdotem, et non secundum ordinem Aaron dici?

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

12. Etenim dum transfertur sacerdotium, necessario etiam fit legis translatio.

13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

13. Certe is de quo haec dicuntur, alterius fuit tribus particeps, ex qua nemo adstitit altari.

14. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

14. Clarum enim est quod ex tribu Judae natus sit Dominus noster, de qua tribu nihil loquutus est Moses quod ad sacerdotium spectat.

11. If therefore perfection, or, moreover if perfection, The particles Εἰ μὲν οὖν, are rendered by Elsner, “but if,” — by Doddridge, “now if,” — by Stuart, “moreover if,” and by Macknight, “moreover, if indeed;” and all these consider that there is here a commencement from what has preceded. — Ed etc. From the same testimony the Apostle concludes, that the old covenant was abrogated by the coming of Christ. He has hitherto spoken of the office and person of the priest; but as God had instituted a priesthood for the purpose of ratifying the Law, the former being abolished, the latter necessarily ceases. That this may be better understood, we must bear in mind the general truth, — That no covenant between God and man is in force and ratified, except it rests on a priesthood. Hence the Apostle says, that the Law was introduced among the ancient people under the Levitical priesthood; by which he intimates, that it not only prevailed during the time of the Law, but that it was instituted, as we have said for the sake of confirming the Law.

He now reasons thus, If the ministry of the Church was perfect under the order of Aaron, why was it necessary to return to another order? For in perfection nothing can be changed. It then follows, that the ministry of the Law was not perfect, for that new order was to be introduced of which David speaks. “Perfection,” or completion, rather than consummation is no doubt the best word τελείωσις. To render it “perfect expiation,” as Schleusner does, is not to render the word, but to explain it. The imperfection of the Levitical priesthood was doubtless its capacity really to make an atonement for sin, as its work was ceremonial and typical: but it was enough for the present purpose merely to say that it was not perfect, as it failed to answer the great end of establishing a priesthood. And the Apostle grounds its deficiency, or imperfect character, on the fact that a priest of another order had been promised. This was an argument which the Jews could not resist, as it was founded on the Scriptures, which they themselves acknowledged as divine. — Ed

For under it the people received the Law, etc. This parenthesis is inserted in order that we may know that the Law was annexed to the priesthood. The Apostle had in view to prove that in the Law of Moses there was no ultimate end at which we ought to stop. This he proves by the abrogation of the priesthoods and in this way: Had the authority of the ancient priesthood been such as to be sufficient fully to establish the Law, God would have never introduced in its place another and a different priesthood. Now, as some might doubt whether the abolition of the Law followed the abolition of the priesthood, he says that the Law was not only brought in under it, but that it was also by it established. See Appendix Z.

12. For the priesthood being changed, or, transferred, etc. As the authority of the Law and the priesthood is the same, Christ became not only a priest, but also a Lawgiver; so that the right of Aaron, as well as of Moses, was transferred to him. The sum of the whole is, that the ministry of Moses was no less temporary than that of Aaron; and hence both were annulled by the coming of Christ, for the one could not stand without the other. By the word Law, we understand what peculiarly belonged to Moses; for the Law contains the rule of life, and the gratuitous covenant of life; and in it we find everywhere many remarkable sentences by which we are instructed as to faith, and as to the fear of God. None of these were abolished by Christ, but only that part which regarded the ancient priesthood.

For Christ is here compared with Moses; whatever then they had in common, is not to be taken to the account, but only the things in which they differ. They in common offer God’s mercy to us, prescribe the rule of a holy and godly life, teach us the true worship of God, and exhort us to exercise faith and patience, and all the duties of godliness. But Moses was different from Christ in this respect, that while the love of the Gospel was not as yet made known, he kept the people under veils, set forth the knowledge of Christ by types and shadows, and, in short, accommodated himself to the capacity of ignorant people, and did not rise higher than to puerile elements. We must then remember, that the Law is that part of the ministration which Moses had as peculiarly his own, and different from that of Christ. That law, as it was subordinate to the ancient priesthood, was abolished when the priesthood was abolished. And Christ, being made a priest, was invested also with the authority of a legislator, that he might be the teacher and interpreter of the new covenant. At the same time, the word Law is applied, though not in its strict sense, to the Gospel; but this impropriety of language is so far from having anything harsh in it, that on account of the contrast it adds beauty to the sentence, as we find in the seventh chapter of the Epistle to the Romans

Moreover, the impiety of the Pope is extremely arrogant, who has inserted this article in his decretals, that he himself is now invested with the same authority as Aaron formerly had, because the Law and also the priesthood have been transferred to him. We see what the Apostle says; he maintains that ceremonies have ceased since the time when Christ came forth with command to proclaim the new covenant. It is then absurd hence to conclude, that anything has been transferred to the ministers of Christ; for Christ himself is alone contrasted here with Moses and Aaron. Under what pretext then can Antichrist arrogate to himself any such authority? I do not indeed speak now for the sake of disproving so gross an arrogance; but it is worth while to remind readers of this sacrilegious audacity, that they may know that this notorious servant of the servants of Christ wholly disregards the honor of his Master, and boldly mangles the Scriptures, that he may have some cloak for his own tyranny.

13. For he of whom these things are spoken, or, said, Calvin renders “for”, γὰρ, “doubtless — certe,” and Stuart, “now;” but it may better be rendered here, “for,” as a reason is given for a change in “the law” respecting the priesthood. The γὰρ in the former verse may be rendered “indeed,” or “wherefore” as by Macknight. In the 11th verse, the Apostle proves the imperfection or defectiveness of the Levitical priesthood, by the promise of another priest after the order of Melchisedec for Christ was not of the tribe specified by the Law. — Ed etc. As the Apostle was speaking to them who confessed Jesus the Son of Mary to be the Christ, he proves that an end was put to the ancient priesthood, because the new Priest, who had been set in the place of the old, was of another tribe, and not of Levi; for according to the Law the honor of the priesthood was to continue, by a special privilege, in that tribe. But he says that it was evident that Christ was born of the tribe of Judah, for it was then a fact commonly known. As then they acknowledged that he was the Christ, it was also necessary that they should be persuaded that he was the son of David; for he who had been promised could derive his origin from no other.

Hebrews Chapter 7:15-22

15. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

15. Idque magis etiam liquet, siquidem ad similitudinem Melchisedec exoritur sacerdos alius;

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

16. Qui non juxta legem mandati carnalis factus fuit, sed secundum potentiam vitae insolubilis.

17. For he testifieth, Thou art a priest for ever after the order of Melchisedec.

17. Testatur enim ad hunc modum, Tu serdos in aeternum secundum ordinem Melchisedec.

18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

18. Abrogatio enim sit prioris mandati propter imbecillitatem et inutilitatem.

19. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

19. Nihil enim lex perfecit, sed accessit introductio ad spem potiorem per quam appropinquamus Deo:

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

20. Atque hoc potiorem, quod non absque jurejurando res acta sit: nam illi quidem citra jusjurandum sacerdotes facti sunt:

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, Thou art a priest for ever after the order of Melchisedec:)

21. Hic vero cum jurejurando, per eum qui dixit illi, Tu sacerdos in aeternum secundum ordinem Melchisedec.

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

22. Tanto potioris Testamenti sponsor factus est Iesus.

15. And it is yet far more evident, etc. He proves by another argument, that the Law is abolished. He reasoned before as to the person of the priest, but now as to the nature of the priesthood, and the reason for which it was appointed. The ancient priesthood, he says, had to do with external rites; but in Christ’s priesthood there is nothing but what is spiritual. It hence appears, that the former was evanescent and temporary; but that the latter was to be perpetual.

16. Carnal commandment, etc. It was called carnal, because it refers to things corporal, that is, to external rites. We know how Aaron and his sons were initiated into their office. What was fulfilled in Christ by the hidden and celestial power of the Spirit, was shadowed forth under the Law by ointment, various vestments, the sprinkling of blood, and other earthly ceremonies. Now this kind of institution was suitable to the nature of the priesthood; it hence follows, that the priesthood itself was liable to change. At the same time, as we shall hereafter see, the priesthood was not so carnal, but that it was still spiritual; but the Apostle here refers only to the difference between Christ and Aaron. However spiritual then might have been the meaning of these shadows, they were yet but shadows in themselves; and as they were made up of the elements of this world, they may justly be called earthly.

After the power of an endless life, or, of an indissoluble life. As Christ is a perpetual priest, it was necessary, that he should be different from Aaron as to the manner of his appointment; and so it was, for it was not Moses, a mortal man, who consecrated him, but the Holy Spirit, and that not with oil, nor with the blood of goats, nor with the outward pomp of vestments, but with celestial power, which the Apostle here sets in opposition to weak elements. We hence see how the eternity of his priesthood was exhibited in Christ.

17. Thou art a priest forever, etc. It is on the single word forever, that the Apostle lays stress in this passage; for he confirms what he said of an indissoluble life. He then shows that Christ differs from the whole race of Levi, because he is made a priest for ever. This paragraph extends from the 11th verse to the end of the 17th. The “law” parenthetically referred to in the 11th, seems not to be the Mosaic Law generally, as too commonly supposed, but the law respecting the Levitical priesthood, as it appears evident from the 12th and the following verses, for what is spoken of is Christ as being a priest not in succession from Aaron, but according to the order of Melchisedec. See Appendix A 2. — Ed.

But here it may be objected, as the Jews also do, that the word,לעולם laoulam, does not always mean eternity, but the extent of one age, or, at farthest, a long time; and it is added, that when Moses speaks of the ancient sacrifices, he often uses this expression, “This ordinance shall be forever.” (Exodus 12:17, and 19:9.) To this I answer that whenever the sacrifices of the Law are mentioned, “forever” is to be confined to the time of the Law; nor ought this to be deemed strange; for by the coming of Christ a certain renovation of the world was effected. Whenever, then, Moses speaks of his own ministration, he extends the longest time no farther than to Christ. It must yet be also observed, that “forever” is applied to the ancient sacrifices, not with regard to the external ceremony, but on account of their mystical signification. On the present occasion, however, this reason ought to be sufficient, that Moses and his ministrations were for ever; that is, until the coming of the kingdom of Christ, under whom the world was renovated. Now when Christ is come, and a perpetual priesthood is given to him, we can find no end to his age, so that it cannot terminate after a certain period of time. So when applied to him, the word ought to be understood in the sense of eternity; for by the context we are always to judge of the meaning of the word, לעולםlaoulam

18. For there is verily a disannulling, or abrogation, etc. As the Apostle’s discourse depends on this hinge, that the Law together with the priesthood had come to an end, he explains the reason why it ought to have been abolished, even because it was weak and unprofitable. And he speaks thus in reference to the ceremonies, which had nothing substantial in them, nor in themselves anything available to salvation; for the promise of favor annexed to them, and what Moses everywhere testifies that God would be pacified by sacrifices and that sins would be expiated, did not properly belong to sacrifices, but were only adventitious to them. For as all types had a reference to Christ, so from him they derived all their virtue and effect; nay, of themselves they availed nothing or effected nothing; but their whole efficacy depended on Christ alone

But as the Jews foolishly set up these in opposition to Christ, the Apostle, referring to this notion, shows the difference between these things and Christ. For as soon as they are separated from Christ, there is nothing left in them, but the weakness of which he speaks; in a word, there is no benefit to be found in the ancient ceremonies, except as they refer to Christ; for in this way they so made the Jews acquainted with God’s grace, that they in a manner kept them in expectation of it. Let us then remember that the Law is useless, when separated from Christ. And he also confirms the same truth by calling it the commandment going before; for it is a well­known and common saying, that former laws are abrogated by the latter. The Law had been promulgated long before David; but he was in possession of his kingdom when he proclaimed this prophecy respecting the appointment of a new priest; this new Law then annulled the former.

19. For the Law made nothing perfect, etc. As he had spoken rather harshly of the Law, he now mitigates or, as it were, corrects that asperity; for he concedes to it some utility, as it had pointed out the way which leads at length to salvation. It was, however, of such a kind as to be far short of perfection. The Apostle then reasons thus: The Law was only a beginning; then something more perfect was necessarily, to follow; for it is not fit that God’s children should always continue in childish elements. By the word bringing in, or introduction, he means a certain preparation made by the Law, as children are taught in those elements which smooth the way to what is higher. But as the preposition ἐπὶ denotes a consequence, when one thing follows another; it ought, as I think, to be thus rendered, “but added was an introduction into a better hope.” For he mentions two introductions, according to my view; the first by Melchisedec as a type; and the second by the Law, which was in time later. Moreover, by Law he designates the Levitical priesthood, which was superadded to the priesthood of Melchisedec.

By a better hope is to be understood the condition of the faithful under the reign of Christ; but he had in view the fathers, who could not be satisfied with the state in which they were then, but aspired to higher things. Hence that saying, “Many kings and prophets desired to see the things which ye see.” (Luke 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. Calvin is peculiar in his view of this verse. He considered the Law to be “an introduction to a better hope.” Many agree with our version, such as Beza, Doddridge, Macknight, Stuart, etc. But there are those who render “introduction” in connection with “disannulling.” See Appendix B 2. — Ed.

By the which we draw nigh, etc. There is to be understood here an implied contrast between us and the fathers; for in honor and privilege we excel them, as God has communicated to us a full knowledge of himself, but he appeared to them as it were afar off and obscurely. And there is an allusion here made to the tabernacle or the temple; for the people stood afar off in the court, nor was there a nearer access to the sanctuary opened to any one except to the priests; and into the interior sanctuary the highest priest only entered; but now, the tabernacle being removed, God admits us into a familiar approach to himself, which the fathers were not permitted to have. Then he who still holds to the shadows of the Law, or seeks to restore them, not only obscures the glory of Christ, but also deprives us of an immense benefit; for he puts God at a great distance from us, to approach whom there is a liberty granted to us by the Gospel. And whosoever continues in the Law, knowingly and willingly deprives himself of the privilege of approaching nigh to God.

20. And inasmuch as not without an oath, etc. Here is another argument, why the Law ought to give place to the Gospel; for God has set Christ’s priesthood above that of Aaron, since in honor to the former he was pleased to make an oath. For when he appointed the ancient priests, he introduced no oath; but it is said of Christ, the Lord swore; which was doubtless done for the sake of honoring him. We see the end for which he again quotes the Psalmist, even that we may know, that more honor through God’s oath was given to Christ than to any others. But we must bear in mind this truth, that a priest is made that he may be the surety of a covenant. The Apostle hence concludes, that the covenant which God has made by Christ with us, is far more excellent than the old covenant of which Moses was the interpreter.

Hebrews Chapter 7:23-28

23. And they truly were many priests, because they were not suffered to continue by reason of death:

23. Et illi quidem plures facti fuerunt sacerdotes, quod prohiberentur morti permanere:

24. But this man, because he continueth ever, hath an unchangeable priesthood.

24. Hic autem quia perpetuo manet immutabile habet sacerdotium.

25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

25. Unde et servare in aeternum potest eos qui per ipsum Deo appropinquant, semper vivens ut intercedat pro nobis.

26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

26. Talis enim nos decebat Pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior coelis factus;

27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

27. Qui non necesse habeat quotidie, quemadmodum sacerdotes, primum pro suis peccatis hostias offerre, deinde pro populi: hoc enim semel fecit, quum seipsum obtulit.

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 consecrated for evermore.

28. Lex quidem homines constituit sacerdotes habentes informatem; sermo autem jurisjurandi, quod lege posterius est, Filium in aeternum perfectum.

23. And they truly, etc. He had already touched on this comparison; but as the subject deserved more attention, he unfolds it more fully, though the point discussed is different from what it was before; for then he concluded that the ancient priesthood was to come to an end because they who exercised it were mortal; but now he simply shows that Christ remains perpetually a priest. This he does by an argument taken from things unequal; the ancient priests were many, for death put an end to their priesthood; but there is no death to prevent Christ from discharging his office. Then he alone is a perpetual priest. Thus a different cause produces different effects.

25. Wherefore he is able to save, etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. Calvin’s version of the former part of the verse is, “Hence he is also able to save for ever those who through him draw nigh to God.” Instead of “to the uttermost” of our version, we have here “forever,” according to the Vulg. Macknight renders the phrase the same and Stuart “always.” But the original, εἰς τὸ παντελὲς, do not refer to time, but to what is fully or perfectly done. It is so taken by Erasmus, Beza, Capellus and Schleusner. There is another difference, whether to connect the words with “able” or with “save.” Most join them with “save,” “he is able also fully (or, for ever) able to save.” When we consider what the subject is — the perfection of Christ as a priest, and not the character of his salvation. We must see that the latter is the right view, and that the passage ought to have been thus rendered, — “And hence he is fully (or perfectly) able to save those who through him come to God.” And the words which follow may be deemed as affording a reason for this, “always living in order to intercede for them,” or, “to interpose in their behalf.”

However, there is not much difference in the meaning, whether the word “fully” or perfectly be connected with “able” or with “save;” the same truth is essentially conveyed. — Ed.

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

26. For such an high priest, etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they commonly say, are of necessity required in a priest — that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

Separate from sinners, etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness. Christ as a priest was “holy” with regard to God; “harmless,” or innocent, or guileless, according to Chrysostom, with respect to men; “undefiled” as to himself, morally so, as the priests under the law were so ceremonially; “separate,” or separated “from sinners” removed from their society to another place, and “exalted higher than the heavens.” There is an allusion to the Levitical high priest, especially in the three last words, and a contrast in the two last; the Levitical high priest continued among sinners, Christ is removed from them; the former entered into the holy of holies, the latter has entered into a place higher that the heavens, even the heavens of heavens. How immeasurable is the superiority of our high priest! — Ed.

And we hence conclude, that all prayers, which are not supported by Christ’s intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: — No one is a lawful priest, except he is appointed by God’s command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as though Christ were said to have been placed above all orders of creatures, so that he stands eminent above all angels.

27. Who needeth not, etc. He pursues the contrast between Christ and the Levitical priests; and he points out especially two defects, so to speak, in the ancient priesthood, by which it appears that it was not perfect. And here, indeed, he only touches briefly on the subject; but he afterwards explains every particular more at large, and particularly that which refers to the daily sacrifices, as the main question was respecting these. It is briefly also that I will now touch on the several points. One of the defects of the ancient priesthood was, that the high priest offered sacrifices for his own sins; how then could he have pacified God for others, who had God justly displeased with himself? Then they were by no means equal to the work of expiating for sins. The other defect was, that they offered various sacrifices daily; it hence follows, that there was no real expiation; for sins remain when purgation is repeated. The case with Christ was wholly different; for he himself needed no sacrifice, as he was sprinkled with no spot of sin; and such was the sacrifice, that it was alone sufficient to the end of the world, for he offered himself. See Appendix C 2.

28. For the law, etc. From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, “Since the law makes no real priests, the defect must by some other means be remedied; and it is remedied by the word of the oath; for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection.” He again reminds us, that the oath was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time.

CHAPTER 8

Hebrews Chapter 8:1-6

1. Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

1. Porro eurum quae dicuntur summa est, Talem habemus pontificem qui consedit in dextera throni majestatis in coelis;

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

2. Sanctorum minister et tabernaculi veri quod fixit Dominus et non homo.

3. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

3. Omnis enim pontifex ad offerendum dona et sacrificia constituitur; unde necesse est hunc quoque habere quod offerat.

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:

4. Sane si in terra esset, ne pontifex quidem esset, quamdiu essent sacerdotes qui secundum legem offerrent dona;

5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

5. Qui in exemplari et umbra ministrant coelestium, quemadmodum oraculo admonitus fuit Moses, quum tabernaculum esset perfecturus, Vide, inquit, ut facias omnia secundum typum qui tibi ostensus fuit in monte.

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.

6. Nunc autem excellentius obtinuit ministerium, quanto et potioris testamenti Mediator, quod supeer praestantioiribus promissionibus promulgatum fuit.

CHAPTER 7

He 7:1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's.

1. this Melchisedec--(He 6:20; Psa 110:4). The verb does not come till He 7:3, "abideth."

king ... priest--Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.

Salem--Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (Ge 33:18; Joh 3:23).

the most high God--called also "Possessor of heaven and earth" (Ge 14:19, 22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phoenician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE God, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.

who met Abraham--in company with the king of Sodom (Ge 14:17, 18).

slaughter--perhaps defeat, as Alford translates. So Ge 14:17 (compare Ge 14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [Bengel]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct.

blessed him--As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Ge 14:19, 20).

2. gave--Greek, "apportioned"; assigned as his portion.

tenth ... of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (He 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see He 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.

first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.

righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.

King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.

3. Without father, &c.--explained by "without genealogy" (so the Greek is for "without descent); compare He 7:6, that is, his genealogy is not known, whereas a Levitical priest could not dispense with the proof of his descent.

having neither beginning of days nor end of life--namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. "Days" mean his time of discharging his function. So the eternity spoken of in Psa 110:4 is that of the priestly office chiefly.

made like--It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When Alford denies that Melchisedec was made like the Son of God in respect of his priesthood, on the ground that Melchisedec was prior in time to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare He 8:5, where the heavenly things are represented as the primary archetype of the Levitical ordinances. The epithets, "without father," &c. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only in respect to his priesthood, and in so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account, Ge 14:18-20, to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as Origen thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). Tholuck remarks, "Melchisedec remains in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (He 7:6) were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no father; as God, no mother.

4. consider--not merely see, but weigh with attentive contemplation, the fact.

even--"to whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') the best of the spoils (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.

the patriarch--in the Greek emphatically standing at the end of the whole sentence: And this payer of tithe being no less a personage than "the patriarch," the first forefather and head of our Jewish race and nation See on He 7:3, on Melchisedec's superiority as specially consecrated king-priest, above the other patriarch-priests.

5. sons of Levi--namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.

according to the law--sanctioned by Jehovah (He 9:19).

of their brethren--with whom, in point of natural descent, they are on a level.

though, &c.--Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great" (He 7:4) then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider," He 7:4, in the case of Melchisedec, the type, with the "consider" (Greek, "contemplate attentively," see on He 3:1, a stronger word than here) in the case of Christ, the archetype.

6. he whose descent is not counted from them--not from "the sons of Levi," as those "who receive the priesthood." This verse explains "without descent" (Greek, "genealogy" in both verses, He 7:3). He who needs not, as the Levitical priests, to be able to trace his genealogy back to Levi.

received--Greek, "hath received tithes."

blessed--Greek, "hath blessed." The perfect tense implies that the significance of the fact endures to the present time.

him that had--"the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's promise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (He 7:7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests.

7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patriarchs on their children: so Christ's blessing, Lu 24:51; Ac 3:26.

8. Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (Ro 5:20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.

here--in the Levitical priesthood.

there--in the priesthood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He who is made like to Him that liveth." Melchisedec "liveth" merely in his official capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in His own person, "ever living after the power of an endless life" (He 7:16, 25). Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."

9. as I may so say--to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.

who receiveth tithes--(Compare He 7:5).

in Abraham--Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.

10. in the loins of his father--that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [Alford]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. Bengel remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact. Ge 15:1, "After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.

11. perfection--absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."

under it--The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law, Mal 2:7: it being presupposed) the people (He 9:19, 'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)."

what further need--(He 8:7). For God does nothing needless.

another--rather as Greek, "that a different priest (one of a different order) should arise (anew, He 7:15).

not be called--Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the Psa 110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."

12. For--the reason why Paul presses the words "after the order of Melchisedec" in Psa 110:4, namely, because these presuppose a change or transference of the priesthood, and this carries with it a change also of the law (which is inseparably bound up with the priesthood, both stand and fall together, He 7:11). This is his answer to those who might object, What need was there of a new covenant?

13. Confirming the truth that a change is made of the law (He 7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.

these things--(Psa 110:4).

pertaineth--Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).

another--"a different tribe" from that of Levi.

14. evident--literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.

our Lord--the only place where this now common title occurs without "Jesus," or "Christ," except 2Pe 3:15.

sprang--as a plant, and a branch.

Judah--Ge 49:10; Lu 1:27, 39 (Hebron of Judah, where Lightfoot thinks Jesus was conceived) Lu 2:4, 5; Re 5:5.

of which tribe ... priesthood--"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).

15. Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever" (He 7:17). The Levitical law required a definite carnal descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power.

it--the change of the law or economy, the statement (He 7:12, 18).

far more--Greek, "more abundantly."

for that--"seeing that," literally, "if"; so Ro 5:10.

after the similitude of Melchisedec--answering to "after the order of Melchisedec" (He 5:10). The "order" cannot mean a series of priests, for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (He 7:16, 17).

another--rather as Greek, "a different."

16. carnal ... endless--mutually contrasted. As "form" and "power" are opposed, 2Ti 3:5; so here "the law" and "power," compare Ro 8:3, "The law was weak through the flesh"; and He 7:18, "weakness." "The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandments is contrasted with "life." The law can give a commandment, but it cannot give life (He 7:19). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; He 9:14, "through the eternal Spirit"; He 7:25, "able ... ever liveth" (Joh 5:26). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.

17. For--proving His life to be "endless" or indissoluble (He 7:16). The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.

18. there is--Greek, "there takes place," according to Psa 110:4.

disannuling--a repealing.

of the commandment--ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on He 7:11).

going before--the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.

weakness and unprofitableness--The opposite of "power" (He 7:16).

19. For, &c.--justifying his calling the law weak and unprofitable (He 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.

nothing--not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," He 7:18.

did--rather connect with He 7:18, thus, "There takes place (by virtue of Psa 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [Wahl]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare He 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body.

we draw nigh unto God--the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.

20. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.

he was made priest--rather supply from He 7:22, which completes the sentence begun in this verse, He 7:21 being a parenthesis, "inasmuch as not without an oath He was made surety of the testament (for, &c.), of so much better a testament hath Jesus been made the surety." 21. Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [Tittmann]) are made priests."

by him--God.

unto him--the Lord, the Son of God (Psa 110:1).

not repent--never change His purpose.

after the order of Melchisedec--omitted in some oldest manuscripts, contained in others.

22. surety--ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man (He 8:6).

better--He 8:6; 13:20, "everlasting."

testament--sometimes translated, "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament: (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in He 9:16, 17; (2) a mutual agreement in which both parties consent.

23. Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.

were--Greek, "are made."

many--one after another; opposed to His "unchangeable (that does not pass from one to another) priesthood" (He 7:24).

not suffered to continue--Greek, "hindered from permanently continuing," namely, in the priesthood.

24. he--emphatic; Greek, "Himself." So in Psa 110:4, "Thou art a priest"; singular, not priests, "many."

continueth--Greek, simple verb, not the compound as in He 7:23. "Remaineth," namely, in life.

unchangeable--Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter (1Pe 5:1).

25. Wherefore--Greek, "Whence"; inasmuch as "He remaineth for ever."

also--as a natural consequence flowing from the last, at the same time a new and higher thing [Alford].

save--His very name Jesus (He 7:22) meaning Saviour.

to the uttermost--altogether, perfectly, so that nothing should be wanting afterwards for ever [Tittmann]. It means "in any wise," "utterly," in Lu 13:11.

come unto God--by faith.

by him--through Him as their mediating Priest, instead of through the Levitical priests.

seeing he ever liveth--resuming "He continueth ever," He 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (He 7:23).

to make intercession--There was but the one offering on earth once for all. But the intercession for us in the heavens (He 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Joh 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [Bishop Pearson]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [Archbishop Magee].

26. such--as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."

holy--"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Psa 16:10).

harmless--literally, "free from evil" and guile, in relation to Himself.

undefiled--not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.

separate--rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Le 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Ep 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is God. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [Origen].

made--Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare He 1:4).

higher than the heavens--for "He passed through [so the Greek] the heavens" (He 4:14).

27. daily--"day by day." The priests daily offered sacrifices (He 9:6; 10:11; Ex 29:38-42). The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year" (He 9:7), and "year by year continually" (He 10:1). The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.

offer up--The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.

this he did--not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice (He 7:26; He 4:15). The sinless alone could offer for the sinful.

once--rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.

28. For--reason for the difference stated in He 7:27, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer For His own sin; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice.

the word--"the word" confirmed by "the oath."

which--which oath was after the law, namely, in Psa 110:4, abrogating the preceding law-priesthood.

the Son--contrasted with "men."

consecrated--Greek, "made perfect" once for all, as in He 2:10; 5:9; see on He 2:10; He 5:9. Opposed to "having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.

For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Gen 14:18 (note), etc., and the concluding observations at the end of that chapter.

The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, "The Justifier of those who dwell in him;" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants.

Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Jos 20:7. St. Jerome was of this opinion.

Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

Without father, without mother - The object of the apostle, in thus producing the example of Melchisedec, was to show,

1. That Jesus was the person prophesied of in the 110th Psalm; which psalm the Jews uniformly understood as predicting the Messiah.

2. To answer the objections of the Jews against the legitimacy of the priesthood of Christ, taken from the stock from which he proceeded.

The objection is this: If the Messiah is to be a true priest, he must come from a legitimate stock, as all the priests under the law have regularly done; otherwise we cannot acknowledge him to be a priest: but Jesus of Nazareth has not proceeded from such a stock; therefore we cannot acknowledge him for a priest, the antitype of Aaron.

To this objection the apostle answers, that it was not necessary for the priest to come from a particular stock, for Melchisedec was a priest of the most high God, and yet was not of the stock, either of Abraham or Aaron, but a Canaanite. It is well known that the ancient Hebrews were exceedingly scrupulous in choosing their high priest; partly by Divine command, and partly from the tradition of their ancestors, who always considered this office to be of the highest dignity.

1. God had commanded. Lev 21:10, that the high priest should be chosen from among their brethren, i. e. from the family of Aaron;

2. that he should marry a virgin;

3. he must not marry a widow;

4. nor a divorced person;

5. nor a harlot;

6. nor one of another nation.

He who was found to have acted contrary to these requisitions was, jure divino, excluded from the pontificate. On the contrary, it was necessary that he who desired this honor should be able to prove his descent from the family of Aaron; and if he could not, though even in the priesthood, he was cast out, as we find from Ezr 2:62, and Neh 7:63.

To these Divine ordinances the Jews have added,

1. That no proselyte could be a priest;

2. nor a slave;

3. nor a bastard;

4. nor the son of a Nethinim;

5. nor one whose father exercised any base trade.

And that they might be well assured of all this, they took the utmost care to preserve their genealogies, which were regularly kept in the archives of the temple. When any person aspired to the sacerdotal function, his genealogical table was carefully inspected; and, if any of the above blemishes were found in him, he was rejected.

He who could not support his pretensions by just genealogical evidences, was said by the Jews to be without father. Thus in Bereshith Rabba, sect. 18, fol. 18, on these words, For this cause shall a man leave father and mother, it is said: If a proselyte to the Jewish religion have married his own sister, whether by the same father or by the same mother, they cast her out according to Rabbi Meir. But the wise men say if she be of the same mother, they cast her out; but if of the same father, they retain her, שאין אב לגוי shein ab legoi, "for a Gentile has no father;" i.e. his father is not reckoned in the Jewish genealogies. In this way both Christ and Melchisedec were without father and without mother; i.e. were not descended from the original Jewish sacerdotal stock. Yet Melchisedec, who was a Canaanite, was a priest of the most high God. This sense Suidas confirms under the word Melchisedec, where, after having stated that, having reigned in Salem 113 years, he died a righteous man and a bachelor, Αγενεαλογητος ειρηται, παρα το μη υπαρχειν εκ του σπερματος Αβρααμ ὁλως, ειναι δε Χαναναιον το γενος, και εκ της επαρατου σπορας ὁρμωμενον, ὁθεν ουδε γενεαλογιας ηξιωτο, he adds, "He is, therefore, said to be without descent or genealogy, because he was not of the seed of Abraham, but of Canaanitish origin, and sprung from an accursed seed; therefore he is without the honor of a genealogy." And he farther adds, "That, because it would have been highly improper for him, who was the most righteous of men, to be joined in affinity to the most unrighteous of nations, he is said to be απατορα και αμητορα, without father and without mother." This sort of phraseology was not uncommon when the genealogy of a person was unknown or obscure; so Seneca, in his 108th epistle, speaking of some of the Roman kings, says: De Servii matre dubitatur; Anci pater nullus dicitur. "Of the mother of Servius Tullus there are doubts; and Ancus Marcus is said to have no father." This only signifies that the parents were either unknown or obscure. Titus Livius, speaking of Servius, says he was born of a slave, named Cornicularia, da patre nullo, of no father, i.e. his father was unknown. Horace is to be understood in the same way: -

Ante potestatem Tulli, atque ignobile regnum,

Multos saepe viros, Nullis Majoribus ortos,

Et vixisse probos, amplis et honoribus auctos.

Serm. l. 1. Sat. vi., ver. 9.

Convinced that, long before the ignoble reign

And power of Tullius, from a servile strain

Full many rose, for virtue high renown'd,

By worth ennobled, and with honors crown'd.

Francis.

The viri nullis majoribus orti, men sprung from no ancestors, means simply men who were born of obscure or undistinguished parents; i.e. persons, who had never been famous, nor of any public account.

The old Syriac has given the true meaning by translating thus: -

Dela abuhi vela emeh ethcathebu besharbotho.

Whose father and mother are not inscribed among the genealogies.

The Arabic is nearly the same: -

He had neither father nor mother; the genealogy not being reckoned.

The Ethiopic:

He had neither father nor mother upon earth, nor is his genealogy known.

As this passage has been obscure and troublesome to many, and I have thought it necessary to show the meaning of such phraseology by different examples, I shall, in order to give the reader fall information on the subject, add a few observations from Dr. Owen.

1. "It is said of Melchisedec in the first place that he was απατωρ, αμητωρ, without father and without mother, whereon part of the latter clause, namely, without beginning of days, doth depend. But bow could a mortal man come into the world without father or mother? 'Man that is born of a woman' is the description of every man; what, therefore, can be intended! The next word declares he was αγενεαλογητος· 'without descent,' say we. But γενεαλογια is a generation, a descent, a pedigree, not absolutely, but rehearsed, described, recorded. Γενεαλογητος is he whose stock and descent is entered on record. And so, on the contrary, αγενεαλογητος is not he who has no descent, no genealogy; but he whose descent and pedigree is nowhere entered, recorded, reckoned up. Thus the apostle himself plainly expresses this word, Heb 7:6 : ὁ μη γενεαλογουμενος εξ αυτων, 'whose descent is not counted;' that is, reckoned up in record. Thus was Melchisedec without father or mother, in that the Spirit of God, who so strictly and exactly recorded the genealogies of other patriarchs and types of Christ, and that for no less an end than to manifest the truth and faithfulness of God in his promises, speaks nothing to this purpose concerning him. He is introduced as it were one falling from heaven, appearing on a sudden, reigning in Salem, and officiating in the office of priesthood to the high God. "2. On the same account is he said to be μητε αρχην ἡμερων, μητε ζωης τελος εχων, 'without beginning of days or end of life.' For as he was a mortal man he had both. He was assuredly born, and did no less certainly die than other men. But neither of these is recorded concerning him. We have no more to do with him, to learn from him, nor are concerned in him, but only as he is described in the Scripture; and there is no mention therein of the beginning of his days, or the end of his life. Whatever therefore he might have in himself, he had none to us. Consider all the other patriarchs mentioned in the writings of Moses, and you shall find their descent recorded, who was their father, and so up to the first man; and not only so, but the time of their birth, the beginning of their days, and the end of their life, are exactly recorded. For it is constantly said of them, such a one lived so long, and begat such a son, which fixed the time of birth. Then of him so begotten it is said, he lived so many years, which determines the end of his days. These things are expressly recorded. But concerning Melchisedec none of these things are spoken. No mention is made of father or mother; no genealogy is recorded of what stock or progeny he was; nor is there any account of his birth or death. So that all these things are wanting to him in his historical narration, wherein our faith and knowledge are alone concerned."

Made like unto the Son of God - Melchisedec was without father and mother, having neither beginning of days nor end of life. His genealogy is not recorded; when he was born and when he died, is unknown. His priesthood, therefore, may be considered as perpetual. In these respects he was like to Jesus Christ, who, as to his Godhead, had neither father nor mother, beginning of time nor end of days; and has an everlasting priesthood. The priesthood of Melchisedec is to abide continually on the same ground that he is said to be without father and mother; i.e. there is no record of the end of his priesthood or life, no more than there is any account of his ancestry.

Consider how great this man was - There is something exceedingly mysterious in the person and character of this king of Salem; and to find out the whole is impossible. He seems to have been a sort of universal priest, having none superior to him in all that region; and confessedly superior even to Abraham himself, the father of the faithful, and the source of the Jewish race. See Heb 7:7.

The patriarch Abraham - Ὁ πατριαρχης· Either from πατηρ, a father, and αρχη, a chief or head; or from πατριας αρχη, the head of a family.' But the title is here applied, by way of eminence, to him who was the head or chief of all the fathers - or patriarch of the patriarchs, and father of the faithful. The Syriac translates it Rish Abahatha, "head of the fathers." The character and conduct of Abraham place him, as a man, deservedly at the head of the human race.

They that are of the sons of Levi - The priests who are of the posterity of the Levites, and receive the priesthood in virtue of their descent from Aaron, have authority from the law of God to receive tithes from the people.

According to the law - That is, the Levites received a tenth from the people. The priests received a tenth of this tenth from the Levites, who are here called their brethren, because they were of the same tribe, and employed in the same sacred work. The apostle is proceeding to show that Melchisedec was greater even than Abraham, the head of the fathers, for to him Abraham gave tithes; and as the Levites were the posterity of Abraham, they are represented here as paying tithes to Melchisedec through him. Yet Melchisedec was not of this family, and therefore must be considered as having a more honorable priesthood than even Aaron himself; for he took the tenth from Abraham, not for his maintenance, for he was a king, but in virtue of his office as universal high priest of all that region.

Blessed him that had the promises - This is a continuation of the same argument, namely, to show the superiority of Melchisedec; and, in consequence, to prove the superiority of the priesthood of Christ beyond that of Aaron. As in the seed of Abraham all the nations of the earth were to be blessed, Abraham received a sacerdotal blessing from Melchisedec, who was the representative of the Messiah, the promised seed, to show that it was through him, as the high priest of the human race, that this blessing was to be derived on all mankind.

The less is blessed of the better - That the superior blesses the inferior is a general proposition; but Abraham was blessed of Melchisedec, therefore Melchisedec was greater than Abraham. "The blessing here spoken of," says Dr. Macknight, "is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God's intention to bestow good things on another. In this manner Isaac and Jacob blessed their children under a prophetic impulse; in this manner the priests under the law blessed the people; in this manner, likewise, Melchisedec, the priest of the most high God, blessed Abraham."

Here men that die receive tithes - The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing.

But there he receiveth them - The ὡδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis (Gen 14:20) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.

And as I may so say - Και ὡς επος ειπειν· And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak - as one would say - I had almost said - in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, Aeschines, and Plutarch, may be seen in Raphelius and Kypke.

Payed tithes in Abraham - The Levites, who were descendants of Abraham, paid tithes to Melchisedec δια through, Abraham, their progenitor and representative.

For he was yet in the loins of his father - That is, Levi was seminally included in Abraham, his forefather.

If therefore perfection were by the Levitical priesthood - The word τελειωσις, as we have before seen, signifies the completing or finishing of any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offenses, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of Bulls and Goats to take away sin.

For under it the people received the law - That is, as most interpret this place, under the priesthood, ἱερωσυνῃ being understood; because, on the priesthood the whole Mosaical law and the Jewish economy depended: but it is much better to understand επ' αυτῃ on account of it, instead of under it; for it is a positive fact that the law was given before any priesthood was established, for Aaron and his sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, Exo 40:12-14. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled?

That another priest should rise - The law was given that the offense might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah, but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and David prophesied, Psa 110:4, that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The law, therefore, did not contain the original priesthood; this existed typically in Melchisedec, and really in Jesus Christ.

The priesthood being changed - That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec.

There is made of necessity a change also of the law - The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see Psa 40:6, Psa 40:7, compared with Heb 10:5-10, and with Psa 110:4, where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the Gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of necessity be changed also.

For he of whom these things are spoken - That is, Jesus the Messiah, spoken of in Psa 110:4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.

For it is evident - As the apostle speaks here with so much confidence, it follows that our Lord's descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the Gospel would have urged these as a chief and unanswerable argument against Christ and his Gospel.

And it is yet far more evident - Και περισσοτερον ετι καταδηλον εστιν· And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle's meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in Psa 110:1-7, where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or ὁμοιοτητα, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes.

Who is made - Appointed to this high office by God himself, not succeeding one that was disabled or dead, according to that law or ordinance directed to weak and perishing men, who could not continue by reason of death.

This is probably all that the apostle intends by the words carnal commandment, εντολης σαρκικης· for carnal does not always mean sinful or corrupt, but feeble, frail, or what may be said of or concerning man in his present dying condition.

But after the power of an endless life - Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. He ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life.

For he testifieth - That is, either the Scripture, in the place so often quoted, or God by that Scripture.

Thou art a priest for ever - This is the proof that he was not appointed according to the carnal commandment, but according to the power of an endless life, because he is a priest for ever; i.e. one that never dies, and is never disabled from performing the important functions of his office; for if he be a priest for ever, he ever lives.

For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19.

For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it.

And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men.

The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.

For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Heb 7:11 (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person.

But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of Heb 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: -

By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, 1Tim 1:1; Col 1:27.

Not without an oath - "The apostle's reasoning here is founded on this, that God never interposed his oath, except to show the certainty and immutability of the thing sworn. Thus he sware to Abraham, Gen 22:16-18, that in his seed all the nations of the earth should be blessed; and to the rebellious Israelites, Deu 1:34, Deu 1:35, that they should not enter into his rest; and to Moses, Deu 4:21, that he should not go into Canaan; and to David, Psa 89:4, that his seed should endure for ever, and his throne unto all generations. Wherefore, since Christ was made a priest, not without an oath that he should be a priest for ever, after the similitude of Melchisedec, that circumstance showed God's immutable resolution never to change or abolish his priesthood, nor to change or abolish the covenant which was established on his priesthood; whereas the Levitical priesthood and the law of Moses, being established without an oath, were thereby declared to be changeable at God's pleasure." This judicious note is from Dr. Macknight.

Those priests - The Levitical, were made without an oath, to show that the whole system was changeable, and might be abolished.

But this - The everlasting priesthood of Christ, with an oath, to show that the Gospel dispensation should never change, and never be abolished.

By him - God the Father, that said unto him - the promised Messiah, Psa 110:4, The Lord sware, to show the immutability of his counsel, and will not repent - can never change his mind nor purpose, Thou art a priest for ever - as long as time shall run, and the generations of men be continued on earth. Till the necessity of the mediatorial kingdom be superseded by the fixed state of eternity, till this kingdom be delivered up unto the Father, and God shall be all in all, shall this priesthood of Christ endure.

By so much - This solemn, unchangeable oath of God, was Jesus made a surety, εγγυος, a mediator, one who brings the two parties together, witnesses the contract, and offers the covenant sacrifice on the occasion. See at the end of the chapter.

A better testament - Κρειττονος διατηκης· A better covenant; called, in the title to the sacred books which contain the whole Christian code, Ἡ Καινη Διαθηκη, The New Covenant, thus contradistinguished from the Mosaic, which was the old covenant; and this is called the new and better covenant, because God has in it promised other blessings, to other people, on other conditions, than the old covenant did. The new covenant is better than the old in the following particulars:

1. God promised to the Jewish nation certain secular blessings, peculiar to that nation, on condition of their keeping the law of Moses; but under the new covenant he promises pardon of sin, and final salvation to all mankind, on condition of believing on Jesus Christ, and walking in his testimonies.

2. The Jewish priests, fallible, dying men, were mediators of the old covenant, by means of their sacrifices, which could not take away sin, nor render the comers thereunto perfect. But Jesus Christ, who liveth for ever, who is infinite in wisdom and power, by the sacrifice of himself has established this new covenant, and by the shedding of his blood has opened the kingdom of heaven to all believers.

And they truly were many priests - Under the Mosaic law it was necessary there should be a succession of priests, because, being mortal, they were not suffered to continue always by reason of death.

But this - Ὁ δε, But he, that is, Christ, because he continueth ever - is eternal, hath an unchangeable priesthood, απαραβατον ἱερωσυνην, a priesthood that passeth not away from him; he lives for ever, and he lives a priest for ever.

Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus.

The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies,

1. To come to or meet a person on any cause whatever.

2. To intercede, pray for, or entreat in the behalf of, another.

3. To defend or vindicate a person.

4. To commend.

5. To furnish any kind of assistance or help.

6. And, with the preposition κατα, against, to accuse, or act against another in a judicial way. "The nature of the apostle's arguments," says Dr. Macknight, "requires that, by Christ's always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ's intercession, the apostle, in Heb 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Heb 8:2, Heb 8:3, by presenting his crucified body there, (See Heb 8:5), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father's will, made himself flesh, and suffered death to accomplish it. See Rom 8:34 (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ's intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."

Such a high priest became us - Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest: -

1. He was required to be holy, ὁσιος, answering to the Hebrew חסיד chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate.

2. He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others.

3. He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum, without blemish - having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct.

4. He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων. By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society.

5. Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God.

But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews.

1. He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind.

2. Harmless - perfectly without sin in his humanity, as well as his divinity.

3. Undefiled - contracted no sinful infirmity in consequence of his dwelling among men.

4. Separate from sinners - absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness!

5. Higher than the heavens - more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy.

But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. He was holy; We, unholy. He was harmless; We, harmful, injuring both ourselves and others. He was undefiled; We, defiled, most sinfully spotted and impure. He was separate from sinners; We were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. He was higher than the heavens; We, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Savior, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, "after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition." Milton on Reformation, in fine.

Who needeth not daily - Though the high priest offered the great atonement only once in the year, yet in the Jewish services there was a daily acknowledgment of sin, and a daily sacrifice offered by the priests, at whose head was the high priest, for their own sins and the sins of the people. The Jews held that a priest who neglected his own expiatory sacrifice would be smitten with death. (Sanhedr., fol. 83.) When they offered this victim, they prayed the following prayer: "O Lord, I have sinned, and done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the, people of thy holiness. I beseech thee, for thy name's sake, blot out the sins, iniquities, and transgressions by which I have sinned, done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the people of thy holiness; as it is written in the law of Moses thy servant, (Lev 16:30): On that day shall he make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord!" To which the Levites answered: "Blessed be the name of the glory of thy kingdom, for ever and ever!"

This prayer states that the priest offered a sacrifice, first for his own sins, and then for the sins of the people, as the apostle asserts.

For this he did once - For himself he offered no sacrifice; and the apostle gives the reason - he needed none, because he was holy, harmless, undefiled, and separate from sinners: and for the people he offered himself once for all, when he expired upon the cross, It has been very properly remarked, that the sacrifice offered by Christ differed in four essential respects from those, offered by the Jewish priests:

1. He offered no sacrifice for himself, but only for the people.

2. He did not offer that sacrifice annually, but once for all.

3. The sacrifice which he offered was not of calves and goats, but of himself.

4. This sacrifice he offered, not for one people, but for the whole human race; for he tasted death for every man.

For the law maketh men high priests - The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: but the word of the oath (still referring to Psa 110:4) which was since the law; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the Son is consecrated, τετελειωμενον, is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, He is a priest εις τον αιωνα, to Eternity.

I. There are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of the Jews, which priesthood was typified by that of Melchisedec.

1. Being after the order of Melchisedec, there was no need of a rigorous examination of his genealogy to show his right.

2. He has an eternal priesthood; whereas theirs was but temporal.

3. The other priests, as a token of the dignity of their office, and their state of dependence on God, received tithes from the people. Melchisedec, a priest and king, after whose order Christ comes, tithed Abraham, δεδεκατωκε τον Αβρααμ, the father of the patriarchs; Jesus, infinitely greater than all, having an absolute and independent life, needs none. He is no man's debtor, but all receive out of his fullness.

4. He alone can bless the people, not by praying for their good merely, but by communicating the good which is necessary.

5. As another priesthood, different from that of Aaron, was promised, it necessarily implies that the Levitical priesthood was insufficient; the priesthood of Christ, being that promised, must be greater than that of Aaron.

6. That which God has appointed and consecrated with an oath, as to endure for ever, must be greater than that which he has appointed simply for a time: but the priesthood of Christ is thus appointed; therefore, etc.

7. All the Levitical priests were fallible and sinful men; but Christ was holy and undefiled.

8. The Levitical priests were only by their office distinguished from the rest of their brethren, being equally frail, mortal, and corruptible; but Jesus, our high priest, is higher than the heavens. The statements from which these differences are drawn are all laid down in this chapter.

II. As the word surety, εγγυος, in Heb 7:22, has been often abused, or used in an unscriptural and dangerous sense, it may not be amiss to inquire a little farther into its meaning. The Greek word εγγυος, from εγγυη, a pledge, is supposed to be so called from being lodged εν γυιοις, in the hands of the creditor. It is nearly of the same meaning with bail, and signifies an engagement made by C. with A. that B. shall fulfill certain conditions then and there specified, for which C. makes himself answerable; if, therefore, B. fails, C. becomes wholly responsible to A. In such suretiship it is never designed that C. shall pay any debt or fulfill any engagement that belongs to B.; but, if B. fail, then C. becomes responsible, because he had pledged himself for B. In this scheme A. is the person legally empowered to take the bail or pledge, B. the debtor, and C. the surety. The idea therefore of B. paying his own debt, is necessarily implied in taking the surety. Were it once to be supposed that the surety undertakes absolutely to pay the debt, his suretiship is at an end, and he becomes the debtor; and the real debtor is no longer bound. Thus the nature of the transaction becomes entirely changed, and we find nothing but debtor and creditor in the case. In this sense, therefore, the word εγγυος, which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfill the conditions of this better covenant, i.e. repent of sin, turn from it, believe on the Son of God, and having received grace walk as children of the light, and be faithful unto death, he would do all these things for them himself! This would be both absurd and impossible: and hence the gloss of some here is both absurd and dangerous, viz., "That Christ was the surety of the first covenant to pay the debt; of the second, to perform the duty." That it cannot have this meaning in the passage in question is sufficiently proved by Dr. Macknight; and instead of extending my own reasoning on the subject, I shall transcribe his note. "The Greek commentators explain this word εγγυος very properly by μεσιτης, a mediator, which is its etymological meaning; for it comes from εγγυς, near, and signifies one who draws near, or who causes another to draw near. Now, as in this passage a comparison is stated between Jesus as a high priest, and the Levitical high priests; and as these were justly considered by the apostle as the mediators of the Sinaitic covenant, because through their mediation the Israelites worshipped God with sacrifices, and received from him, as their king, a political pardon, in consequence of the sacrifices offered by the high priest on the day of atonement; it is evident that the apostle in this passage calls Jesus the High Priest, or Mediator of the better covenant, because through his mediation, that is, through the sacrifice of himself which he offered to God, believers receive all the blessings of the better covenant. And as the apostle has said, Heb 7:19, that by the introduction of a better hope, εγγιζομεν, we draw near to God; he in this verse very properly calls Jesus εγγυος, rather than μεσιτης, to denote the effect of his mediation. See Heb 7:25. Our translators indeed, following the Vulgate and Beza, have rendered εγγυος by the word surety, a sense which it has, Ecclus. 29:16, and which naturally enough follows from its etymological meaning; for the person who becomes surety for the good behavior of another, or for his performing something stipulated, brings that other near to the party to whom he gives the security; he reconciles the two. But in this sense the word εγγυος is not applicable to the Jewish high priests; for to be a proper surety, one must either have power to compel the party to perform that for which he has become his surety; or, in case of his not performing it, he must be able to perform it himself. This being the ease, will any one say that the Jewish high priests were sureties to God for the Israelites performing their part of the covenant of the law! Or to the people for God's performing his part of the covenant! As little is the appellation, surety of the new covenant, applicable to Jesus. For since the new covenant does not require perfect obedience, but only the obedience of faith; if the obedience of faith be not given by men themselves, it cannot be given by another in their room; unless we suppose that men can be saved without personal faith. I must therefore infer, that those who speak of Jesus as the surety of the new covenant, must hold that it requires perfect obedience; which, not being in the power of believers to give, Jesus has performed for them. But is not this to make the covenant of grace a covenant of works, contrary to the whole tenor of Scripture! For these reasons I think the Greek commentators have given the true meaning of the word εγγυος , in this passage, when they explain it by μεσιτης, mediator."

The chief difference lies here. The old covenant required perfect obedience from the very commencement of life; this is impossible, because man comes into the world depraved. The new covenant declares God's righteousness for the remission of sins that are past; and furnishes grace to enable all true believers to live up to all the requisitions of the moral law, as found in the gospels. But in this sense Christ cannot be called the surety, for the reasons given above; for he does not perform the obedience or faith in behalf of any man. It is the highest privilege of believers to love God with all their hearts, and to serve him with all their strength; and to remove their obligation to keep this moral law would be to deprive them of the highest happiness they can possibly have on this side heaven.

The sum of this chapter is, Christ, as appears from his type, Melchisedec, who was greater than Abraham himself, from whom Levi descended, has a priesthood altogether excellent, new, firm, perpetual. Gen 14:18, &c.

Being first - According to the meaning of his own name. King of righteousness, then - According to the name of his city. King of peace - So in him, as in Christ, righteousness and peace were joined. And so they are in all that believe in him.

Without father, without mother, without pedigree - Recorded, without any account of his descent from any ancestors of the priestly order. Having neither beginning of days, nor end of life - Mentioned by Moses. But being - In all these respects. Made like the Son of God - Who is really without father, as to his human nature; without mother, as to his divine; and in this also, without pedigree - Neither descended from any ancestors of the priestly order. Remaineth a priest continually - Nothing is recorded of the death or successor of Melchisedec. But Christ alone does really remain without death, and without successor.

The greatness of Melchisedec is described in all the preceding and following particulars. But the most manifest proof of it was, that Abraham gave him tithes as to a priest of God and a superior; though he was himself a patriarch, greater than a king, and a progenitor of many kings.

The sons of Levi take tithes of their brethren - Sprung from Abraham as well as themselves. The Levites therefore are greater than they; but the priests are greater than the Levites, the patriarch Abraham than the priests, and Melchisedec than him.

He who is not from them - The Levites Blessed - Another proof of his superiority. Even him that had the promises - That was so highly favoured of God. When St. Paul speaks of Christ, he says, "the promise;" promises refer to other blessings also.

The less is blessed - Authoritatively, of the greater.

And here - In the Levitical priesthood. But there - In the case of Melchisedec. He of whom it is testified that he liveth - Who is not spoken of as one that died for another to succeed him; but is represented only as living, no mention being made either of his birth or death.

And even Levi, who received tithes - Not in person, but in his successors, as it were, paid tithes - In the person of Abraham.

The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest, Is opposed to Aaron, Heb 7:11 - 14. Hath no end of life, Heb 7:15 - 19, but "remaineth a priest continually." If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.

For - One of these cannot be changed without the other.

But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus. Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.

For it is evident that our Lord sprang out of Judah - Whatever difficulties have arisen since, during so long a tract of time, it was then clear beyond dispute.

And it is still far more evident, that - Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.

Who is made - A priest. Not after the law of a carnal commandment - Not according to the Mosaic law, which consisted chiefly of commandments that were carnal, compared to the spirituality of the gospel. But after the power of an endless life - Which he has in himself, as the eternal Son of God.

For there is implied in this new and everlasting priesthood, and in the new dispensation connected therewith, a disannulling of the preceding commandment - An abrogation of the Mosaic law. For the weakness and unprofitableness thereof - For its insufficiency either to justify or to sanctify.

For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness. But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.

And - The greater solemnity wherewith he was made priest, farther proves the superior excellency of his priesthood.

The Lord sware and will not repent - Hence also it appears, that his is an unchangeable priesthood.

Of so much better a covenant - Unchangeable, eternal. Was Jesus made a surety - Or mediator. The word covenant frequently occurs in the remaining part of this epistle. The original word means either a covenant or a last will and testament. St. Paul takes it sometimes in the former, sometimes in the latter, sense; sometimes he includes both.

They were many priests - One after another.

He continueth for ever - In life and in his priesthood. That passeth not away - To any successor.

Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin. Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.

For such an high priest suited us - Unholy, mischievous, defiled sinners: a blessed paradox! Holy - With respect to God. Harmless - With respect to men. Undefiled - With any sin in himself. Separated from sinners - As well as free from sin. And so he was when he left the world. And made - Even in his human nature. Higher than the heavens - And all their inhabitants.

Who needeth not to offer up sacrifices daily - That is, on every yearly day of expiation; for he offered once for all: not for his own sins, for he then offered up himself "without spot to God."

The law maketh men high priests that have infirmity - That are both weak, mortal, and sinful. But the oath which was since the law - Namely, in the time of David. Maketh the son, who is consecrated for ever - Who being now free, both from sin and death, from natural and moral infirmity, remaineth a priest for ever.

1 FOR this Melchisedeck , king of Salem , priest of the most high God , who met Abraham returning from the slaughter of the kings , and blessed him .

The Spirit now proceedeth to prove, that the Gospel-High Priest is of a far more excellent Order, than that of Aaron's, by his being of the Order of Melchisedec, of whom they had read, and whom they had in great esteem, and after whose Order they were assured by the Prophet David, another Priest was to rise up in the Church, rendring Aaron's Priesthood useless, and continuing the only means of reconciling Sinners, and bringing them to eternal Life, to whom they must cleave: He initiates it with a Description of the State of Melchisedec's Order, from v. 1, to 11. and then proceeds to apply it to Christ from v. 11, to 28. Having asserted, ch. 6.20. That Iesus was made from eternity an High-Priest after the Order of Melchisedec, and declared to be so by his entrance within the Veil in Heaven at his Ascension: He reasoneth it out by shewing what this Melchisedec was. The Person pointed at by this Name, is mentioned only once by Moses, and that in Gen. 14.18, 19, 20. It is certain he was a Man who lived by Bread and Wine as well as Abraham, and received Tithes from him becoming a Man. His place of Residence was Salem, afterwards called Ierusalem, in the Land of Canaan, Josh. 10.1. The Iews conceived him to be Shem the second Son of Noah, which this Scripture denieth, for his Genealogy is well known in it; that he descended from Cham, third Son of Noah, because an Inhabitant in Canaan, and that his Name Melchisedeck was the common Name of the Princes of that Country, whose Metropolis was first called T[illegible: 2 letters]dec, then Salem, then Ierusalem; because the King of it in Ioshua's time was named Adoni-zedec, which is synonimous with this, is all conjectural; this is certain he was.

Indowed with Royal Power, such as the other Kings in Canaan had: The capital Seat in his Kingdom was Salem, the Name likely of both his City and Territory; not that Salem of the Sichemites, Gen. 33.18. afterwards called Schechem, demolished and sown with Salt by Abimelech, Judg. 9.34, 45. In Iohn the Baptist's time raised again and called Salem, John 3.23. But Salem, mentioned Psalm 76.2. more known by its famous Appellation, Ierusalem. This shews him to be a Man, as doth his next Title.

His Authority in matters of Religion, as a prime Minister about holy things between God and Men, and therefore a Man, as ch. 5.1. set up by the most high God for himself, and consecrated in his Order of Priesthood by him, which should most illustriously set out that of his own Son. He managed all as a Priest betwixt his own People and the great God, ruling of them in all matters civil, and teaching and ordering them in all sacred things.

He went from Ierusalem with necessary Refreshings to meet Abraham, the Friend of God, the Father of Believers, a Prince and a Priest himself, and of whose Posterity was to come the Messiah, now returning from his Victory over Kederlaomer and his confederate Kings, with the rescue of his Nephew, and all his, to his Tents at Mamre. As he was passing near Salem, Melchisedec meets him, and entertains him, Gen. 14.13, to 21.

It was an act of his sacerdotal Office, such as God enjoyned on such Officers afterwards in Numb. 6.23, to 27. and not a common Wish and Desire only. The matter of Blessing is laid down, Gen. 14.19. It was in God's Name, by his Commission effectually denounced on Abraham by virtue of his Office and God's Institution, the height of God and all the good in Heaven and in Earth within God's Possession is conveyed to him, Gen. 15.1.

2 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 .

By which tything to him, Abraham owns him to be God's Priest. As he had received blessing from God by him, so he returns to God, through him, his Acknowledgments, he divided, shared, and gave out his part to him, even the tenth part of all the Spoils, v. 4. This is the first Scripture, Gen. 14.20. that gives us any account of paying the Tenths of Goods to God in his Priests; which Custom afterwards obtained among most Nations, to give the Tenths of the Spoils after Victory to God. And this Abraham did, as due to the Office by divine Institution, having received a Blessing from it.

The Mystery of his Name, Title and Descent, the Holy Ghost now opens to them. His Name is a compound of [non-Latin text not transcribed] or [non-Latin text not transcribed] which signifieth a King or Governour, or my King, and [non-Latin text not transcribed] Righteousness. A supreme Governour, not only formally righteous in his own Disposition, but efficiently by just and excellent Laws making his Subjects righteous; a King working Righteousness in a Canaan, and in such a time of universal Degeneracy from it. This God ordered for some special use, viz. to type out his own Son, God-Man, the great Gospel-Minister to be the King of Righteousness, who purchased it for, imputeth it to, and infuseth it into Sinners; who is so fully the Lord our Righteousness, that we are made the Righteousness of God in him, Isa. 32.1. Ier. 23.6. and 33.16. Zech. 9.9. and 2 Cor. 5.21.

The Mystery of his Title of Office, King of Salem: The due order of this is observable; he is first, King of Righteousness, and after that he is King of Salem, that is, of Peace; the Fruit of whose righteous Government was Peace. He kept this among his People, and round about him, while others were wasting and destroying their Kingdoms by Lusts and Wars. This is eminently true of Christ The Prince of Peace. Isai. 9.6, 7. who gave some signal of his Government, and begun his Priesthood in the same Salem or Ierusalem, where Melchisedec reigned, Matth. 21.5, 9, 10. He is eminently the Royal Purchaser, Maker, and Distributer of Peace, reconciling all things to God, Angels and Men in Heaven and in Earth, and all Persons, Iews and Gentiles, and the Creation it self to recovered Man, Colos. 1.20, 21. comp. Ephes. 2.13, to 18. The Prince and Price of our Peace, setting Peace within Souls, giving it to them without, Peace, spiritual, temporal, and eternal; his Kingdom aboundeth in it, Psalm 72.1, 3, 7. Isa. 54.10, 13. Iohn 14.27. Iames 3.18.

3 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 .

In this Verse is a mystical Description of the Eternity of Christ's Person and Priesthood, set out by the Spirit in the Silence and Omission of things that concerned Melchisedec and his Glory; so that what here is represented to be typically and in shadow, that was Christ really and substantially; for he gives no account of his Father, Mother, Genealogy, Birth, or Death; the Spirit either not revealing it to him, or ordering him to leave it out, that he might appear the more lively and perfect Type of Christ, being represented in all things different from all the Men that ever were, or shall be; such a Priest therefore as he was, was Christ to be: Not deriving his Priesthood from any by Birth, nor leaving it to any after him. As Melchisedec was without Father, that was a Priest before him, or is recorded from whom he should derive, as the Levitical Priesthood had; so Christ as to his Humanity, was without any Human Father, conceived only by the Power of the Holy Ghost.

As to any Scripture-Records of it, or to any Title of the Priesthood by her, as those of Aaron's Family had: So Christ, as to his Deity, was without a Mother, being the eternal Son of the Father only, and without any Title in his Humanity to the Priesthood from the Virgin, she being of David's Family, and not of Aaron's.

There is no Line of him described in the Scripture, mentioning from whence he descended, or by what Genealogy he came to the Priesthood, as the Aaronites did clear their Right, Nehem. 7.64. As to Christ, who shall declare his Generation, or produce the lineal Role by which he claimeth the Priesthood? Isa. 53.8. comp. v. 12, 15.

There is no Record of his Birth or Death, tho he had a Father or Mother, as there is of Adam's beginning and end, who had neither: So Christ as to his Priesthood had no Predecessor, nor shall have any Successor, v. 16, 24, 28. As a Sacrifice and the Lamb of God, he had his time of entrance into the World, and of his leaving it; yet as God's Priest, he [illegible: 1 letter]ad neither beginning nor end of days. Pure Eternity is its rise, and its end shall not be till God be all in all.

[non-Latin text not transcribed], he was in these things the Shadow, Picture, and Resemblance of what Christ should be in his Royal Priesthood. In these singular Prerogatives a visible Type of God-Man; he was the Sign likening, and Christ was the Truth and Substance of it.

These Words, the Key to all the Description before. God made many other Persons eminent Types of his Son, but Melchisedec was the only Type of the Eternity of his Royal Priesthood; for which the Holy Ghost singled him out, dropt him down, as it were, from above, and then took him up again, without any further account of him in the Scripture, that he might convey this Mystery to us. That which hath no beginning nor end of it recorded, is as abiding for ever; which this Type had not; and so fully sets out the Truth designed to be conveyed by it.

Marginal references: Gr. without pedigree.

4 Now consider how great this man was , unto whom even the patriarch Abraham gave the tenth of the spoils .

The Spirit compares with, and prefers Melchisedec before Abraham, as he was God's High Priest; he introduces it with pressing these Hebrews to exercise an act of Judgment under the Metaphor of seeing, denoting it to be such a serious and intent act, as calls for the utmost Exercise of the discerning Faculty; a Carelesness in it, or an Oversight might make the Proposal to be to no purpose. The Greatness of this High-Priest is what he sets in their View, and that indefinitely, How great is this Officer? intimating him to be somewhat excessive to other great ones; and how much greater then must be Christ, if his Type be so great beyond, not only Abraham, Levi, and his Posterity, but this great Melchisedec, as to his Sacerdotal Power and Dignity.

This Greatness is evinced by Abraham's (the Patriarch, chief of all the Fathers of Israel, whom the Hebrews esteemed above all others, Iohn 8.53. and God owns as his Friend, and sets all Believers under his Fatherhood) giving, as a due to Melchisedec, being the greater Person in Office, the Tenth of all the Spoils, that which was due to God, and paid to him as God's High Priest; [non-Latin text not transcribed] notes either the first or choisest of the heaps of Grains, especially the first-Fruits dedicated to God; but here signifieth that part of the Spoils, which, according to the custom of War in most Nations after the Victory, were offered to God as his part; whether they did consist of Persons or Things; the tenth part of these were given by him to Melchisedec as the greatest Priest of God in the World, and superior to himself.

Marginal references: Gen. 14.20.

5 And verily they that are of the sons of Levi, who receive the office of the priesthood , have a commandment to take tithes of the people according to the law , that is, of their brethren, though they come out of the loins of Abraham .

This is a Proof, by instance out of the Levitical Law, That he who receiveth is greater than he who giveth. The Seed of Levi the Son of Iacob, Son of Isaac, Son of Abraham, Numb. 1.48, 50. and 3.1, to 5. and not all of them neither, but the Sons of Levi descending from Aaron, were separated and consecrated in the Priesthood by God's Precept, and vindicated from those who would usurp it, Numb. ch. 16, and 17. and confirmed in it by Miracle.

God himself gave them a Law from Heaven to tithe by, and a Charge to observe this Law, as to all parts of Tithes, such as were due to all Levites Numb. 18.24. to the High-Priest only as God's Substitute, Numb. 18.8, to 19. and 25. to 30. to the Levites Widows and Poor together, Deut. 14.22, to 29. These the same Law obliged all the Israelites to pay to these Levites as a Homage due from them to God, and so delivered to his Substitutes superior unto them as his Priests and Ministers, and due to them by his own Constitution, being the first-Fruits of his own Blessing.

Yet these Israelites who were to pay those Tithes to these as superior to them in Office, were their own Brethren by Nature, of the same Rank, coming out of the same Loins of Abraham, but subjected to these Priests, who, by God's Ordinance, were set above them in their Office; and their receiving Tithes, was an inseparable Property of the Superiority.

6 But he whose descent is not counted from them , received tithes of Abraham, and blessed him that had the promises .

The Proof is here applied, shewing Melchisedec to be greater not than the Levitical Priest only, but than Abraham himself. He drew not his Genealogy from any Priests before him, but is greater than those Priests, who by Genealogy and Succession were made such, and set above their Brethren by God himself: He being independent, having no Progenitor, Priest, or Successor, is greater than whom he decimateth.

He decimated Abraham the Father of the Levitical Priests, and by the most High's Order blessed him, by assuring him of his Peace with God, Grace continually from him, and multiplying temporal and spiritual Blessings to him, according as God promised, Gen. 15.1, &c. And this he did to him, tho Abraham was a Patriarch, and priviledged with Promises above any other, yet tho God were made over to him in all his fulness, the Blessing given him of Fatherhood to a numerous Nation, even the visible Church of God among Israel as to all believing Gentiles, who had Canaan literally promised to his Posterity, and even this Salem, among the rest, of which Melchisedec was King, and the heavenly Canaan to himself; and above all, the promised Messiah to descend from him, in whom himself and all Nations were to be blessed; he so great in Promises is tithed and blessed by a greater Melchisedec.

Marginal references: Or, without pedegree.; Rom. 4.13. Gal. 3.16.

7 And without all contradiction, the less is blessed of the better .

This Principle is commonly acknowledged it is a most apparent Truth, you Hebrews cannot deny it; it is your common Judgment, That a Priest blessing, as God's Officer, is greater than those blessed by him. He that is in a lower state in God's Church, is blessed by one set above him in Office by God himself, better and greater than he for his Place and Dignity in Office. He must have the preeminency for his Blessing, which he authoritatively, powerfully and effectually conveyeth from God to those he blesseth, representing therein God communicating by him the good he wanteth in his Benediction.

8 And here men that die , receive tithes: but there he receiveth them, of whom it is witnessed that he liveth .

His greatness as to his Priesthood above the Levitical, is proved from its Immortality. Immortal is greater and better than Mortal; such is his Order of Priesthood. This Argument he brings in to heighten the former, and so connects it to it. The Particle [non-Latin text not transcribed] here, if referred to time, notes during Moses's Oeconomy, while the Levitical Law lasted; if it refer to place, it notes Ierusalem in the Land of Cana[illegible: 1 letter]n, where the Temple was, in that habitation of the Israelitish Church the Levitical Priests were not only as to their Nature and Persons withering and decaying, ceasing to be on Earth, tho they had the honour to decimate their Brethren, but as to their Order and Office Mortal, they were no better than the tithed and blessed by them, in prospect of Death. Aaron himself the first of the Order died, and so did all his Successors as well as Israel.

But how much better is Melchisedec and his Order? [non-Latin text not transcribed] there, may refer either to the place where his Business was transacted with Abraham near Salem; or to the place of Scripture-record concerning him; either Gen. 14.18, 19, 20. where there is no account of his Death; or in Psalm 110.4. By the Prophet David is the Testimony born, that his Order is for ever; That Melchisedec as to his Order and Office of Priesthood now liveth and subsisteth in the Son of God incarnate, and continueth for ever. It is suggested by a great Light in the Church, as if Melchisedec was translated as Enoch was, and so continued a Priest to the very Moment of his Translation; and that neither his Person nor Priesthood died, but liveth for ever: but in this the Scripture is silent. Another refers it immediately to Christ, reading it thus; Here, i. e. in this World, they receive Tenths, or are Priests; but there, i. e. within the innermost of the Veil, whither the Forerunner is for us entred, Iesus: supplying this out of ch. 6.19, 20. Here, is to be understood, not who receiveth Tithes, but who is, of whom it is witnessed that he liveth. He saith this Sense is to be found in so many words in v. 23, 24, 25. where those who receive Tenths, and die, v. 8. are no other Men than those many Priests who were not suffered to continue by reason of Death, v. 23. Nor he of whom it is witnessed that he liveth, v. 8. can be any other than Iesus, who, v. 24. is the Man that continueth for ever; and v. 25 is everliving.

9 And as I may so say , Levi also , who received tithes, paid tithes in Abraham .

The Spirit now sets this Priesthood above the Levitical by Instance, which Instance being not so proper or direct, his Form of introducing it, is considerable, as [non-Latin text not transcribed], as to say the Word, which is a Greek Elegancy of Speech, when that is uttered which is remarkable, and yet hard to be understood; and it is not only conclusive to what was spoken before; I'le speak a word more, and then end the Discourse, but interpretative of what he was about to say concerning Levi, born 162 years after this Transaction; As I may so say, or in some sense it may be said.

Levi, not so much taken personally as collectively; for the Tribe that sprung of him, who were Priests or Ministers to Israel, which Levi personally was not. He was the third Son of Iacob, and his Seed God separated for, and consecrated to his Service, setling the Priesthood in Aaron's Family, which was a Branch of that Tribe, and making all the rest Servants to them.

These did receive these Tenths by God's Law from their Brethren, and these paid Tenths by, or in Abraham, and so shewed them to be inferior in Office to Melchisedec, who received this Homage from them as due to God, and to him as his High Priest. This was not properly, but figuratively; true Parents and Children being accounted here as one person before they exist, as well as after, Levi, not actually existing then, but vertually in his Parent. Christ was in his Loins vertually too, as to his Humanity, but not to descend of him by natural Propagation, but by Miracle; and in him as an Antitype to this Melchisedec, and one to be set above him, in whom Melchisedec himself was to be blessed, and therefore could not pay Tenths to him in Abraham.

10 For he was yet in the loins of his father when Melchisedec met him .

For, introduceth the Proof, that Levi tithed in Abraham, being virtually in him, as his productive Cause; so near is the Unity and Identity of descending Children; and as truly were the Posterity of Adam in him when he ate, sinned, and fell, Rom. 5.12. To remove all question of the Truth of it, the time is annexed to it when Melchisedec met Abraham, and blessed him, then did Levi pay Tenths in him, so as Melchisedec was greater than the Levitical Priest; Christ typified by him being greater than himself, must be greater than them also.

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 arise after the order of Melchisedec, and not be called after the order of Aaron?

Now the Spirit infers from the Doctrine of Melchisedec's Priesthood, the dignity and perpetuity of Christ's typified by it. So that it is not Aaron's Priesthood, but Christ's which the Hebrews were to use for their Salvation after Aaron's was expired. For Perfection was not to be had by Aaron's Priesthood or Law, but by a better, of another Order, even Christ and his Law. The form of these words are interrogative, implying a vehement denial of what is queried in them. A perfecting of Persons to Life eternal by Expiation, Justification, Renovation, &c. See ch. 9.9. and 10.1. freeing Sinners from the Guilt, Stain, Filth, and Consequents of their Sins by an explatory satisfactory Sacrifice to God, and fitting of them for an eternal enjoying him: A Self-efficiency to these things without Christ, is as to the Aaronical Priesthood vehehemently denied; as to this, that is defective.

For with the Priesthood, about the time of its Institution by God, the Israelitish Church, God's covenanted People, received the Law; by which, as well as by its Priesthood, there is no Expiation, Remission, nor eternal Life to be obtained, Gal. 3.17, 18, 19. comp. Mal. 2.4, to 8. This Law and Priesthood being Types of far better to succeed them, they were but leading to them, which in the fulness of Time were to be revealed, and which should perfect what they could not, Gal. 3.23, 24. and 4.3, 4, 5.

It was needful since the Levitical Priesthood and Law could not perfect Sinners, that another should take place which could perfect them. David therefore, who lived above 400 years after their Institution, and feeling their Imperfection, did by the Spirit fore-see and tell of a Royal Priesthood and Law to take place after this, that should perfect Sinners, which could not be done by any called after Aaron's imperfect Order. This was the Lord Christ the Messiah, who must be after the Order of Melchisedec▪ Psalm 110.4. and who by his Priesthood and Law should abundantly effect it; which was far more excellent for both, than any of the Levitical Family can pretend to.

Marginal references: Gal. 2.21. v. 18, 19.

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

For, refers to the Expiration of the Aaronical Order, to which these Hebrews now were not bound, for that a better Priesthood and Law were to fill up their room in the Church. The Levitical Priesthood was changed and abolished to make way for this; God designing that to continue for a time, and then to expire, when the Truth perfecting it should take place.

The mutation of the Priesthood indispensably requireth the change of the Law, i. e. the legal Dispensation of the Covenant of Grace, and the bringing in with another Priesthood a better Hope, Gal. 3.17, to 27. comp. v. 18, 19 of this Chapter, even the Covenant of Grace in the Gospel-Dispensation of it. This was made necessary by the Decree of God, who determined, that both Priesthood and Law should expire together, and accordingly hath fulfilled it. For when Christ the Gospel-High-Priest had in his Person and Work perfected all of it in Heaven, he roots out that Order of Priesthood, abolisheth the Law, scatters the People which would cleave to it; demolisheth the Temple and City to which he confined the Administration, so as all Designs and Endeavours of Iews, or of apostate Christians, to repair, or to restore it, hath been ineffectual to this day.

13 For he of whom these things are spoken, pertaineth to another tribe , of which no man gave attendance at the altar .

That this Priesthood was so altered, he proves by Christ's being of another Tribe than Levi. This is a Periphrasis describing the Priest after Melchisedec's Order. Of whom was this said in Psalm 110.4. but of Ghrist, God-Man, the Royal High-Priest of God, Matth. 21.42. He, as to his human Nature, descended of the Tribe of Iudah, and not of Levi; and so the Aaronical Priesthood was ended by him, ch. 2.14. Gen. 49.10.

Of which Tribe none was a Priest, whose work was to attend the Altar, and offer Sacrifice; if any of another Tribe pretended to, or would usurp it, God either smote them, as Vzziah, 2 Chron. 26.18. or destroyed them as those Rebels, Numb. 16.1, 2, 4, 28, to 36. neither was the Priesthood hereby made tribual, or continued in any such Tribe as in Levi, but confined to our Lord only, not because he descended of Iudah, but extraordinarily selected of God out of it to discharge it.

14 For it is evident that our Lord sprang out of Judah , of which Tribe Moses spake nothing concerning priesthood .

The proof of this change of the Tribe, and of what Tribe he was, was undeniably evident to these Hebrews from their own Genealogies, and the Roman Cense and Enrolement of him. The Providence of God ordering this, that it might be universally known that he was David's Seed, as well as Abraham's, and as called by his Name, Ezek. 34.23, 24. and 37.24, 25. Our Lord was God-Man, Lord Mediator, Psalm 110.1, 4. Matth. 22.42, 46. He was, as to his Humanity, born of the Tribe of Iudah, as his Genealogy by his Mother doth evince, Luke 3.33. and the concomitant evidence of the Roman Rols in which his Name was registered and kept in their Archives above an Age after his Ascension.

No Man of which Tribe was so designed by God, or so revealed to have the Royal Priesthood, but himself. None of them having any Right to it, as they could prove out of Moses's Writing; and the Rule of Priesthood is to be found there, and no where else: So that a negative Argument taken from Scripture in matters of Religion is valid, tho never so much puft at in this Age.

Marginal references: Matth. 1.3.

15 And it is yet far more evident , for that p after the similitude of Melchisedec there ariseth another priest .

The Change and Abolition of the Levitical Priesthood, and Law, that the perfecting one of Christ might succeed, is not only clearly represented to the understanding of all, that they assent to it, but it is far more evident from the Eternity of this Priesthood's Constitution, as is proved v. 16. [non-Latin text not transcribed] if is a Particle vehemently asserting, as in form of swearing, and not doubting, and therefore rendered for that.

Like and Parallel in order to him, and in all the properties foretold, which make him a most excellent Priest; a Priesthood far above that of Aaron upon the account of the Law and Covenant to which it is related, which was not only the Law of Nature, serving God as Creator, but the Law of Grace as he was Redeemer in Christ, who with the Patriarchs worshipped God by, as believed in a Christ to come.

Not only of another Tribe than Aaron, but of a different Order from his, is constituted, manifested, and beginneth the Exercise of his Office with the Abolition of Aaron's.

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

The Gospel-High-Priest the Lord Jesus Christ was not constituted, nor consecrated after that Order and Rule of God, which did bind the Aaronical Priesthood, and regulate it as to their Consecrations and Ministrations, obliging them by annexed temporal Promises and Comminations which could not reach an immortal Soul. The Mosaical Rites and Ceremonies were bodily, fleshly, only external. He was not made a Priest by legal Purifying with Water, nor anointed with Oyl, nor sprinkled with Blood, nor clothed with Priestly Garments, as Aaron and his Order was, Exod. ch. 39, and 40.13, 14, 15, 31, 32. nor initiated with Sacrifices of Bulls, Goats, &c. He was not to minister in a Tabernacle or Temple as they did, which was carnal, and reached only the Flesh, could not expiate Sins, nor procure spiritual and eternal Blessings, Heb. 9.1, to 11, 12, 13, 19, to 27.

But was constituted and consecrated by God according to his powerful Law. He was anointed with the Holy Ghost and Power, Acts 10.38. which mighty influence enabled him to execute his Office effectually for saving Sinners; and by it he receiveth Life peculiar to his Priesthood, opposed to the dead Letter of the Commandment, by which, and under which, Souls perished by multitudes. But this High-Priest hath by this Law life in himself, and the best of life to give out no those who wait on his Ministry, Iohn 5.21, 24.25, 26. and such life as is indissoluble, opposite to carnal and bodily, which corrupts and perisheth; but the powerful life of this Priest is not to be destroyed, neither in himself, nor his People. He by his Death and Life makes eternal Expiation, and procureth eternal Blessings for them; See v. 25. and ch. 9.11, 12, 28.

17 For he testifieth , Thou art a priest for ever, after the order of Melchisedec .

This is proved by infallible Testimony in Psalm 110.4. God the Father himself solemnly declared him to be so before the Angels in Heaven, and revealed it to Men on Earth by the Prophet David.

That as Melchisedec had no end of Days recorded, so this is repeated again to prove, that the Priest after his Similitude, i. e. after his Order (the words being here synonimous) must continue for ever. Christ was not a temporary Priest by a carnal Law, but was made a Priest for ever, with everlasting power endowed to save all his People; See v. 24, 25, 28. and Matth. 1.21.

18 For there is verily a disannulling of the commandment going before , for the weakness and unprofitableness thereof .

The Spirit having proved the disannulling of the Aaronical Priesthood for its Imperfection, proceeds to prove the Abolishing of the Law or Covenant annexed to it, like it for weakness and unprofitableness; [non-Latin text not transcribed] is a displacing, deposing or laying it aside as to its binding force, so as there is no Obligation from it on any as to Obedience or Penalty; and this is so disannulled of the Law-maker, God himself, by setting up the Gospel by his Son Priest, which is most certainly true.

For the Mosaical Covenant and Law wanted strength to bring about what the Iews sought by it, and wanted good Fruit to them who made their boast of it, both which weakness and unprofitableness arose from the Hebrews abuse of it, expecting Expiation and Sanctification by it, without minding the Promise which preceded it 430 years, to which it should have led them, and by its neglect proved so fatal to them. For they would be justified and saved by an external Obedience to this Law, without any regard to Christ and his Sacrifice, by whom alone it could be attained, Gal. 3.17, to 27. It was strong and profitable to the end for which God made it to lead to Christ, but weak and unprofitable to justifie or sanctifie them without him, which was the end they use it for, or rather abused it.

Marginal references: Gal. 4.9.

19 For the law made nothing perfect z, but the bringing in of a better hope did : by the which we draw nigh unto God ▪

[non-Latin text not transcribed] But, shews the opposition of Hope to the Law, tho the Law could not perfect any, yet the better Hope, the Gospel-Law, promulgated to, and received by them, could perfect them. [non-Latin text not transcribed] Superinduction, i. e. it was brought in, and put in force after the legal Covenant expired, and brought in to abolish that, so as by it it was repealed and abrogated. The Gospel-Law is stiled a better Hope, because it is conveying better Promises, ch. 8.6. which give firm and certain Hope of Sinners Perfection by it, viz. their Injoyment of Justification, Sanctification and eternal Life. This Hope wrought by the Holy Ghost in their Hearts, enableth them to obey the Gospel, and seals the Promises to them. And by this they

have free access to God, as ch. 4.14, 16. comp. ch. 10.19, to 23. and Rom. 5.1, 2▪ not only to worship him, but to receive the Blessings of the Covenant from him, without fear of displeasing him, or being consumed by him, as under the Law, but in the greatest confidence of pleasing him in Jesus Christ, of having Communion with him, and of being blessed in the Enjoyment of him for ever; See ch. 12, 18, to 22. and comp. v. 22, to 25. with them.

The Proof of this weakness and unprofitableness of the Law is its Imperfection; it had no supernatural moral power to justifie or sanctifie any person, or to bring them to perfection; neither did it perfect any person of it self, so as to reconcile it to God, or bring it to Salvation whatever was expected by it, ch. 9.9. and 10.1, 2.

Marginal references: Act. 13.36. Rom. 8.3. Gal. 2.19.; Or, but it was the bringing in.

20 And in as much as not without an oath he was made priest .

This is a further Proof of the Excellency of Christ's Priesthood above Aaron's, taken from his Constitution in it by Oath. He who is made a Priest by Oath, is a better, and a greater Priest than any made so without it, but so is Christ. [non-Latin text not transcribed] is a comparative, answered v. 22, insinuating by how much the Cause constituting or confirming an Office of Priesthood is more excellent, by so much the Effect and Office must excel, receiving greater Power for some more excellent end. This [non-Latin text not transcribed] is as much as a double Oath, [non-Latin text not transcribed]. By the swearing of an Oath by God the Father was the Gospel-High-Priest constituted an eternal one after Melchisedec's Order; and it addeth so much the more Strength and Glory to the Sanction. This is testified by David, Psal. 110.4. The Levitical Priests were made by a divine Designation, and with external Rites were consecrated; but Christ was constituted a Priest by Oath, as our Translators well supply it out of the following Verse.

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, Thou art a priest for ever after the order of Melchisedec.)

Those Priests of Aaron's Order were selected, instituted, consecrated without any Oath mentioned by Moses, who did all exactly as the Lord commanded him, Exod. 40.16. God gave only command for it, and made their Priesthood but a temporary and passing Honour and Office, which he might alter when he would:

But he, or Iesus, was made a Priest after Melchisedec's Order, by an Oath of God his Father, speaking to him, as is recorded by David, Psalm 110.4. The Lord Iehovah the Father, sware unto his Son the Lord Messiah, lifting his Hand, and saying, I live for ever, Deut. 32.40. when he ascended and sate down on the Right Hand of the Majesty in the Heavens, solemnly by this Oath ratifying and confirming him in this Office, and that he would not repent, i. e. change, or alter, or retract what he swore to him, there being no need of any other, he so effectually performing the work of it, that all that God bestows upon his by him, are Gifts not to be repented of, even eternal Life and Salvation. That which the Oath ratified, was, That Christ should be God's only and eternal Priest, who was to have no Sharer with him in the Priesthood, and no end of it; taking away from himself by Oath any power to make Christ no Priest, or take away his Office at will and pleasure, as he did Aaron's; hereby honouring his Son, and highly gratifying Sinners by giving them such a Royal High-Priest, who should effectually manage all their Concernments with him for ever.

Marginal references: Or, Without swearing of an Oath.

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

This brings in the Consequent on v. 20. As much Excellency as was in God's Oath constituting, so much there must be in the Office constituted. The Aaronical Priesthood by God's Constitution, was excellent; but Christ's is much more so, being by God's Oath made personal and everlasting, relating to the best Covenant; so as the Hebrews had the greatest reason to renounce Aaron's, and to cleave to Christs for Salvation. He being God-Man, is a Surety, one that bindeth himself for another, to see something paid or performed, to give security for another; and is proper to him as a Priest, Iob 17.3. Psal. 119.122▪ Prov. 6.1. In the Mosaical Oeconomy the Priests were typical Sureties, or Undertakers for the People; so Aaron, as a Surety, was sent by Moses to stand between the Living and the Dead, when God was cutting off those Sinners, Numb. 16.46, 48. The Spirit interprets this Surety, to be a Mediator, ch. 8.6. which is the general comprehensive Name of all his Offices; as he gives all from God to us in and by his Promises, he is Testator fulfilling them, ch. 9.15, 16. As he gives satisfaction to God for us, and returns our Duty performed with the Incense of his Merits. He is our Surety; which merit of his resulted from his perfect Obedience to the whole Law and Will of God, and from the full Satisfaction he made to God by his Death for our Sins. Rom. 5.19. 2 Cor. 5.21. Gal. 3.13.

The Gospel-Covenant described, ch. 8.10, 11, 12. and referreth to what the Lord foretold of it, Ier. 31.33, 34. which is better than the Mosaical for Perspicuity, Freeness, Fulness, Spirituality, and the Spirit promised in it for its Ratification by the Death of Christ and its Perpetuity; See ch. 8.8, 9, 11.

23 And they truly were many priests , because they were not suffered to continue, by reason of death .

This further demonstrates the excellency of Christs Priesthood above the Aaronical for its Singularity and Self-sufficiency; whereas theirs was for the Multiplicity of it, weak, vanishing, and mortal, like themselves: They had multitude of Priests together under the High Priest, to manage the Service, and above seventy High Priests beside their Sagans, such as were to officiate for them, if at any time they were legally disabled from the Institution of the Aaronical Order, to the Destruction of the Temple, and were made according to the Law successively.

Death cut them off one after another, they were all mortal, and could not abide neither in their Priesthood or Life, Exod. 28.43. Death transmitted that Priesthood from one unto another; 'tis the Priesthood it self by the Succession of a better, was abolished, and did expire, so frail, passing, and imperfect was both their Persons and Office.

24 But this man because he continueth ever , hath an unchangeable priesthood .

This Priest Iesus, v. 22. is opposed to the Aaronical multitude, this excellent one, 1 Tim. 2.5. after his Resurrection abideth immortal. He is eternal and permanent for Person and Office; See v. 25. Rom. 6.9. They are vanished, but he continues for ever, Rev. 1.17, 18.

[non-Latin text not transcribed], a Priesthood that cannot pass from him to any other, as Aaron's did to his Successors: No person is to be a Sharer in it, nor a Successor to it; it is reciprocal with himself; his individual Person terminateth it for ever; he hath no Vicars nor Successors of his Priesthood, whatever the Pope pretends to in it.

Marginal references: Or, which [illegible: 1 word] not from one [illegible: 1 word] another.

25 Wherefore he is able also to save them to the uttermost, that come unto God by him , seeing he ever liveth to make intercession for them .

This Inference proves his Eminency in Office above Aaron's Order by the Efficacy of it; for he is Possessor of a supernatural divine Power which is able to save to perfection, to the full, to all ends from Sin, in its Guilt, Stain and Power; from its Consequents, the Curse, and Wrath, and eternal Death. What neither our selves, nor others could do for us, he is only able, and as willing as able to set us in a safe, happy, blessed and glorious State for ever, Rom. 5.9, 10, 11, 17.

All such who will come to God by him, as their High Priest, and no other, praying for Remission of Sins for his sake and merit, by Faith in his Blood, renouncing self, expecting the Mercy of God to flow in him to them, subjecting themselves entirely to him, and depending on him to present them unto God their end, without Spot or Blemish, or any such thing, and to make them blessed in the enjoyment of him for ever. This is his Work, Iohn 6.35, to 41. 1 Pet. 3.18.

Since he always exists and lives an High Priest for the good of those who wait on him, having life in himself, and quickning them, comp. Rom. 8.6. And as their Advocate, 1 Iohn. 2.1, 2. answereth all Charges against them, suing for those penitent Believers, and pleading for all promised them by the Father in him. He sitting at God's Right-Hand must ever be in his presence, and appears as the general Representative of his, and useth all his Interest with the Supreme Law-giver, Judge, and Governour, for them; See ch. 9.24. as it was foretold he should, Isa. 53.12. even for them who cannot plead their own Cause through Guiltiness, or Weakness; he will manage it for all of them who believe in him, and apply themselves to God by him, attoning him for their sins by his Sacrifice, perfuming Duties and Person by the Insence of his Merits, and presenting them to God, answering in Heaven his Type on Earth, Exod. 30.1, to 10. comp. Rev. 8.3, 4. Rom. 8.31, to 36.

Marginal references: Or, evermore.

26 For such an high priest became us, who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens .

The last Excellency of the Gospel-High-Priest, preferring him to Aaron's Order, is the Qualification of his Person, by which he is described in himself, distinguished from, and set above all others, and is that which remained out of David's Proof to be cleared, who this Person was, who was different from Melchisedec, tho after his Order, to take place after Aaron's was expired, who was immortal, and constituted an everlasting Priest by God's Oath, This was God-Man, the Messiah, and Gospel-High-Priest, who was convenient, congruous, sutable, use[illegible: 1 letter]ul and necessary for us guilty, filthy, miserable Sinners, in respect of our selves hopeless, and helpless, and cannot approach God without Consumption; and unless we have a Person who can manage our Cause with God, are lost for ever. To such is he agreeable and necessary, who can only help and save us. This the Titles given him, evince, shewing all the Perfections of a Priest, of which others were dark shadows and Types. As he was not only externally and relatively by Office, but internally and morally holy. His Essence as God, was Holiness; as Man his Nature was intirely agreeable to God's Will; he was that holy thing, Luke 1.35. not having Holiness engraven on a Mitre, as Aaron, Exod. 39.30, 31. but in his Person; holy in his Conception, Birth, Life and Death: The Devil could find nothing but Holiness in him, Iohn 14.30. Pure in his Soul, in his Body transcendently beyond his Type, Levit. 21.17, to 23. not a Creature, Angel or Man so holy as he, the most like to God of any, Iohn 1.14.

[non-Latin text not transcribed], Void of all natural evil in his Spirit and Flesh, no Lust, no Disposition to evil, not injurious to any, having no Guile, an Israelite indeed beyond a Nathaniel of the most simple, pure, and innocent Nature; he was good, and all his Work was good, Act. 10.38.

[non-Latin text not transcribed], without any Spot, not soiled or stained without or within; the Angels and Heavens are not so clean in God's sight, as this Priest of his; he was never tainted with the Appearance of Sin: if his Church be so pure, what must himself be? Ephes. 5.27.

Free from all vicious habit, quality, Act or Stain, by what was in Sinners, or by his Converse with them; as separate from Guilt or Stain, as if he had never been with them; conjoyned with God in Being and Fulness of Righteousness, making Sinners righteous, but contracting nothing from them.

By the Constitution of God after his Sacrifice mentioned v. 27. he ascended far above all Heavens, Ephes. 4.10. and is setled on God's Throne at his Right-Hand, having all Principalities, Powers, Might and Dominion, and every Name subjected to him, and all things put under his Feet, Ephes. 1.21, 22. Never Priest can reach where he is; this is his supereminent Excellency, ch. 4.14. and 8.1. and 9.11. How able, mighty and successful is he for managing all for his Clients there? His Work now is Intercession.

27 Who needeth not daily, as those high priests, to offer up sacrifice , first for his own sins, and then for the peoples : For this he did once when he offered up himself x.

In this Verse the Spirit shews the ground of his Intercession-work in Heaven, and why he doth not sacrifice as an High Priest there; therein setting His far above the Aaronical Priesthood. He had no necessity, being so holy as he was, to multiply Sacrifices either for himself being sinless, and had no Infirmity to atone for, as the Aaronical Priesthood had, who annually on the day of Atonement did offer Sacrifice for themselves, being Sinners, and needed Pardon as well as the People, Lev. 9.7.

He had no need annually at a day to offer for the Peopl's sins, as Aaron and his Successors had, and did continue to do, till his Sacrifice took place and abolished them; he having once offered a Sacrifice for the sins of the People, which out-weighed all their multiplied Sacrifices; and this he did once when he himself died a Sacrifice for sins, when he offered up the human Nature by the eternal Spirit without Spot, a propitiatory Sacrifice to God, when his Body hung on the Cross, and his Soul ascended and entred into the Throne of God in the Holy of Holiest in Heaven, with the Blood of the Testament, and attoned him for all his People. How transcendent was this Sacrifice to all the Aaronical ones, whereby Sinners were reconciled unto God for ever, ch. 9.11, 12, 14, 24, 25, 26. On this Offering was he exalted by God far above all Heavens, confirmed by Oath in his Office, and his Intercession became so powerful and effectual to save all his People from their sins, and the Consequents of them.

Marginal references: Chap. 5.3▪; Chap. 10.12.

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 consecrated for evermore .

This is the Reason why the Aaronical Priests had need to sacrifice for themselves, and the Gospel-High-Priest had not, and is finally describing him who is so. For the Law which God gave to Moses, the Ceremonial Law, constituteth, sets up, and puts into this Aaronical Order and Office of Priesthood such as are not only liable to bodily Infirmities, but to moral ones, sins. Aaron and all his Sons, had their spiritual sinful Infirmities, ch. 5.2. for which they were to offer their propitiatory Sacrifices to God, as well as for those of the People, they were sinful dying Men, v. 26.

But God the Father's Promise to his Son, ratified with an Oath, that he should be the great High-Priest perfecting of Souls for God, as David testifieth, Psalm 110.4. to be revealed to him; and this 400 years after the Law was given, which constituted the Aaronical Priesthood. The Word revelead God's Promise to him, the Oath made it irreversible; yet this Promise was not actually performed to him till his Ascension in the human Nature higher than the Heavens, Psalm 110.1.

God the Son incarnate, the Man Christ God's Fellow, the glorious only begotten and bosome Son of the Father, Zech. 13.7. Iohn 1.14, 18. 1 Tim. 2.5. is made by this ratified Word the only single everlasting High-Priest, who is not only compleatly and perfectly holy, as opposed to the Infirmities of the Aaronical Priests, but ever able and fit for his Work, as succesful in it. Who would not therefore leave that abolished Priesthood, and cleave to this which must abide for ever?

Marginal references: Chap. 2.10. & 5.9.; Gr. perfected.

Melchisedec's Priesthood. (a. d. 62.)

1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; 2 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; 3 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. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. 10 For he was yet in the loins of his father, when Melchisedec met him.

The foregoing chapter ended with a repetition of what had been cited once and again before out of Ps. cx. 4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.

I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen. xiv. 18, &c., and in Ps. cx. 4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but,

1. The opinions concerning him that are best worthy our consideration are these three:—(1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, John viii. 56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in v. 3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such.

2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, v. 1-3. (1.) Melchisedec was a king, and so is the Lord Jesus—a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king—rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, v. 3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen. xiv. 18, &c. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (v. 2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever.

II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (v. 4, 5, &c.): Now consider how great this man was, &c. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, v. 9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, v. 6, 7. Here observe, (1.) Abraham's great dignity and felicity—that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour—in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, v. 7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.

Melchisedec and Christ Compared. (a. d. 62.)

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? 12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not without an oath he was made priest: 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, Thou art a priest for ever after the order of Melchisedec:) 22 By so much was Jesus made a surety of a better testament. 23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 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 consecrated for evermore.

Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, v. 11, 12, &c. Here,

I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.

II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.

III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.

IV. It is not only asserted, but proved, that the priesthood and law are changed, v. 13, 14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.

1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, v. 14. This change of the family shows a real change of the law of the priesthood.

2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, v. 18, 19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.

4. There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, v. 21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.

5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton—an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost—in all times, in all cases, in every juncture—all who come to God by him, v. 25. So that here is a manifest alteration much for the better.

7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, &c., v. 26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job iv. 18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genesthe ho Theos alethes—Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in v. 27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator—a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not to-day, yet if he knew he might be in such circumstances as to need it to-morrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.

CHAP. VII. Verſe 1. For this Melchiſedech]

SOme make him the ſame with Shem:] Others ſay it was the holy Ghoſt, others ſay Chriſt himſelf under the habit of a King and Prieſt. It is moſt probable that he was a mortall man, and a Canaanite, but yet a moſt righteous man, and a Prieſt of the moſt high God by ſpeciall diſpenſation: And that Kedarlaomer and the other Kings that over ran the countrey, and ſpoiled it, forbare, out of reverence to the man and his office, to meedle with Melchiſedcehs territories.

Verſe 2. Gave a tenth part of all] So to ſet forth his thankfulneſſe to God for the victory. The Lord is the man of warre, Exod. 1.3. The Lord and Victour of warres, as the Chaldee there expreſſeth it. Conquerours ſhould ſend to him, as Joah to David, to take the honour of the day, 2 Sam, 12.28. The very Heathens, after a victory, would conſecrate ſomething to their gods.

Verſe 3. Without father] viz. That we finde mentioned in the holy Scripture. Hence the Melchiſedechian heretikes held, That he was the holy Ghoſt, or at leaſt ſome created Angel.

Like unto the Son of God] As having neither fellow not ſucceſſour.

Verſe 4. How great this man Was] It is goodneſſe that renders a man great, and the grace of God that ennobleth, Iſa. 43.4. Heb. 11.2. Keep cloſe to God, and then ye ſhall be ſome of Gods Rabbins, as Daniel cals them, Chap 9.27. See Job 32.9. Great men indeed; not with a a belluine, but with a genuine greatnes.

The tenth of the ſpoils] Gr. The top of the heap.

Verſe 5. To take tithes of the people] If tithes be Jewiſh, [non-Latin text not transcribed] M Harm. ſaith on, and yet Miniſters muſt have a maintenance, how will men ſatisfie their conſciences in the particular quantity they muſt beſtow upon them? The Scripture ſpeaks only of the tenth part. Can any ſhew us where the old apportion is reverſed, and which is that quota pars now that conſcience muſt reſt in?

Verſe 6. Received tithes of Abraham] Gr. [non-Latin text not transcribed]. Tithed or tenthed Abraham, by the ſame Divine Right, whereby he bleſſed him. Melchiſedech did not take only that which Abraham was pleaſed to give him, but he tithed him, ſaith the text, he took the tenths, as his due.

Verſe 7. The leſſe is bleſſed, &c.] The Paſtour therefore bleſſing his people according to his office, is greater then his people, in that reſpect.

Verſe 8. That be liveth] Tithes then are due to the Miniſters of Chriſt that liveth, becauſe due to Melchiſedech, to whom Abraham paid them as a Prieſt, and tith-taker, and type of Chriſt. Who therefore ſhould receive them for him, but thoſe that are in his ſtead, 2 Cor. 5.20?

Verſe 9. Levi alſo paied tithes] If any ſhall object, So did Chriſt alſo, ſith he was in the loines of Abraham too; It may be anſwered, That though Chriſt was of Abraham, yet he was not by Abraham. But Levi was both.

Verſe 10. In the loins of his father] So we were all in the loins of Adam when he ſell (as all the county is in a Parliament-man) and ſell with him.

Verſe 11. If therefore perfection] i. e. Juſtification, ſanctification, ſalvation.

Verſe 12. A change alſo of the Law] For we are not under the law, but under grace. The Goſpel is poſt naufragium tabula, a plank after ſhipwrack, and hath its remuneration, Heb. 11.6, viz. of grace and mercy, by Law here ſome underſtood only the law of Prieſthood.

Verſe 13 Pertaineth to another tribe] That of Judab, v. 14. which therefore is firſt reckoned, Revel. 7. among thoſe that were ſealed; as of thoſe that came by Rachel, Nephthali hath the firſt place; becauſe in that tribe Chriſt dwelt, viz. at Capernaum, Ʋt utrobi que , ſuperemineat Chriſti praerogativa.

Verſe 14. Nothing concerning Priesthood] For when Reuben by defiling Bilhah, loſt his birth-right, the birth-right was given to Ioſebh, the kingdome to Iudah, and the Prieſthood to Levi. But God tranſlated the Prieſthood, and ſettled it upon his Son Chriſt, who ſprang out of Iudah, in a time, when it was commonly bought and ſold to the vileſt of men, and all was out of order.

Verſe 15. After the ſimilitude of Melchiſedech] i. e. After an order diſtinct and different from that of Aaron.

Verſe 16. Of a carnall command.] i. e. External and ceremonial,

But after the power] Both of God the Father who made him a Prieſt, and of God the Son who is the Father' of eternity, Iſa. 9.6. and a Prieſt for ever: which word [for ever] the Apoſtle expoundeth and improveth in the laſt clauſe of this verſe, The power of an endleſſe life.

Verſe 17. For he testifieth]Hieron. Thus the Authour ſtill argueth out of Scripture: as knowing that, Quicquid non habet autheritaum ex Scripturis eadem facilitate contemnitur, qua approbatur, Whatſoever is not grounded upon Scripture authority, is as eaſily rejected as received

Verſe 18. For there is verily a diſannulling] Gr. [non-Latin text not transcribed]. An outing, caſſating, expunging.

Of the commandment] See the Note on Ver. 12. & 16.

For the Weakneſſe and unprofitableneſſe] ſc. To juſtifie, ſanctifie, ſave, Rom. 8.2. though as a ſchoolmaſter to Chriſt, and a rule of life, it is of ſingular uſe ſtill.

Verſe 19. But the bringing in] The Law is a ſuperintroduction to Chriſt our hope, who is the end of the law to every believer, Rom. 10. 4.

We draw nigh to God] Epheſ. 3.12. Having boldneſſe and acceſſe with confidence by the faith of Chriſt our high Prieſt: who lead us by the hand, and preſents us to his heavenly father, as Joſeph did his two ſons to Jacob, that the might bleſſe them.

Verſe 20. Not without an oath] A ſingular confirmation: what a monſtrous ſin then is unbelief?

Verſe 21. And will not repent] Will not change his minde upon pretence that ſecond thoughts are better. Thoſe that can play with oaths, and can ſlip them as eaſily as monkies do their collars, have nothing of God in them.

Verſe 22. Jeſus was made a ſurety] As he was our ſurety to God for the diſcharge of our debt (the ſurety and debtour in law are reputed as one perſon) ſo he is Gods ſurety to us, for the performance of his promiſes.

Verſe 23. By reaſon of death] Neither their holineſſe, nor learning could priviledge them from deaths impartiall ſtroke. —Non te tua plurima Pentheu, labentem texit pictas. All our learning alſo is ſoon refuted with one black Theta, which underſtanding us not, ſnappeth us unreſpectively without diſtinction, and putteth at once a period to our reading, and to our being.

Verſe 24. He continueth ever] What need then is there of a Vicar, as the Pope will needs be ſtiled?

An unchangeable] [non-Latin text not transcribed]. Gr. Impaſſable. He needeth no ſucceſſour.

Verſe 25. To the uttermost] Perpetually and perfectly, ſo as none ſhall need to come after him to finiſh what he hath begun, He is a thorow-Saviour, a Saviour in ſolidum, and doth not his work to the halves.

Verſe 26. Who is holy] As the high-Prieſt of old, Lev. 21.18. Exod. 28.

Harmleſſe] Without any birth-blot.

Ʋndeſiled] Free from a ſtuall pollution, without originall blemiſh or actuall blot, 1 Pet. 1.19.

Higher then the heavens] That is, then the Angels, thoſe heavenly Courtiers, Dan. 10.13.

Verſe 27. [non-Latin text not transcribed]. Who needeth not daily] Or, On a certain day of the year, ſc. at the feaſt of the exp[illegible: 1 letter]ations, Levit. 16.29. See Heb. 1.1.

Firſt for brown ſins] Elſe how could he ſtand before God for others: The Prieſts therefore had their laver wherein to waſh, before they offered any mans ſacrifice. The brazen Altar ſtood without, the incenſe-altar of gold, within the Sanctuary: to ſignifie that our own luſts muſt be ſacrificed, ere we take upon us to pray for our ſelves or others. David obſerveth this method, Pſal, 25. & Pſal. 51. He firſt gets pardon for himſelf, and then makes requeſt for Sion.

Verſe 28. For the law maketh] As if the Apoſtle ſhould ſay, Shall I ſumme up and ſhut up all in a word? The law maketh men high Periſts which have infi[illegible: 1 letter]mity, &c. Dull ſcholars muſt have it over and over.Seneca. Nunquam ſatis dicitur, quod nunquam ſat is diſcitur.

For this Melchisedec. Heb 5:6. The name, Melehisedek, from which the apostle derives a portion of his argument here, is Hebrew and is correctly explained as meaning king of righteousness--being compounded of two words --king and righteousness. Why this name was given to this man is unknown. Names, however, were frequently given on account of some quality or characteristic of the man. Isa 8:18. This name may have been given on account of his eminent integrity. The apostle calls attention to it Heb 7:2 as a circumstance worthy of notice, that his name, and the name of the city where he reigned, were so appropriate to one who, as a priest, was the predecessor of the Messiah. The account of Melchisedek, which is very brief, occurs in Gen 14:18-20. The name occurs in the Bible only in Gen 14, Ps 110:4, and in this epistle. Nothing else is certainly known of him. Grotius supposes that he is the same man who, in the history of Sanchoniathon, is called συδυκ--Sydyc. It has indeed been made a question by some whether such a person ever actually existed, and consequently whether this be a proper name. But the account in Genesis is as simple an historical record as any other in the Bible. In that account there is no difficulty whatever. It is said simply, that when Abraham was returning from a successful military expedition, this man, who, it seems, was well known, and who was respected as a priest of God, came out to express his approbation of what he had done, and to refresh him with bread and wine. As a tribute of gratitude to him, and as a thank-offering to God, Abraham gave him a tenth part of the spoils which he had taken. Such an occurrence was by no means improbable, nor would it have been attended with any special difficulty if it had not been for the use which the apostle makes of it in this epistle. Yet on no subject has there been a greater variety of opinion than in regard to this man. The bare recital of the opinions which have been entertained of him would fill a volume. But in a case which seems to be plain, from the Scripture narrative, it is not necessary even to enumerate these opinions. They only serve to show how easy it is for men to mystify a clear statement of history, and how fond they are of finding what is mysterious and marvellous in the plainest narrative of facts. That he was Shem; as the Jews suppose, or that he was the Son of God himself, as many Christian expositors have maintained, there is not the slightest evidence. That the latter opinion is false is perfectly clear; for if he were the Son of God, with what propriety could the apostle say that he "was made like the Son of God," Heb 7:3; that is, like himself; or that Christ was constituted a priest "after the order of Melchisedec;" that is, that he was a type of himself? The most simple and probable opinion is that given by Josephus, that he was a pious Canaanitish prince; a personage eminently endowed by God, and who acted as the priest of his people. That he combined in himself the offices of priest and king furnished to the apostle a beautiful illustration of the offices sustained by the Redeemer, and was, in this respect, perhaps the only one whose history is recorded in the Old Testament who would furnish such an illustration. That his genealogy was not recorded, while that of every other priest mentioned was so careful traced and preserved, furnished another striking illustration. In this respect, like the Son of God, he stood alone. He was not in a line of priests; he was preceded by no one in the sacerdotal office, nor was he followed by any. That he was superior to Abraham, and consequently to all who descended from Abraham; that a tribute was rendered to him by the great ancestor of all the fraternity of Jewish priests, was just an illustration which suited the purpose of Paul. His name, therefore, the place where he reigned, his solitariness, his lone conspicuity in all the past, his dignity, and perhaps the air of mystery thrown over him in the brief history in Genesis, furnished a beautiful and striking illustration of the solitary grandeur, and the inapproachable eminence of the priesthood of the Son of God. There is no evidence that Melchisedek was designed to be a type of the Messiah, or that Abraham so understood it. Nothing of this kind is affirmed; and how shall we affirm it when the sacred oracles are silent?

King of Salem. Such is the record in Gen 14:18. The word Salem----means, peace; and from this fact the apostle derives his illustration in Heb 7:2. He regards it as a fact worth remarking on, that the name of the place ever which he ruled expressed so strikingly the nature of the kingdom over which the Messiah was placed. In regard to the place here denoted by the name Salem, the almost uniform opinion has been that it was that afterwards known as Jerusalem. The reasons for this opinion are,

(1.) that it is a part of the name Jerusalem itself--the name Jerus, altered from Jebus, having been afterwards added, because it was the residence of the Jebusites.

(2.) The name Salem is itself given to Jerusalem. Ps 86:2: "In Salem also is his tabernacle, and his dwelling-place in Zion."

(3.) Jerusalem would be in the direction through which Abraham would naturally pass on his return from the slaughter of the kings. He had pursued them unto Dan, Gen 14:14, and he was returning to Mamre, that is, Hebron, Gen 14:13. On his return, therefore, he would pass in the vicinity of Jerusalem. Rosenmuller, however, supposes that by the name here Jerusalem is not intended, but the whole region occupied by the Jebusites and Hittites, or the royal seat of this region, situated not far from the cities of the plain--the vale of Siddim, where Sodom and Gomorrah were situated. But I see no reason for doubting that the common opinion, that Jerusalem is intended, is correct. That place was favourably situated for a capital of a nation or tribe; was easily fortified; and would be likely to be early selected as a royal residence,

Priest of the most high God. This is the account which is given of him in Gen 14:18. The leading office of priest was to offer sacrifice. This duty was probably first performed by the father of the family, (comp. Job 1:5; see also Gen 8:20, 22:2; and when he was dead it devolved on the eldest son. It would seem, also, that in the early ages, among all nations whose records have reached us, the office of priest and king were united in the same person. It was long before it was found that the interests of religion would be promoted by having the office of priest pertain to an order of men set apart for this special work, That Melchisedek, who was a king, should also be a priest, was not, therefore, remarkable. The only thing remarkable is, that he should have been a priest of the true God. In what way he became acquainted with Him, is wholly unknown. It may have been by tradition preserved from the times of Noah, as it is possible that the arrival of Abraham in that land may have been in some way the means of acquainting him with the existence and character of JEHOVAH. The fact shows, at least, that the knowledge of the true God was not extinct in the world.

Who met Abraham. He came out to meet him, and brought with him bread and wine. Why he did this, is not mentioned. It was probably as an expression of gratitude to Abraham for having freed the country from oppressive and troublesome invaders, and in order to furnish refreshments to the party which Abraham headed, who had become weary and exhausted with the pursuit. There is not the slightest evidence that the bread and wine which he brought forth was designed to typify the sacrament of the Lord's Supper, as has been sometimes supposed. Comp. Bush on Gen 14:18. What did he know of this ordinance? And why should we resort to such a supposition, when the whole case may be met by a simple reference to the ancient rites of hospitality, and by the fact that the deliverance of the country by Abraham from a grievous invasion made some expression of gratitude on the part of this pious king in the highest degree proper?

Returning from the slaughter of the kings. Amraphel, king of Shiner, Arioch, king of Ellasar, Chedorlaomer, king of Elam, and "Tidal, king of nations," who had invaded the valley where Sodom and Gomorrah were, and had departed with a great amount of booty. Those kings Abraham had pursued beyond Dan, and to the neighbourhood of Damascus, and had smitten them, and recovered the spoil.

And blessed him. For the important service which he had rendered in taking vengeance on these invaders; in freeing the land from the apprehension of being invaded again; and in recovering the valuable booty which they had taken away. From Heb 7:6,7, it appears that this act of blessing was regarded as that of one who was superior to Abraham: that is, he blessed him as a priest and a king. As such he was superior in rank to Abraham, who never claimed the title of king, and who is not spoken of as a priest.

(a) "king of Salem" Gen 14:18

To whom also Abraham gave a tenth part of all. That is, a tenth part of all the spoils which he had taken, Gen 14:20; thus acknowledging that, in dignity of office, Melchisedek was greatly his superior, Heb 7:4,6,8. This does not appear to have been, on the part of Abraham, so much designed as a present to Melchisedek personally, as an act of pious thankfulness to God. He doubtless recognised in Melchisedek one who was a minister of God, and to him, as such, he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. Some expression of this kind is obviously demanded, and piety seems early to have fixed on the tenth part as being no more than a proper proportion to consecrate to the service of religion, for the propriety of the use which the apostle makes of this fact, Heb 7:4, Heb 7:6; Heb 7:8.

First being. The first idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace.

King of righteousness. The literal translation of the name Melchisedek. Heb 7:1. The argument implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose "order" the Messiah was to be found should have such a name. It would be exactly descriptive of him; and it was worthy of observation, that he of whose "order" it was said the Messiah would be should have had such a name. Paul does not say that this name was given to him with any such reference, or that it was designed to be symbolical of what the Messiah would be; but that there was a remarkable coincidence; that it was a fact which was worth at least a passing thought. This is a kind of remark that might occur to any one to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied, that to one accustomed to the Jewish mode of reasoning--accustomed to dwell much on hidden meanings, and to trace out concealed analogies--it would be much more obvious and striking than it is with us. We are to place ourselves in the situation of those to whom Paul wrote--trained up with Jewish feelings, and Jewish modes of thought--and to ask how this would strike their minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindoo philosopher, that we should endeavour to place ourselves in the situation of the writer, and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the name. There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the name had a meaning which corresponded so entirely with the character of Him who was to be a high priest of the same "order."

And after that. He is mentioned after that with another appellation equally significant.

King of peace. A literal translation of the appellation "king of Salem," Heb 7:1. The idea of Paul is, that it was worthy of remark that the appellation which he bore was appropriate to one whose ministry, it was said, the priesthood of the Messiah would resemble.

Without father. The phrase without father απατωρ --means, literally, one who has no father; one who has lost his father; one who is an orphan. Then it denotes one who is born after the death of his father; then one whose father is unknown--spurious. Passow. The word occurs often in these senses in the classic writers, for numerous examples of which the reader may consult Wetstein, in loc. It is morally certain, however, that the apostle did not use the word here in either of these senses, for there is no evidence that Melchizedek was fatherless in any of these respects. It was very important, in the estimation of the Jews, that the line of their priesthood should be carefully kept; that their genealogies should be accurately marked and preserved; and that their direct descent from Aaron should be susceptible of easy and certain proof. But the apostle says that there was no such genealogical table in regard to Melchizedek. There was no record made of the name either of his father, his mother, or any of his posterity. He stood alone. It is simply said that such a man came out to meet Abraham--and that is the first and the last which we hear of him and of his family. Now, says the apostle, it is distinctly said Ps 110:4 that the Messiah was to be a priest according to his order: and in this respect there is a remarkable resemblance, so far as the point of his being a priest--which was the point under discussion--was concerned. The Messiah thus, as a priest, STOOD ALONE. His name does not appear in the line of priests. He pertained to another tribe, Heb 7:14. No one of his ancestors is mentioned as a priest; and: as a priest he has no descendants and no followers. He has a lonely conspicuity similar to that of Melchisedek; a standing unlike that of any other priest. This should not, therefore, be construed as meaning that the genealogy of Christ could not be traced out--which is not true, for Mt 1 and Lk 3 have carefully preserved it; but that he had no genealogical record as a priest. As the reasoning of the apostle pertains to this point only, it would be unfair to construe it as implying that the Messiah was to stand unconnected with any ancestor, or that his genealogy would be unknown. The meaning of the word rendered "without father" here is, therefore, one the name of whose father is not recorded in the Hebrew genealogies.

Without mother. The name of whose mother is unknown, or is not recorded in the Hebrew genealogical tables. Philo calls Sarah-- αμητορα--without mother, probably because her mother is not mentioned in the sacred records. The Syriac has given the correct view of the meaning of the apostle. In that version it is, "Of whom neither the father nor mother are recorded in the genealogies." The meaning here is not that Melchisedek was of low and obscure origin, as the terms "without father and without mother" often signify in the classic writers, and in Arabic, (comp. Wetstein ;) for there is no reason to doubt that Melchisedek had an ancestry as honourable as other kings and priests of his time. The simple thought is, that the name of his ancestry does not appear in any record of those in the priestly office.

Without descent, Marg, pedigree. The Greek word αγενεαλογητος -- means, without genealogy; whose descent is unknown. He is merely mentioned himself, and nothing is said of his family or of his posterity.

Having neither beginning of days, nor end of life. This is a much more difficult expression than any of the others respecting Melchizedek. The obvious meaning of the phrase is, that, in the records of Moses, neither the beginning nor the close of his life is mentioned. It is not said when he was born, or when he died; nor is it said that he was born, or that he died. The apostle adverts to this particularly, because it was so unusual in the records of Moses, who is in general so careful to mention the birth and death of the individuals whose lives he mentions. Under the Mosaic dispensation everything respecting the duration of the sacerdotal office was determined accurately by the law. In the time of Moses, and by his arrangement, the Levites were required to serve from the age of thirty to fifty, Nu 4:3,23,36,43,47; Nu 8:24,26. After the age of fifty, they were released from the more arduous and severe duties of their office. In later periods of the Jewish history they commenced their duties at the age of twenty, 1Chr 23:24,27. The priests also, and the high priest, entered on their office at thirty years of age, though it is not supposed that they retired from it at any particular period of life. The idea of the apostle here is, that nothing of this kind occurs in regard to Melchizedek. No period is mentioned when he entered on his office; none when he retired from it. From anything that appears in the sacred record it might be perpetual--though Paul evidently did not mean to be understood as saying that it was so. It cannot be that he meant to say that Melehizedek had no beginning of days literally, that is, that he was from eternity; or that he had no end of life literally, that is, that he would exist for ever--for this would be to make him equal with God. The expression used must be interpreted according to the matter under discussion, and that was the office of Melchizedek as a priest. Of that no beginning is mentioned, and no end. That this is the meaning of Paul there can be no doubt; but there is a much more difficult question about the force and pertinency of this reasoning--about the use which he means to make of this fact, and the strength of the argument which he here designs to employ. This inquiry cannot easily be settled. It may be admitted, undoubtedly, that it would strike a Jew with much more force than it would any other person; and to see its pertinency we ought to be able to place ourselves in their condition, and to transfer to ourselves, as far as possible, their state of feeling. It was mentioned in Ps 110:4, that the Messiah was to be a "priest after the order of Melchizedek." It was natural, then, to turn to the only record which existed of him--the very brief narrative in Gen 14. There the account is simple and plain--that he was a pious Canaanitish king, who officiated as a priest. In what point then, it would be asked, was the Messiah to resemble him? In his personal character; his office; his rank; or in what he did? It would be natural, then, to run out the parallel, and seize upon the points in which Melchizedek differed from the Jewish priests which would be suggested on reading that account for it was undoubtedly in those points that the resemblance between Christ and Melchizedek was to consist. Here the record was to be the only guide, and the points in which he differed from the Jewish priesthood, according to the record, were such as these.

(1.) That there is no account of his ancestry as a priest--neither father nor mother being mentioned--as was indispensable in the records of the Levitical priesthood.

(2.) There was no account of any descendants in his office, and no reason to believe that he had any, and he thus stood alone.

(3.) There was no account of the commencement or close of his office as a priest, but, so far as the record goes, it is just as it would have been if his priesthood had neither beginning nor end. It was inevitable, therefore, that those who read the Psalm, and compared it with the account in Gen 14, should come to the conclusion that the Messiah was to resemble Melchizedek in some such points as these--for these are the points in which he differed from the Levitical priesthood; and to run out these points of comparison is all that the apostle has done here. It is just what would be done by any Jew, or indeed by any other man; and the reasoning grew directly out of the two accounts in the Old Testament. It is not, then, quibble or quirk --it is sound reasoning, based on these two points:

(1) that it was said in the Old Testament that the Messiah would be a priest after the order of Melchizedek; and

(2) that the only points, according to the record, in which there was anything peculiar about the priesthood of Melchizedek, or in which he differed from the Levitical priesthood, were such as those which Paul specifies, he reasons from the record; and though there is, as was natural, something of a Jewish cast about it, yet it was the only kind of reasoning that was possible in the case.

But made like. The word here used means, to be made like, to be made to resemble; and then to be like, to be compared with. Our translation seems to imply that there was a Divine agency or intention by which Melchizedek was made to resemble the Son of God; but this does not seem to be the idea of the apostle. In the Psalm it is said that the Messiah would resemble Melchizedek in his priestly office, and this is doubtless the idea here. Paul is seeking to illustrate the nature and perpetuity of the office of the Messiah by comparing it with that of Melchizedek. Hence he pursues the idea of this resemblance; and the true sense of the word used here is, "he was like, or he resembled the Son of God." So Tindal and Coverdale render it, "is likened unto the Son of God." The points of resemblance are those which have been already suggested:

(1) in the name--king of righteousness, and king of peace;

(2) in the fact that he had no ancestors or successors in the priestly office;

(3) that he was, according to the record, a perpetual priest--there being no account of his death; and perhaps

(4) that he united in himself the office of king and priest. It may be added, that the expression here, "was made like unto the Son of God," proves that he was not himself the Son of God, as many have supposed. How could he be "made like" himself? How could a comparison be formally made between Christ and himself?

Abideth a priest continually. That is, as far as the record in Genesis goes--for it was according to this record that Paul was reasoning. This clause is connected with Heb 7:1; and, the intermediate statements are of the nature of a parenthesis, containing important suggestions respecting the character of Melchizedek, which would be useful in preparing the readers for the argument which the apostle proposed to draw from his rank and character. The meaning is, that there is no account of his death, or of his ceasing to exercise the priestly office; and in this respect he may be compared with the Lord Jesus. All other priests cease to exercise their office by death, Heb 7:23; but of the death of Melchizedek there is no mention. It must have been true that the priesthood of Melchizedek terminated at his death; and it will be also true that that of Christ will cease when his Church shall have been redeemed, and when he shall have given up the mediatorial kingdom to the rather, 1Cor 15:25-28. The expression, "abideth a priest continually," therefore, is equivalent to saying that he had a perpetual priesthood, in contradistinction from those whose office terminated at a definite period, or whose office passed over into the hands of others. Heb 7:24.

(1) "descent" "pedigree"

Now consider how great this man was. The object of the apostle was to exalt the rank and dignity of Melchizedek. The Jews had a profound veneration for Abraham; and if it could be shown that Melchizedek was superior to Abraham, then it would be easy to demonstrate the superiority of Christ, as a priest, to all who descended from Abraham. Accordingly he argues, that he to whom even the patriarch Abraham showed so much respect, must have had an exalted rank. Abraham, according to the views of the East, the illustrious ancestor of the Jewish nation, was regarded as superior to any of his posterity, and of course was to be considered as of higher rank and dignity than the Levitical priests, who were descended from him.

Even the patriarch Abraham. One so great as he is acknowledged to have been. On the word patriarch, Acts 2:29. It occurs only in Acts 2:29, 7:8,9, and in this place.

Gave the tenth of the spoils. Heb 7:2. The argument here is, that Abraham acknowledged the superiority of Melchizedek by thus devoting the usual part of the spoils of war, or of what was possessed, to God by his hands, as the priest of the Most High. Instead of making a direct consecration by himself, he brought them to him as a minister of religion, and recognised in him one who had a higher official standing in the matter of religion than himself. The Greek word rendered spoils--ακροθινιον--means, literally, the top of the heap, from ακρον, top, and θιν, heap. The Greeks were accustomed, after a battle, to collect the spoils together, and throw them into a pile, and then, before they were distributed, to take off a portion from the top, and devote it to the gods, Xen. Cyro. vii. 6, 36; Herod. i. 86, 90; viii. 121, 122; Dion. Hal. ii. In like manner it was customary to place the harvest in a heap; and, as the first thing, to take off a portion from the top to consecrate as a thank-offering to God. The word then came to denote the first-fruits which were offered to God, and then the best of the spoils of battle. It has that sense here, and denotes the spoils or plunder which Abraham had taken of the discomfited kings.

And verily they that are of the sons of Levi. The meaning of this verse is, that the Levitical priests had a right to receive tithes of their brethren, but still that they were inferior to Melchizedek. The apostle admits that their superiority to the rest of the people was shown by the fact that they had a right to require of them the tenth part of the productions of the land for their maintenance, and for the support of religion. But still he says that their inferiority to Melchizedek, and consequently to Christ as a priest, was shown by the fact that the illustrious ancestor of all the Jewish people, including the priests as well as others, had confessed his inferiority to Melchizedek by paying him tithes.

Who receive the office of the priesthood. Not all the descendants of Levi were priests. The apostle, therefore, specifies particularly those who "received this office," as being those whom he specially designed, and as those whose inferiority to Christ as a priest it was his object to show.

Have a commandment to take tithes. Have by the law a commission, or a right to exact tithes of the people, De 14:22,27-29.

(a) "who receive" Nu 18:21-26.

But he whose descent is not counted from them. Melchizedek. The word descent is, in the margin, pedigree. The meaning is, that he was not in the same genealogy--μηγενεαλογουμενος--he was not of the order of Levitical priests. That Melchizedek is meant there can be no doubt; at the same time, also, the thought is presented with prominence, on which Paul so much insists, that he was of a different order from the Levitical priesthood.

And blessed him. Blessed him as a priest of God; blessed him in such a manner as to imply acknowledged superiority. See Heb 7:1.

That had the promises. The promise that he should have a numerous posterity; that in him all the nations of the earth should be blessed. See Heb 6:12-16.

(1) "descent" "pedigree" (b) "tithes" Gen 14:20 (c) "the promises" Rom 9:4

And without all contradiction. It is an admitted principle; a point about which there can be no dispute.

The less is blessed of the better. The act of pronouncing a blessing is understood to imply superiority of rank, age, or station. So when a father lays his hand on his children and blesses them, it is understood to be the act of one superior in age, venerableness, and authority; when a prophet pronounced a blessing on the people, the same thing was understood; and the same is true, also, when a minister of religion pronounces a blessing on a congregation. It is the act of one who is understood to sustain an office above the people on whom the blessing is pronounced. This was understood of the Saviour when parents brought their children to him to lay his hands on them and bless them, Mt 19:13; and the same was true of Jacob, when flying he blessed the sons of Joseph, Heb 11:21, Gen 48:5-20. The word less here means the one of inferior rank; who is less in office, honour, or age. It does not imply inferiority of moral or religious character, for this is not the point under consideration. The word better means one who is of superior office or rank, not one who has necessarily a purer or holier character. That Melchizedek was thus superior to Abraham, Paul says, is implied by the very declaration that he "blessed him." It is also seen to be true by the whole comparison. Abraham was a petty prince; an Emir--the head of a company of Nomades, or migratory shepherds, having, it is true, a large number of dependents, but still not having the rank here given to Melchizedek. Though called a prophet, Gen 20:7, yet he is nowhere called either a priest or a king. In these respects, it was undoubted that he was inferior to Melchizedek.

And here men that die receive tithes. Another point showing the inferiority of the Levitical priesthood. They who thus received tithes, though by the right to do this they asserted a superiority over their brethren, were mortal. Like others, they would soon die; and in regard to the most essential things they were on a level with their brethren. They had no exemption from sickness, affliction, or bereavement, and death came to them with just as much certainty as he approached other men. The meaning of this is, that they are mortal like their brethren, and the design is to show the inferiority of their office by this fact. Its obvious and natural signification, in the apprehension of the great mass of readers, would not be, as the meaning has been supposed to be, that it refers "to the brief and mutable condition of the Levitical priesthood." See Stuart, in loco. Such an interpretation would not occur to any one if it were not to avoid the difficulty existing in the correlative member of the verse, where it is said of Melchizedek that "he liveth." But is the difficulty avoided then? Is it not as difficult to understand what is meant by his having an immutable and perpetual priesthood, as it is to know what is meant by his not dying literally ? Is the one any more true than the other whatever difficulties, therefore, there may be, we are bound to adhere to the obvious sense of the expression here; a sense which furnishes also a just and forcible ground of comparison. It seems to me, therefore, that the simple meaning of this passage is, that under the Levitical economy those who received tithes were mortal, and were thus placed in strong contrast with him of whom it was said, "he liveth." Thus they were inferior to him--as a mortal is inferior to one who does not die; and thus also they must he inferior to him who was made a priest after the "order" of him who thus "lived."

But there. In contrast with "here" in the same verse. The reference here is to the account of Melchizedek: "Here" in the Levitical economy, men received tithes who are mortal; "there," in the account of Melchizedek, the case is different.

He receiveth them. Melchizedek -- for so the connexion evidently demands.

Of whom it is witnessed. Of whom the record is. There is not, in Genesis, indeed any direct record that he lives, but there is the absence of a record that he died; and this seems to have been regarded as, in fact, a record of permanency in the office, or as having an office which did not pass over to successors by the death of the then incumbent.

That he liveth. This is an exceedingly difficult expression, and one which has always greatly perplexed commentators. The fair and obvious meaning is, that all the record we have of Melchizedek is, that he was "alive;" or, as Grotius says, the record is merely that he lived. We have no mention of his death, from anything that the record shows, it might appear that he continued to live on, and did not die. Arguing from the record, therefore, there is a strong contrast between him and the Levitical priests, all of whom we know are mortal, Heb 7:23. The apostle is desirous of making out a contrast between them and the priesthood of Christ, on this point, among others; and in doing this he appeals to the record in the Old Testament, and says that there was a case which furnished an intimation that the priestly office of the Messiah was not to pass over from him to others by death. That case was, that he was expressly compared Ps 110:4 with Melchizedek, and that in the account of Melchizedek there was no record of his death. As to the force of this argument, it must be admitted that it would strike a Jew more impressively than it does most readers now; and it may not be improbable that the apostle was reasoning from some interpretation of the passages in Gen 14 and Ps 110, which was then prevalent, and which would then be conceded on all hands to be correct. If this was the admitted interpretation, and if there is no equivocation, or mere trick in the reasoning--as there cannot be shown to be--why should we not allow to the Jew a peculiarity of reasoning as we do to all other people? There are modes of reasoning and illustration in all nations, in all societies, and in all professions, which do not strike others as very forcible. The ancient philosophers had methods of reasoning which now seem weak to us; the lawyer often argues in a way which appears to be a mere quirk or quibble, and so the lecturer in science sometimes reasons. The cause of all this may not be always that there is real quibble or quirk, in the mode of argumentation, but that he who reasons in this manner has in his view certain points which he regards as undisputed which do not appear so to us; or that he argues from what is admitted in the profession, or in the school where he is taught, which are not understood by those whom he addresses. To this should be added also the consideration, that Paul had a constant reference to the Messiah, and that it is possible that in his mind there was here a transition from the type to the antitype, and that the language which he uses may be stronger than if he had been speaking of the mere record of Melchizedek if he had found it standing by itself. Still his reasoning turns mainly on the fact, that in the case of Melchizedek there was no one who had preceded him in that office, and that he had no successor, and, in regard to the matter in hand, it was all one as if he had been a perpetual priest, or had continued still alive.

(a) "of whom" Heb 5:6

And as I may so say. So to speak--ωςεποςειπειν. For numerous examples in the classic writers of this expression, see Wetstein, in loc. It is used precisely as it is with us when we say, "so to speak," or, "if I may be allowed the expression." It is employed when what is said is not strictly and literally true, but when it amounts to the same thing, or when about the same idea is conveyed. "It is a softening down of an expression which a writer supposes his readers may deem too strong, or which may have the appearance of excess or severity. It amounts to an indirect apology for employing an unusual or unexpected assertion or phrase." Prof. Stuart. Here Paul could not mean that Levi had actually paid tithes in Abraham--for he had not then an existence; or that Abraham was his representative--for there had been no appointment of Abraham to act in that capacity by Levi; or that the act of Abraham was imputed or reckoned to Abraham--for that was not true, and would not have been pertinent to the case if it were so. But it means, that in the circumstances of the case, the same thing occurred in regard to the superiority of Melchizedek, and the inferiority of the Levitical priesthood, as if Levi had been present with Abraham, and had himself actually paid tithes on that occasion. This was so because Abraham was the distinguished ancestor of Levi; and when an ancestor has done an act implying inferiority of rank to another, we feel as if the whole family, or all the descendants, by that act recognised the inferiority, unless something occurs to change the relative rank of the persons. Here nothing indicating any such change had occurred. Melchizedek had no descendants of which mention is made, and the act of Abraham, as the head of the Hebrew race, stood therefore as if it were the act of all who descended from him.

Levi. The ancestor of the whole Levitical priesthood, and from whom they received their name. He was the third son of Jacob and Leah, and was born in Mesopotamia. On account of the conduct of Simeon and Levi towards Shechem, for the manner in which he had treated their sister Dinah, Gen 34:25, and which Jacob characterized as "cruelty," Gen 49:5,6, Jacob said that they should be "scattered in Israel," Gen 49:7. Afterwards the whole tribe of Levi was chosen by God to execute the various functions of the priesthood, and were "scattered" over the land, having no inheritance of their own, but deriving their subsistence from the offerings of the people. Nu 3:6, seq. Levi is here spoken of as the ancestor of the tribe, or collectively to denote the entire Jewish priesthood.

Who receiveth tithes. That is, his descendants, the priests and Levites, receive tithes.

Payed tithes in Abraham. It is the same as if he had payed tithes in or by Abraham.

For he was yet in the loins of his father. Abraham is here called the father of Levi, by a common use of the word, referring to a more remote ancestor than the literal father. The meaning of the apostle is that he was even then, in a certain sense, in the loins of Abraham, when Melchizedek met him; or it was all the same as if he were there, and had then an existence. The relation which subsisted between him and Abraham, in the circumstances of the case, implied the same thing as if he had then been born, and had acted for himself by paying tithes. Instances of this occur constantly. A father sells a farm, to which his son would be heir, and it is the same as if the son had sold it. He has no more control over it than if he had been present and disposed of it himself. A father acknowledges fealty to a government for a certain title or property which is to descend to his heirs, and it is all one as if the heir had himself done it; and it is not improper to say that it is the same as if he had been there and acted for himself. For some valuable remarks on the nature of the reasoning here employed, see Stuart on the Hebrews, Eursus xiv. The reasoning here is, indeed, especially such as would be fitted to impress a Jewish mind, and perhaps more forcibly than it does ours. The Jews valued themselves on the dignity and honour of the Levitical priesthood, and it was important to show them on their own principles, and according to their own sacred writings, that the great ancestor of all the Levitical community had himself acknowledged his inferiority to one who was declared also in their own writings Ps 110 to be like the Messiah, or who was of the same "order." At the same time, the reasoning concedes nothing false, and conveys no wrong impression. It is not mere fancy or accommodation, nor is it framed on allegory or cabalistic principles. It is founded in truth, and such as might be used anywhere, where regard was shown to pedigree, or respect was claimed on account of the illustrious deeds of an ancestor. It would be regarded as sound reasoning in a country like England, where titles and ranks are recognised, and where various orders of nobility exist. The fact that a remote ancestor had done homage or fealty to the ancestor of another class of titled birth would be regarded as proof of acknowledged inferiority in the family, and might be used with force and propriety in an argument. Paul has done no more than this.

If therefore perfection were by the Levitical priesthood. As the Jews supposed. They were accustomed to regard the system as perfect, It was an appointment of God, and they were tenacious of the opinion that it was to be permanent, and that it needed no change. But Paul says that this could not be. Even from their own Scriptures it was apparent that a priest was to arise of another order, and of a more permanent character; and this, he says, was full proof that there was defect of some kind in the previous order. What this defect was he does not here specify, but the subsequent reasoning shows that it was in such points as these--that it was not permanent; that it could not make the worshippers perfect; that the blood which they offered in sacrifice could not take away sin, and could not render those who offered it holy. Comp. Heb 7:19,23,24, Heb 10:1-4.

For under it the people received the law. This assertion seems necessary in order to establish the point maintained in Heb 7:12, that if the priesthood is changed there must be also a change of the law. In order to this it was necessary to admit that the law was received under that economy, and that it was a part of it, so that the change of one involved also the change of the other. It was not strictly true that the whole law was given after the various orders of Levitical priests were established--for the law on Sinai, and several other laws were given before that distinct arrangement was made; but it was true

(1) that a considerable part of the laws of Moses were given under that arrangement; and

(2) that the whole of the ceremonial observances was connected with that. They were parts of one system, and mutually dependent on each other. This is all that the argument demands.

What further need was there, etc. "If that system would lead to perfection; if it was sufficient to make the conscience pure, and to remove sin, then there was no necessity of any other. Yet the Scriptures have declared that there would be another Of a different order, implying that there was some defect in the former." This reasoning is founded on the fact that there was an express prediction of the coming of a priest of a different "order," Ps 110:4, and that this fact implied that there was some deficiency in the former arrangement. To this reasoning it is impossible to conceive that there can be any objection.

(a) "If, therefore" Gal 2:21, 5:18,19, Heb 8:7

For the priesthood being changed. According to the prediction in Ps 110 that it would be. When that occurs, the consequence specified will also follow.

There is made of necessity a change also of the law. The law so far as it grew out of that, or was dependent on it. The connexion requires us to understand it only of the law so far as it was connected with the Levitical priesthood. This could not apply to the ten commandments--for they were given before the institution of the priesthood; nor could it apply to any other part of the moral law, for that was not dependent on the appointment of the Levitical priests. But the meaning is, that since a large number of laws--constituting a code of considerable extent and importance--was given for the regulation of the priesthood, and in reference to the rites of religion, which they were to observe or superintend, it followed that when their office was superseded by one of a wholly different order, the law which had regulated them vanished also, or ceased to be binding. This was a very important point in the introduction of Christianity, and hence it is that it is so often insisted on in the writings of Paul. The argument to show that there had been a change or transfer of the priestly office, he proceeds to establish in the sequel.

For he of whom these things are spoken. The Lord Jesus, the Messiah, to whom they had reference. The things here spoken of pertain to his office as priest; his being of the order of Melchizedek. The apostle here assumes it as a point concerning which there could be no dispute, that these things referred to the Lord Jesus. Those whom he addressed would not be disposed to call this in question, and his argument had conducted him to this conclusion.

Pertaineth to another tribe. To the tribe of Judah, Heb 7:14.

Of which no man gave attendance at the altar. The priestly office pertained only to the tribe of Levi. No one of the tribe of Judah had any part in the performance of the duties of that office. This was settled by the Jewish law.

For it is evident that our Lord sprang out of Judah. It is well known; it cannot be a matter of dispute. About the fact that the Lord Jesus was of the tribe of Judah there could be no doubt. Comp. Mt 1:3. But probably the apostle means here to refer to more than that simple fact. It was a doctrine of the Old Testament, and was admitted by the Jews, that the Messiah was to be of that tribe. See Gen 49:10; Isa 11:1, Mic 5:2, Mt 11:6, This was an additional consideration to show that there was to be a change of some kind in the office of the priesthood, since it was declared Ps 110 that the Messiah was to be a priest. The fact that the Messiah is to be of the tribe of Judah is still admitted by the Jews. As their distinction of tribes now, however, is broken up, and as it is impossible for them to tell who belongs to the tribe of Judah, it is held by them that when he comes this-will be made known by miracle.

Of which tribe Moses spake nothing concerning priesthood. That is, in the Mosaic laws respecting the office of priest this tribe is not mentioned. All the arrangements pertain to the tribe of Judah.

(b) "evident" Isa 11:1, Mt 1:3, Rev 5:5

And it is yet far more evident. Not that our Lord would spring out of Judah, but the point which he was endeavouring to establish; that there must be a change of the priesthood, was rendered still more evident from another consideration. A strong proof of the necessity of such a change of the priesthood was furnished from the fact that the Messiah was to be of the tribe of Judah; but a much stronger because, as a priest, he was to be of the order of Melchizedek--that is, he was of the same rank with one who did not even belong to that tribe.

After the similitude, Resembling; that is, he was to be of the order of Melchizedek.

Who is made. That is, the other priest is made--to wit, the Messiah. He was made a priest by a peculiar law.

Not after the law of a carnal commandment. Not according to the law of a commandment pertaining to the flesh. The word carnal means fleshly; and the idea is, that the law under which the priests of the old dispensation were made was external, rather than spiritual; it related more to outward observances than to the keeping of the heart. That this was the nature of the Mosaic ritual in the main, it was impossible to doubt, and the apostle proceeds to argue from this undeniable truth.

But after the power of an endless life. By an authority of endless duration, That is, it was not concerned mainly with outward observances, and did not pass over from one to another by death, but was unchanging in its character, and spiritual in its nature. It was enduring and perpetual as a priesthood, and was thus far exalted above the service performed by the priests under the former dispensation.

For he testifieth. "That this is the true account of it is proved by the testimony of God himself, that he was to be a Priest for ever. Heb 5:6.

(a) "Thou art a Priest" Ps 110:4

For there is verily a disannulling. A setting aside. The law which existed before in regard to the priesthood becomes now abrogated, in consequence of the change which has been made in the priesthood. Heb 7:12.

Of the commandment. Relating to the office of priest, or to the ceremonial rites in general. This does not refer to the moral law, as if that was abrogated, for

(1) the reasoning of the apostle does not pertain to that, and

(2) that law cannot be abrogated. It grows out of the nature of things, and must be perpetual and universal.

Going before. Going before the Christian dispensation, and introducing it.

For the weakness and unprofitableness thereof. That is, it was not adapted to save man; it had not power to accomplish what was necessary to be done in human salvation. It answered the end for which it was designed--that of introducing a more perfect plan, and then vanished as a matter of course. It did not expiate guilt; it did not give peace to the conscience; it did not produce perfection, (Heb 7:11,) and therefore it gave place to a better system.

(b) "weakness" Acts 13:39

For the law made nothing perfect. The Levitical, ceremonial law. It did not produce a perfect state; it did not do what was desirable to be done for a sinner. Heb 8:11. That law, as such, did not reconcile man to God; it did not make an atonement; it did not put away guilt; in one word, it did not restore things to the condition in which they were before the law was broken and man became a sinner. If man were saved under that system--as many undoubtedly were--it was not in virtue of any intrinsic efficacy which it possessed, but in virtue of that great Sacrifice which it typified.

But the bringing in of a better hope did. Marg. "But it was." The correct rendering is, probably, "but there is the bringing in of a better hope by which we have access to God." The law could not effect this. It left the conscience guilty, and sin unexpiated. But there is now the introduction of a better system by which we can approach a reconciled God. The "better hope" here refers to the more sure and certain expectation of heaven introduced by the gospel. There is a better foundation for hope; a more certain way of obtaining the Divine favour than the law could furnish.

By the which. By which better hope; that is, by means of the ground of hope furnished by the gospel--to wit, that God is now reconciled, and that we can approach him with the assurance that he is ready to save us.

We draw nigh unto God. We have access to him. Rom 5:1; Rom 5:2.

(1) "the bringing" "but it was" (d) "which we draw" Rom 3:20

And inasmuch as not without an oath. In addition to every other consideration showing the superiority of Christ as a priest, there was the solemnity of the oath by which he was set apart to the office. The appointment of one to the office of priest by an oath, such as occurred in the case of Jesus, was much more solemn and important than where the office was received merely by descent.

Acts 13:39

For those priests were made without an oath. The Levitical priests were set apart and consecrated without their office being confirmed to them by an oath on the part of God. They received it by regular descent, and when they arrived at a suitable age they entered on it of course. Jesus received his office by special appointment, and it was secured to him by an oath. The word rendered "oath" is, in the margin, "swearing of an oath". This is the proper meaning of the Greek word, but the sense is not materially varied.

But this with an oath. This priest, the Lord Jesus, became a priest in virtue of an oath.

The Lord sware. Heb 6:3.

The reference here is to Ps 110:4 "The Lord hath sworn." and will not repent. That is, will not regret, or will not alter his mind through regret--for this is the meaning of the Greek word.

(2) "an oath" "swearing of an oath" (e) "The Lord sware" Rom 5:2

By so much. Inasmuch as an oath is more solemn than a mere appointment. The meaning is, that there is all the additional security in the suretyship of Jesus which arises from the solemnity of an oath. It is not implied that God would not be true to his mere promise, but the argument here is derived from the custom of speaking among men. An oath is regarded as much more sacred and binding than a mere promise; and the fact that God has sworn in a given case furnishes the highest security that what he has promised will be performed.

Was Jesus made a surety. The word surety εγγυος-- occurs nowhere else in the New Testament, nor is it found in the Septuagint. It properly means, a bondsman; one who pledges his name, property, or influence, that a certain thing shall be done. When a contract is made, a debt contracted, or a note given, a friend often becomes the security in the case, and is himself responsible if the terms of the contract are not complied with. In the case of the new covenant between God and man, Jesus is the "security," or the bondsman. But of what, and to whom, is he the surety? It cannot be that he is a bondsman for God that he will maintain the covenant, and be true to the promise which he makes, as Crellius supposes, for we need no suck "security" of the Divine faithfulness and veracity. It cannot be that he becomes responsible for the Divine conduct in any way--- for no such responsibility is needed or possible. But it must mean, that he is the security or bondsman on the part of man; He is the pledge that we shall be saved. He becomes responsible, so to speak, to law and justice, that no injury shall be done by our salvation, though we are sinners. He is not a security that we shall be saved, at any rate, without holiness, repentance, faith, or true religions for he never could enter into a suretyship of that kind; but his suretyship extends to this point, that the law shall be honoured; that all its demands shall be met; that we may be saved though we have violated it, and that its terrific penalty shall not fall upon us. The case is this:-- A sinner becomes a true penitent, and enters heaven. It might be said that he does this over a broken law; that God treats the good and bad alike, and that no respect has been paid to the law or the penalty in his salvation. Here the great Surety comes in, and says that it is not so. He has become responsible for this; he the surety, the pledge, that all proper honour shall be paid to justice, and that the same good effects shall ensue as if the penalty of the law had been fully borne. He himself has died to honour the law, and to open a way by which its penalty may be fully remitted consistently with justice, and he becomes the everlasting pledge or security to law, to justice, to the universe, that no injury shall result from the pardon and salvation of the sinner. According to this view, no man can rely on the suretyship of Jesus but he who expects salvation on the terms of the gospel. The suretyship is not at all that he shall be saved in his sins, or that he shall enter heaven no matter what life he leads; it is only that if he believes, repents, and is saved, no injury shall be clone to the universe, no dishonour to the law. For this the Lord Jesus is responsible.

Of a better testament. Rather, "of a better covenant." The former covenant, was that which God made with his people under the Mosaic dispensation: the new covenant is that made by means of Christ. This is better, because

(1) the terms are more simple and easy;

(2) the observances and rites are much less onerous and hard;

(3) it relates to all men, not being confined to the Jewish people;

(4) it is now sure. The former was administered through the instrumentality of the Levitical priesthood, this by the Son of God; that was transitory and changing, this is permanent and eternal.

(f) "better testament" Heb 8:6

And they truly. Under the Jewish dispensation. The object of this verse, and the following, is to state one more reason of the excellence of the priesthood of Christ. It is that, owing to the frailty of human nature and the shortness of life, the office of priest there was continually changing. But here there was no such change. Christ, being exalted to the heavens to live for ever there, has now an unchangeable priesthood, and everything in regard to his office is permanent.

But this man. Gr., "But he"--referring to Christ.

Because he continueth ever. Gr., "Because he remains for ever." The idea is, because he does not die, but ever lives, he has an unchanging priesthood. There is no necessity that he should yield it to others, as was the ease with the Jewish priests, because they were mortal. The reason, in their ease, why it passed to others, was not that they did not perform the office well, but that they were mortal, and could not continue to hold it. But this reason could not operate in the ease of the Lord Jesus, and therefore his priesthood would be permanent.

Hath an unchangeable priesthood. Marg., "or, which passeth not from one to another." The margin expresses the sense of the passage. The idea is not strictly that it was unchangeable, but that it did not pass over into other hands. The Levitical priesthood passed from one to another as successive generations came on the stage of action. This reasoning is not designed to prove that the priesthood of Christ will be literally eternal--for its necessity may cease when all the redeemed are in heaven--but that it is permanent, and does not pass from hand to hand.

(b) "unchangeable" "which passeth not from on to another" (1) "priesthood" 1Sam 2:35

Wherefore he is able also. As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost. This does not mean simply for ever--but that he has power to save them so that their salvation shall be complete ειςτοπαντελες. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him. In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth. He does not die as the Jewish priests did.

To make intercession for them. Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavours to live a holy life. Comp. 1Jn 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honoured, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

(b) "able" Jude 1:24 (2) "to the uttermost" "evermore"

For such an High Priest became us. Was fitted to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy. It was not requisite merely that he should have great power; or that he should be of a rank superior to that of the Jewish priesthood; but there was a special propriety that he should surpass all others in moral purity. Other priests were mere mortal men, and it was necessary that their office should pass to other hands: they were sinful men also, and it was necessary that sacrifices should be made for themselves as well as others. We need, however, a different priest. We need not only one who ever lives, but one who is perfectly holy, and who has no need to bring an offering for himself, and all the merit of whose sacrifice, therefore, may be ours. Such an high priest we have in the person of the Lord Jesus; and there is no truth more interesting, and no proposition more susceptible of proof, than that. HE IS EXACTLY FITTED TO MAN. In his moral character, and in the great work which he has accomplished, he is just such a Saviour as is adapted to the wants of ignorant, fallen, wretched, sinful man. He is benevolent, and pities our woes; wise, and is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such an sacrifice. It was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.

Who is holy. Not merely outwardly righteous, but pure in heart.

Harmless. Not injuring any one. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another.

Undefiled. By sin; by any improper desire or passion. He was unstained by crime; "unspotted from the world." Sin always defiles the soul; but from every such pollution the Lord Jesus was free.

Separate from sinners. That is, he did not associate with them as such. He did not partake of their feelings, plans, pleasures. Though he mingled with them, yet it was merely to do them good; and in all his life there was an entire separation from the feelings, principles, and views of a sinful world.

And made higher than the heavens. Exalted above the visible heavens; that is, at the right hand of God. Eph 1:21, Php 2:9. We needed a high priest who is thus exalted, that he may manage our cause before the throne of God.

(d) "harmless" Heb 4:15, 1Pet 2:22

Who needeth not daily, as those High priests. As the Jewish priests. This is an additional circumstance introduced to show the superior excellency of the High Priest of the Christian profession, and to show also how he was fitted to our wants. The Jewish high priest was a sinful man. He had the same fallen and corrupt nature as others. He needed an expiatory sacrifice for his own sins as really as they did for theirs. When he approached God to offer sacrifice, it was needful to make an atonement for himself; and when all was done, it was still a sacrifice offered by a sinful man. But it was not so in the case of Jesus. He was so holy that he needed no sacrifice for himself, and all that he did was in behalf of others. Besides, it was necessary that the sacrifices in the Jewish service should be constantly repeated. They were imperfect. They were mere types and shadows. They who offered them were frail, sinful men. It became necessary, therefore, to repeat them every day to keep up the proper sense of their transgressions, and to furnish a suitable acknowledgment of the tendency to sin alike among the people and the priests. Neither in the nature of the offering, nor in the character of those who made it, was there any sufficient reason why it should cease to be offered, and it was therefore repeated day by day. But it was not so with the Lord Jesus. The offering which he made, though presented but once, was so ample and perfect, that it had sufficient merit for all the sins of the world, and needed never to be repeated. It is not probable that the Jewish high priest himself personally officiated at the offering of sacrifice every day; but the meaning here is, that it was done daily, and that there was need of a daily sacrifice in his behalf. As one of the Jewish people, the sacrifice was offered on his account, as well as on the account of others-- for he partook of the common infirmities and sinfulness of the nation.

For this he did once. That is, once for all εφαπαξ. He made such an atonement that it was not needful that it should be repeated. Thus he put an end to sacrifice; for when he made the great atonement it was complete, and there was no need that any more blood should be shed for human guilt.

(a) "his own sins" Lev 9:7

For the law. The ceremonial law.

Which have infirmity. Who are weak, frail, sinful, dying, Such were all who were appointed to the office of priest under the Jewish law.

But the word of the oath. By which one was appointed after the order of Melchizedek. Heb 7:21.

Maketh the Son. The Son of God. That appointment has resulted in his being set apart to this work.

Who is consecrated for evermore. Marg., Perfected. Heb 2:10. The idea is, that the appointment is complete and permanent. It does not pass from one to the other. It is perfect in all the arrangements, and will remain so for ever.

REMARKS.

The subject of this chapter is the exalted high-priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men. All religions imply the priestly office; all suppose sacrifice of some kind. In regard to the priestly office of Christ: as illustrated in this chapter, we may observe,

(1.) He stands alone. In that office he had no predecessor, and has no one to succeed him. In this respect he was without father, mother, or descent--and he stands in lonely majesty, as the only one who sustains the office, Heb 7:3.

(2.) He is superior to Abraham. Abraham never laid claim to the office of priest, but he recognised his inferiority to one whom the Messiah was to resemble, Heb 7:2,4.

(3.) He is superior to all the Jewish priesthood--sustaining a rank, and performing an office, above them all. The great ancestor of all the Levitical priests recognised his inferiority to one of the rank or "order" of which the Messiah was to be, and received from him a blessing. In our contemplation of Christ, therefore, as priest, we have the privilege of regarding him as superior to the Jewish high priest--exalted as was his office, and important as were the functions of his office; as more grand, more pure, more worthy of confidence and love.

(4.) The great High Priest of the Christian profession is the only perfect priest, Heb 7:11,19. The Jewish priests were all imperfect and sinful men. The sacrifices which they offered were imperfect, and could not give peace to the conscience. There was need of some better system, and they all looked forward to it. But in the Lord Jesus, and in his work, there is absolute perfection. What he did was complete, and his office needs no change.

(5.) The office now is permanent. It does not change from hand to hand, Heb 7:23,24. He who sustains this office does not die, and we may ever apply to him, and cast our cares on him. Men die; one generation succeeds another; but our High Priest is the same. We may trust in him in whom our fathers found peace and salvation, and then we may teach our children to confide in the same High-Priest --and so send the invaluable lesson down to latest generations.

(6.) His work is firm and sure, Heb 7:20-22. His office is founded on an oath, and he has become the security for, all who will commit their cause to him. Can great interests, like those of the soul, be entrusted to better hands? Are they not safer in his keeping than in our own

(7.) He is able to save to the uttermost, Heb 7:25. That power he showed when he was on earth; that power he is constantly evincing. No one has asked aid of him, and found him unable to render it; no one has been suffered to sink down to hell because his arm was weak. What he has done for a few, he can do for "all;" and they who will entrust themselves to him will find him a sure Saviour. Why will not men then be persuaded to commit themselves to him? Can they save themselves? Where is there one who has shown that he was able to do it? Do they not need a Saviour? Let the history of the world answer. Can man conduct his own cause before God? How weak, ignorant, and blind is he! how little qualified for such an office! Has any one suffered wrong by committing himself to the Redeemer? If there is such an one, where is he? Who has ever made this complaint that has tried it? Who ever will make it? In countless millions of instances the trial has been made, whether Christ was "able to save." Men have gone with a troubled spirit, with a guilty conscience, and with awful apprehensions of the wrath to come, and have asked him to save them. Not one of, those who have done this has found reason to doubt his ability; not one has regretted that he has committed the deathless interest of the soul into his hands.

(8.) Christ saves to the uttermost, Heb 7:25. He makes the salvation complete. So the Bible assures us; and so we see it, in fact, as far as we can trace the soul. When a Christian friend dies, we stand at his bed-side, and accompany him as far as we can into the valley of the shadow of death. We ask him whether he feels that Christ is able to save? He replies," Yes." When he has lost the power of speaking above a whisper, we ask him the same question, and receive the same reply. When he gives us the parting hand, and we, still anxious to know whether all is well, ask the same question, a sign, a smile, a lighting up of the dying eye, declares that all is well. As far as we can trace the departing soul, when it goes into the dark valley, we receive the same assurance; and why should we doubt that the same grace is bestowed further onward and that he saves "to the uttermost? " But what else thus saves? Friends give the parting hand at the gloomy entrance to that valley, and the gay and the worldly coolly turn away. The delusions of infidelity there forsake the soul, and minister no comfort then. Flatterers turn away from the dying scene--for who flatters the dying with the praise of beauty or accomplishments? Taste, skill, learning, talent, do not help then--for how can they save a dying soul? None but Jesus saves to the "uttermost;" no other friend but he goes with us entirely through the valley of death. Is it not better to have such a friend than to go alone through that dark, gloomy path? Any other gloomy and dangerous way may be more safely trod without a friend than the vale of death.

(9.) The Christian religion is fitted to our condition, Heb 7:26,27. It has just such a High Priest as we need--holy, harmless, undefiled. Just such an atonement has been made as is necessary --ample, rich, full, and not needing to be made again. It reveals just such truth as we want-- that respecting the immortality of the soul, and the glorious state of the redeemed beyond the grave. It imparts just such consolation as is fitted to our condition-- pure, rich, unfailing, elevating. It reconciles us to God just as it should be done--in such a way that God can be honoured, and the purity and dignity of his law maintained. It is the religion adapted to dying, ignorant, sinful, wretched man. No other system so much consults the true dignity of our nature, and the honour of God; no one diffuses such consolations through the life that is, or fills with such hopes in regard to the life to come.

(10.) Since, then, we have now such a great High Priest; since the promises of the gospel are settled on so firm a foundation; and since the gospel in its provisions of mercy is all that we can desire it to be, let us yield our hearts entirely to the Saviour, and make this salvation wholly ours. We have the privilege, if we will, of drawing near to God with boldness. We may come near his throne. Though we are poor and sinful, and deserve neither notice nor mercy, yet we may come and ask for all that we need. We may go to God, and supplicate his favour with the assurance that he is ready to hear. We may go feeling that the great atonement has been made for our sins, and that no other offering is now needed; that the last bloody offering which God required has been presented, and that all that he now asks is the sacrifice of a contrite and a grateful heart. All that was needful to be done on the part of God to provide a way of salvation, has been done; all that remains is for man to forsake his sins, and to come back to a God who waits to be gracious.

(1) "consecrated" "perfected"

Here observe, 1. The person spoken of described by his name, Melchizedek to be Shem the Son of Noah; but this cannot be, because of his genealogy is exactly set down by Moses. Others take him to be one of the posterity of Japhet, the father of the Gentiles: In the midst of these sinners, above others, was Melchizedek raised up as an illustrious type of Christ, the promised Messiah. See here, how God can raise up instruments for his service, and unto his glory, whence where, and how he pleaseth.

And learn hence, that this signal prefiguration of Christ, in the nations of the world, at the same time when Abraham received the promises for himself and his posterity, gave a pledge and assurance of the certain future call of the Gentiles unto an interest in him and participation of him.

Observe, 2. Melchizedek is here described by his office; he was king of Salem, and a priest of the Most High God; yea, the first that was so by special institution and separated to the office by God's approbation? None went before him, and none succeeded him in his office.

Here note, That the first personal instituted type of Christ, was Melchizedek, as priest; for in his kingly office he was not so directly typical of Christ. There were moral types of Christ's person before Melchizedek, as Adam, Abel, and Noah, which represented him in sundry things: But the first person, who was solemnly designed to represent Christ by what he was and did, was Melchizedek the priest; teaching us, that the foundation of all that the Lord Jesus Christ had to do in and for the church, was laid in his priestly office, whereby he made atonement, and reconciliation for sin: Melchizedek king of Salem, and priest of the Most High God.

Observe, 3. He met Abraham returning from the slaughter of the kings. This meeting of Melchizedek and Abraham, after Abraham had gotten the victory over all his adversaries, was a type and representation of the glorious meeting of Christ and his church, at the last day; then he will bring out of his stores in heaven for their eternal refreshment, as Melchizedek brought forth bread and wine to refresh Abraham returning from the slaughter of the kings.

2. He blessed him, And Melchizedek said, Blessed be Abraham of the Most High God, possessor of heaven and earth. Gen 14:19 Sacerdotal blessings were authoritative, and that by specal institution. In this blessing of Abraham by Melchizedek, all believers are virtually blessed by Jesus Christ: Melchizedek represented all his believing posterity, in what he then received.

3. Another sacerdotal act, or exercise of priestly power ascribed to Melchizedek, is, that he received of Abraham tithes of all; the one paid them in a way duty, the other received them in a way of office.

Note here, The aniquity of tithes, and how very ancient they were paid in Abraham's time, long before the ceremonial law, and therefore cannot be said to be Jewich and Levitical. The patriarchs before the law, the Jews under the law, and the Christians in times of the gospel, have all paid this proportion: From whence some have concluded, that as the seventh part of our time, so the tenth part of our goods and estates were given to God from the beginning, as Lord of all our time, and proprietor of our estate.

Whatsoever we receive signally from God, in a way of mercy, we ought to return a portion of it to him in a way of duty. It is a certain sign that a man has not engaged God in getting an estate, when he will not intitle him to any portion of it when it is gotten.

Observe, 4. The apostle proceeds unto other instances in the description of Melchizedek, wherein he was made like unto the Son of God, ver. 3. Without father, without mother, without descent, having neither beginning of days, nor end of life: which expressions must not be understood absolutely, but tropically, not of Melchizedek as a man, but as a priest; for as a man, he had certainly both father and mother, though not recorded in Scripture; he was assuredly born, and did no less certainly die than other men; but neither his beginning of days nor end of life, are registered and rehearsed, that he might be the fitter type of Christ, concerning whom it is said, Who can declare his generation?

But though Melchizedek, as a man, had father and mother, yet as a priest he had no predecessor nor successor; no predecessor from whom he might by birth receive his sacerdotal power; no successor who derived his priesthood from him: Now herein also was Melchizedek, and illustrious type of Christ, who derived his priesthood from no mortal predecessor from whom he might by birth receive his sacerdotal power; no successor who derived his priesthood, together with his kingdom, to God the Father, who gave him both.

Observe, 5. What is here asserted concerning Melchizedek; namely, that he abideth a priest for ever; that is, things are so related concerning him in Scripture, as that there is no mention of the ending of the priesthood of his order. We read of no resignation of his office, or of the succesion of any person to him therein; and thus he remaineth a priest for ever. This was that which our apostle did principally design to confirm from hence, namely, that there was in the Scripture, before the institution of the Aaronical priesthood, a representation of an eternal, unchangeable priesthood, to be introduced into the church; which demonstrated to be that of Jesus Christ, of which Melchizedek's priesthood was a type.

These words are the apostle's application of what was before discoursed; by comparing Melchizedek's excellency with Abraham's; he shews Christ's excellency above Melchizedek's, and he calls upon them to consider this, consider how grat this man was. It will be fruitless, and to no advantage, to propose and declare the most important truths of the gospel, if those unto whom they are proposed do not diligently inquire into them, and duly ponder and consider of them. The Hebrews are here called upon to consider: But what? And whom? Why, who Melchizedek was, and how great a man he was?

Note here, That the greatness of Melchizedek did not respect either the endowments of his person, of the largeness of his dominion, or his riches and wealth, in which sense some are said to be great in Scripture: but he is pronounced great with respect to his office, and in regard of his nearness to God on that account, as also in his representing our Lord Jesus Christ.

Observe farther, The proof here given of the greatness of Melchizedek, in that no meaner person than Abraham, than Abraham the Patriarch, did give the tenth part of the spoils unto him.

Here remark, That notwithstanding the highest advantages and privileges which Abraham was possessed of, which rendered him almost adored by his posterity, yet when the meanest duty was presented to him, he readily complied with it. The highest privileges neither can nor ought to exempt any person from the performance of the meanest duty. Duty is our highest honour, and chiefest advantage; but privileges, promotions, dignities, and exaltations, may become snares, and end in the ruin of men's souls. When a person is dignified and advanced in the church, if thereby he thinks himself exempted from the ordinary service of the ministry, he is guilty of horrid pride and in gratitude: But if he farther indulges himself in a course of idleness, sloth, sensuality, and worldliness, these are crimes unpardonable, and want a name to express them.

Still the apostle goes on to give Melchizedek the preference above Abraham, and from thence to infer, that Christ, whom Melchizedek typified, was much mor excellent than Abraham, and all the Levitical priests which sprang from him.

The argument lies thus: "The law allowed Aaron and the other priests to take tithes of their brethren that sprung from Abraham; but Melchizedek received tithes of Abraham, who was none of his people, yea, and blessed Abraham also, which is a demonstration that he was greater than Abraham; and consequently it is evident, that Christ is greater than the Jewich priests; to bless authoritatively is an act of superiority; Now Melchizedek blessed Abraham, he is therfore greater than Abraham: because he that blessed is greater than he whom he blesseth.

Behold here the excellency of the office of God's ministers, namely, to bless the people in God's name: They bless authoritatively, they bless declaratively, they bless optatively. God help them to take heed, lest, by their miscarriages, they prove a snare and a curse unto them whom they ought to bless.

Our apostle still carrieth on the same argument, proving Melchizedek's priesthood to surpass and excel the Aaronical and Levitical priesthood in the immortality of it: As the less is blessed of the greater, so is that which is immortal greater and better than what is mortal: But such is Melchizedek, and his order of priesthood, though the priests be superior to the people, and take tithes of them, yet they do die as well as the people: But we read not a word of Melchizedek's death, he is a priest for ever; that is, he did typically prefigure Christ, who doth properly and indeed live for ever. Melchizedek ever lives secundam historiam, Christ secundam veritatem.

Learn hence, That the life of the church depends upon the everlasting life of Jesus Christ: He liveth for ever, when ministers die or have their mouths stopped. This great High Priest lives, upon whom the life and preservation, the continuance and salvation of the church does depend: Here men die that receive tithes.

Note, From their mortality, that in the outward administration of God's worship, he is pleased to make use of the ministry of frail, mortal and dying men. Zech 1:5.

The prophets, do they live for ever?

Hereby it does evidently appear, that it is the power of God, and nothing else, which gives efficacy and success to all gospel-administrations, 2Cor 4:7.

We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

By Levi here we are to understand the Levites, or the Levitical priesthood; they being in Abraham's loins are said to pay tithes in Abraham to Melchizedek, which the apostle produces as an evidence, that Melchizedek is superior to the Levites, and greater than they: and consequently, that Christ, whom Melchizedek did typify, must needs be more excellent than they also.

The argument runs thus: "They who receive tithes of others, are certainly superior to them of whom they do receive them; but Melchizedek received tithes of Abraham, and of Levi in Abraham's loins; therefore he is superior to them, and of a more excellent order than they:" Which is the great truth he had been so industriously proving.

In perfection, that is, a perfect expiation and remission of sin, could have been made by the sacrifice which the legal priests offered, there should then have been no need that God should institute a priest of another and more excellent order, namely, his own Son, to be a priest after Melchizedek's order, and not after the order of Aaron.

Where note, That perfection is denied in the Levitical pristhood, and ascribed to the priesthood of Christ. To perfect sinful man, is to free him from the guilt of sin, and from the direful and dismal consequences of sin, and to make him righteous and holy, capable of communion with God, both here and here after. Now this the Levitical pristhood could not do. "But Jesus Christ has by one offering perfected for ever them that are sanctified," Heb 10:14.

Thus the apostle infers the necessity of changing the pristhood: And next he tells us, Ver. 12. That the Change of the Levitical priesthood necessarily draweth along with it a change of the Levitical law, and the legal dispensation of the covenant of grace; for the Levitical priesthood and the Levitical law do both stand and fall together: The priesthood being changed, there is made of necessity a change also of the law. By the changing of the priesthood, understand the abolition of it; by the change of the law, understand the abrogation of it; by the word necessity, understand that the change was not casual and contingent, but absolutely needful, in regard of the imperfection and inability of the Levitical priesthood to effect any such thing.

Learn hence, That the promulgation of the gospel, and the instution of Christianity, did abrogate the Levitical law, and make it of no farce. This might be the reason why God did not only be the Death and Sacrifice of Christ, the great High Priest, abolish the Levitical Priesthood, but also destroyed the Temple itself, where he had put his name, and never suffered it to be rebuilt; denoting thereby the utter abolition of the Levitical Presthood, and the total abrogation of the ceremonial law.

In the foregoing verses, our apostle had asserted the change of the Priesthood, and there with the changing of the law. In these verses he proves it by the translation of the Priesthood, and therewith the changing of the law. In these verses he proves it by the translation of the Priesthood to another tribe; namely, from Levi to Judah. The Levitical Priesthood was confined to one certain tribe, that of Levi, and to one certain family, that of Aaron:

Whence it follows, that the tribe being changed, and God having instituted a Priest of another tribe, the Priesthood must be changed also. Now it being evident, that Christ sprang not of the Tribe of Levi, but out of Judah, the apostle from the changing of the tribe, strongly infers the change of the Priesthood.

Note here, 1. How it was a fruit of the manifold wisdom of God, and a very great mercy and favour to give the law, but a far greater to take it away.

2. If under the law, the whole worship of God did so depend on the Priesthood, that that failing, the whole worship was to cease, as being no more acceptable to God, how much more will all worship under the New Testament be rejected by him, if there be not a due regard therein to our Lord Jesus Christ, as the great and only High Priest of his church.

That the Aaronical priesthood was to be changed, and consequently the whole law of ordinances that depended thereupon, and that the time was now come wherein this change was to be made, is the grand truth which our apostle here designs the confirmation of; it being indeed that truth, where into our faith of the acceptance of evangelical worship is resolved.

And accordingly he give a farther proof of the change of the priesthood from the different manner of the priest's consecration. Thus the Levitical priest was set apart to his office by a number of carnal rites and outward ceremonies, which the law prescribed to be used at the consecration of Aaron and his sons, who were purified with water, anointed with oil, sprinkled with blood, clothed with priestly vestments, initiated with sacrifices, administered in an earthly tabernacle and temple.

But says our apostle, the evangelical or gospel High Priest, Christ Jesus, was not constituted thus, or made a priest with such carnal rites and outward ceremonies, but with the power of an endless life: That is, he was consecrated a Priest by the power of the Holy Ghost, having an immortal life suitable to his priesthood, an authority to give eternal life to as many as depend upon the benefit of his sacrifice and satisfaction; He was made, not after the law of a carnal commandment, (with corporeal ceremony and carnal duration), but after the spiritual power of an endless life.

Learn hence, That all the outward ceremony which seemed to be wanting unto Christ, in his entrance into his priestly office, was on the account of a greater glory. Aaron was made a priest with great outward solemnity, Christ with none at all; yet all Aaron's ceremonial glory which accompanied those invisible acts of divine authority, wisdom, and grace, which communicated Christ's office unto him.

Now the apostle comes to declare, that the Levitical priesthood being abolished, and the ceremonial law abrogated, the whole state of the church, and of the solemn worship of God therein, must necessarily be changed also. This he foresaw would be a mighty surprisal to the generality of the Hebrews, to hear that they must quit all their concern and special interest in the law of Moses; and therefore he assigns a double reason for the abrogation and disannulling of that law; namely, the weakness and unprofitableness thereof, ver. 18. There is a disannulling of the commandment, for the weakness and unprofitableness thereof. Not that the law was weak in itself, or unprofitable to the end for which God made it; namely, to lead them to Christ; but weak and unprofitable for justification and salvation. They expected expiation of sin, sanctification, and holiness by it, without any regard to Christ and his sacrifice, by whom alone it could be obtained. Those things the law could not effect in its best estate; how vain was it then for the Jews to expect them when it was abolished?

Observe next, How the apostle proves the law to be weak and unprofitable; namely, because it made nothing perfect. The law, that is, the whole system of Mosaical ordinances, the legal covenant, made nothing perfect; that is, no person, how strictly soever he observed, could be justified and saved by it: It could not of itself cleanse from sin, reconcile us to God, justify our persons, sanctify our natures, and procure salvation for us.

Observe, lastly, Though the ceremonial law made nothing perfect, yet the gospel law, called here a better hope, because the promises of it are a good ground of hope, has efficacy, power, and virtue, to do all those things for us, and by it we have freedom of access to God. The law made nothing perfect, yet the gospel law, called here a better hope, because the promises of it are good ground of hope, has efficacy, power, and virtue, to do all those things for us, and by it we have freedom of access to God. The law made nothing perfect, but the bringing in of a better hope, whereby we draw nigh to God.

Learn hence, 1. That the law could not justify or sanctify any person, nor make him perfect, by reconciling him to God, and procuring salvation for him.

Learn, 2. That believers of old, who lived under the law, did not live upon the law, but upon the hope of Christ, or Christ hoped for; could justification and salvation have been had any other way, or by any other means, Christ's coming had been needless, and his death in vain.

Learn, 3. That the introduction of a better hope by the gospel, after a sufficient discovery made of the weakness and insufficiency of the law, did make all things perfect, or bring the church to that state of consummation, which was designed unto it.

Learn, 4. That when all mankind were at an inconceivable distance from God, it was infinite condescension and grace to appoint his own Son, who was the blessed hope of the saints under the Old Testament, to be the only way and mean of our approaching unto him. When the law made nothing perfect, the bringing in of a better hope did, by which we draw nigh unto God.

Our apostle has not yet done with his several arguments to prove the transcendent excellency of Christ's priesthood above that of Aaron's: His argument in the verses now before us lies thus: he that is made an unchangeable priest by the oath of God, is a better, greater, and more excellent priest, than any made so without it. But whereas the Levitical priests were made without an oath, by the law changeable at the will of the lawgiver; Jesus Christ was made a Priest by the unchangeable oath of God. The Lord swore and will not repent, Thou art a priest for ever.

Learn hence, That nothing was wanting on the part of God, that might either give eminency and glory, or stability and efficacy to the priesthood of Christ: This was both due to the glory of his person, and also needful to encourage and secure the faith of the church.

Learn, 2. That Jesus Christ, our great High Priest, being initiated into his office by the oath of God, his priesthood is liable to no alteration, succession, or substitution; but the church may continually draw nigh to God, in full assurance of his meritorious satisfaction and prevailing intercession, and receive from thence a solid foundation of peace and consolation; By so much was Jesus made a surety of a better testament.

Observe here, 1. The title given to the gospel-covenant, it is here called a better testament: Better not for substance, but for clearness; for substance, the old covenant dispensation and the new are the same: but the latter is made more clear, more free, more full, more surely ratified, by the death of Christ, and accompanied with a more mighty operation of the Spirit of God.

Observe, 2. The title here given to Christ, he is the surety of a better testament. Our surety, because our sacrifice. The Socinians own Christ to be the surety of the covenant in respect of his holy life, and exemplary death, sealing it as a testimony by his blood, but deny him to be a surety in respect of his satisfaction, merit, and intercession. But alas! as our sinful condition requires a mediator of redemption so our changeable condition requires a mediator of intercession; and, blessed be God, he has appointed one for both, even his own and only Son, who is the surety of a better testament.

Learn thence, that the Lord Jesus was not only made a surety on God's part to us, to assure us, that the promise of the covenant on his part, should be performed, but was also a surety on our part, to furnish us with that grace and assistance which shall enable us to do, answer, and perform all that is required on our part, that we may enjoy the benefit of the covenant, first, to satisfy for sin, by offering himself a propitiatory sacrifice: and next to furnish forth sufficincy of grace to enable for the fulfilling the conditions of the gospel-covenant. Thus was Jesus the surety of this better covenant.

Now our apostle is come to his last argument, by which he proves the excellency of Christ's priesthood above that of Aaron. The Levitical priests, he says, were many and mortal: their mortality was the cause of their multitude: they were cut off by death, and suceeded one another; but Christ is one and the same to his church, yesterday, today and for ever; he had no partner, has no successor, but executes an everlasting unchangeable priesthood in his own person.

Note here, 1. That the multiplication of priests, particularly of high priests under the legal dispensation, was a manifest evidence of the imperfection of it; from Aaron the first High Priest, unto Phineas the last, who was destroyed with the temple, are reckoned fourscore and three high priests, who succeeded one another: of these, thirteen are said to live under the tabernacle, eighteen under the first temple built by Solomon, and all the rest under the second temple: The ground of which multiplication of priests was this, because they were not suffered to continue by reason of death.

Learn, 1. That the priesthood of Christ, as unchangeably exercised in his own person, is perpetual; and its perpetuity is a principal part of the glory of that office. He continueth for ever, having and unchangeable priesthood.

Question But did not Christ, our great High Priest, die as well as Aaron and other high priests?

Answer Yes, he died as a priest, they died from being priests; he died as a priest, because he was also to be a sacrifice.

The apostle doth not say, that he did not die, but that he always abideth: he abode a priest even in the state of death, and after his resurrection he became immortal, never to die more; he ever liveth, he dieth no more, death has no more dominion over him. See how he describes himself, I am he that liveth, and was dead: and behold I am alive for evermore; and have the keys of hell and death. Rev 1:18

These words are a comfortable inference and conclusion, which our apostle draws from his presiding discourse concerning the eternity and unchangeableness of Christ's priesthood; seeing he lives for ever, he is therefore able to save to the uttermost, and that for ever.

Observe here, 1. The complete power and ability of Jesus Christ to save sinners asserted; He is able to save, and that to the uttermost: that is, completely and everlastingly.

Learn hence, That what ever difficulties lie in the way of salvation and whatever oppostiions do arise against it, either with respect to the guilt of sin, or the power and dominion of it, the Lord Jesus Christ is able, by virtue of his sacerdotal office, and in the exercise of it, to carry on the work through them all unto eternal perfection: Such is the dignity of his person, such is the sufficiency of his satisfaction, that he expiates the guilt of sin universally and perpetually.

Observe, 2. The character and description given of the persons whom Jesus Christ thus perfectly and eternally saves, Such as come unto God by him; those, all those, and only those, whom God will save, are such as come unto him for salvation by and through our Lord Jesus Christ as mediator. Oh how injurous then are they to their own souls, who sit down desponding, either under the guilt, or under the power of their sins, and conclude them either so great that they cannot be pardoned, or so strong that they can never be vanquished or overcome!

Observe, 3. the reason of this power and ability in Christ to save sinners to the uttermost assigned, and that is, the eternity of his priesthood, the perpetuity and prevalency of his intercession; Seeing he ever liveth to make intercession for them.

Here note, 1. The state and condition of Christ as an High Priest, he ever liveth. He is always living in heaven a threefold life.

1. The eternal life of God in his divine nature; this he liveth in himself.

2. A life of inconceivable glory in his human nature; this is a life which he liveth for himself.

3. A mediatory life in heaven; and this he lives for us.

Note, 2. What he doth as an High Priest in that state and condition: He maketh intercession for us.

Learn, That the Lord Jesus Christ ever liveth to make intercession with his Father in heaven, on the behalf of all penitent believers here on earth. We are not to conceive of Christ as an intercessor with his Father in heaven, in such and humble supplicating manner as when here upon earth, with knees bended down, and eyes lifted up to heaven, this is inconsistent with his glorified state. But it is such a pleading and petitioning with his Father as is in the nature of a claim and demand; and it is such a claim and demand made to his Father, as is accompanied with the presenting the memorials of his death unto him. Christ need not use his mouth to plead with his Father in heaven, the bare showing of his wounded body pleads prevalently and perpetually, and this intercession of Christ is a standing evidence of the continuance of his love and care, his pity and compassion to us. Blessed be God that our great High Priest, who suffered for us, ever liveth in heaven to make intercession for us.

Observe here, 1. Something supposed and necessarily implied, namely, That if we intend to come unto God, we had need of an High Priest to encourage and enable us therunto; Such and High Priest became us; implying, that without and High Priest in general we can do nothing in this matter.

Observe, 2. The care and kindness of God in providing for us, not only and High Priest, but such as High Priest as our condition required, one that has made atonement for us, procured acceptance, given us assistance, preserved us in grace, and will preserve us unto glory; behold the infinite wisdom, love, grace, and goodness of God, in giving such an High Priest, as in the qualifications of his person, the glory of his condition, and the discharge of his office, was every way suited to deliver us from a state of apostasy, sin, and misery, and to bring us to himself through a perfect salvation.

Observe, 3. The double character given of this High Priest in his purity.

1. He is holy, harmless, undefiled, separate from sinners. Thus he was in his conception, birth, life, and death, never tainted or stained with the least sin, but both habitually and actually mor pure and holy than a priest on earth, or angel in heaven.

2. In his dignity, He is made higher than the heavens; advanced above all the inhabitants of that glorious place, where he ever liveth, and keeps his residence, remaining a Priest for ever not to sacrifice, but to apply effectually his former sacrifice to all believers.

That is, "As Jesus Christ, our great High Priest, had no sin of his own to expiate, like other high priests, but his business was to offer for our sins; so the oblation and offering he made upon that account, was not bullocks or rams, but himself in sacrifice, and that once, and but once upon the cross, which once offered sacrifice was abundantly sufficient to take away sin; whereas other high priests offered for their own sins, and for the people's sins, and that often which was a token of their insufficiency and imperfection."

Learn hence, That no sacrifice could bring us to God, and save us to perfection, but that wherein the Son of God himself was both priest and offering; such and High Priest became us who offered himself once for all.

Learn, 2. That the perfection of Christ's sacrifice makes the repetition of it needless, and the often repeating of it would argue the imperfection both of priest and sacrifice: He needeth not daily to offer up sacrifice, for this he did once, when he offered up himself.

That is, the Levitical law appointed men to be high priests that laboured under infirmities, were sinners, and subject to mortality; but the promise made to Christ, and confirmed by God's oath long since the law was given, maketh the Son, and none but the Son, (who is perfect, holy, and consecrated to this everlasting office) a priest for evermore.

Learn hence, 1. That there never was any more that two sorts of priests in the church; the one made by the law, the other by the oath of God.

Learn, 2. That the great foundation of our faith, and the main hinge whereon all our consolation depends, is this, that our High Priest is The Son of God, and his everlasting continuance in his office is secured by the oath of God.

An Exposition on the VII. CHAPTER of the Epistle to the Hebrews. CHAP. VII.

THERE are almost as many different Analyses given of this Chapter, as there are Commentators upon it. And sometimes the same Person proposeth sundry of them, without a Determination of what he principally adheres unto. All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative. But, as I have else-where Observed, the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves. There is something in it more Heavenly and Sublime, suited to convey the Efficacy of Spiritual Truth, as to the Understanding, so to the Will and Affections also. For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis, which none of the Ancients do attempt. But whereas those Methods which are proposed by Learned Men, whereunto, in their Judgment, the Apostles Arguing is reducible, are onely Diverse, and not Contradictory unto one another: The Consideration of all, or any of them, may be of good Use to give Light unto sundry passages in the Context. Those who have Laboured herein with most appearance of Accuracy, are Piscator and Gomarus. My Design being to Examine and Consider all the Apostles Arguings, and their Connexions particularly, I shall content my self with a plain and obvious Account of the Whole in general.

The Design of the Apostle in this Chapter is not to declare the Nature, or the Exercise of the Priesthood of Christ, though the mention of them be occasionally inserted in some passages of it. For the Nature of it, he had spoken unto, Chap. 5th. and Treats of its Use at large, Chap. 9th. But it is of its Excellency and Dignity that he Discourseth in this place, and that not absolutely neither, but in Comparison with the Levitical Priesthood of the Church under the Old Testament. As this was directly conducing unto his End, so it was incumbent on him in the first place to confirm: For if it were not so Excellent, it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another. This therefore he designeth to prove, and that upon Principles avowed by themselves, with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it. After this, he manifests abundantly the Excellency of this Priesthood from its Nature and Use also. But he was, in the first place, to evince it from the Faith and Principles of the Ancient Church of Israel, which he doth in in this Chapter: For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood, by the Introduction of another more Useful, Efficacious, and Glorious; the continuance of them both in the Church at the same time being inconsistent.

Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old: By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed; this he did unto the last day of the continuance of that State of the Church, Mal. 4. 4, 5, 6. But in his Infinite Wisdom, he had before them, in them, and with them, inlaid Instructions for the Church, whereby they might see, know, and believe, that they were all to cease and issue in something better afterwards to be introduced. So Moses himself in all that he did in the House of God, gave Testimony unto what was to be spoken and Declared afterwards, Chap. 3. 5.

And with Respect unto both of these, did that Church greatly miscarry: For first, in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions, as the whole story of the Old Testament doth declare. And now, when the time was come, wherein they were all to cease, under a pretence of adhering to the Authority of God, they Rebelled against his Wisdom, and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration; whereon the Generality of the Church fell and utterly perished. This therefore the Apostle Designs here to enlighten them in.

And this should teach us with what Diligence, with what Reverence, with what Subjection of Soul, and Resignation of our Understandings unto the Will and Wisdom of God, all Divine Revelations are to be enquired into. So dealt in this Matter the Holy men and Prophets of Old, 1 Pet. 1. 10, 11. And as for Want hereof, the whole Church of the Jews perished at this Season; So in all Ages sundry particular Persons did wofully miscarry; see Lev. 10. 1, 2, 3. 2 Sam. 6. 6, 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day.

In Order unto the End mentioned, the Apostle in the first place declares, that Antecedently unto the giving of the Law, and the Institution of the Levitical Priesthood thereby, God had, without any Respect thereunto, given a Typical praefiguration of this Priesthood of Christ, in one who was on all Accounts Superiour unto the Levitical Priests, when they were afterwards introduced. This Sacred Truth which had been hid for so many Ages in the Church, and which undeniably manifests the certain future Introduction of another and a better Priesthood, is here brought to light, and improved by the Apostle. As Life and Immortality, so all Spiritual Truth, was brought to light by the Gospel, 2 Tim. 1. 10. Truth was stored up in the Prophecies, Promises, and Institutions of the Old Testament; but so stored up, as it was in a great measure hidden also; but was brought forth to light, and made manifest in the Gospel. For whereas it is said, that the great Mystery of the manifold Wisdom of God, was hidden in him from the beginning of the World, Ephes. 3. 9, 10. The meaning is not, that it was so hid in the Will and purpose of God, as that he had made no intimation of it; for he had done so variously from the Foundation of the-World, or the giving of the first Promise: But he had so laid it up, and stored it in his Sacred Revelation, as it was much hid from the Understanding of the best of Men in all Ages, untill it was Displayed and brought forth to light by the Gospel, Psal. 49. 4. 78. 2. And all that Glorious Evidence of the Grace of God which now appears unto us in the Writings of the Old Testament, is from a Reflection of light upon them from the New Testament, or the Revelation of God by Jesus Christ. And therefore the whole Church of the Jews, although they were in the entire possession of those Writings of the Old Testament for so many Ages, never understood so much of the Mystery of the Will and Grace of God declared in them, as every ordinary Believer under the Gospel is enabled to do. And if We have the Privilege and Advantage of those Oracles of God which were committed to them, incomparably above what They attained unto, certainly greater Measures of Holiness, and greater Fruitfulness in Obedience, are expected from us than from them. These things, the Instance here insisted on by our Apostle, will Manifest.

He in whom this praefiguration of the Priesthood of Christ was made, is Melchisedec, concerning whom and his Priesthood an Account is given in the first part of the Chapter unto ver. 11. And the Description given of him consisteth of two parts: (1.) The Proposition of his story, or what is Recorded concerning him, ver. 1, 2, 3. (2.) The Application of it unto the present purpose and Design of the Apostle, ver. 5, 6, 7, 8, 9, 10. And this closeth the first General part of the Chapter.

The Second Part of it, from ver. 10. unto ver. 24. consisteth in a double Inference, with their Improvements taken from that Discourse, as respecting Christ in his Office.

(1.) Unto the Removal, Abolition, or taking away out of the Church, the whole Aaronical Priesthood, with all the Worship of the Tabernacle and Temple, which depended thereon. This he Evidently proves to ensue from the Respect that was had unto the Lord Christ in the Priesthood of Melchisedec, whereof he had given an Account. Hereunto do all Arguings belong, ver. 11, 12, 13, 14, 15, 16, 17.

(2.) Unto the Excellency of the Priesthood of Christ in it self above that of the Tabernacle, even during its continuance, which follows no less evidently from what he had proved before, ver. 18, 19, 20, 21, 22, 23, 24.

(3.) Having laid this Foundation in his Demonstration of the Necessary removal of the Aaronical Priesthood, and the preeminence of that of Christ above it, even whilst it did continue, he further declares the Nature of it, from the Dignity and Qualifications of his Person, with the manner of the discharge of his Office on this Account, ver. 24, 25, 26, 27, 28. For the Design of the Apostle in this Epistle, especially in this Chapter and the three that ensue, is to open unto us, or turn aside a double Veil; the one here below, the other above: That below is the Veil that was on all the Ordinances, Institutions, Ceremonies, and Types of the Law. This is the Veil that is unto this day upon the Jews, that they cannot see unto the end of the things that were to be done away. This he removes by giving a clear and full Account of the mind of God in them, of their Use and Signification. The other above is the Veil of the Heavenly Sanctuary: This he opens unto us in a Declaration of the Ministry of Christ our High Priest therein, as we shall see. And under these Heads, as the Apostle plainly convinceth the Hebrews of the Ceasing of their Priesthood and Worship, and that unto the unspeakable Advantage of the Church; So to us he doth unfold the Principal Design and End of all the Mosaical Types of the Old Testament, with the Institution of God in them.

This may suffice as a plain View and Prospect of the general scope of the Apostle in these Discourses. The especial coherence of one thing with another, the Nature of his Instances, the Accuracy and Force of his Arguings, the Perspicuity of his Deductions, with the like Concernments of the Argument in hand, shall be observed and spoken unto as they particularly occur in our Progress.

Ver. 1, 2, 3. [non-Latin text not transcribed]. THere is little variety in the Translation of these Verses, [non-Latin text not transcribed], vul. Lat. Dei Summi, for altissimi, the most High God [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] of all; but adds in a new way of Exposition, [non-Latin text not transcribed] every thing that was with him; that is, of the Spoyls, as it is afterwards Expounded. [non-Latin text not transcribed], vul. Lat. divisit; properly Syr. [non-Latin text not transcribed] Separated, laid aside, Bez. impartitus est, Imparted, gave, [non-Latin text not transcribed] vul. Lat. sine Genealogiâ; Bez. sine genere, without stock; sine serie generis, without Pedigree. The Syriack gives us an Exposition of this passage, Whose Father and Mother are not written in the Generations or Genealogies, neither the beginning of his days, nor the end of his life; which manifests how Ancient this Exposition of these words was in the Church, [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] —his Priesthood remaineth.

Ver. 1, 2, 3. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and Blessed him; to whom also Abraham divided out 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 Pedigree; having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a Priest continually. The words are an entire Proposition, consisting of a Subject, and a Predicate, or what is affirmed of it. Unto the Subject spoken of, which is Melchisedec, there is adjoyned a large Description, by its Properties and Adjuncts in sundry particulars. That which is affirmed of him, as so described, which is the predicate of the Proposition, is contained in the last words, or the Close of the third Verse; but being made like unto the Son of God, abideth a Priest for ever. The Introduction of the whole Discourse, and therein its Connexion unto what went before, is contained in the casual Particle [non-Latin text not transcribed], For; and this may respect the Reason why the Apostle affirmed, and insisted so much on it, that the Lord Christ was a Priest after the Order of Melchisedec: For, both the Truth (saith he) of my Assertion, and the Necessity of insisting thereon, will be sufficiently manifest, if you will but consider who this Melchisedec was, how he is Represented in the Scripture, and what is affirmed of him. Or Respect may be had in this word unto the whole preceding Discourse, from Chap. 5. ver. 11. There he lays the Foundation of it, affirming, that he had many things to say of this Melchisedec; and those such, as they would not easily understand, unless they diligently applyed their minds unto the knowledge of Divine Mysteries; hereof he now designs to give them an Account. For this Melchisedec, &c. But the Connexion is most Natural unto the words immediately preceding; and a Reason is given of what was affirmed in them, Namely, That Jesus was made an High Priest for ever, after the Order of Melchisedec, Chap. 6. 20. for it was thus with this Melchisedec. When Truths in themselves Mysterious, and of great Importance unto the Church, are asserted or declared, it is very necessary that clear Evidence and Demonstration be given unto them; that the minds of men be left neither in the dark about their Meaning, nor in suspense about their Truth. So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal. The mention of Melchisedec is introduced with the Demonstrative Pronoune [non-Latin text not transcribed] this: It always hath an Emphasis, and denotes somewhat eminent in the Subject spoken of, mostly in a way of Commendation, so ver. 4. [non-Latin text not transcribed], Consider how [non-Latin text not transcribed]. great a man this was. This man of whom is our Discourse. The Person spoken of is variously Described: (1.) By his Name, Melchisedec. (2.) By his Original Office, he was a King. (3.) The place of his Rule or Dominion, which was Salem; King of Salem. (4.) By another Office added to the former, which principally belongs unto the Design of the Apostle; which is described, (1.) By the Nature of it, the Priesthood; a Priest. (2.) By its Object and Author; of the most High God. (3.) By his Actings as a Priest; he Blessed Abraham: Illustrated, (1.) By the manner of it, he met him. (2.) By the time of it, and its Circumstance, when he returned from the slaughter of the Kings. (6.) By the acknowledgment of his Office made by Abraham; he divided unto him the tenth part of all. (7.) By the Interpretation of his Name; the King of Righteousness. (8.) Of the place of his Reign; King of Peace. (9.) By sundry Properties of his Person, gathered out of the Relation of his History in the Scripture; without Father, without Mother, without Pedigree, without beginning of days, or end of life. These Descriptions in all these particulars being given of him, there are two things affirmed concerning him: (1.) That he was made like unto the Son of God. (2.) That he abideth a Priest continually; all which things must be spoken unto. For the Person spoken of, and Described by his Name, Melchisedec, I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him, which for the most part have been raised by needless Curiosity: the fond and impious imagination of them who would have him, some of them, to be the Holy Ghost, and some of them God, even the Father himself, have been long since exploded. That he was an Angel in Humane Appearance, is so contrary to the Design of the Apostle, that not many have given Countenance to that Opinion. But that he was the Son of God himself, in a prelibation of his Incarnation, taking upon him the Form of a man, as he did afterwards the internal Form and Being in the Personal Union, some Learned Men have conjectured and contended. Howbeit, this also is directly contrary to the Text, wherein he is said to be made like unto the Son of God. And indeed all such Opinions as make him more than Man, are wholly inconsistent with the Design of the Apostle, which is to prove, that even among men, there was a Priest and Priesthood representative of Christ, and his Priesthood Superiour to that of the Law; which hath nothing of Argument in it, if he were more than a Man. Besides he lays it down for a certain Principle, That every High Priest is taken from among men, Chap. 5. 1. And therefore if Melchisedec were an High Priest, he was so also. Among these who grant him a meer man, very many, following the Opinion of the Jews, contend he was Shem the Son of Noah, who was certainly then alive, and of great Authority in the World by virtue of his Primogeniture. But this also riseth up in Contradiction unto our Apostle, beyond all possibility of Reconciliation. The Jews who are no further concerned in him but as to what is declared by Moses, may safely, as to their own Principles, though not truly, conjecture him to be Shem. But whereas our Apostle affirms that he was without Father, without Mother, without Genealogy, having neither beginning of Days, nor end of Life, we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded. Nor will it suffice to say that these things indeed are written of him under the Name of Shem, but not under the Name of Melchisedec: For this were to make the Apostle to lay the weight of so Important an Argument as that in hand, and from whence he infers the removal of all the Ancient Legal Institutions out of the Church, upon a Niceity, and to catch as it were at an Advantage for it. Besides, let him be called as he will, it is his Person in the discharge of his Office which the Apostle speaks of, and the things affirmed of him are not true concerning, or not truly applicable unto Shem. And we may observe by the way, what a blessed effect it is of the Care and Wisdome of God towards the Church, that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men, and of those not any of them needful unto our Faith and Obedience, so as that they should receive the least prejudice by our Ignorance of the precise sence of those places. The whole is filled with such Depths of Wisdome and Truth, as require our Humble, Diligent, Reverend, Careful search into them, all the days of our lives. But particular Passages, Historical or Mystical, such as seem to leave room for variety of Conjectures, are very few: Had they been Multiplyed, especially in Matters of any Importance, it could not have been avoided, but that Religion would have been filled with Fruitless Notions and Speculations. And thus it hath fallen out in this Matter of Melchisedec, which being veiled or hidden in the Old Testament, and that on purpose that we should know no more of him, nor any of his Concerns, but what is expressely written, all Ages have been fruitlesly exercised, yea, pestered with such curious Enquiries about him, as rise up in direct opposition unto the scope of the Holy Ghost in the Account given concerning him. These things therefore are certain, and belong unto Faith in this Matter. First, That he was a meer Man, and no more but so; for (1.) Every High Priest was to be taken from among Men, Chap. 5. 1. So that the Son of God himself could not have been a Priest had he not assumed our Nature. (2.) That if he were more than a man, there were no Mystery in it, that he is introduced in the Scripture, without Father, without Mother, without Pedigree, for none but Men have so. (3.) Without this Conception of him there is no force in the Apostles Argument against the Jews. Secondly, That he came not to his Office by the Right of Primogeniture (which includes a Genealogy) or any other Successive way, but was raised up and immediately called of God thereunto. For in that respect Christ is said to be a Priest after his Order. Thirdly, That he had no Successor on the Earth, nor could have; for there was no Law to constitute an Order of Succession, and he was a Priest onely after an extraordinary Call. These things belong unto Faith in this Matter, and no more. Two things every way consistent with the scope and purpose of the Apostle, yea, Eminently subservient thereunto, I shall take leave to add; the one as my Judgment, the other as a probable Conjecture onely. And the first is, that although he Lived and Dwelt in Canaan, then and afterwards principally possessed by the Posterity of the Son of Cham so called, yet he was none of the Seven Nations or People therein that were in the Curse of Noah devoted unto Bondage and Destruction. For whereas they were therein by a Spirit of Prophecy Anathematized and cast out of the Church, as also devoted unto Destruction, God would not raise up among them, that is of their Accursed Seed, the most glorious Ministry that ever was in the World, with respect unto Typical Signification, which was all that could be in the World until the Son of God came in his own Person. This I take to be true, and do somewhat wonder that no Expositors did ever take any Notice of it, seeing it is necessary to be granted from the Analogy of Sacred Truth. My Conjecture is, that he was a Person of the Posterity of Japhet, who was principally to be regarded, as the Father of the Gentiles that were to be called. Noah had Prophesied, that God should enlarge the Heart of Japhet, or perswade him so, as that he should return to dwell in the Tents of Shem, Gen. 9. 27. Unto Shem he had before granted the present Blessing of the Covenant, in those words, Blessed be the Lord God of Shem, ver. 26. and thereby the bringing forth of the Promised Seed was confined unto his Posterity. Hereon among them was the Church of God to be continued, and upon the matter confined, until the Shilo came, unto whom the gathering of the Gentiles was to be, in the enlargement of Japhet, and his Return to dwell in the Tents of Shem. And whereas the Land of Canaan was designed of God for the seat of the Church in his Posterity, he suffered it to be possessed first by the Seed of Cursed Canaan that in their dispossessing and destruction he might give a Representation and Security of the Victory and final Success of the Lord Christ and his Church over all their Adversaries. Before this came to pass, God, as I suppose, brought this Melchisedec and some others of the Posterity of Japhet into the Land of Canaan, even before Abraham himself, in pursuit of the Promise made unto Shem, had possession of it, and placed him there in a Condition of Office Superiour unto Abraham himself. And this might be done for two ends. (1.) That a claim might be put in on the behalf of Japhet unto an Interest in the Tents of Shem in the Type of the Priviledge, for a while confined unto his Family. This Right and Rule of Melchisedec in those places which were to be the Seat of the Church enjoying the Promise made to Shem; took, as it were, Livery and Seisin for the Gentile Posterity of Japhet, which was in due time to be brought into the full possession of all the Rights and Priviledges of it. (2.) That he might manifest that the state of Gentile Converts in the Promise and Spiritual Priviledges of the Church, should be far more Excellent and better than was the state and Privileges of the Posterity of Shem whilst in their separate condition, God having provided some better things for us that they without us should not be made perfect. But these things are submitted to the judgment of every Candid Reader. I shall onely add what is certain and indubitable, namely, that we have herein a signal Instance of the Sovereignty and Wisdome of God. All the World was at that time generally fallen into Idolatry and false Worship. The Progenitors of Abraham, though a principal Branch of the Posterity of Shem (as it is like, in the line of Primogeniture) dwelt beyond the River, and Served other gods, Josh. 24. 2. Probably Abraham himself was not free from the Guilt of that Apostacy before his Call. Canaan was Inhabited by the Amorit[illegible: 1 span] with the rest of the devoted Nations on the one hand, and the Sodomites on the other. In the midst of these sinners above others, was this man raised up, the great Type of Christ, with all the Illustrious Qualifications to be afterwards declared. And we may learn, 1. That God can raise the greatest Light in the midst of the greatest Darkness; as, Mat. 4. 16. 2. He can raise up Instruments for his Service and unto his Glory, when, where, and how he pleaseth. 3. This Signal Praefiguration of Christ in the Nations of the World, at the same time when Abraham received the Promises for himself and his Posterity, gave a Pledge and Assurance of the certain future Call of the Gentiles unto an Interest in him and Participation of him. 2. This is the Person spoken of; and the first thing in the Description of him is his Office, that he was a King. So he is Reported in the first mention of him, Gen. 14. 18. Melchisedec King of Salem. Now whereas this doth not belong unto that wherein he was [non-Latin text not transcribed]. principally to be a Type of Christ, nor is the Lord Christ any where said to be a King after the Order of Melchisedec, nor doth the Apostle make any Use of the consideration of this Office in him. We may enquire wherefore God placed him in that state and condition. And there seem to have been two Ends thereof. 1. To make his Typical Ministry the more eminent and conspicuous. For, placing him in the condition of Regal Power and Authority, what he was and did, would necessary be more conspicuous and more regarded, than if he had been onely a private man. And moreover by those Possessions and Wealth which he had as a King, he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities. God therefore made him a King, that he might be known and observed as he was a Priest, and be able to bear the Burden of that Office. And these things were then not onely consistent, but some Preparation seems to be made for the Conjunction of these Offices, by the Priviledge and Rights of Primogeniture, whereof I have Discoursed else-where. Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal, which the Romanists plead for, from more vain and empty pretences; yet it doth follow, that the greatest Temporal Dignities and Enjoyments, ought to be subservient unto Spiritual things, and the Concerns of Christ. 2. Although he was not in his Kingly Office directly Typical of Christ, yet he was by being a King the more meet to represent him as a Priest, seeing he was to be the onely King & Priest of the Church also. And it may be observed, that although Moses in Genesis makes mention of the Acts of both his Offices, yet our Apostle takes notice of those of one sort onely. For Moses informs us in the first place, that when he went to meet Abraham, he brought forth Bread and Wine, that is, for the Refreshment of him and his Army. Now this was an Act of Regal Power and Munificence. This the Apostle takes no Notice of, but only of his receiving Tythes, and Blessing Abraham, which were both of them Acts of Sacerdotal Power. Wherefore although it was convenient he should be a King, yet as a King, and in what he did as a King, he was no Type of Christ, though there might be a Moral Resemblance between them. For as Melchisedec Refreshed Abraham the Father of the Faithful and his Army, when they were weary after their Conflict with their Enemies, and in the Discharge of their Duty; so doth the Lord Christ as King of his Church take care to support, relieve, and refresh all the Children of Abraham, all Believers in all their Duties, and in the whole course of Obedience. So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction, even beyond what they are firstly and principally designed unto. And although this and the like considerations should give no countenance unto mens Curiosity in the Exposition and Application of any Passages in the Scripture, beyond the severest Rules of Interpretation, yet may it encourage us unto a diligent search into them, whilst we are duly steered by the Analogy of Faith. And I see no Reason why we may not hence collect these two things. 1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief, Supportment, and Refreshment of all Believers in and under their Duties, and will give it out unto them as their Occasions do require. For as Melchisedec represented the Lord Christ in what he did, so Abraham in his Battel and Victory, was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries. VVherefore as he and all his were Refreshed by the Kingly bounty of Melchisedec, so shall they be from the Munificence and unsearchable Riches of Jesus Christ. 2. Those who go to Christ meerly on the Account of his Priestly Office and the Benefits thereof, shall also receive the Blessings of his Kingly Power, in abundant Supplies of Mercy and Grace. Abraham designed nothing with Melchisedec but the owning of his Sacerdotal Office in giving him the Tythes of all, and receiving his Blessing. But when he met him he was Refreshed also with his Kingly Bounty. Many poor sinners go unto Christ principally, if not only at the first, upon the account of his Sacerdotal Office, to have an Interest in his Sacrifice and Oblation, to be made partaker of the Mercy and Pardon procured thereby. But when they come to him in a way of Believing, they find that he is a King also, ready, able, powerful to relieve them, and unto whom they owe all Holy Obedience. And this Answers the Experience of many, it may be the most of them that do believe. III. This Kingly Office of Melchisedec is farther asserted by the Specification of the Place where he was King and Reigned. He was King of Salem. There hath been great enquiry about, and much uncertainty there is concerning this place or City. Two [non-Latin text not transcribed]. Opinions, all sorts of those who have enquired into these things with any Sobriety, do incline unto. For as for one who hath not long since affirmed, that this Salem is Hierusalem that is above, the Mother of us all, he hath thought meet to give other Instances also, how little he understands the things he undertakes to treat about. But some think it was that City, and no other, which was afterwards called Hierusalem, and became in David's time, and so for a long continuance, the Principal seat of the Church and Solemn VVorship of God. This place they say was first called Salem, and afterwards; it may be presently after the Reign of this Melchisedec, and on the occasion thereof, by the addition of [non-Latin text not transcribed] or [non-Latin text not transcribed] a Vision, or, they shall see Peace, called Hierusalem. Others think that Salem was a City or Town not far from Sychem, which was afterwards destroyed; and there are Reasons for both Opinions. Of this latter Opinion Hierome is the Principal Author and Maintainer in his Epistle to Cuagrius. And there are three Reasons for it, whereon he much insists: (1.) That there was a City near Sychem that was called Salem and no otherwise. And this is plainly affirmed in the Scripture, Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan. For those who render the words, [non-Latin text not transcribed] —Et venit Jacob pacificus or incolumis ad Urbem Shechem, so making the word appellative, and not the Name of a place, are undoubtedly mistaken. For the same place is mentioned again in the New Testament by the same Name, John 3. 23. John was Baptizing in Aenon near to Salim. For, that Salim and Salem are the same Hierome well thews, with the Reason of the variation. (2.) He affirms, that at that time were seen at Sychem the Ruines of the Palace of Melchisedec, which manifested it to have been a munificent Structure. (3.) It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem. For Abraham was passing by the place where Melchisedec Reigned, who thereon went out to meet him. Now whereas he was returning from Hoba which was on the left hand, or North-side of Damascus, Gen. 14. 15. Hierusalem was not in the way of his Return, but Salem was. On the other side it is pleaded with more probability, that Hicrusalem was the Seat of his Kingdom. For (1.) It was Anciently called Salem, which Name is afterwards occasionally applyed unto it, as that whereby it was known, Psal. 76. 2. In Salem is Gods Tabernacle, and his dwelling-place in Sion, where Hierusalem only can be intended. Afterwards some think that when it was possessed by the Jebusites, it began at first to be called Jebus-Salem, that is, Salem of the Jebusites, which by Custom was transformed into Hierusalem. But the approved Etymology from [non-Latin text not transcribed] and [non-Latin text not transcribed] so that the Name should signifie a Sight or Vision of Peace, is certainly true, and probably given by God himself. (2.) In the days of Joshua, the King of Hierusalem was called Adonizedec, a Name of the same signification with Melchisedec, which possibly from him was the Name of the Kings who afterwards Reigned in that City. And that man as it should seem was in some Reputation for Righteousness among the Canaanites, whence he managed their common Cause in their Danger, Josh. 10. 1, 2, 3, 4. (3.) Abraham dwelt at this time at Hebron in the Plain of Mamre; and in his Return from Hoba or Damascus, the way lay near unto Hierusalem, as all Charts yet declare; and Sychem was more to the North than that he should conveniently pass that way. (4.) Hierusalem being designed to be the place where the Lord Christ was to begin and exercise his Priestly Office, it may well be supposed that there this his Illustrious Type was to appear and be manifested; especially considering that it was to be the place where the Seat of the Church was to be fixed untill the signification of the Type was to be effected. And these Reasons do prevail with me to judge that Hierusalem was the place of the Habitation and Reign of Melchisedec. As for what is affirmed by Hierome concerning the Ruines of his Palace at Sychem, it is notoriously known, how little Credit such Traditions do deserve. Besides, Josephus who lived 400 Years before him, makes no mention of any such thing. And it is probable that the Ruines which Hierome saw were those of the Palace of Jeroboam, who there fixed the Seat of the Kingdom of Israel, 1 Kings 12. 25. as King of the place where he obtained the Crown, ver. 1. But Credulous and Superstitious Posterity chose to ascribe it unto the Memorial of Melchisedec rather than of him, who being the Bane and Ruine of the Nation, his Memory was accursed. And to enquire how this City came afterwards into the hands of the Jebusites, is directly contrary to the Design of the Holy Ghost, which was to hide from us the end of his Life and Offices, as our Apostle declares. And herein also Possession was taken of the Seat of the Church in the Tents of Shem, on the behalf and in the Name of the Japetian Gentiles. And may we not observe, that, God in his Sovereign Pleasure gives various Intervals unto places, as to the enjoyment of his Worship and Ordinances. This Hierusalem which was at first enobled by the Priesthood of Melchisedec, was afterwards left for a long Season unto the Idolatrous Jebusites. In process of time it was visited again, and made the fixed station of all Solemn Divine Worship, as it is now left unto Salt and Barrenness. So hath he dealt with many other places, and in particular, notwithstanding their boasting, with the City of Rome, sometimes a Seat of the Gospel, now the Throne of Antichrist. Go to my place which was in Shilo, Jer. 7. 12, 14. 26. 6. By the way we must here give an Account of somewhat that the Apostle doth not say, as well as what he doth. After the mention of Melchisedec and his being King of Salem, in the Story, Gen. 14. it is added, That he met Abraham, and brought forth Bread and Wine, ver. 17. 18. Of his meeting Abraham the Apostle takes Notice, but of his bringing forth Bread and Wine, not at all. Hereof undoubtedly no Reason can be given, but only that That particular Action or Passage belonged not at all unto his Purpose. For he who takes Notice of all other Circumstances, Arguing as well from what was not said of him, as from what was, would not have omitted any thing which is so expressely affirmed, as this is, had it any way belonged unto his Purpose. But the importunity of the Papists, who with a strange kind of Considence do hence seek Countenance unto their Missatical Sacrifice, makes it necessary that we should enquire a little farther into it. Melchisedec, they tell us, as a Priest and Type of Christ did offer this Bread and Wine in Sacrifice to God. Herein, they add, alone was he Typical of Christ, who offered himself unto God under the Appearance of Bread and Wine. And he also Instituted the Sacrifice of the Mass, wherein he should be so Offered continually unto the end of the World. And on that Account alone (they say) he continueth a Priest for ever. For if he had not appointed Priests here in his room to Offer him unto God, that Office of his would have ceased, as Bellarmine disputes at large. It were easie to make naked the fondness of these Imaginations, would our present Design permit. Some few things may be Remarked on their Assertions. As, (1.) The Apostle in this whole Discourse wherein Melchisedec is introduced and concerned, treateth not at all of the Sacrifice of Christ, nor intimates any Resemblance between the Offering of Melchisedec and that of Christ; but it is the Office alone and its Dignity which he insists upon, designing to treat afterwards at large about his Sacrifice. And when he doth so, he doth not in the least compare it with the Sacrifice of Melchisedec, but with those of Aaron according to the Law; so that here was no occasion for him to mention any Sacrifice of Melchisedec's, should any such thing be supposed in the Text of Moses. (2.) A Supposition of such a Sacrifice of Bread and Wine as that pleaded for, is contrary to the Apostles Design, and destructive of it. For whereas he endeavoureth to prove that the Priesthood of Melchisedec was far more Excellent than that of Levi, he could not do it by this, that he Offered Bread and Wine in Sacrifice, for so also did the Levitical Priests, Lev. 7. 13. 23. 13, 18. But all the Excellencies which the Apostle insisteth on, consists in the Dignity of his Office, and the Qualifications of his Person, not in the matter of his Sacrifice. (3.) Let all be granted they can desire, yet are they not advantaged as unto their especial end thereby. For what is the Offering of real Bread and Wine, and no more, unto the Offering of the Body and Soul of Jesus Christ, under the appearance of them? (4.) As unto what they contend, That the Lord Jesus Christ would not be a Priest for ever, unless he had those Priests on Earth who continue to Offer him in the Sacrifice of the Mass: It is so far from Truth, as that the contrary is irrefragably true and certain. For if he indeed hath need of other Priests to carry on his Office, he doth not continue the Administration of it himself, or all the Apostle's Arguings against the perpetuity of the Aaronical Priesthood are invalid. But because I am not willing to engage in any thing Controversial beyond what is absolutely Necessary, I shall only tender some Considerations Evidencing that no such thing as a Sacrifice can be included in that Expression, He brought forth Bread and Wine; and so proceed. 1. The Process of the Story directs unto another sence of words. Abraham was now Returned with his Forces unto the Valley of Shaveh, which is the Kings Dale, ver. 17. a place not far from Hierusalem, called, as it is likely, the Kings Dale, from Melchisedec, unto whom it belonged; where afterwards Absalom built a Pillar, for the Memorial of his Name, 2 Sam. 18. 18. Here probably he continued for a while, as to Refresh his own People, so to stay for the coming of the Kings of Sodom and Gomorrah. For upon their Defeat in the Battel they had left the Plain, and fled into the Mountains, ver. 10. giving up the Cities with all their Spoil unto the Conquerours. But now hearing of the Success of Abraham, and his Recovery of the Captives with their Goods, they resort unto him for Relief: He who intended to restore all unto them, stay'd for them, as it is probable, some days in the Kings Dale. Now, it was the manner in those Countries where any Forces were on an Expedition, that those in their way who were at Peace with them did bring forth Supplies of Bread and Wine, or Water for their Refreshment. For the Neglect of this Duty, wherein they break the Laws of Friendship and Hospitality, did Gideon so severely Punish the Inhabitants of Succoth and Penuel, Judges 8. 5, 6, 7; 13, 14, 15, 16. And the Observance of this Duty is Recorded unto the Commendation of Barzillai the Gileadite, who sent Refreshment unto David and his Army; for he said, The People are Hungry, and Thirsty, and Weary in the Wilderness, 2 Sam. 17. 27, 28, 29. In this state of things Melchisedec being the Neighbour, Friend, and Confederate of Abraham, when he came with his Army and abode so near unto him, brought forth Bread and Wine for their Refreshment; which being a meer Civil Action, our Apostle takes no Notice of it. And they who can discover a Sacrifice in this Expression, have either more skill in the Opening of Mysteries than he had, or a better Invention in coyning groundless Fables and Imaginations of their own. 2. This Act of Melchisedec is immediately subjoyned unto the mention of him as King, being an Instance of Kingly Power and Munificence. Melchisedec, King of Salem, brought forth Bread and Wine. After this, is added, And he was a Priest of the most High God; which is a plain Introduction of, and Preparation for the Expression of his Exercise of that Office in his Blessing of Abraham, which ensues in the next words. The Romanists contend that Vau in [non-Latin text not transcribed]—is reditive, giving a Reason of what was before affirmed: He brought forth Bread and Wine, because he was the Priest of the High God. But as this offers force to the Universal usage of that Particle, which is Connexive only; so it will not serve their Occasion. For they would have it that Melchisedec only Offered this Sacrifice of Bread and Wine; whereas if the Reason why he did so, was because he was the Priest of the High God, then every one who was so, was in like manner to Offer the same Sacrifice. And whereas they place the whole especial Nature of the Melchisedecian Priesthood in this his Sacrifice; if this were common to him with all others, then was he not a Priest of a particular Order; and so the whole Discourse of the Apostle is vain and impertinent. But it is plain that he having nothing to do with, nor Inference to make from his Royal Office or Acts, doth therefore omit this which evidently was an Act of Kingly Bounty. 3. The word here used [non-Latin text not transcribed], he brought forth, or caused to be brought forth, Bread and Wine, is no Sacred word, nor is ever used in the Scripture to express the Sacred Action of Oblation or Offering in Sacrifice. It is always a common Action that is denoted thereby. 4. The Apostle's silence in this matter casteth this Pretence out of all consideration. His Design was to evince the Excellency of the Priesthood of Christ above that of Levi, from this particular consideration, That he was a Priest after the Order of Melchisedec. To prove that he was so indeed, and withal to shew how great and Excellent a Person this Melchisedec was, who bare that Office as a Type of Christ in his, and also in how many things the Resemblance between the Lord Christ and him did consist, wherein he was made like unto the Son of God, he proposeth unto consideration every minute Circumstance of all that was spoken of him, and what also in common Use ought to be spoken of him, but being not so, was certainly omitted for some special Reason and Signification; insisting on some things which no man could have conjectured to have been designedly Significant, if the Holy Ghost himself had not made the Discovery thereof; omitting nothing, that might confirm the Truth, or Illustrate the Evidence of his Argument; yet he wholly passeth by this Passage without the least Notice of it. Herein, if the Romanists may be believed in this accurate Collection of all things, he omits nothing but only that wherein the Essence and Substance of his Cause and Plea did wholly consist. For this his Offering of Bread and Wine in Sacrifice they say, was that thing alone wherein he was peculiarly the Type of Christ, and Dispute with great vehemency that the Resemblance between them consisted herein alone, although the Apostle instance expressely in sundry other things, as we shall see more afterwards, and makes no mention of this at all. It is therefore clear as the day-light, that He and They are diversly minded in this matter. But if they are in the right, certainly never any Man managed an Argument unto less Advantage than the Apostle doth that in this place, wherein yet there is an appearance of so great Accuracy and Care. For they do suppose that he Scrupulously Collects all Circumstances belonging unto the Matter he treats of, and some of them of a difficult Application unto his purpose, and at the same time omits that wherein the whole force of his Argument did consist; which is a failure not modestly to be ascribed unto any Person of Sobriety or Judgment. Wherefore we need not farther trouble our selves with those forced and futilous pretences. The Reason why the Apostle mentions Melchisedec as King of Salem is to intimate his first Prerogative above the Aaronical Priests, in that he was a King. And we may Observe, that Acts of Munificence & Bounty are memorable & Praise-worthy, though they no way belong unto things Sacred by Virtue of Divine Institution. So was this Bringing forth of Bread & Wine by Melchisedec to Refresh Abraham and his People, though there was nothing of Sacrifice therein. In former Ages either Men were more inclined to such Acts than now they are, or there were more efficacious means of engaging them thereunto, than are judged meet now to be made Use of, because perhaps discovered to have something of deceit in them. But this went along with all their Bounty, that they would make the Acts of it Sacred and Religious, all should be peculiarly devoted and dedicated unto God; wherein, although their Pious Intentions are to be commended, yet it may justly be feared that they missed of their aim, in making Things and Services Sacred which God had not made so. But such Acts as those we speak of towards Men, need no more of Religion in them; but that they be done in Obedience to the Will of God, who requires of us to do good to all, and to exercise loving kindness in the Earth. They are so good and Praise-worthy, provided, (1.) They are of real Use, and not in things that serve only for Ostentation and show. (2.) That they enterfere with no other especial Duty, nor cause an Omission of what is Necessary, &c. Again, It is acceptable with God that those who have Laboured in any Work or Service of his, should receive Refreshments and Encouragements from men. For as such an acceptable Service is the Relief given to Abraham and his People, by Melchisedec Celebrated. God is himself a sufficient Reward unto his People in and for all their Services. He needs not call in the help of Men to give them a Recompence. However it is well-pleasing unto him, that he, or his Work which they do, in any thing, be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition, with Respect unto that Office which he principally regards: [non-Latin text not transcribed]: Priest of [non-Latin text not transcribed]. the most High God. Two things are here asserted. (1.) That in general he was a Priest. (2.) The Limitation of that Office with Respect unto the Author and Object of it is expressed, He was a Priest of the most High God. First, he was a Priest, and he was the first that was so by especial Institution; How the Rite of Sacrificing was common to all Worshippers of Old, and what was the peculiar Interest of the First-born therein, I have at large before declared. I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation. And as it was a new, so it was a great and Remarkable thing in the World. For although we know not how far it was received or understood by the Men of that Age, who I believe were not stupidly Ignorant and Carnal as some would have them to be; yet certain it is, that the Institution of this Office, and the Representation of it in the Person of Melchisedec, gave great Light and Instruction into the Nature of the first Promise, and the work of the Blessing Seed which was to be exhibited. For the Faith of the Church in all Ages was so directed, as to believe that God had respect unto Christ and his Work, in all his Institutions of Worship. Wherefore the Erection of the Office of a Priesthood to offer Sacrifice, and that in the Person of so great a Man as Melchisedec, must needs lead them into an Acquaintance with the Nature of his work in some measure, both he and it being so conspicuously represented unto them. In this general Assertion that he was a Priest, two things are included. (1.) That he was truly and really a man, and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation. For every Priest is taken from among men, Chap. 5. 1. of the same common Nature with other Men, and in the same state untill he be separated unto his Office. And so was Melchisedec, a Man called out from amongst Men, or he was not a Priest. (2.) That he had an Extraordinary Call into his Office. For he falleth likewise under that other Rule of our Apostle; No man taketh this Honour unto himself unless he be Called of God, Heb. 5. 4. But of what Nature this Call was, and how he received it, cannot positively be determined in particular. Two things are certain concerning him negatively. (1.) That he came not to this Office in the Church by Succession unto any that went before him, as did all the Levitical Priests after Aaron. There was none went before him in this Office, as none Succeeded unto him, as we shall see immediately. And when the Lord Christ is said to be a Priest after the Order of Melchisedec, it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another, but only that it was with Christ as it was with him, in point of Call and Office. Wherefore his Call was Personal, in some Act of God towards him, wherein himself and no other was concerned. (2.) He was not called or set apart unto his Office by any outward Unction, Solemn Consecration, or Ceremonious Investiture. For the Lord Christ Jesus had none of these, who was made a Priest after the manner that he was; only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove, Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood, wherein Spiritual things were to have a Carnal Representation. And those by whom they are received in the separation of any unto an Evangelical Office, do prefer the Ministration of the Law before that of the Gospel, as more Glorious, because they discern not the Glory of Spiritual things. Besides there was none in the World greater than he, nor nearer unto God to confer this Office upon him, as Aaron was Consecrated by Moses. For in the Authoritative Collation of an Office there is a Blessing, and without Controversie he who Blesseth is greater than he who is Blessed by him, as we shall see immediately. And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them, because there was none in Heaven or Earth Greater than he, or nearer unto God to be employed therein. Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit, Isa. 61. 1. but they could confer nothing upon him. And therefore in the Collation of the Ministerial Office under the Gospel, the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws, which may be done among Equals. Wherefore the Call of Melchisedec unto his Office was extraordinary, and consisted in an extraordinary Unction of the Spirit. And this had two things attending of it. (1.) That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called. So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration, Amos 7. 14, 15. (2.) That it evidenced it self unto all that feared God, who thereon willingly submitted unto his Administrations in the discharge of his Office. And this is all that we can know, as to the way and manner of his becoming a Priest: That he was not so by Succession unto any other, by the Right of Primogeniture, nor made so by men, are certain from the Apostle's Discourse. The Time, Place, Season and Occasion of his Call are all hidden from us; but he was made a Priest by God himself. For, 1. Every one is that in the Church and nothing else which God is pleased to make him so to be. Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty. For, 2. Where God Calleth any one unto a singular Honour and Office in his Church, it is in him a meer Act of his Sovereign Grace. So he took this Melchisedec who had nothing of Stock, Race, Descent, or Succession to recommend him, but as one as it were newly sprang out of the Earth, and raised him to the highest Dignity that any Man in those Days was capable of. Let us not therefore repine or murmure at any of Gods Dealings with others, nor envy because of his Gifts bestowed on them, may he not do what he will with his own, seeing he is greater than Man, and giveth no account of his matters? 3. A Divine Call is a sufficient Warranty for the acting of them according unto it, who are so Called, and the Obedience of others unto them in their Work or Office. By Virtue hereof this Melchisedec arose in the midst of the Nations of the World, took on him a new Office and Power, being owned and submitted unto therein, by Abraham and all that Believed. 4. The first Personal Instituted Type of Christ was a Priest: This was Melchisedec. There were before real Instituted Types of his Work, as Sacrifices. And there were Moral Types of his Person, as Adam, Abel, and Noah, which Represented him in sundry things. But the first Person who was Solemnly designed to teach and represent him by what he was and did, was a Priest. And that which God taught herein was, That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office, whereby he made Attonement and Reconciliation for Sin. Every thing else that he doth is Built on the supposition hereof. And we must begin in the Application where God begins in the Exhibition. An Interest in the Effects of the Priestly Office of Christ, is that which in the first place we ought to look after. This being attained, we shall be willing to be Taught and Ruled by him, and not else. Secondly, The Apostle adds the Limitation of this his Office of Priesthood, as to its Author and especial Object, and that is, the most High God. For so by [non-Latin text not transcribed], doth he render [non-Latin text not transcribed] in Moses. (1.) He was [non-Latin text not transcribed] a Priest to God. This determines the sence of the word Cohen to the Office of the Priesthood; contrary to the Pretensions of some Modern Jews, and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest, and perceive well enough the inconsistency of the Legal Priesthood with such a supposition, they would have the word Cohen in the Psalms to signifie a Prince or a Ruler. But although the word used absolutely may be applyed sometimes to such a Purpose, yet where God is proposed as its object, a Priest of God, or unto God, none can be signified but one in the Priestly Office. (2.) He was a Priest unto the most High God. This is the first time that this Title is ascribed unto God in the Scripture, which afterwards is frequently repeated, and so also are others of the same Importance, as God above, God over all, the God of Heaven, and absolutely the most High. And it is either Descriptive or Distinctive, as all such Attributes and Epithets are. 1. As it is Descriptive; the Majesty, Power, and Authority of God over all are intended therein. The most High God is the Glorious God with whom is terrible Majesty. To Represent them it is said, That his Throne is High and lifted up, Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity, Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him, as one infinitely above us, and whose Glorious Majesty is absolutely unconceivable. So when the Holy Ghost would express the Glory of Christ as exalted, he says, he is made Higher than the Heavens, and he is sate down at the Right hand of the Majesty on High. The most High God therefore is first, God as inconceiveably exalted in Glory and Majesty. Again, his Power and Authority are also intended herein. The most High Ruleth over all, Dan. 4. 17. God over all in Power and Authority disposing of all things, is the most High God. So Abraham explains this Name, Gen. 14. 18. 2. As it is Distinctive it respects other gods, not in Truth and Reality, but in Reputation. For so there were then Lords many, and Gods many in the World. So they were esteemed by them that made them, and Worshipped them: [non-Latin text not transcribed] as our Apostle speaks, such as were called gods, 1 Cor. 8. 5. but by Nature were not gods, Gal. 4. 8. They were all Earthly, and though some of them had their Being above, as the Sun, Moon, and Host of Heaven, yet they had all their Deity from beneath; nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them, with Distinction from them, God is called the most High God. The World was at that time fallen into all manner of Idolatry. Every Countrey, every City, every Family almost had made new gods unto themselves. The most general Veneration, as I have elsewhere shewed, was then given unto the Sun, and that because he appeared to them on High, or the Highest Being they could apprehend. Hence had he the Name of [non-Latin text not transcribed] among the Greeks, from [non-Latin text not transcribed] the High one. In Opposition unto all these gods, and Renunciation of them, Melchisedec professed himself the Priest of the most High God; as Paul Preached at Athens the unknown God in Opposition unto all their known [non-Latin text not transcribed], or Idols whom they supposed themselves acquainted withall. And whereas God had not yet Revealed himself by any especial Name, as he did afterwards on sundry occasions; (the first he made of that kind being El Shaddai, or God Almighty, Gen. 17. 1. as himself Declares, Exod. 6. 3.) Those that feared him made Use of this Title as most comprehensive, as most suited unto their present Faith and Profession. So Abraham Expounds this Title, ver. 22. The most High God, Possessor of Heaven and Earth, which he gives as a Reason why he would not take ought of the King of Sodom, seeing he was the Servant of that God who disposed of all things in Heaven and Earth, and so had no need of Supplies from him: His God could make him Rich without the help of the King of Sodom. Wherefore God under this Consideration of the most High God was the principal Object of the Faith of Believers in those Days. For whereas they were few in Number, and all the Inhabitants of the Earth being greedily set upon getting Possessions and Inheritances for themselves, they Believed in God as he who was able to Protect them, and provide for them, according unto the Tenor of the Name whereby he afterwards Revealed himself unto Abraham, namely, of El Shaddai, or God Almighty. And this also was the principal part of their Profession, that they Served the most High God alone, in opposition unto all the false and Dunghill Deities of the Earth. The Socinians in all their Disputes against the Deity of Christ do always make Use of this Name, and continually repeat it; Christ, they say, is not the most High God; a God they will allow him to be, but not the most High God. But whereas this Name is used in Distinction only from all false gods, if their Christ be a God but not on any Account the most High God, he is a false god, and as such to be rejected. See Jer. 10. 11. And from this Name or Title of God as it is Descriptive of his Majesty and Authority, we may observe, 1. To keep up and preserve a due Reverence of God in our Minds and Words, we should think of, and Use those Holy Titles which are given unto him, and whereby he is described in the Scripture. This was the constant manner of the Holy Men of Old, and which God himself in sundry places directs unto. Thus Abraham immediately makes Use of this Name, Gen. 14. 22. I have lift up my Hand unto Jehovah the most High God, the Possessor of Heaven and Earth. So are we taught to fear that Dreadful and Glorious Name, The Lord thy God, Deut. 28. 58. See Isa. 30. 15. Chap. 57. 15. And there is nothing that Argues a greater contempt of God among Men, than the common slight irreverend mention of his Name, whose highest degree is that horrible Profanation of Swearing and Cursing by it, with wicked and Diabolical Spirits. Let us not therefore think of God, nor mention him, but as the most High and Holy one that Inhabiteth Eternity. Not that on all Occasions of mentioning him we should constantly make Use of these Glorious Titles, the Scripture Warranting us to speak both to him and of him, without their Addition unto his Name; but that we should do so as Occasion doth require, and always Sanctifie him in our Hearts and Words, as he unto whom they do belong. 2. It is good at all times to fix our Faith on that in God, which is meet to encourage our Obedience and dependence upon him in our present Circumstances. The Believers in those Days did in a very particular manner confess themselves to be Strangers and Pilgrims in the Earth, Heb. 11. 13. The Church was not as yet fixed unto any certain place, and they being Separated from the Apostate World, not mixing with it, nor incorporating in any Society, went up and down from one place to another: In this Condition, having no Inheritance nor abiding place, but exposed unto manifold Dangers, they eyed God in an especial manner as the most High God; as he that was over all, and had the Disposal of all things in his own Sovereign Power. And that variety of Titles which in the Scripture are given unto God, with the Descriptions that are made of him, are all suited unto this end, that in the variety of Occasions and Trials that may befall us in this World, we may still have something peculiarly suited unto the Encouragement of our Faith and dependence on God. 3. In particular it is a matter of inestimable Satisfaction that he whom we Serve is the most High God, the Sovereign Possessor of Heaven and Earth. It is in sence, the same with that Name which God gave himself when he entred into Covenant with Abraham, encouraging thereby unto an adherence to him in Faith and Obedience, Gen. 17. 1. I am God Almighty. And it were easie to Demonstrate what Relief in all Troubles, Dangers, Persecutions, Distresses inward and outward, in Life and Death, we may thence receive. As this Name is Distinctive we may observe, That, 4. Publick Profession in all Ages is to be suited and pointed against the Opposition that is made unto the Truth, or Apostacy from it. The World being now generally fallen into Idolatry and the Worship of new Earthly gods, Believers made this the principal part of their Profession, that they Served the most High God, which ought to be observed on all alike Occasions. V. The Apostle Describes this Melchisedec from that Action of his with its Circumstances, which gave occasion unto the whole Account of him. Who met Abraham returning from the Slaughter of the Kings. On this Occasion onely is he introduced in the Scripture-story, as a new Person never heard of before, nor ever afterwards to be made mention of, as unto any of his own Concerns. Abraham did not only overthrow the whole Army of the Kings, and Recovered the Spoyls, but he slew the Kings themselves, as is expressely affirmed, Gen. 14. 17. Hence is he here said, to return from the Slaughter of the Kings; for as he includeth in it the Destruction of their Host, so it was that which signalized his Victory. And the [non-Latin text not transcribed] afterwards mentioned were the Opima Spolia taken from the Kings themselves. As Abraham thus returned with Honour and Glory, made very great in the Eyes of the Nations round about, as he staid in the Kings Dale to deliver unto the King of Sodom his Goods and People with a Royal Munificence becoming a Servant of the most High God, who had a better Portion than could be found amongst the Spoyls, Melchisedec knowing the state of things, and the Promise made to Abraham, comes out unto him for the Ends mentioned. But it may be enquired whether this were a just Occasion for the Introduction of this King of Peace, Priest of the High God, and Type of Christ, to Bless him who returned from War with the Spoyls of a bloody Victory. Answ. (1.) The Apostacy and Rebellion of the whole World against God have made it necessary that Spiritual Victory be the Foundation of all the actings of Christ, in the setting up of his Kingdom. The first Promise of him was, that he should break the Serpents Head, wound the Head over the large Earth, Psal. 110. 6. This was to be Effected by a Glorious Conquest and Victory, which is every where so described in the Scripture. See Col. 2. 15. And because outward Force and Opposition is always used by the World in the Defence of the Interest of Satan, He will also sometimes apply the outward Sword for the Destruction of his stubborn Adversaries, Isa. 63. 1, 2, 3. Rev. 19. This therefore was no unmeet Season for the Introduction of him, who made so Solemn a Representation of him. (2.) Abraham himself was in this Victory herein also a Type of Christ, not absolutely of his Person as was Melchisedec, but of his Power and Presence in his Church. Melchisedec, I say, Represented Christ in his Person and his Offices. Abraham Represented his Presence in the Church, or the Church, as his Body. I will neither approve of nor reject that Conjecture of some, that these four Kings were Types of the four great Monarchs of the World which the Church of God was to conflict withal, and at length to prevail against; as Dan. 7. 18. ver. 27. And indeed many things in their Names and Titles, do notably countenance that Conjecture. But it is certain in general that they were great Oppressors of the World roving up and down for Dominion and Spoyl. Wherefore Abraham's Conquest of them, was not only a Pledge of the final Success of the Church in the VVorld, but also a Representation of the Usefulness of the Church unto the VVorld, whenever its Pride and Blindness will admit of its help and kindness, Micah 5. 7. The Church is indeed the onely means of conveying Blessings unto the VVorld, as the Oppression thereof will prove its Ruine. 3. The Land of Canaan was now given unto Abraham and his Seed for a Possession, to be the Seat of the Church and Gods VVorship among them. The Nations now Inhabiting of it, were devoted unto Destruction in an appointed Season. And he was not to allow these Foreign Kings to set up any Dominion therein. And God gave him this Victory as a Pledge of his future Possession. 4. Abraham was obliged in Justice and Affection, both, to Rescue his Brother Lot, whom they were carrying away Captive. And this is expressed as the next cause of his Engagement against them; ver. 14. On all Accounts therefore this VVar was just, and the Victory of God. And because there was a Representation therein of the Victory and Success of Christ in his Church, it was a Season most eminently proper for the Introduction of Melchisedec, blessing him in the exercise of Sacerdotal Power. 5. This Congress of Melchisedec and Abraham, after Abraham had gotten the Victory over all his Adversaries, was a Type and Representation of the Glorious Congress and Meeting of Christ and the Church at the last day, when the whole Church shall have finished its warfare, and be Victorious over the VVorld, Sin, the Law, Death and Hell. Then will the Lord Christ bring out the Stores of Heaven for their Eternal Refreshment, and give them in the fulness of the Blessing, and all things shall issue in the Glory of the most High God. All the Promises are unto him that overcometh. And we we may observe, That, 1. All the Commotions and Concussions that are among the Nations of the World, do lye in or shall be brought into a subserviency unto the Interest of Christ and his Church. I intend those places where either the Seat of the Church is, or is to be. A great VVar and Tumult there was between these Eastern Kings and those of Canaan, and many Nations were smitten and destroyed in the Expedition, Gen. 14. 5, 6, 7. And what is the final Issue whereinto all these things do come? VVhy, two things fell out hereon that neither side of the Combatants either looked for, or had any Interest in. (1.) The Victory of Abraham or the Church over them all. (2.) A Glorious Type and Representation of Christ brought forth visibly acting in his Church. Yea I may add, that in Abraham's Glorious Victory, and Royal Munificence on the one hand, and in the Sacerdotal Blessing of Melchisedec on the other, there was such a Representation of Christ in his Principal Offices as Priest and King, as had never been made in the VVorld before. This Issue did God direct that VVar and Tumult unto. It will be no otherwise with all those Confusions and Disorders that the world is filled withal at this day, though we can see nothing of the ways and means of their tendency unto such an end. 2. There have been and are to be such Seasons wherein God will dispose of Nations and their Interest according as the Condition of the Church doth require; as he did here with all these Nations, Isa. 43. 3, 4. Chap. 60. 6, 7. 3. The Blessing of God may be expected on a Just and Lawful War. This VVar and Victory of Abraham, which he received the Blessing upon, is Celebrated, Isa. 41. 2, 3. And our Apostle mentions that Circumstance of the Slaughter of the Kings as that which was a Token of Gods kindness unto Abraham, and of his own Greatness. And where these things occur, (1.) A Lawful necessary immediate Cause of War, as Abraham had for the Rescue of Lot. (2.) A Lawful Call unto the War, as Abraham had being a Sovereign Prince and raising his Army of his own People meerly, and that to the securing of the Possessions of a Countrey granted unto him by God himself; and (3.) A Subserviency unto the Glory of Christ and the Good of the Church, the Presence of God in it, and the Blessing of God upon it, may be justly expected. VI. Melchisedec is farther Described by two Acts of his Sacerdotal Power, or Office which he exercised on this occasion of meeting Abraham. (1.) He Blessed him, and then (2.) He received Tithes of him. He met Abraham and Blessed him. This Solemn Benediction is fully expressed, Gen. 14. 19, 20. And he Blessed him and said, Blessed be Abraham of the most High God Possessor of Heaven and Earth; and Blessed be the most High God who hath delivered thine Enemies into thy hand. There are two parts of this Blessing; (1.) That which hath Abraham for its Object, a Blessing of Prayer. (2.) That which hath God for its Object, a Blessing of Praise. Our Apostle seems to take Notice only of the first, or that part of the Blessing whereof Abraham was the immediate Object. But the Truth is, the other part whereby he Blessed God, being on the Account of Abraham and as it were in his Name, it belongs also to the Blessing wherewith he was Blessed. As to this Blessing we may consider, (1.) The Nature. (2.) The Form of it. As to the Nature of it, Blessings in general are the means of Communicating Good Things, according unto the Power and Interest in them of them that Bless, Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can either Bless or Curse, for he onely hath Sovereign Power of all Good and Evil. He doth therefore so express his Blessing; In Blessing I will Bless thee, Gen. 22. 17. Do it assuredly and effectually as having all the Subject-matter of Blessings in my hand. And therefore he says to Abraham, I will Bless them that Bless thee, and Curse them that Curse thee, Gen. 12. 3. Because he is over them and all their Blessings and Curses. Balak therefore was not a little mistaken when he tells Balaam, I know that he whom thou Blessest is Blessed, and he whom thou Cursest is Cursed, Numb. 22. 6. For however he might Divine concerning them that should be so, absolutely he could neither Bless nor Curse. Wherefore I say all Blessings are Instituted means of the conveyance and Communication of Good unto others, according unto the Power and Interest of them that Bless, in that Good. This being amongst Men by Gods Concession and Institution various, there are also various sorts of Blessings, which may be reduced unto two Heads. (1.) Such as are Authoritative. (2.) Such as are Charitative or meerly Euctical. The latter fort of Blessing is removed from our Consideration in this place. For our Apostle treats only of such Blessings as evidently and unavoidably prove him that Blesseth to be Superior unto him that is Blessed, ver. 7. But this is not so in this latter sort of Blessings, which consist only in Prayer for a Blessing on them. For so Equals may Bless one another; yea Inferiours may bless Superiours, Children may bless Parents, Servants Masters, Subjects their Rulers, Psal. 20. 1, 2, 3, 4. Authoritative Benediction among Men is two-fold. (1.) Paternal. (2.) Sacerdotal, or with Respect unto any other Office in the Church. Paternal Benedictions were of old of two sorts. (1.) Such as were of Common Right. (2.) Such as had an especial Prophetical Warranty. For the first; Parents have an especial Right by virtue of Divine Institution Authoritatively to bless their Children, in as much as he hath given unto them an especial Interest in the Matter of the Blessing, and Power for the Communication of it. And this Blessing consists in two things. (1.) A Solemn Declaration unto God of their Acceptance and Approbation of that Duty and Obedience which the Children perform unto them, by the Law of Nature and Gods appointment. This brings ordinarily the Children so Blessed under the Promise of the fifth Commandment. So are the words of the Command, [non-Latin text not transcribed] that they may prolong thy Days. They shall have Power to communicate this good unto thee by their Blessing, in their Solemn Declaration of their Acceptance and Approbation of thy Obedience. And if this were more considered and more observed by Parents and Children, it would be much to their Advantage. And indeed the state of those Children is unhappy, whose Parents cannot sincerely avow an Approbation of their Duty, which intercepts the benefit of their Blessings. (2.) Parents bless Children by endeavouring to enstate them in their own Covenant-Interest. God having promised to be a God unto Believers and their Seed in and by them, they do three ways bless them with the good things thereof. (1.) By communicating unto them the Priviledge of the initial Seal of the Covenant, as a Sign, Token and Pledge of their being blessed of the Lord. (2.) By pleading the Promise of the Covenant in their behalf. (3.) By careful Instructing of them in the Mercies and Duties of the Covenant. Wherefore although this Power of blessing be founded in the Law of Nature, and in all Nations something hath been observed that looks towards it, yet it is by Faith alone and in an Interest in the Covenant, that any Parents are able to Bless their Children in a due manner. For a blessing is a communication of Good according to his Interest in it that blesseth, which we have none in any that is really so, but by virtue thereof. And whereas these things are a Solemn appointment of God, it is certainly a disadvantage that a Foppish Ceremony is in common practice substituted in the room of them. Secondly, There was of old a Paternal Benediction that had its Rise in an especial Warranty, and was accompanied with a Spirit of Prophecy. This consisted in a certain Praediction and Declaration of future Events, whereby those so Blessed were Infallibly and Indispensibly stated in a Right unto them. So Noah blessed Shem and Japhet; Isaac blessed Jacob, Jacob all his Sons. Herein God gave unto some Parents the Honour of a Power to bequeath unto their Posterity, those Good things which he Graciously intended to bestow on them. This kind of blessing is now absolutely ceased, for it wholly respected the coming of Christ in the Flesh with those other things which conduced thereunto. It were well if instead of all these several ways of Blessing, many Parents did not Curse their Children. Some upon their provocations have desperately and Profanely imprecated Curses upon them; and we have known Instances wherein God hath eminently revenged their Impiety by his Judgments inflicted on Parents and Children both. Some entail a Curse upon them, by Oppressions and Falshood, in getting their Estates, or in a Flagitious course of Life, which God will Revenge to the third Generation. But most do Curse them with the Cursed Example of their Conversation, initiating them almost from the Cradle in a course of Sin and Wickedness. It is true, many of those Parents who do use conscientiously the ways appointed of God whereby they may Bless their Children, do oft-times not see the effect of their Endeavours. They Bless them, but they are not Blessed. But (1.) They have Peace and Comfort in the Discharge of their Duty (2.) Their Blessing may have Success and oftentimes hath, when they are gone out of the World, yea, in their Childrens Children for many Generations. (3.) If all fail, they shall be Witnesses for God at the last day against their own profligate Posterity. But I return. Sacerdotal Blessings were Authoritative also; and that on a double Ground. (1.) Of Common Right and Equity. (2.) Of Especial Institution. (1.) There was a common Right and Equity that he who was called to be a Priest should bless the People Authoritatively. For as he was appointed to Act for Men with God, so it is reasonable, that he should pronounce Blessings unto them in the Name of God; that as he Ministerially carried their Gifts, Offerings, and Services unto God, so in like manner he should return his Acceptance and blessing unto them. Whereas therefore this Right and Duty belonged unto the Office of the Priest, two things ensue thereon. (1.) That this Blessing was an Act of Authority, for every Act of Office is so. (2.) That he who thus blesseth another is greater than he who is blessed by him, as our Apostle disputes, and we shall see afterwards. And we may take Notice in our passage, That whatever be the Interest, Duty and Office of any to act in the Name of others towards God, in any Sacred Administrations, the same proportionably is their Interest, Power and Duty to act towards them in the Name of God in the Blessing of them. And therefore Ministers may Authoritatively bless their Congregations. It is true, they can do it onely Declaratively, but withall they do it Authoritatively, because they do it by Virtue of the Authority committed unto them for that purpose. Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer. Neither is it meerly Doctrinal and Declaratory, but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office. But whereas it hath respect in all things unto other Ministerial Administrations, it is not to be used but with reference unto them, and that by them, by whom at that season they are Administred. Secondly, There was an especial Institution of a Sacerdotal Benediction under the Old Testament, Recorded, Numb. 6. 22, 23, 24, 25, 26, 27. And the Lord spake unto Moses, saying, speak unto Aaron and his Sons, saying, On this wise shall ye Bless the Children of Israel, saying; The Lord Bless thee and keep thee, the Lord make his Face to shine upon thee, and be Gracious unto thee, the Lord lift up the light of his Countenance upon thee and give thee Peace; and they shall put my Name on the Children of Israel, and I will Bless them. Their putting the Name of God upon the People, was their praying for and pronouncing Blessings on them in his Name, by virtue of this Institution. For it is an Institution whereby the Name of God is put on any thing or Person. Hereon God would effectually bless them. This especial Institution I acknowledge was after the Days of Melchisedec, and the cessation of his Office as to actual Administration. But it is apparent, and may be proved, that many if not the most of those Sacred Institutions, which were given in one Systeme unto Moses, were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law; onely at Sinai their Number was increased, and the Severity of their Sanction heightned. Thus this Sacerdotal Benediction was but a Transcript from, and expressive of that Power and Form of Blessing, which Melchisedec as a Priest enjoyed and used before. And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham. For, (1.) It had the Nature of a Blessing in general, whereby any one Man may bless another, in that it was Euctical and Eucharistical, It included both Prayer for him, and Thanksgiving on his Account unto God. And (2.) It was Authoritative and Sacerdotal; He was the Priest of the High God, and he blessed Abraham, that is, by virtue of his Office. For so the Nature of the Office requireth, and so God had in particular appointed, that the Priests should bless in his Name. (3.) It was Prophetical, proceeding from an immediate Inspiration, whereby he declares the confirmation of the great Blessing Promised unto Abraham; Blessed be Abraham. And we may see, 1. That he who hath received the greatest Mercies and Priviledges in this World, may yet need their Ministerial confirmation. Abraham had before received the Blessing from the Mouth of God himself. And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec. And indeed such is the estate of all the Faithful the Children of Abraham in this World, that what through the weakness of their Faith, what through the greatness of their Temptations and Trials, they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them. We are apt to think that if God should speak once unto us as he did to Abraham, and assure us of the Blessing, we should never need farther confirmation whilst we live. But the Truth is, he doth so speak unto all that believe in the Word, and yet we find, how much we want the Ministerial Renovation of it unto us. Bless God for the Ministry, for the Word and Sacraments; Ordinarily our Faith would not be kept up without them. 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did, as our Apostle declares. And Abraham in all these things bare the Person of, or Represented all his Posterity according to the Faith. Therefore doth our Apostle in the foregoing Chapter Entitle all Believers, unto the Promises made unto him, and the Inheritance of them. There is therefore more than a bare story in this matter. A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever. 3. It is Gods Institution that makes all our Administrations Effectual. So did Sacerdotal Benedictions become Authoritative and Efficacious. Innumerable ways and means of blessing things and persons have been found out in the Papacy. They will bless Bells, Steeples, and Churches, Church-yards, Utensils, Fonts, Candles, Salt; and Children by Confirmation. There is in Truth in them all a want of that wisdom, Gravity and Reverence which ought to accompany Men in all Religious Services; but that which renders them all Useless and casts them out of the Verge of Religion, is that they want a Divine Institution. The Second Sacerdotal Act, or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all. To whom Abraham also gave the Tenth of [non-Latin text not transcribed]. all. As Abraham gave them in a way of Duty, so he received them in a way of Office. So the Apostle expresseth it, ver. 6. He received Tithes of Abraham, or Tithed him. And the word [non-Latin text not transcribed] of all, is limited unto the Spoyls which he took of the Enemies, ver. 4. To whom Abraham gave the Tenth of the Spoyls. This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given, and of what they were, Gen. 14. 20. [non-Latin text not transcribed] And he gave him the Tenth of all. The words immediately preceding are the words of Melchisedec, and the Story concerneth him; so that if the Relative included in [non-Latin text not transcribed] —he gave, do answer unto the next Antecedent, Melchisedec gave the Tenth of all unto Abraham. Nor doth it appear what the [non-Latin text not transcribed] or, all was that is intended; whether his own whole Estate, or all the Tithable things which he had then with him. But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost, and withal declared how great a Mystery depended on the right understanding of those words. It was Abraham that gave the Tenth of all to Melchisedec, whereby he acknowledged him to be the Priest of the High God, and the Type of the Son of God as Incarnate, every way Superiour unto him, who but newly received the Promises. And that the Tenth which he gave was only of the Spoyls that he took from the Enemies, as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God. This receiving of Tithes by Melchisedec was a Sacerdotal Act. For, (1.) The Tenth thus given was firstly given unto God; and he who received them received them as Gods Officer in his Name. Where there was none in Office so to receive them, they were immediately to be Offered unto God in Sacrifice accordunto their Capacity. So Jacob vowed the Tenth unto God, Gen. 28. 22. which he was himself to Offer, there being no other Priest to receive it at his hand, and no doubt but he did it accordingly, when God minded him to pay his Vow at Bethel, Gen. 35. 1, 2, 3, 4, 5, 6. And (2.) The things that were fit of this sort, were actually to be Offered in Sacrifice unto God. This Saul knew, when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites, 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave, at least such of them as were meet for that Service, although it be not expressed, were Offered in Sacrifice unto God by Melchisedec. For whereas he was a King he stood in no need of any Contribution from Abraham; nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine, which was to Sell his Kindness and spoil his Bounty, nor would Abraham have deprived the King of Sodom and others of any of their Goods, to give them unto another. Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God, whereon no doubt according to the Customs of those times, there was a Feast wherein they eat Bread together and were mutually Refreshed. (3.) This Matter was afterwards precisely determined in the Law, wherein all Tithes were appropriated unto the Priest. I Observe these things, only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham. For every thing in the Scripture is Significant and hath its especial Design, the whole being inlay'd with Truth by Infinite Wisdom, whether we apprehend it or no. Without this Light given by the Holy Spirit himself, how should we have conceived, that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account, as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament, are seen clearly only in the Light of the New; and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament. Wherefore although the writings of both are equally the Word of God, yet the Revelation made immediately by Jesus Christ, is that which ought to be our Guide in the whole. And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament, do neglect the Accomplishment of them and Light given unto them in the New, taking up with Jewish Traditions, or vain Conjectures of their own, such as the late writings of some highly pretending unto Learning are stuffed withal. And we may see from hence, (1.) How necessary it is for us according to the Command of our Saviour to Search the Scriptures, John 5. 39. [non-Latin text not transcribed], to make a Scrupulous Enquiry, a diligent Investigation, to find out things hidden, or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver, and to search for her as for hid Treasures, Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture, so disposed of, so laid up, as that if we accomplish not a diligent search we shall never set eye on them. The common course of Reading the Scripture, nor the common help of Expositors, who for the most part go in the same track, and scarce venture one step beyond those that are gone before them, will not suffice, if we intend a Discovery of these hid Treasures. This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies, which they received by Inspiration, 1 Pet. 1. 10, 11. God gave out those deep and Sacred Truths by them which they comprehended not, but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken. What belongs unto this diligent search shall be elsewhere declared. (2.) That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old. What our Apostles in these cases had by immediate Inspiration and Direction, that we must look for, from what is Recorded in their Writings, which is sufficient for us, and will not fail us. There is great Enquiry usually made on this place, whether Tithes be due by the Light of Nature, or at least by such a Moral positive Command of God, as should be perpetually Obligatory unto all Worshippers unto the end of the World. This many contend for, and the principal Reasons which they plead from the Scripture are these. (1.) That Tithes were paid before the Law as well as under the Law; and what was so observed in the Worship of God, Namely, that being in Usage before the Law and confirmed by the Law, is Originally of the Law of Nature, and could have no other Fountain. (2.) Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin, approveth of it, affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty. (3.) He seems in like manner to have respect thereunto, when he commands to give unto Caesar the things that are Caesars, and unto God the things that are Gods, which were the Tithes, the Law concerning them being thereby confirmed, which proves it not to be Ceremonial. And this some Men judge to be a certain Argument, of that which is Moral and unalterable, namely, the appointed Usage of it, before the Law, under the Law, and under the Gospel after the Expiration of the Law of Ceremonies, or the Law of Commandments contained in Ordinances. And it seems so to be, if there be the same Reason of the Law or Command in all these Seasons, for otherwise it is not so. For instance it is supposed that the eating of Blood was forbidden before the Law, and assuredly it was so under the Law, and is so in the New Testament, Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden. For it is not so upon the same Grounds and Reasons. For in that place of Gen. 9. 4. But Flesh with the Life thereof, that is, the Blood thereof shall ye not eat: Blood is not absolutely forbidden, but in some cases and with respect unto a certain End. It was not to be eaten whilst it was yet hot and warm in the Flesh, which Prohibition God gave to prevent that Savage Custom which yet afterwards got ground among Mankind, of eating Flesh like Ravenous Beasts whilst the Blood was yet warm in it. Under the Law it was forbidden, because God had taken it to be the Principal part of Sacrifices, and far the most Significant, Lev. 17. 5, 6, 11, 14. And in the 15th. of the Acts it is only occasionally forbid for a Season to avoid Scandal and Offence. So that if it should be supposed that the matter of the Prohibition before the Law, under the Law, and in that Synod at Hierusalem were the same, yet the Reasons of it being various, it doth not prove a Morality in the Law, or such as should be everlastingly Obligatory. But where not only the Subject-matter, but the Formal Reason of the Command is the same, there it is of Natural Equity, and unalterable; and so it is said to be in the case of Tithes. I shall not enter into any long Digression about this controverted Subject. It is such as wherein the various Interests of Men have engaged their utmost diligence on the one hand and on the other. But this I am sure enough of, that unless they were paid by them that give them with more Conscience and regard unto Duty than generally they seem to be, not one in a thousand having respect in the payment of them, to any thing but the Civil Law of the Land; and unless they turned unto a better Account with them by whom they are received, than generally they do, it is to no great purpose to dispute upon what Grounds, or by what Right they are due unto any. And without sollicitousness concerning Offence, I shall take leave to say, that it is no safe Plea for many to insist on, that Tithes are due and Divine, as they speak, that is, by a binding Law of God now under the Gospel. For be the Law and Institution what it will, nothing is more certain than that there is nothing due under the Gospel by virtue of Gods Command or Institution with respect unto his Worship unto any who do not wholly give up themselves unto the Ministry and Labour in the Word and Doctrine, unless they be such as are disenabled by Age and Infirmities, who are not to be forsaken all the days of their lives. For Men to live in Pleasure and Idleness, according to the Pomp, Vanities and Grandeur of the World, neither rising early, nor going to bed late, nor spending their time or strength in the Service of the Church, according to the Duties required of all the Ministers thereof in the Gospel, to sing unto themselves that Tithes are due to them by the Appointment and Law of God, is a fond Imagination, a Dream that will fill them with Perplexity when they shall awake. But as unto the Question in hand, I shall briefly give my thoughts about it in the ensuing Observations and Propositions. 1. By Tithes is understood either the express Law of Tithing, or paying the Tenth of all our Substance and of the whole Increase of the Earth; or only the dedicating of a certain Portion of what we have unto the Uses of the Worship and Service of God. If this latter be intended, it is with me past all Doubt and Question, that a bountiful part of our Enjoyments is to be separated unto the Use and Service of the Worship of God, particularly unto the comfortable and honourable Supportment of them that Labour in the Ministry. And it is no small part of that Confusion which we suffer under, that Christians being in all places compelled to pay the Tenth by Civil Laws unto some or other whether they will or no, are either discouraged, or disenabled, or think themselves discharged from doing that which God certainly requireth at their hands in a way of Duty. However this will be no Excuse for any, for generally they have yet left unto them that whereby they may discharge their Duty in an acceptable manner. And I cannot but wonder how some Men can satisfie their Consciences in this Matter, in such Circumstances as I shall not now name. 2. If the strict Legal course of Tithing be intended, it cannot be proved from this Text, nor from any other Instance before the Law. For Abraham gave only the Tenth of the Spoils which were not Tithable by Law. For if the places taken or destroyed in War, were Anathematized, as Jericho was and also Amalek, no Portion was to be reserved under a pretence of Sacrifice or any other Sacred Use, as Saul found to his Cost. And if they were not Anathematized, all the Spoils were left entirely unto the People that went to War, without any Sacred Decimation. So the Reubenites and the Gadites at their Return over Jordan into their own Land carried all their Rich Spoils and Cattel with them, no Tithe being mentioned, Josh. 22. 8. Although there is no Question but many of them Offered their Free-will Offerings at the Tabernacle. And when God would have a Sacred Portion out of the Spoils, as he would have in the Wilderness, out of those that were taken from the Midianites, to manifest that they fell not under the Law of Tithes, he took not the Tenth part, but one Portion of 500 from the Souldiers, and one of 50 from the People, Numb. 31. 28, 29, 30. Wherefore the giving of the Tenth of the Spoils, was not from the Obligation of any Law, but was an Act of Free-will and Choice in the Offerer. But yet there was so great an Equity herein also, Namely, that God should have an acknowledgment in the Fruits of those Successes which he gave in VVar, that out of the Spoils of his and his Peoples Enemies David made his Provision for the Building of the Temple. And the Captains of the Host that went against Midian, after a Tribute was raised for the Lord out of the Spoyls according unto the Proportions mentioned, when they found the Goodness of God in the Preservation of their Souldiers, whereof there was not one lost, they made a new voluntary Oblation unto God out of their Spoils, Numb. 31. 48, 49, 50. And as for the Instance of Jacob, who Vowed unto God the Tenth of all, it is so far from proving that the Tenth was due by virtue of any Law, that it proves the contrary. For had it been so, it could not have been the matter of an Extraordinary Vow, whereby he could express his Obedience unto God. 3. The precise Law of Tithing is not confirmed in the Gospel. For that saying of our Saviours approving the Tithing of Mint and Cummin, evidently respects that Legal Institution which was then in force, and could not be violated without sin. And by his Approbation of that Law, and of the Duty in observance of it, he did no more confirm it, or ascribe an Obligatory Power unto it under the Gospel, than he did so unto all other those Ceremonial Institutions which both he himself observed as a Man made under the Law, and enjoyned others so to do. They all continued in full force unto the Time of Reformation, which gave them their Bounds and Limits, Heb. 9. 10. and ended with his Resurrection. His other saying, of giving unto Caesar the things that are Caesars, and unto God the things that are Gods, respects our whole Moral Obedience unto God, and not this or that particular Institution. The meaning of it is, that we are to pay or perform unto God all whatever he requireth of us in a way of Obedience, but what that is in particular, is not here determined. And other mention of Tithes in the Gospel there is none. 4. VVhereas by the Light of Nature, all Rules of Reason, and positive Institutions, a Portion of what God is pleased to give unto every Man is to be returned unto him in the way of his Worship and Service, wherein it may be used according unto his Appointment; And whereas before the giving of the Law sundry Holy Men fixed on the Tenth part, as that which was meetest to be so Dedicated unto God, and that as is probable not without some especial Conduct of the Holy Spirit, if not upon express Revelations; and whereas this was afterwards expressely confirmed under the Law by positive Institution, the Equity whereof is urged in the Gospel; it is the best direction that can be given unto any what proportion of their Estate should be set apart unto this Purpose. Herein, I confess, so many Circumstances are in particular cases to be considered, as that it is impossible any one certain Rule should be prescribed unto all Persons. But whereas withal there is no need in the least to furnish Men with Pleas and Excuses for the non-performance of their Duty, at least as unto the necessary degrees of it, that I shall not suggest any thing unto them, which may be used to that purpose. I shall therefore leave this Rule in its full Latitude, as the best Direction of Practice in this Matter. 5. On these Suppositions it is that the Apostle treating of this Matter makes no Use of the Right or Law of Tithing, though directly unto his purpose, if it had not been abrogated. For intending to prove that the Ministers of the Gospel ought to be Liberally supported in their works with the Earthly things of them unto whom they do Administer the things of God, he Argueth from the Light of Nature, the general Equity of other Cases, the Analogy of Legal Institutions, the Rules of Justice with the especial Institution of Christ in the Gospel, but makes no mention of the Natural or Legal Right of Tithing, 1 Cor. 9. 7, 8, 9, 10, 11, 12, 13, 14, 15. And farther I shall not at present divert on this Subject. And we may Observe, That Whatsoever we receive signally from God in a way of Mercy, we ought to return a Portion of it unto him in a way of Duty. That this was the Practice of the Saints of old, might easily be proved by an Induction of Instances, from this Act of Abraham, (yea, from the Sacrifice of Abel) down to the Vow of Jacob, the Dedications of David, Solomon, and others in their respective places and Generations. The light of Nature also counted it as a Duty among all the Civilized Heathens. The Offerings and Sacred Dedications of Nations and Private Families, are Famous on this Account. And it was laid as a lasting blemish on good Hezekiah that he returned not unto the Lord according to the Mercy which he had received. And we may do well to consider, (1.) That no Man hath any great or signal Success in any Affair or Occasion, more than others, or more than at other time, but there will be in his Mind an ascription of it unto one cause or another. This the Nature of things makes Necessary, nor can it be avoided, Hab. 1. 11. (2.) That whatever a Man doth secretly ascribe such Successes unto, That he makes in some sence his God. They Sacrifice unto their Net, and burn Incense unto their Drag, because by them their Portion is fat, and their Meat plenteous, Hab. 1. 16. They ascribed their Successes unto their own strength, endeavours and means that they used. Hereby they Deified themselves as far as in them lay; and therefore these thoughts are called Sacrificing and Burning Incense which were Expressions of Religious Worship. And it is no better with us when in our Successes in our Trades and Affairs we secretly applaud our own Endeavours, and the Means we have used as the only causes of them. (3.) It is a great sign that a Man hath not engaged God in the getting of any thing, when he will not entitle him unto any Portion of what is gotten. There are two Evils common in the World in this case. Some will make no Acknowledgment unto God in the especial Consecration of any part of their Substance unto him, where it is Lawfully gotten. And some will make great Dedications of what hath been gotten by Robbery, Spoils, Oppression and Violence. Many Publick Works of Munificence and Charity as they are called, have had no other Original. This is but an Endeavour to entitle God unto injustice, and draw him to a Copartnership with them, by giving him a share in the Advantage. God hateth Robbery for Burnt-Offerings, Isa. 61. 8. and he smites his hand at Mens dishonest Gain, Ezek. 22. 13. He will have nothing to do with such things, nor accept of any Portion of them or from them, however he may over-power things in his Providence unto his Glory. Both these ways are full of Evil, though the latter be the worst. (4.) No Man hath any Ground to Reckon that he can settle what he hath unto himself or his, where this Chief Rent unto God is left unpaid. He will at one time or other make a Re-entry upon the whole, take the Forfeiture of it, and turn the ungrateful Tenant out of Possession. And among other things this makes so many Estates Industriously gotten so speedily moulder away as we see they do in the VVorld. (5.) God hath always his Receivers ready to accept of what is tendred, namely, his Poor, and those that Attend the Ministry of his House. VI. The Apostle pursues his Design and Argument from the Name and Title of the Person spoken of with their Interpretation. First, being by Interpretation King of Rightcousness, and after that also King of Salem, that is, King of Peace. And we shall consider herein, 1. The Names themselves with their Interpretation. 2. The Grounds or Reasons of the Apostle's Arguing from this Interpretation of Names. 3. What is intended in them, or what he would have us Learn from them. 4. Their Order which he particularly Observes. First, 1. He respecteth his Proper Name, that is, Melchisedec. For the Fancy of [non-Latin text not transcribed]. some that Sedec was a place or City where first he Reigned, as he did afterwards at Salem, is very fond. For then he must be utterly without a Name belonging unto his Person, which the Apostle doth not observe, as he would have done one way or other, had any such unusual thing offered it self unto him. Besides had it been so, he would not have been called Melchisedec, but said to be Melch Sedec, as he is said to be Melec Salem. [non-Latin text not transcribed]-. is a King, and by the Interposition of Yod to smooth the Composition, the former Saegol is turned into Patha, and the latter into Schevah, whence Melchi ariseth. Some would have this Yod to be a Pronoun Affix, and then the meaning of the word is my King; and on this Supposition, taking [non-Latin text not transcribed] for [non-Latin text not transcribed] Sedek for Saddik; they would render it, my Righteous King. But there is nothing more Ordinary in the Composition of Names than the Interposition [non-Latin text not transcribed]. of Yod paragoricum, to soften the Sound and Pronunciation of them. So is it in Adonisedek, Adonibezek, Abimelech, Achitob, Abishua, Abishag, Abishalom, and sundry others. Wherefore Malchi is nothing but the Name Melek a King, a little varied to fit it unto the Composition intended. [non-Latin text not transcribed] is Righteousness. And so the whole Name is properly Interpreted and rendred by our Apostle [non-Latin text not transcribed] a King of Righteousness. 2. His Title is, [non-Latin text not transcribed], the King of Salem, of which place we have spoken before. This is by Interpretation saith our Apostle, [non-Latin text not transcribed] the King [non-Latin text not transcribed]. of Peace. Some think that herein occurs a greater Difficulty, than did in the Interpretation of his Name. For [non-Latin text not transcribed] Salem, say they, doth not signifie Peace, but [non-Latin text not transcribed] Shalom. Salem is only as much as Pacificus, Peaceable, not Pax, or Peace it self. But yet neither ought this to give us any trouble. For Instances may be given in this Language wherein the same word is used sometimes Substantively, sometimes Adjectively; as for Instance [non-Latin text not transcribed] and [non-Latin text not transcribed] and [non-Latin text not transcribed] are. And upon the matter the signification is the same. Rex pacificus and Rex pacis do both denote him that is the Maker and Author of Peace. So God on that Account is called the God of Peace, Rom. 15. 13. Chap. 16. 20. 1 Thes. 5. 23. 2 Thes. 3. 16. Heb. 13. 20. Wherefore as we ought to acquiesce in the Authority of the Apostle who knew better than us all, the signification of these Names, so that he gives, is proper according unto our best conception of these things. Secondly, It may be enquired what Ground the Apostle had to Argue from the Signification of these Names, which seems to be but a Curious and infirm kind of Argumentation. And we find by Experience, that whilst some have followed and imitated as they suppose this Example, they have fallen into woful Mistakes. Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchisedec was Mystical and Figurative. This he did on good Grounds, because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ. 2. It was usual under the Old Testament to have Names given unto Children by a Spirit of Prophecy, as to Noah, Peleg, and others, yea, it may be most of the Patriarchs. It was so also to have Mens Names changed upon some great and Solemn Occasions, as Abram was called Abraham, Sarai, Sarah, Jacob was called Israel, and Solomon, Jedediah. And whereas this was sometimes done by Divine Authority, as in the Instances mentioned, whence it was highly significant; so the People in imitation thereof, did often give other Names to themselves, or others, on some Occasion wherewith they were affected. Hence it is that we find the same Persons so frequently called by divers Names, which gives no little Difficulty in Genealogies. But where this was done by Divine Warranty, it was Doctrinal and Prophetically instructive. So was it in that great Name given unto our Lord Jesus Christ himself, namely, Immanuel, which the Evangelist remembers and gives us the Interpretation thereof, Mat. 1. 23. Now whether this Name was given to Melchisedec from his Nativity by a Spirit of Prophecy, as is most probable, or whether his Name were changed by God himself when he was Publickly called unto his Office is uncertain, and no way needful to be enquired into. But certain it is, that this Name was given him by Divine Direction, and that for the very End for which it is here used and applyed by our Apostle. And no Countenance can hence be taken unto their Curiosity who seek for Mysteries out of Names and their Numbers, which for ought they know had a Casual Imposition, or that which respected some particular Occasion, whereof they are utterly Ignorant. 3. As for the Name of the place where he Reigned, or Salem, it was also given unto it on the same Ground to be praesignificative of the work that was to be Effected by him, whom he Typed out. Most probably at that time, God first gave that Name unto that place; for that it was not the Salem by Sychem we have before declared. And I am perswaded that God himself by some Providence of his, or other intimation of his mind, gave that Name of Peace first unto that City, because there he designed not only to Rest in his Typical Worship for a season, but also in the fulness of Time there to accomplish the great work of Peace-making between himself and Mankind. Hence it was afterwards by the same Guidance called Jerusalem or a Vision of Peace, because of the many Visions and Prophecies concerning the Spiritual and Eternal Peace which was to be wrought and Published in that place; as also from all those Holy Institutions of his Worship which there represented the means whereby that Peace was to be wrought, namely, the Sacrifice of Christ himself, the only real and proper Priest of the Church. Wherefore our Apostle doth justly Argue from the signification of those Names which were given both to the Person and place by Divine Authority and Guidance, that they might teach and fore-signifie the things whereunto by him they are applyed. Thirdly, The Interpretation of the Names being proper, and the Argument from thence in this case Useful, as to the Signification of them, it must be enquired how this Man was King of Righteousness and Peace. Most suppose that no more is intended but that he was a Righteous and Peaceable King, one that Ruled Righteously, and Lived Peaceably. And it is true that absolutely in himself and as unto his own Personal Qualifications he was so and no more, nor could be more. But these Names have Respect to his Relative state, and were given him as a Type of Christ. He was a King of Righteousness and Peace, as he was without Father and without Mother, that is, to Represent Christ in his Office. Really he was a Righteous and Peaceable King; Typically he was the King of Righteousness and Peace. Now the King of Righteousness is he who is the Author, Cause, and Dispenser of Righteousness unto others. As God is said to be the Lord our Righteousness. And so is the King of Peace also; in which sence God is called the God of Peace. Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order, wherein it is Natural that the Name of a Man should precede the Title of his Rule. First, King of Righteousness, and afterwards King of Peace. Righteousness must go first, and then Peace will follow after. So it is Promised of Christ and his Kingdom, that in his days the Righteous shall flourish and abundance of Peace, so long as the Moon endureth, Psal. 72. 7. First they are made Righteous, and then they have Peace. And Isa. 32. 17. The work of Righteousness shall be Peace, and the effect of Righteousness Quietness and Peace for ever. This is the Order of these things. There is no Peace but what proceedeth from and is the Effect of Righteousness. So these things with respect unto Christ are declared by the Psalmist, Psal. 85. 9, 10, 11, 12, 13. What we are taught hence is, 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church. See Isa. 32. 1, 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon, but he is the Author, Cause, Procurer and Dispenser of Righteousness and Peace to the Church. So is it declared, Jer. 23. 5, 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch, and a King shall Reign and Prosper, and shall Execute Judgment and Justice in the Earth. In his Days Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, The Lord our Righteousness. He is Righteous and Reigneth Righteously, but this is not all, he is the Lord our Righteousness. VII. The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God, ver. 3. Without Father, without Mother, without Descent, having neither beginning of Days nor end of Life. The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses, and accordingly have been the Subject of many Enquiries and Conjectures. But it is no way unto the Edification of those who are Sober and Godly, to engage into any long Disputes about those things, wherein all Learned sober Expositors are come to an Issue and Agreement, as they are in general in this matter. For it is granted that Melchisedec was a Man, really and truly so, and therefore of Necessity must have all these things; for the Nature of Man after him who was first Created, who yet also had beginning of Life and end of Days, doth not exist without them. Wherefore these things are not denied of him absolutely, but in some sence, and with respect unto some especial end. Now this is with respect unto his Office, therein or as he bare that Office, he was without Father, without Mother, &c. And how doth this appear that so it was with him? It doth so because none of them is Recorded or mentioned in the Scripture, which yet diligently Recordeth them concerning other Persons; and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood, Ezra 2. 61, 62, 63. And we may therefore by this Rule enquire into the particulars. 1. It is said of him in the first place, that he was without Father, without Mother, [non-Latin text not transcribed] whereon part of the latter clause, namely, without beginning of Days, doth depend. But how could a Mortal Man come into the World without Father or Mother? Man that is Born of a Woman is the Description of every Man; what therefore can be intended? The next word declares, he was [non-Latin text not transcribed], without [non-Latin text not transcribed]. Descent say we. But [non-Latin text not transcribed] is a Generation, a Descent, a Pedigree, not absolutely, but Rehearsed, Described, Recorded. [non-Latin text not transcribed] is he whose Stock and Descent is entered upon Record. And so on the contrary, [non-Latin text not transcribed] is not he who hath no Descent, no Genealogy, but he whose Descent and Pedigree is no where Entered, Recorded, Reckoned up. Thus the Apostle himself plainly expresseth this word, ver. 6. [non-Latin text not transcribed], whose Descent is not counted, that is, reckoned up in Record. Thus was Melchisedec without Father and Mother, in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ, and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises, speaks nothing unto this purpose concerning him. He is introduced as it were one falling from Heaven, appearing on a sudden, Reigning in Salem, and Officiating the Office of the Priesthood unto the High God. 2. On the same Account is he said to be without beginning of Days or end of Life. For as he was a Mortal Man he had both. He was assuredly Born, and did no less [non-Latin text not transcribed]. certainly dye, than other Men. But neither of these are Recorded concerning him. We have no more to do with him, to learn from him, nor are concerned in him, but only as he is Described in the Scripture, and there is no mention therein of the Beginning of his Days, or the end of his Life. Whatever therefore he might have in himself, he had none to us. Consider all the other Patriarchs mentioned in the Writings of Moses, and you shall find their Descent Recorded, who was their Father, and so upwards unto the first man; and not only so, but the time of their Birth and Death, the Beginning of their Days, and the End of their Lives is exactly Recorded. For it is constantly said of them, such an one Lived so long, and begat such a Son, which fixed the time of Birth. Then of him so begotten it is said he lived so many Years, which determines the end of his Days. These things are expressely Recorded. But concerning Melchisedec none of these things are spoken. No mention is made of Father or Mother, no Genealogy is Recorded of what Stock or Progeny he was, nor is there any Account of his Birth or Death. So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned. Some few things may yet farther be enquired into for the clearing of the sence of these words. (1.) Whereas the Observation of the Apostle is built upon the silence of Moses in the History, which was sufficient for him, whatever was the Cause and Reason of that silence, we may enquire whence it was? Whence it was, I say, that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock, of his Parents or Progenitors, of his Rise or Fall, contrary unto his own Custom in other cases, and contrary unto all Rules of Useful History. For to introduce so great a Person, in any Story, and on so great an Occasion, without giving any Account of him, or of any of his Circumstances whereby his concernment in the Matter related might be known, is utterly contrary unto all Rules of Serious History. Answ. 1. Some of the Jews absurdly imagine that it was because his Parents were not only Obscure, but that he was Born of Fornication, and so he had no Right of Genealogy. But this is both a foolish and wicked Imagination. For it is not to be supposed God would have Advanced a Person known to be of such an Extract and Original, into the Honour of the Priesthood, and that of the most Excellent kind that ever was under the Old Testament. For being low and mean in the World it is neither Disadvantage nor Disparagement. The best of Men were so, and all the chief Patriarchs were but Shepherds. But Bastardy is a Mark of Infamy in the World, and God would not raise such an one to Administer peculiarly unto him, and that as a Type of his own Son, who was to be Incarnate. 2. Some say that there is no singular thing herein, but that it is done according to the Custom of Scripture, which relates only the Genealogies of the Patriarchs, who were of that Linage from whence Christ did come. But when it makes mention of any others, though they be never so eminent, it reckoneth not up their Genealogy. Thus it dealeth with Jethro the Father-in-law of Moses, and with Job, so great and Holy a Person, concerning whom it says no more, but that there was a Man in the Land of Uz Named Job. And some things may be allowed herein. But the Instances are no way parallel. For Jethro, he was a stranger unto the Church, and there is a full Account concerning him, so far as it is either Necessary or Useful, that we should in point of story know any thing of him. And the story of Job, is a separate story wherein himself only and Family was concerned; and we have therein his Countrey, the Number and Names of his Children, with the Years of his Life, and time of his Death. But as we have none of these things in the Account of Melchisedec, so he is introduced as one in whom the Church of God was Publickly concerned. Wherefore, 3. The true Cause of the Omission of all these things, was the same with that of the Institution of his Priesthood, and the Introduction of his Person in the Story. And this was that he might be the more express and signal Representative of the Lord Christ in his Priesthood. For to this End it was not only needful that he should be declared to be a Priest, as the Messiah was to be, but also in that Declaration all those Circumstances were to be observed, wherein the Nature of the Priesthood of Christ might be any way praefigured. After this the Church being reduced into a standing Order for Succession, it was obliged necessarily for many Generations unto a Priesthood which depended solely on their Genealogy and Pedigree both by Father and Mother, Ezra 10. 18, 19. Nehem. 7. 63, 64, 65. Wherefore whereas the Priesthood of our Lord Christ was to depend on no such Descent (for it is evident that our Lord sprang of Judah, whereof Moses spake nothing of the Priesthood) it was necessary that it should be Originally represented, by one who had no Genealogy, seeing that as unto his Office he himself was to have none. And therefore when the Church of Israel was in the highest enjoyment of the Levitical Priesthood, whose Office depended wholly on their Genealogy, yea, so far as on a supposition of a defect or Change thereof, not only the Priesthood it self, but all the Sacred Worship also which it was designed to officiate must utterly cease; yet the Holy Ghost then thought meet to mind them, that a Priest was to come without respect unto any such Descent or Genealogy, in that he was to be after the Order of Melchisedec who had none, Psal. 110. 4. This is the true and only Reason why in the story of Melchisedec as the Priest of the High God, there is no mention made of Father, Mother, Genealogy, Beginning of Life or end of Days. And we may herein consider the Sovereign wisdom of the Holy Ghost in bringing forth Truth unto Light according as the state and condition of the Church doth require. And first he proposeth only a naked Story of a Person that was a Type of Christ, and that obscurely and sparingly. Something the Men of the Age wherein he lived might learn by his Ministrations, but not much. For that which was principally Instructive in him for the Use of the Church was not of Force until all his Circumstances were forgotten; and the Church was now to be Instructed, not so much by what he was, as what was Recorded of him, wherein the Scripture superseded all Tradition that might be of him in the World. Yea, the contrivance of any Tradition concerning his Parents, Birth and Death had been contrary to the mind of God, and what Instruction he intended the Church by him. Afterwards when it may be, all thoughts of any Use or Design of this Story in Moses was lost, and the Church was fully satisfied in a Priesthood quite of another Nature, the Holy Ghost in one word of Prophecy Instructs the Church, not only that the thing spoken concerning Melchisedec were not so Recorded for his sake, or on his own account, but with respect unto another Priest which was afterwards to arise, by him Represented; which gave a new Consideration, Sence and Design to the whole Story; but moreover gives it to know that the Priesthood which it then enjoyed was not alwas to continue, but that another of another Nature was to be introduced, as was signified long before the Institution of that Priesthood which they enjoyed, Psal. 110. 4. And as this was sufficient for the Use and Edification of the Church in those days, yet it was left greatly in the dark as to the full Design and meaning of these things. And therefore it is evident that at the Coming of our Saviour, and the accomplishment of this Type, the Church of the Jews had utterly lost all knowledge and Understanding of the Mystery of it, and the Promise renewed in the Psalm. For they thought it strange that there should be a Priest that had no Genealogy, no Solemn Consecration nor Investiture, with his Office. VVherefore our Apostle entring upon the unfolding of this Mystery doth not only Preface it with an Assertion of its Difficulty, or how hard it was to be understood aright, but also by a long previous Discourse variously prepareth their minds unto a most diligent attention. And the Reason of it was not only because they had utterly lost the Understanding that was given in these things formerly, but also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto. Wherefore until this time the Church was not able to bear the true Understanding of this Mystery, and now they could no longer be without it. Hence is it here so fully and particularly declared by our Apostle. And we may Observe, 1. That the Church never did in any Age, nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience. This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace, which was hid in him from the Foundation of the World. An Instance hereof we have in the things which concern this Melchisedec, as we have observed. The Church had never need to look after the Traditions of their Fathers, or to betake themselves unto their own Inventions, their Instruction by Revelation was always sufficient for the State and Condition wherein they were. Much more therefore is it so now, when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations. This was the Honour of Melchisedec, that he was employed in a Service, the true Use and Advantage whereof was not given in unto the Church, until many Generations after. And I add Suffering unto Doing, because it is well known what Glories have sprang up in future Ages, upon the past Sufferings of others. 3. The Scripture is so absolutely the Rule, Measure, and Boundary of our Faith and Knowledge in Spiritual things, as that what it conceals is Instructive, as well as what it expresseth. This the Apostle Manifests in many of his Observations concerning Melchisedec, and his Inferences from thence. But I have (as I remember) Discoursed somewhat hereof before. Secondly, Our next Enquiry is, Wherein Melchisedec was Typical of Christ, or what of all this belongeth unto the following Assertion that he was made like unto the Son of God; that is, so described as that he might have a great Resemblance of him. Answ. It is generally thought that he was so in the whole, and in every particular mentioned distinctly. Thus he is said to be without Father, and without Mother, (no mention is made of them) because the Lord Christ was in some sence so also. He was without Father on Earth as to his Humane Nature, with respect whereunto God says that he will create a New thing in the Earth, That a Woman should compass a Man, Jer. 31. 22. or Conceive a Man without Natural Generation. And he was without Mother as to his Person or Divine Nature, being the only begotten of the Father, by an Eternal Generation of his own Person. But yet it must not be denyed but that on the other side, he had both Father and Mother. A Father as to his Divine, and a Mother as to his Humane Nature. But as to his whole Person he was without Father and Mother. Again, Whereas he is said to be without Genealogy, it is of somewhat a difficult application; for the Genealogy of Christ was [non-Latin text not transcribed], or [non-Latin text not transcribed] the Roll of his Pedigree, is declared by two of the Evangelists, the one driving of it up to Abraham, the other unto Adam, as it was necessary, to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises. It may be (therefore) respect is had unto those words of the Prophet, Isa. 53. 8. [non-Latin text not transcribed] —Who shall declare his Generation; there was somewhat in his Age and Generation, by Reason of his Divine praeexistence unto all, that was ineffable. Again, He is said to be without Beginning of Days and end of Life. And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one, nor of the other. And it belongs unto his Conformity unto the Son of God, or that wherein he Represented him; for as unto his Divine Person, the Lord Christ had neither the one nor the other, as the Apostle proves, Chap. 1. 10, 11, 12. from Psal. 102. 25, 26, 27. But on the other side, as to his Humane Nature he had both, he had both beginning of Days and End of Life, both which are upon Solemn Record. Wherefore it should seem that if there be a likeness in these things on the one account, there is none on the other, and so no Advantage in the Comparison. Considering these Difficulties in the Application of these particulars, some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec, but are introduced only in Order unto what ensues, namely, He abides a Priest for ever, wherein alone the similitude between him and Christ doth consist. And so they say we find things quoted in the Scripture at large, when only some one passage in it, may be used directly unto the business in hand. But although this will be difficultly proved, namely, that any Testimony is cited in the Scripture, whereof any principal part of it belongs not unto the Matter designed to be confirmed, yet it may be granted that it is so sometimes, when the sence of the whole Context is to be taken in. But there was no Reason on this Ground, that the Apostle should make so many Observations on what was not spoken at all, which in an Ordinary way ought to have been mentioned, if the whole of what he so Observed, was not at all to his Purpose. Wherefore it must be granted, as that which the plain Design of the Apostle exacteth of us, that Melchisedec even in these things, that in the Story he was without Father, without Mother, without Genealogy, having neither beginning of Days nor End of Life, was a Type and Representative of Christ. But it is not of the Person of Christ absolutely, nor of either of his Natures distinctly that our Apostle treateth, but meerly with respect unto his Office of Priesthood. And herein all the things mentioned do concur in him, and make a lively Representation of him. It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest, the only High Priest of the Church, so as that all other Priesthood must cease. And their chief Objection against it was, that it was contrary unto the Law, and inconsistent with it. And this because he was not of the Line of the Priests, neither as to Father or Mother, or Genealogy, nor had any to Succeed him. But in this Type of his the Apostle proves that all this was to be so. For (1.) In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office. And this was for ever sufficient to exclude him from any Interest in the Priesthood as it was Established by Law. (2.) He had no Genealogy upon the Priestly Line. And that which is Recorded of him on other accounts, is so far from having respect unto his Right unto the Priesthood of the Law, that it directly proves and demonstrates that he had none. For his Genealogy is evidently of the Tribe of Judah, which was excluded Legally from that Office, as we have besides the Institution an Instance in King Uzziah, 2 Chron. 26. 16, 17, 18. from Exod. 30. 7. Numb. 18. 7. Hence our Apostle concludes, That had he been on the Earth, that is, under the Order of the Law, he could not have been a Priest, there being others who by virtue of their Descent had alone the Right thereunto, Heb. 8. 3, 4. Wherefore God in these things Instructed the Church, that he would erect a Priesthood which should no way depend on Natural Generation, Descent, or Genealogy; whence it inevitably follows that the state of the Priesthood under the Law was to cease, and to give place unto another, which our Apostle principally designs to prove. (3.) In this respect also the Lord Christ was without Beginning of Days and End of Life. For although in his Humane Nature he was both Born, and Died, yet he had a Priesthood which had no such Beginning of Days, as that it should be traduced from any other to him, nor shall ever cease or be delivered over from him unto any other, but abides unto the consummation of all things. In these things was Melchisedec made like unto Christ, whom the Apostle here calls the Son of God; made like unto the Son of God. I have formerly observed in this Epistle, that the Apostle makes mention of the Lord Christ under various [non-Latin text not transcribed]. Appellations, on various Occasions; so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture. Here he calls him the Son of God, and that, (1.) To intimate that although Melchisedec were an Excellent Person, yet was he infinitely beneath him whom he Represented, even the Son of God. He was not the Son of God, but he had the Honour in so many things to be made like unto him. (2.) To declare how all these things which were any way Represented in Melchisedec or couched in the Story, or left unto Enquiry by the vail of silence drawn over them, could be fulfilled in our High Priest. And it was from hence, namely, that he was the Son of God. By virtue hereof was he capable of an always-living, abiding, uninterrupted Priesthood, although as to his Humane Nature he once died in the Discharge of that Office. This Description being given of the Person treated of, which makes up the Subject of the Proposition, it is affirmed concerning him that he abideth a Priest for ever. For any thing we find in the Story of his Death, or the Resignation of his [non-Latin text not transcribed] Office, or the Succession of any one unto him therein, he abideth a Priest for ever. Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven. But I cannot perceive that they well understood themselves what they intended. Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec, is as inconsistent with the Priesthood of Christ, as the continuance of the same Office in the Line of Aaron. But things are so related concerning him in the Scripture, as that there is no mention of the ending of the Priesthood of his Order, nor of his own Personal Administration of his Office by Death or otherwise. Hence is he said to abide a Priest for ever. This was that which our Apostle principally designed to confirm from hence, namely, that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal, unchangeable Priesthood to be introduced in the Church, which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ, or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name, Reign, Person and Office of Melchisedec. As, 1. He was said to be, and he really was, and he only, first the King of Righteousness, and then the King of Peace; seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners. And in his Kingdom alone are these things to be found. 2. He was really and truly the Priest of the High God, and properly he was so alone. He offered that Sacrifice, and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World. 3. He Blesseth all the Faithful, as Abraham the Father of the Faithful was Blessed by Melchisedec. In him were they to be Blessed, by him are they Blessed, through him delivered from the Curse and all the Fruits of it, nor are they Partakers of any Blessing but from him. 4. He receiveth all the Homage of his People, all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries, and Deliverance from them, as Melchisedec received the Tenth of the Spoils from Abraham. 5. He was really without Progenitors or Predecessors unto his Office, nor would I exclude that Mystical sence from the intention of the place, that he was without Father as to his Humane Nature, and without Mother as to his Divine. 6. He was a Priest without Genealogy, or Derivation of his Pedigree from the Loyns of Aaron, or any other that ever was a Priest in the World, and moreover Mysteriously was of a Generation which none can declare. 7. He had in his Divine Person, as the High Priest of the Church, neither Beginning of Days nor End of Life, as no such thing is reported of Melchisedec. For the Death which he underwent in the Discharge of his Office, being not the death of his whole Person, but of his Humane Nature only, no Interruption of his endless Office did ensue thereon. For although the Person of the Son of God died, whence God is said to Redeem his Church with his own Blood, Acts 20. 28. yet he died not in his whole Person. But as the Son of man was in Heaven whilst he was speaking on the Earth, John 3. 13. namely, he was so in his Divine Nature; so whilst he was dead in the Earth in his Humane Nature, the same Person was alive in his Divine. Absolutely therefore, nor in respect of his Office, he had neither Beginning of Days nor end of Life. 8. He was really the Son of God, as Melchisedec in many Circumstances was made like to the Son of God. 9. He alone abideth a Priest for ever; whereof we must particularly treat afterwards. The Doctrinal Observations that may be taken from these Verses, are, 1. When any were of Old designed to be Types of Christ, there was a Necessity that things more Excellent and Glorious should be spoken or intimated of them, than did properly belong unto them. So many things are here observed of Melchisedec, which were not properly and literally fulfilled in him. And so there are likewise of David and Solomon in sundry places. And the Reason is, because the things so spoken were never intended of them absolutely, but as they were designed to Represent the Lord Christ, unto whom alone they did truly belong. And in the Exposition of such Typical Prophecies, the utmost Diligence is to be used in distinguishing aright what is absolutely spoken of the Type only, and what is spoken of it meerly as Representing Christ himself. 2. All that might be spoken so as to have any probable Application in any sence unto Things and Persons Typically, coming short of what was to be fulfilled in Christ, the Holy Ghost in his Infinite Wisdom supplied that defect by Ordering the Account which he gives of them so, as more might be apprehended and learned from them than could be expressed. And where the Glory of his Person as vested with his Office could not be Represented by positive Applications, it is done by a Mystical Silence, as in this Story of Melchisedec. And the most Eminent and Glorious things assigned unto Types as such, have a more Glorious signification in Christ than they have in them. See to this purpose our Exposition on Chap. 1. ver. 5. 3. That Christ abiding a Priest for ever hath no more a Vicar or Successor or Substitute in his Office, or any deriving a real Priesthood from him, than had Melchisedec, whereof we shall speak afterwards. 4. The whole Mystery of Divine Wisdom effecting all unconceivable Perfections centred in the Person of Christ, to make him a meet, Glorious, and most Excellent Priest unto God in the behalf of the Church. This it is the principal Design of the whole Gospel to demonstrate, namely, to declare that all the Treasures of Divine Wisdom and Knowledge are hid in Jesus Christ, Col. 2. 3. The Constitution of his Person, was the greatest Mystery that ever Infinite Wisdom effected, 1 Tim. 3. 16. And thereby did God Gloriously Represent himself and all his Infinite Perfections unto us, Heb. 1. 3. Col. 1. 14, 15. 2 Cor. 4. 6. Had he not the Divine Nature, he could not have been the Express Image of God in himself. And had he not been Man, he could not have Represented him unto us. Nor can any thing be more Mysteriously Glorious, than the Furniture of his Person as Mediator, with all fulness of Power, Wisdom and Grace for the accomplishment of his Work, John 1. 16. Col. 1. 18, 19. Chap. 2. 9. Phil. 2. 5, 6, 7, 8, 9. The work that he wrought in Offering himself a Sacrifice and making attonement for sin, hath the highest unconceivable Impression of Divine Wisdom upon it, John 3. 16. Acts 20. 28. Rev. 5. 8. Eph. 5. 2. And so also hath the Grace that is from thence administred by him and from him unto Jews and Gentiles, Eph. 3. 8, 9, 10, 11. And Instances of the like kind may be multiplyed. And we may consider thence first, into what Condition of sin and misery we were fallen by our Apostacy from God, whence nothing would or could recover us but this Blessed work of the whole Mystery of Divine Wisdom. And then the unspeakable Riches and Excellencies of that Wisdom, Love, and Grace which provided this way for our Recovery.

VER. 4, 5, 6. THE Proceed of these Verses is unto the Application of what was before Discoursed. For having proved that Christ the promised Messiah was to be a Priest after the Order of Melchisedec from Psal. 110. and given a Description both of the Person and Office of this Melchisedec from the Historical Narration of them as laid down by Moses, he makes Application of the whole unto his present purpose. And from the consideration of sundry particulars in his Description, confirms in general the Argument which he had in hand. For that which principally he designeth to prove is, that a more Excellent Priesthood than that of Aaron being introduced according to the Purpose and Promise of God, it followed necessarily, that that Priesthood with all the Worship, Rites and Ceremonies which belonged unto it, was to cease and be taken out of the way. For as this new Promised Priesthood was inconsistent with it, and could not be Established without the Abolition of it, so it brought a far greater Benefit and Spiritual Advantage unto the Church than it before enjoyed. And we are not to wonder that the Apostle insists so much hereon, and that with all sorts of Arguments, especially such as the Old Testament furnished him withal. For this was the Hinge on which the Eternal Salvation or Destruction of that whole Church and People at that time, did turn. For if they would not forgoe their Old Priesthood and Worship, their Ruine was unavoidable. Christ would either be rejected by them, or be of no profit unto them. Accordingly things fell out with the most of them, they clave absolutely unto their Old Institutions, and rejecting the Lord Christ, perished in their unbelief. Others contended for the Continuance of their Priesthood and Worship, for which they supposed they had Invincible Reasons, although they admitted the Profession of Christ and the Gospel therewithal. But our Apostle knowing how inconsistent these things were, and how the retaining of that Perswasion, would keep them off at present from believing the Necessity, Usefulness, Glory and Advantages of the Priesthood of Christ, and the Spiritual Worship of the Gospel, as also dispose them unto Apostacy for the future, laboureth by all means to eradicate this pernicious Fundamental Error out of their minds. Unto this End doth he so diligently insist on all the Instances, and particulars of them, whereby God of Old did intimate unto their Fore-fathers the Introduction of this Alteration, with the Advantage of the Church thereby. And I mention these things, that we may see the Reason the Apostle did so Scrupulously as it were to insist on all the ensuing particulars, which otherwise we may not so easily discern the necessity of; and withal to shew, (1.) How hard it is to dispossess the minds of men of inveterate Perswasions in Religion. (2.) The great Care and Diligence they ought to Use and Exercise who have the Care of the Souls of Men committed unto them, when they discern them in apparent danger of Ruine. That the Old Priesthood was to be removed, and the New one mentioned to be introduced. He proves in the first place, by the Greatness of the Person who was first chosen of God to praefigure and Represent the Lord Christ in his Office of Priesthood. For if he were so Excellent in his Person and Office, as deservedly to be preferred above Aaron and all his Successors, then he who was praefigured and represented by him, must be so also; yea, be so much more as that which is Typed out and Signified, is, and always must be more Excellent than the Type and Sign, which are of no Use but with respect thereunto. In these Verses he choseth out his first Instance in what he had observed before out of the Narrative of Moses concerning the Greatness and Excellency of Melchisedec, in that he received Tithes of Abraham. His Design is to prove him more Excellent and Great than all the Levitical Priests. But herein he takes a step backward, and begins with Abraham himself, from whom both People and Priests confessedly derived all their Priviledges. And he produceth his Instance in the case of Tithes, whereon as it is known the whole Levitical Priesthood did depend. And this the Apostle knew full well, that if once he proved him Greater than Abraham, he should not need with that People to prove him above any of his Posterity, but they would immediately give over the Contest. So in their Exceptions unto our Saviour's Testimony concerning himself they acknowledge they could proceed no higher; Art thou, say they, Greater than our Father Abraham? whom makest thou thy self to be? John 8. 53. But yet our Apostle not content herewith, to obviate all Pretences, proves distinctly afterwards that the whole Order of the Levitical Priests were inferiour unto him.

VER. 4, 5, 6. [non-Latin text not transcribed]. [non-Latin text not transcribed]; Considerate, Spectate, Syr. [non-Latin text not transcribed] —Videte; Vul. Lat. intuemini. Consider, Behold, Contemplate; serious Consideration with Diligent Intuition is intended. [non-Latin text not transcribed]; quantus hic; sit, vul. fuerit, is supplyed by others; as by us, how great this Man was. Syr. [non-Latin text not transcribed] —quam magnus hic. [non-Latin text not transcribed]. Decimas spoliorum, decimas de spoliis hostium; de spoliis, vul. Lat. Decimas de praecipuis, of the chiefest things. The Syr. makes a distinction. [non-Latin text not transcribed] —Tithes and First-fruits. [non-Latin text not transcribed]; Cujus Generatio non annumeratur in eis; Whose Generation is not numbred in them; very obscurely. Cujus genus non recensetur ex illis, non refertur ad illos. Whose Stock, Race, Pedigree is not reckoned from them, referred unto them; the Syriack [non-Latin text not transcribed] who is not written in their Genealogies, which is the sence of the word; for respect is had unto the Genealogies that were written and upon Record.

VER. 4. Consider then how great this man was, unto whom even the Patriarch Abraham gave the Tenth of the Spoils. The Duty of the Hebrews upon the Proposition of the state of Melchisedec before insisted on, is here pressed on them. And the words contain both a Respect unto the preceding Discourse, a Duty prescribed, the Object of that Duty, and the Reason of a Qualification therein expressed, amplified by the Title, State and Condition of one Person concerned. 1. The Note of Respect unto the preceding Discourse is in the Particle [non-Latin text not transcribed], which we render now, consider now, then, or therefore; but do you consider. The things before [non-Latin text not transcribed]. laid down are as of Importance in themselves, so of your especial concernment. 2. The Especial Duty which he prescribes unto them with Respect unto the things proposed by him concerning the Excellency of Melchisedec and his Office, [non-Latin text not transcribed]. is that they would consider it. He doth four times in this Epistle call the Hebrews unto this especial Duty of an Inteuse Consideration of the things proposed unto them, as we have translated his words, and that not unduly, Chap. 3. 1. Chap. 10. 24. Chap. 12. 3. and in this place, Chap. 3. 1. Chap. 10. 24. we have the same word in the Original, [non-Latin text not transcribed], whose Importance hath been declared on Chap. 3. 1. Chap. 12. 2. the word is [non-Latin text not transcribed], which signifies to call things unto a due Reckoning and Account, so as to conform our minds unto them, which is our great Duty with respect unto the patient Sufferings of Christ there intended. The word here used signifies diligently to behold, contemplate on, or to look into the things proposed unto us. He had before warned them that what he had to Discourse on this Subject was difficult and hard to be understood, but withal such was its Use and Excellency that neither would he refrain from declaring of them, nor ought they to spare any pains in a diligent Enquiry into them. Having therefore laid down the matter of Fact, and stated the whole Subject which he designed to treat upon, he adds their Duty with respect thereunto. And this in the first place is that they would heedfully and diligently look into them. 1. It will be fruitless and to no Advantage to propose or declare the most Important Truths of the Gospel, if those unto whom they are proposed do not diligently enquire into them. And here those unto whom the Dispensation of the Gospel is committed, are pressed with no small difficulty, as our Apostle professeth that he was in this very case. For whereas it is incumbent on them in that Declaration of the whole Counsel of God which is enjoyned them, to insist upon sundry things that are Deep, Mysterious, and hard to be understood, when their Hearers for want of a good Foundation of Knowledge in the Principles of Religion, or through carelesness in attending unto what is delivered, do not come unto a due perception and understanding of them, it is very grievous to see their own Labours and others Profit disappointed. Wherefore if Men think they have nothing to do, but as it were to give the hearing unto such as endeavour to carry them to perfection, they will lose all the advantage of their Ministry. This Duty therefore is here prescribed by the Apostle with respect unto this Truth, to obviate this slothful frame. And we may on this Occasion briefly name the things that are required thereunto. As, (1.) Sense of a concernment in them. Unless this be well fixed on the mind, Men will never diligently attend unto them, nor duly consider them. If upon the proposal of Sacred Truths that appear hard to be understood, they begin to think that this belongs not unto them, it is for others who are more exercised than they, it is not likely they should ever endeavour to apprehend them aright. And this very frame keeps many in a low form of knowledge all their days; possibly also this Neglect is increased in many, by the spreading of a late foolish apprehension, that we are upon the matter to look after nothing but the Doctrines and Precepts of Morality that are in the Scripture; but as for the more Spiritual Mysteries of Grace we are not concerned in them. Where this Principle is once imbibed, Men will rest and satisfie themselves in the most profound Ignorance; and not only so, but despise all such as endeavour to be wiser than themselves. But, (2.) Unto a due Apprehension of these things there is not only required a sense of our concernment, but also a Delight in them. If the Light be not Pleasant unto us, as well as Useful, we shall not value it nor seek after it. When such Mysterious Truths as that here insisted on by our Apostle, are proposed unto Men, if they have no Delight in such things, they will never be at the Cost and pains of enquiring into them with necessary Diligence. Curiosity indeed, or an humour to pry into things we have not seen, and which we cannot see in a due manner because not revealed, is every where condemned by our Apostle, who warns us all to be wise unto Sobriety, and not above what is written. But there is a secret delight and complacency of mind in every beam of Spiritual Light shining in its proper Divine Revelation, when the Soul is disposed aright unto the reception of it. Without this in some measure we shall not follow on to know, nor thrive in knowledge. (3.) Study, Meditation and Prayer, with the diligent Use of all other means appointed for the search and Investigation of the Truth, do close this Duty. Without these things in Hearers, Ministers lose all their Labour in the Declaration of the most important Mysteries of the Gospel. This the Apostle as to the present case designs to obviate in the frequent prescription of this Duty. That which the Apostle proposeth in the first place and in general as the Object of this Enquiry and consideration, is [non-Latin text not transcribed], Quantus iste erat; the word [non-Latin text not transcribed]. respects Greatness and Excellency in any kind. Nunc quantus Achilles, Quantus erat Julius Caesar, and the like. And this Greatness of Melchisedec respected neither the endowments of his Person, nor the largeness of his Dominion, nor his Riches or Wealth, in which sence some are said to be Great in the Scripture, as Job, Barzillai, and others; but it regards alone his Dignity with respect unto his Office, and his Nearness unto God on that account. That which these Hebrews insisted on as their Chief and Fundamental Priviledge in Judaism, and which they were most unwilling to forgo, was the Greatness of their Predecessors, with their nearness unto God in Favour and Office. In the first way as to Divine Love and Favour, they Gloried in Abraham, and opposed the Priviledge of being his Children on all Occasions unto the Person and Doctrine of Christ, John 8. 33, 53. And in the latter they thought Aaron and his Successors to be preferred above all the VVorld. And whilst they were under the Power and Influence of these Apprehensions, the Gospel could not but be ungrateful unto them, as depriving them of their Priviledges, and rendring their Condition worse than it was before. To undeceive them in this matter, and to demonstrate how unspeakably all those in whom they trusted, came short of the true High Priest of the Church, he calls them to consider the Greatness of him, whose only eminence consisted in being a Type or Representative of him. Wherefore the Greatness of Melchisedec here proposed unto earnest Consideration, is that which he had in Representing Jesus Christ, and his nearness unto God on that Account. And it were well that we were all really convinced, that all true Greatness consists in the Favour of God, and our nearness unto him, on the Account of our Relation unto Jesus Christ. We neither deny nor undervalue any Mans Wealth or Power hereby. Let those who are Rich and Wealthy in the World be accounted and called Great, as the Scripture sometimes calls them so. And let those who are High in Power and Authority be so esteemed, we would derogate nothing from them which is their due: But yet the Greatness of them all is but particular, with respect unto some certain things, and therefore fading and perishing. But this Greatness and Honour of the Favour of God, and nearness unto him, on the account of Relation unto Jesus Christ, is general, abiding, yea, eternal. The Proof of the Apostle's Assertion, included in that Interrogation, How Great this Man was, follows in an Instance of what he had before observed and proposed unto them; Unto whom even the Patriarch Abraham gave the Tenth of the Spoils. [non-Latin text not transcribed], that is, [non-Latin text not transcribed]; the Tenth part. The Conjunction [non-Latin text not transcribed] is Emphatical; and although in the Original it is joyned with [non-Latin text not transcribed], yet in Construction [non-Latin text not transcribed]. it is to be understood with Abraham; not, unto whom Abraham gave even the Tenth; but unto whom even Abraham gave the Tenth, as it is in our Translation. The Proof of the Greatness of Melchisedec from hence consists in three things. (1.) In the Nomination of the Person that was Subject unto him, or Abraham. (2.) In the Qualification of his Person, He was the Patriarch. (3.) In what he did, He gave him the Tenth part of the Spoils. As to the Person himself he was the Stock and Root of the whole People, their [non-Latin text not transcribed]. Common Father in whom they were first separated from other Nations to be a People of themselves. And herein they had a singular Reverence for him, as generally all Nations have for the first Founders of their Political State, who among the Idolatrous Heathens were commonly Deified, and made the Objects of their Religious Adoration. But moreover it was he who first received the Promise and the Covenant with the Token of it, and by whom alone they put in their Claim unto all the Priviledges and Advantages which they Gloried in above all Nations in the VVorld. This Abraham therefore they esteemed next unto God himself. And their Fosterity do now place him in Heaven above the Angels, hardly allowing that the Messiah himself should be exalted above him, and tell a Foolish story how he took it ill, that the Messiah should be on the Right Hand, and he on the Left Hand of God. But it is sufficiently evident from the Gospel, how much in those days they boasted of him, and trusted in him. Hence it is that our Apostle expresseth it so emphatically, even Abraham. The Qualification of his Person, and his Title thereon is added in like manner: [non-Latin text not transcribed]. He was [non-Latin text not transcribed]. A Patriarch is a Father, that is, a Prince or Ruler of a Family. A Ruling Father; and these Patriarchs were of three sorts among the Jews. Of the first sort was he alone who was the first separated Progenitor of the whole Nation. He was their [non-Latin text not transcribed]—the first Father of all that great Family. Secondly, there were such as Succeeded him, from whom the whole Nation in like manner Descended, as Isaac and Jacob, who were Heirs with him of the same Promise, Heb. 11. 4. Thirdly, Such as were the first Heads of their Twelve Tribes into which the Nation was divided, that is, the Twelve Sons of Jacob, are called Patriarchs, Acts 7. 8, 9. Others that followed them, as David, who is also called a Patriarch, Acts 2. 29. were termed so, in allusion unto them, and being signally the Progenitors of a most Eminent Family among them. Now it is evident that the first of these on all accounts is the Principal, and hath the Preeminence over all the rest. And this was Abraham alone. VVherefore if any one were greater than Abraham, and that in his own time, it must be acknowledged it was upon the account of some Priviledge that was above all that ever that whole Nation as Descendents from Abraham were made partakers of. But that this was so the Apostle proves by the Instance ensuing, namely, that he gave to Melchisedec, &c. [non-Latin text not transcribed] he gave them; yet not arbitrarily, but in the way of a Necessary Duty, not as an Honorary respect, but as a Religious Office. And he gave thus [non-Latin text not transcribed], [non-Latin text not transcribed]. that is, [non-Latin text not transcribed], or [non-Latin text not transcribed] the Tithe-portion, delivering it up unto his Use and Disposal as the Priest of the most High God. And this Tenth was [non-Latin text not transcribed], as the Apostle Interprets the passage in Moses, of the Spoils of War. [non-Latin text not transcribed] is acervus, [non-Latin text not transcribed]. an heap of Corn or any Useful things; [non-Latin text not transcribed] is the top of the Heap, the best of it, from whence the First-fruits were taken for Sacred Services. And because it was the Custom of all Nations afterwards to dedicate or devote some Portion of what they got in War unto Religious Services, the word it self came to signifie the Spoils of War. At first it was the portion that was taken out of the whole, and afterwards the whole it self was signified by it. Now although Abraham had reserved nothing unto himself of what belonged unto the King of Sodom and his Companions, yet the Army and King which he had newly slain and destroyed having smitten sundry other Nations, Gen. 14. 5, 6, 7. and dealt with them as they did with Sodom and the other Towns, took all their Goods and Provision, ver. 11. being now in their return home and laden with Prey, it fell all into the hand of the Conquerour; The Tenth part of the Spoils in every kind, might probably be a very great Offering both for Sacrifice and Sacred Dedication in the place where Melchisedec Ministred in his Office. What farther concerns the Greatness of this Man, the Apostle farther declares in the ensuing Verses, where it will fall under Consideration. From this one Instance of Abraham's paying Tithes unto him, it is in a great measure already evinced. But how came Melchisedec to be thus Great? Is it because he was Originally in himself, more Wise and Honourable than any of the Sons of Men? We Read no such thing concerning him, which the Apostle declares to be the Rule and Measure of all our Conceptions in this matter. Is it that he attained this Dignity and Greatness, by his own Industry and Endeavours? as the Prophet says of some, that their Judgment and their Dignity proceeds from themselves, Hab. 1. 7. Neither do we find any thing of that Nature ascribed unto him. The sole Reason and Cause hereof, is, that God raised him up and disposed of him into that Condition of his own good pleasure. And we may see in him, that The Sovereign Will, Pleasure, and Grace of God is that alone which puts a difference among Men, especially in the Church. He makes Men Great or Small, High or Low, Eminent or Obscure, as it seemeth Good unto him. He raiseth up the Poor from the Dust, and lifteth up the Beggar from the Dunghill, to set them among Princes, and to make them Inherit the Throne of Glory, for the Pillars of the Earth are the Lords, and he hath set the World upon them, 1 Sam. 2. 8. which is plentifully elsewhere Testified unto. Whence was it that the Twelve Poor Fishermen were made Apostles to sit on Twelve Thrones Judging the Tribes of Israel, and becoming Princes in all Nations? Who made the most Glorious Apostle of the first and fiercest Persecutor? VVas it not he who hath Mercy on whom he will have Mercy, and is Gracious unto whom he will be Gracious? And it is laid down as an Universal Rule, That no Man hath any thing in this kind but what he hath freely Received, nor doth any Man make himself to differ from others, 1 Cor. 4. 7. For, (1.) God lays the Foundation of all Spiritual Differences among Men, in his Sovereign Decree of Eternal Election, Rom. 9. 11, 12, 13, 14, 15, 16. Ephes. 1. 4. And among them that are Chosen he calleth them when and how he pleaseth, both unto Grace and Employment or VVork. And (2.) As to Grace, Gifts, and Spiritual Endowments, the Holy Spirit divideth unto every Man as he will, 1 Cor. 12. 11. Let every one then be contented with his Lot and Condition, every one endeavour to fill up the place and state wherein he is fixed, and as he is called to abide with God. Let God be owned in all his Gifts and Graces, and our Souls be Humbled in what we come short of others; and the Sovereignty of Grace admired in all the different effects of it which we behold. Secondly, Whereas even Abraham himself gave the Tenth of all to Melchisedec, we may Observe, that The Highest Priviledge exempts not any from the Obligation unto and Performance of the meanest Duty. Notwithstanding all these Advantages and Priviledges which Abraham was possessed of, on the account whereof he was Mighty in his own Days & almost Adored by his Posterity, yet when the meanest Duty was presented unto him, he readily complyed with it. Nor ought it to be otherwise with any. For, (1.) Priviledge is less than Duty. A Man may have the Greatest Priviledges and yet be rejected, but the least sincere Duty shall not be unrewarded. For Duty indeed is our chiefest Honour and Advantage. And for Men to pretend to such Advancements in the Church of God, as that they should be exempted thereby from the Ordinary Labour of the Ministry, is horrid Pride and Ingratitude. But when Spiritual or Ecclesiastical Priviledges are pretended to countenance Men in a Life or Course of Idleness, Sloth, Pleasure, Sensuality, or Worldliness in any kind, it is a Crime that it may be we as yet want a Name to express. Wherefore, (2.) Whatever is pretended, that is no Priviledge, which either exempts a Man, or hinders him in and unto the performance of any Duty whatever. It is such a Priviledge as being well improved will send Men to Hell. It will prove no otherwise let the pretence be what it will. For, (3.) There are indeed but two Ends of any Priviledges whereof in this World we may be made Partakers; whereof the first is to enable us unto Duty, and the other is to encourage us thereunto. Hereunto we may add, that when any are highly exalted in Priviledges, that they have an Advantage thereby to give an eminent Example unto others in the Performance of their Duties, when these Ends are not pursued, all Priviledges, Promotions, Dignities, Exaltations, are snares and tend unto the Ruine of Mens Souls. There are things still of this Nature both as unto whole Churches and as unto particular Persons. Some Churches are like Capernaum as to the outward means of Grace, as it were lifted up to Heaven; Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them, or Negligence in their Improvement. Some Persons have Eminent Endowments, and if they are not Eminent in Service, they will prove their disadvantage. Yea, the Highest Priviledges should make Men ready to condescend unto the meanest Duties. This is that which our Lord Jesus Christ so signally Instructed his Disciples in, when he himself washed their Feet, and taught them the same Duty towards the meanest of his Disciples, John 13. 11, 12, 13, 14, 15, 16, 17. 3. Opportunities for Duty which render it beautiful, ought diligently to be embraced. So did Abraham as unto this Duty upon his meeting of Melchisedec. Hence the Performance of this Duty became so Renowned, and was of the Use whereunto it is here applyed by our Apostle. It is Season that gives every thing its Beauty. And Omission of Seasons or Tergiversations under them, are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief. 4. When the Instituted Use of Consecrated things ceaseth, the things themselves cease to be Sacred, or of Esteem. For what became of all these Dedicated things after the death of Melchisedec? They were no more Sacred, the Actual Administration of his Typical Priesthood ceasing. Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment; or of what Use would the lifting of it up be, when it was not under an express Command? We know it proved a Snare, a means of Idolatry, and that was all. Gods Institution is the Foundation and VVarranty of all Consecration. All the Men in the world cannot really Consecrate or Dedicate any thing, but by virtue of Divine Appointment. And this Appointment of God respected always a limited Use, beyond which nothing was Sacred. And every thing kept beyond its Appointment is like Manna so kept, it breeds VVorms and stinketh. These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church. But Ignorance of them is that which hath filled the world with horrid Superstition. How many things have we had made Sacred which never had warranty from any Institution of God? Monasteries, Abbies, Persons and Lands, Altars, Bells, Utensils, with other things of the like Nature very many, which whatever Use they are of, yet all the Men in the world cannot make them Sacred. And the extending of the Sacredness of Dedicated things beyond their Use, hath had no less pernitious Event. Hence was the Useless Reservation of the Consecrated Bread after the Sacrament, and afterwards the Idolatrous VVorship of it. But these things are here occasionally only mentioned. The Apostle adds in the Confirmation of his Argument,

VER. 5. And verily they that are the Sons of Levi, who receive the Office of the Priesthood, have a Commandment to take Tithes of the People according to the Law, that is of their Brethren though they come out of the Loins of Abraham. There is in these words an Illustration and Confirmation of the present Argument, proving the Preference of Melchisedec above Abraham, from his giving the Tithe or Tenth of all unto him, and consequently receiving the Blessing from him. And this is taken from what was determined in the Law and acknowledged among the Hebrews, with which kind of Arguments the Apostle doth principally press them in the whole Epistle, as we have shewed on many Occasions. Now this is, that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them. And this was only declared in the Law, for the Foundation of it was in the Light of Nature, as the Apostle expressely intimates in the Instance of Benediction afterwards. There are considerable in the words, (1.) The Introduction of this new confirmation of his fore-going Argument. (2.) A Description of the Persons in whom he Instanceth. (3.) The Action ascribed unto them with its Limitation. And (4.) The Qualification of the Persons to whom their Power was exercised. The Introduction of his Reasoning herein is in these words, [non-Latin text not transcribed]. The Connexion in the Conjunction is plain; yet not a Reason is given of what was spoken [non-Latin text not transcribed]. before, but a Continuation of the same Argument with farther Proof is intended. And he adds the Note of Observation, [non-Latin text not transcribed], verily; as if he had said, as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence, you may consider how it was under the Law, and there, what I propose unto you, you will find directly Confirmed. It is a great advantage to press them with whom we have to do from their own Principles. The Description of the Persons in whom he Instanceth is in those words, The Sons of Levi who receive the Office of the Priesthood. It was the Priests directly [non-Latin text not transcribed]. whom he intended, or the Sons of Aaron; and he might have so expressed it, the Priests according to the Law. But he varieth his expression for sundry Reasons that appear in the Context. 1. Because all the Levites did receive Tithes by the Law, yea, Tithes in the first place was paid unto them in common. But because their Dignity among the People was less conspicuous than that of the Priests; and the design of the Apostle is not meerly to argue from the giving of Tithes unto any, but the giving of them unto them as Priests, as Abraham gave Tithes of all to Melchisedec as Priest of the High God, he thus expresseth it, The Sons of Levi, who receive the Office of the Priesthood. For though all the Sons of Levi received Tithes, yet all of them did not receive the Priesthood, with which sort of Persons alone he was concerned. 2. He doth thus express it to introduce the mention of Levi, whom he was afterwards to mention on the same Occasion, and to lay the weight of him and the whole Tribe under the same Argument. 3. He minds them by the way of another Dignity of the Priesthood, in that not all the Posterity of Abraham, no, nor yet of Levi were partakers thereof, but it was a Priviledge granted only to one part of them, even the Family of Aaron. And these are the Persons in whom he makes his Instance. Thus God distributes Dignity and Preeminence in the Church as he pleaseth. Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes, and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood. And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in, Numb. 16. 9, 10. And it is a dangerous thing out of Envy, pride, or Emulation to transgress the Bounds of Dignity and Office that God hath prescribed, as we may see in that Instance of Korah. For every Man to be contented with his Station which God hath fixed him unto by Rule and providence, is his Safety and Honour. VVhat God calleth and disposeth Men unto, therein are they to abide, and that are they to attend. It was new to the people to set the whole Tribe of Levi taken into a peculiar Sacred Condition, to attend for ever on the worship of God, yet therein they acquiesced. But when the Priests were taken out of the Levites and exalted above them, some of them murmured at it, and stirred up the Congregation against Aaron, as though he took too much upon him, and deprived the Congregation of their Liberty, which yet was all Holy. The end of this Sedition was known, notwithstanding the specious pretence of it. Thirdly, What is ascribed unto these Persons ensues in the words, have a Commandment to take Tithes of the People according to the Law. They had a Command to take Tithes, and they were to do it according to the Law; the one was their [non-Latin text not transcribed]. Warranty, and the other their Rule, for so are the Commandment and the Law here to be distinguished. (1.) They had a Commandment to take Tithes, that is, there was a Command or Institution enabling them so to do. For the Command in the first place respected the People, making it their Duty to pay all their Tithes unto the Levites. God did first take the Tithe to be his peculiar Portion, and thereby alienated it from the People that they had no Propriety in it. And the Tithe of the Land, saith he, is the Lord's, Lev. 27. 30. Hence those that with-held their Tithes are said to rob God, Mal. 3. 8. And wherever it can be manifested that God hath by an Institution of his own, taken the whole Tithe of any place into his own possession, there for any to detain them for their own Use, it is Sacrilege, and not else. But God having thus in the Land of Canaan taken them into his own Propriety, he Commanded the People to pay them to the Priests. This Command given unto the People to pay them, was a Command to the Priests to receive them. For what Men have a Right to do in the Church by Gods Institution, that they have a Command to do. The Right of the Priests unto Tithing was such, as that it was not at all their Liberty to forgoe it at their pleasure, yea, it was their sin so to have done. The Command which Obliged others to pay them, Obliged them to receive them. And they who on slight pretences do forgoe what is due to them with respect unto their Office, will on as slight when Occasion serves neglect what is due from them on the same account. And this fell out frequently with the Priests of old, they neglected their Wages that they might have Countenance in the Neglect of their Work. And we may hence observe, That Rule, Institution, and Command, without regard unto unrequired Humility, or Pleas of greater Zeal and Self-denial, unless in evident and cogent Circumstances, are the best Preservatives of Order and Duty in the Church. They are so in every kind, especially in the disposal of Earthly things, such as the Maintenance of the Officers of the Church doth consist in. Neither the Peoples pretence of Poverty, nor the Ministers pretence of Humility will regulate this Matter as it ought to be. But as it is the Peoples Duty to provide for them, wherein they exercise Grace and Odience towards Jesus Christ, so it is the Ministers Duty chearfully to Receive what is their Due by the appointment of Christ, for they have a Command so to do. But whereas they are not many who are apt to Transgress on this hand, we shall not need farther to press this Consideration. But add, 2. As it is the Duty of those who are employed in Sacred Ministrations to receive what the Lord Christ hath appointed for their Supportment, and in the way of his Appointment, so it is likewise without Trouble, Solicitousness or Complaint to acquiesce therein. So was it with the Priests of old, they were to receive their portion, and to acquiesce in their portion; the Neglect of which Duty was the sin of the Sons of Eli. VVe take it for granted that the way of Maintenance is changed as to the Ministers of Holy things under the Old and New Testament. That the Law of Maintenance is taken away is the highest folly to imagine, it being so expressely asserted by our Saviour himself and his Apostles, Luke 10. 7. 1 Cor. 9. But here it is thought lies the disadvantage; that whereas the Priests under the Old Testament had a certain portion which was Legally due unto them, and they might demand it as their own, it is now referred unto the voluntary Contribution of them that have the Benefit and Advantage of their Labour. Now whereas they oftentimes, yea, for the most part are negligent in their Duty, and through love of the present VVorld, very scanty and backward in their Contributions, Ministers cannot be Supported in their VVork in any measure proportionable unto what the Priests were of old. Besides it should seem unworthy a Minister of the Gospel who ought to be had in Esteem, and is declared by the Apostle to be worthy of double Honour, to depend on the Wills and as it were Charity of the people, many of them it may be poor and low themselves. And these things have taken such Impressions on the Minds of the most of them that are called Ministers, as that with the help of the Secular powers they have wisely provided a new way and Law of Legal Tithing for their Subsistence, with a notable over-plus of other good Ecclesiastical Lands and Revenues, which practice I shall neither Justifie nor Condemn, let the Effects of it and the Day declare it. Only I say that the Institution of Christ before mentioned, stands in no need of this Invention or Supply to Safe-guard it from these Objections. For, 1. The Change made in the way of Maintenance pretended so disadvantagious unto Ministers of the Gospel, is no other but a part of that Universal Alteration, wherein Carnal things are turned into those that are more Spiritual, which was made by the bringing in of the Kingdom of Christ. And if Ministers may complain that they have by the Gospel lost the former Allottment of Sacred Officers in Tithes, the People may as well complain that they have no Inheritances in the Land of Canaan. But he is unworthy the Name of a Minister of the Gospel, who is not satisfied with what our Lord hath Ordained in every kind. And as for those who indeed think better of what was of Use in Judaism or Heathenism, than what is warranted by the Gospel, I shall not debate the matter with them. Wherefore as yet I Judge, that the taking of the Maintenance of Sacred Ministers from the Law of a Carnal Commandment, enforcing of it, charging it on the Grace and Duty of the Church, is a perfective Alteration, becoming the Spirituality and Glory of the Kingdom of Christ. For, 2. This way is the most Honourable way, and that which casts the greatest Respect upon them. Even the Princes and Rulers of the World have their Revenue and Supportment from the Substance of the People. Now I would only ask, whether it would not be more Honourable that the People should willingly and of their own accord bring in their Contribution, than meerly pay it under the Compulsion of a Law. For in this latter way, no Man knoweth whether they have the least true Honour for their Ruler or Regard unto his Office. But if it might be done in the former, all the World must take Notice what Reverence, Regard, and Honour they have for the Person and Dignity of their Prince. It is true generally the Men of the World are such lovers of themselves, and so little concerned in Publick Good, that if they were left absolutely at Liberty in this matter, their Governours might be defrauded of their Right, and the Ends of Government be disappointed. Wherefore in all Countries, Provision is made by Law, for the payment of that Tribute which yet without Law was due, But whether it be meet to bring this Order into the Church or no, I much Question. If it be so, possibly it may secure the Revenue of Ministers, but it will not increase their Honour. For however men may please themselves with outward appearances of things, true Honour consists in that Respect and Reverence which others pay them in their Minds and Hearts. Now when this is such, and that on the account of Duty, that men will freely Contribute unto their Supportment, I know no more Honourable Subsistence in the World. What will some say, to depend on the Wills and Love of the People there is nothing more base and unworthy? Yea, but what if all the Honour that Jesus Christ himself hath, or accepts from his People, proceeds from their Wills and Affections? Mahomet indeed who knew well enough that neither Honour, Respect, nor Obedience were due unto him, and that he could no way Recompence what should be done towards him in that kind, provided that men should be brought in Subjection unto his Name, by Fire and Sword. But our Lord Jesus Christ despiseth all Honour, all Obedience and Respect that is not Voluntary and free, and which doth not proceed from the Wills of Men. And shall his Servants in the work of the Gospel suppose themselves debased, to receive Respect and Honour from the same Principle? Well therefore because our Apostle tells us that our Lord hath Ordained that those who Preach the Gospel shall live on the Gospel, and all Obedience unto his Ordinances and Institutions must be Voluntary, if Ministers are ashamed and esteem it unworthy of them to receive what is so Contributed in a way of Voluntary Obedience, let them try if they can prevail with themselves to receive it so for him, and in his Name, who is not ashamed to receive it, no, if it be only a Cup of cold Water, so it comes from a free and willing Mind, when he despiseth the Revenue of the whole world upon Compulsion. If they will not do so, their best way is to leave his Service and take up with that which is more Honourable. For my part I do judge that the way of Maintenance of Ministers, by Voluntary Benevolence in a way of Duty and Obedience unto Christ, though it be not likely the most Plentiful, is yet the most Honourable of all others. And of this judgment I shall be, until I am convinced of two things. (1.) That true Honour doth not consist in the Respect and Regard of the Minds of Men unto the real Worth and Usefulness of those who are Honoured but in outward Ceremonies and forced works of Regard. (2.) That it is not the Duty which every Church owes to Jesus Christ, to maintain those who labour in the Word and Doctrine, according to their Ability; or that it is any Gospel-Duty which is influenced by Force or Compulsion. Thirdly, It must be acknowledged that this way of Voluntary Contribution is not like to afford matter for that Grandeur and Secular Greatness, those ample Revenues, those Provisions for Ease, Wealth and Worldly Honour, which some think necessary in this case. But yet however it must be granted, that all those large Possessions and Dominions which some now enjoy under the Name of Church-Revenues, were Originally Voluntary Grants and Contributions. For it will not be said that the Clergy got them by Force of Arms, or Fraud, nor were they their Patrimonial Inheritance. But yet I fear, there were some undue Artifices used to induce men unto such Donations and Ecclesiastical Endowments, and somewhat more of Merit fixed thereon than Truth will allow, besides a Compensation therein for what might be undergone in Purgatory when men were gone out of the world. However the thing it self in its whole kind, that men out of their Substance and Revenue should design a Portion unto the Service of the Church, is not to be condemned. But it proved Mischievous and Fatal, when those who received what was so given, being unmeasurably Covetous and Worldly, fixed no Bounds unto the Charity or Superstition of men in this kind, until they had over-run the World with their Gains. And not only so, but whereas there was no pretence of Use of such great Revenues in any way pretended to be of Divine Appointment, they were forced to invent and find out ways innumerable, in Abbies, Monasteries, Cloysters, to be Repositories of their overflowing Treasure and Revenues. But when God had appointed to Build his Tabernacle of the Free-will Offerings of the People, a Type of the Gospel-Church, when there was Provision enough of Materials brought in, the Liberality of the People was restrained by Proclamation, and some perhaps grieved that their Offerings were not received, Exod. 36, 5, 6. Want of this care to put a stop unto the Devotions of Men in these Donations according unto a just measure of the Churches Necessary Use, the Bounds whereof were broken up and left invisible by the Pride, Ambition, Covetousness, and Craft of the Clergy, the whole World run into Superstition and Confusion. At present I grant that the way which the Gospel appoints is not likely to make Provision for Pomp, Grandeur, Wealth, Revenues, and Inheritances unto them that relye upon it. Nor do I think that if the present Establishment of a Superfluous Revenue unto the Clergy were removed, that the VVorld it self would in haste run into the same state again. VVherefore those who judge these things Necessary and desirable, must be permitted as far as I know, to betake themselves unto the Advantage the world will afford; it is acknowledged that the Gospel hath made no Provision of them. 4. It is indeed supposed unto the Disadvantage of this way, that by means thereof Ministers do become obnoxious unto the, People do depend upon them, and so cannot deal so uprightly and sincerely with their Consciences as they ought to do, left they incur their Displeasure, wherein they are too much concerned. It were easie to manifest with how many more and greater Inconveniencies the other way is attended, were we now comparing of them. And in Truth it is a vain thing to look for or expect any such Order and Disposal of these things, as should administer no Occasion for the VVisdom and Graces of them concerned, nor would such a way be at all Useful. I say therefore, that God hath Established mutual Duty to be the Rule and Measure of all things between Ministers and People. Hereunto it is their wisdom and Grace to attend, leaving the Success unto God. And a Minister may easily conclude that seeing his whole Supportment in Earthly things with respect unto his Ministry, depends on the Command of God on the Account of the Discharge of his Duty, if he have respect thereunto in his work, or so far as it is Lawful for him to have, that the more sincere and upright he is therein, the more assured will his Supportment be. And he who is enabled to give up himself unto the work of the Ministry in a due manner, considering the Nature of that work, and what he shall assuredly meet withal in its Discharge, is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the Discharge of his Duty. 5. It is farther pleaded, That these things were tolerable at the first entrance and Beginnings of Christianity, when the Zeal, Love, and Liberality of its Professors did sufficiently stir them up unto an abundant Discharge of their Duty; but now the whole Body of them is degenerate from their pristine Faith and Love, Coldness and Indifferency in the things of their Eternal concernment, with Love of Self and this present evil World, do so prevail in them all, as that if things were left unto their Wills and sence of Duty, there would quickly be an end of all Ministry for want of Maintenance. This is of all others the most cogent Argument in this case, and that which prevails with many good and sober men, utterly to decry the way of Ministers Maintenance by a Voluntary Contribution. I shall briefly give my thoughts concerning it, and so return from this Digression. And I say, (1.) I do not condemn any Provision that is made by Good, Wholsom, and Righteous Laws among men for this end and purpose, provided it be such as is accommodate unto the furtherance of the Work it self. Such Provision as in its own Nature is a Snare and Temptation, inclining men unto Pride, Ambition, Luxury, distance from, and elation above the meanest of the Sheep or Lambs of Christ, or as it were requiring a Worldly Grandeur and Secular Pomp in their course of Life, must plead for it self, as it is able. But such as may comfortably Support, Encourage, and help men in this work and discharge of their Duty, being made without the Wrong of others, is doubtless to be approved. Yea, if in this Degeneracy of Christianity under which we Suffer, any shall out of Love and Obedience unto the Gospel, set apart any portion of their Estates, and settle it unto the Service of the Church in the Maintenance of the Ministry, it is a Good Work, which if done in Faith, will be accepted. (2.) Let those who are true Disciples indeed know, that it is greatly incumbent on them to roll away that Reproach which is cast upon the Institutions of Christ by the miscarriages of the Generality of Christians. He hath Ordained that those who Preach the Gospel shall Live on the Gospel. And the way whereby he hath prescribed this to be effected is, that those who are his Disciples should in Obedience unto his Commands supply them with Temporals by whom Spirituals are dispensed unto them. If this be not done, a Reproach is cast upon his Institutions as insufficient unto the End for which they were designed. It is therefore incumbent on all who have any true Zeal for the Glory and Honour of Christ, to manifest their Exemplary Obedience and Fruitfulness in this matter; whereby it may appear that it is not any defect in the Appointments of Christ, but the stubborn Disobedience and Unbelief of Men, that is the cause of any Disorder. (3.) Seeing there is such a Degeneracy among Christians, as that they will not be wrought upon unto a Voluntary Discharge of their Duty in this matter, it may be enquired what hath been the Cause or at least the principal Occasion thereof. Now if this should be found and appear to be, the Coldness, Remisseness, Neglect, Ignorance, Sloth, Ambition, and Worldliness of those who have been their Guides and Leaders, their Officers and Ministers in most Ages, it will evince how little Reason some have to complain that the People are backward and Negligent in the discharge of their Duty. And if it be true, as indeed it is, that the Care of Religion that it be preserved, thrive and flourish, not only in themselves but in the whole Church be committed unto those Persons, there can be no such Apostacy as is complained of among the People, but that the Guilt of it will be at their Doors. And if it be so, it is to be enquired whether it be the Duty of Ministers absolutely to comply with them in their Degeneration, and suffer them to Live in the neglect of their Duty in this matter, only providing for themselves some other way; or whether they ought not rather by all ways and means to endeavour their Recovery into their pristine Condition. If it be said, that whatever men pretend, yet it is a thing impossible to work the People unto a due Discharge of their Duty in this matter; I grant it is, whilst that is only or principally intended. But if men would not consider themselves or their Interest in the first place, but really endeavour their Recovery unto Faith, Love, Obedience, and Holiness, and that by their own Example as well as Teaching, it may well be hoped that this Duty would revive again in the Company of others; for it is certain it will never stand alone by it self. But we must proceed with our Apostle. Secondly, These Sons of Levi who obtained the Priesthood received Tithes according to the Law; That is, as the matter or manner of Tithing was determined [non-Latin text not transcribed]. by the Law. For by Tithes I understand that whole Portion which by Gods Order and Command belonged unto the Priests; and this in all the concerns of it was determined by the Law. What, when, how, of whom, all was expressely established by Law. So they received Tithes according to the Law, in the Order, Way, and Manner therein determined. For it is Gods Law and Appointment that gives Boundaries and Measures unto all Duties. What is done according unto them is straight, right, and acceptable; whatever is otherwise, however it may please our own Wisdom or Reason, is crooked, froward, perverse and rejected of God. But there is an Objection that this Assertion of the Apostle seems liable unto, which we must take Notice of in our passage. For whereas he affirms that the Levites who received the Office of the Priesthood took Tithes of their Brethren, it is evident from the first Grant and Institution of Tithing, that the Levites who were not Priests, were the first who immediately received them of the People. See Numb. 18. 21, 22, 23, 24. Answ. 1. By Tithes the whole Consecrated portion according unto the Law is intended, as we said before. Hereof the Portion allotted unto the Priests out of various Offerings or Sacrifices was no small part, wherein the Levites had no Interest, but they belonged and were delivered immediately unto the Priests. (2.) The Levites themselves were given unto the Priests for their Service in and about Holy things, Numb. 3. 9. Whatever afterwards was given unto the Levites, it was so with reference unto the Supportment of the Priesthood in due Order. The Tithes therefore that were paid to the Levites were in the Original Grant of all to the Priests. (3.) The Priests Tithed the whole People in that Tenth of all which they received of the Levites; and that being given unto them, what remained in the possession of the Levites themselves, became as all other clean things, to be used promiscuously, Num. 18. 26, 27, 28, 29, 30, 31, 32. Fourthly, The Priviledge of the Priests in taking the Tenth of all is amplified [non-Latin text not transcribed]. by the consideration of the Persons of whom they took them: Now these were not Strangers or Foreigners, but their own Brethren. And these also were so their Brethren as that they had a right unto, and were partakers of the same Original Priviledge with themselves, which did not exempt them from the Duty of paying Tithes of all unto them, took Tithes of their Brethren, though they came out of the Loins of Abraham. Abraham first received the Promises, and was an equal common Spring of Priviledges to his whole Posterity. The Priests were not more Children of Abraham than the People were. The whole People therefore being so, and thereby equally interested in all the Priviledges of Abraham or the Church of Believers, it is manifest how great the Honour and preeminence of the Priests were in that they took Tithes of them all. And this the Apostle declares to strengthen his Argument for the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham himself. And we may learn, (1.) That it is Gods Prerogative to give Dignity and Preeminence in the Church among them which are otherwise equal, which is to be acquiesced in. Our common Vocation by the word, states us all equally in the same Priviledge, as all the Children of Abraham were in that respect in the same Condition. But in this common state, God makes by his Prerogative a three-fold difference among Believers; as to Grace, as to Gifts, as to Office. For, (1.) Although all true Believers have the same Grace in the kind thereof, yet some much excel others in the degrees and exercise of it. As one Star differeth from another, that is, excelleth another in Glory, so here one Saint excelleth another in Grace. This both the Examples of the Scripture, and the Experience of all Ages of the Church doth testifie. And this dependeth on the Soveraign Pleasure of God. As he is Gracious unto whom he will be Gracious, so when, and how, and in what measure he pleaseth. Some shall have Grace sooner than others, and some that which is more eminent than others have. Only he that hath least, shall have no lack, as to making of him meet for the Inheritance of the Saints in Light; and he that hath most, hath no more than he shall find need of and exercise for. But so it is, some God will have as Pillars in his House, and some are but as bruised Reeds. And every ones Duty it is for himself, in his place and Condition, to comply with the will of God herein. First, Let not the weak, the feeble of the Flock, those who either really are so, or in their own apprehensions, complain or faint. For (1.) There is no Man in the world that hath so little Grace, who hath any, but he hath more than he ever deserved; as none hath so much, as that any Dram of it is of his own earning. And as he who hath nothing but what he hath freely received, hath nothing to boast of; so he who hath that which he never deserved, hath no Reason to complain. (2.) It is the Pleasure of God it should be so. If it be his will to keep us Spiritually Poor, so we are thereby kept Humble, we shall be no losers. I say not this, as though any one who hath but a little Grace, or apprehends himself to have so, should on the Pretence that such is the will of God concerning him and his Condition, neglect the most earnest Endeavour after more, which would be a shrewd Evidence that he hath none at all; but that those who in a diligent Use of means for Growth and Improvement, cannot yet arrive unto such an Increase, such an addition of one Grace unto another, as their profiting may be manifest, which falls out on several Occasions, may find Relief in the Sovereign pleasure of God to keep them in their low Condition. (3.) They may do well to consider, that indeed there is a great deal of Glory in the least of true Grace. Though there be not so much as in more Grace, yet there is more than in all things under the Sun besides. No Man hath so little Grace, who hath any, as that he is ever able to set a sufficient price upon it, or to be thankful enough for it. (4.) There is indeed so much spoken in the Scripture concerning the Love, Care, Compassion, and Tenderness of our Lord Jesus Christ, towards the Weak, the Sick, the Diseased of his Flock, that on some Accounts the state of those Humble Souls who have yet received but little Grace seems to be most safe and desirable, Isa. 40. 11. Let not such therefore complain, it is God alone who is the Author of this difference between them and others. And on the same Grounds, (Secondly) Those who are strong, who have much Grace, ought not, (1.) To boast, or be lifted up. For as we observed before, they have nothing but what they have freely received. Yea, it is very suspitious that what any one boasteth of, is not Grace. For it is the Nature of all true Grace to exclude all boasting. He that by comparing himself with others, finds any other Issue in his thoughts, but either to admire Sovereign Grace, or to judge himself beneath them, is in an ill Condition, or at least in an ill frame. (2.) Nor to trust unto what they have received. There is none hath so much Grace, as not every moment to need Supplies with more. And he who like Peter trusteth unto that wherein he is above others, will one way or other be brought down beneath them all. (3.) Let such be greatly Fruitful, or this appearance of much Grace will issue in much darkness. Secondly, God dealeth thus with Men as to Spiritual Gifts. Among those who are called, the Spirit divideth unto every one even as he will. Unto one he giveth five Talents, unto another two, and to a third but one. And this diversity depending meerly on Gods Soveraignty is visible in all Churches. And as this tends in it self unto their Beauty and Edification, so there may be an abuse of it unto their disadvantage. For besides those disorders which the Apostle declares to have ensued, particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts, there are sundry Evils which may befall particular Persons by reason of them, if their Original and End be not duly attended unto. For, (1.) Those who have received these Spiritual Gifts in any Eminent manner, may be apt to be lifted up with good Conceits of themselves, and even to despise their Brethren who come behind them therein. This Evil was openly prevalent in the Church of Corinth. (2.) Among those who have received them in some Equality, or would be thought so to have done, Emulations and perhaps Strifes thereon, are apt to ensue. One cannot well bear that the Gift of another should find more Acceptance, or be better Esteemed than his own. And another may be apt to extend himself beyond his due line and measure, because of them. And (3.) Those who have received them in the lowest degree, may be apt to despond, and refuse to Trade with what they have, because their Stock is Inferiour unto their Neighbours. But what is all this to us? May not God do what he will with his own? If God will have some of the Sons of Abraham to pay Tithes, and some to receive them, is there any Ground of Complaint? Unto him that hath the most Eminent Gifts, God hath given of his own, and not of ours; he hath taken nothing from us to endue him withal, but supplyed him out of his own stores. Whoever therefore is unduly Exalted with them, or Envies because of them, he despiseth the Prerogative of God, and contends with him that is Mighty. 3. God distinguisheth Persons with Respect unto Office. He makes, and so accounts whom he will Faithful, and puts them into Ministry. This of Old Korah repined against. And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt. But the Office is Honourable, and so are they by whom it is discharged in a due manner; and it is the Prerogative of God to call whom he pleaseth thereunto. And there is no greater Usurpation thereon, than the Constitution of Ministers by the Laws, Rules, and Authority of Men. For any to set up such in Office, as he hath not Gifted for it, nor called unto it, is to sit in the Temple of God, and to shew themselves to be God. We may also hence observe, That, No Priviledge can exempt Persons from Subjection unto any of Gods Institutions. Though they were of the Loyns of Abraham. Yet,

VER. 6, 7, 8, 9, 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec, which concerned the Greatness and Glory of him who was Represented by him, and his Preeminence above the Levitical Priests. For if Melchisedec who was but a Type of him, was in his own Person in so many Instances more Excellent than they; how much more must he be esteemed to be above them, who was Represented by him. For he whom another is appointed to represent, must be more Glorious than he by whom he is represented. This part of his Argument the Apostle concludes in these Verses, and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec. And this was that which strook unto the heart of that Controversie which he had in hand, namely, that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec. And these things, whatsoever sence we now have of them, were those on which the Salvation or Damnation of these Hebrews did absolutely depend. For unless they were prevailed on to forgoe that Priesthood which was now abolished, and to betake themselves alone unto that more Excellent which was then Introduced, they must unavoidably perish; as accordingly on this very account it fell out with the Generality of that People, their Posterity persisting in the same Unbelief unto this day. And that which God made the Crisis of the Life and Death of that Church and People, ought to be diligently weighed and considered by us. It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle, wherein so much occurrs about Pedigrees, Priests, and Tithes, which they think belongs not unto them. But let them remember, that in that great Day of taking down the whole Fabrick of Mosaical Worship, and the Abolition of the Covenant of Sinai, the Life and Death of that Ancient Church, the Posterity of Abraham the Friend of God, to whom unto this Season an inclosure was made of all Spiritual Priviledges, (Rom. 9. 4.) depended upon their receiving or rejecting of the Truth here contended for. And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons. And when he doth so, there is ever after an especial Veneration due unto them. But to return. Upon the Supposition that the Levitical Priests did receive Tithes, as well as Melchisedec, wherein they were equal; and that they received Tithes of their Brethren the Posterity of Abraham, which was their especial Prerogative and Dignity; he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them, was no more than was due unto him. And the first of these is taken from the Consideration of his Person of whom he received Tithes, ver. 6. The Second from the Action of Benediction which accompanied his receiving of Tithes, ver. 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law, ver. 8. And the Fourth from that which determines the whole Question, namely, that Levi himself, and so consequently all the whole Race of Priests that sprang from his Loyns, did thus pay Tithes unto him.

VER. 6, 7. [non-Latin text not transcribed]. The Aethiopick Translation omits those words, [non-Latin text not transcribed]. He takes up the Name Abraham in the fore-going Verse, who came forth out of the Loyns of Abraham; and adds unto them what follows in this, who received the Promise; possibly deceived by a maimed transcript of the Original. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed] —He who is not written in their Genealogies; properly enough; for the Apostle speaks of the Genealogies that were Written and on Record in the Book of Genesis, wherein there is none of Melchisedec. And it is the Writing by Divine Inspiration that his Argument is founded on. Answ. Genealogisatus, Genealogised. Is cujus genus non recensetur ex illis; Whose Stock is not reckoned from them; or as Beza, Ad illos non refertur. Vul. Lat. Cujus Generatio non annumeratur in eis; That is as the Rhemists, He whose Generation is not Numbred among them. Nor whose Descent is not counted from them; putting Pedigree in the Margin. [non-Latin text not transcribed], is, is cujus ortus, generatio, nativitas recensetur; whose Original, Nativity, Stock, Race, is reckoned up or Recorded. [non-Latin text not transcribed], from them, from among them; Vul. Lat. in eis, for, inter eos, among them, whose Generation is not Numbred among them. The meaning is, he was not of their Stock or Race; he sprang not of them, nor arose from among them. [non-Latin text not transcribed], decimas tulit, sumpsit, exegit, accepit, decimavit; [non-Latin text not transcribed], is decimo, or decimam partem excerpo; to take out the Tenth part, [non-Latin text not transcribed]; Plut. in Camillo; ex spoliis hostium decimas excerpere, [non-Latin text not transcribed] with an Accusative case as here, is to receive Tithes of any; and [non-Latin text not transcribed], in the same construction, is of the same signification, ver. 5. [non-Latin text not transcribed]. But absolutely it signifies to pay Tithes, or to give Tithes, not to receive them, Luke 18. 12. [non-Latin text not transcribed], I Tithe all that I possess; that is, give Tithe out of it.

VER. 6. But he whose Descent is not reckoned from them, received Tithes from Abraham, and Blessed him that had the Promises. A Description there is in these words of Melchisedec, by a Negation of a certain Respect Useful to be Observed unto the Design of the Apostle; and then an Assertion upon a supposition thereof. (1.) He was a Person whose Descent, Pedigre, Nativity, Traduction of Stock and Linage, was not reckoned from among [non-Latin text not transcribed]. them. He had before observed absolutely, that he was not at all Genealogized, ver. 3. [non-Latin text not transcribed], without Descent. And how this was necessary to shadow out the Eternity of the Priesthood of Christ, we have declared. For if he had any Genealogy, or had stood in need thereof, it had been to shew from whom he derived his Priesthood, and unto whom it was transmitted; whereas he had no such Circumstances, nor was to have, as to the End of his Call and Office. Hence it follows in particular, that he could not derive his Descent from Levi; Morally he could not, because so he had none at all; and Naturally he could not, for in his Days Levi was only yet in the Loyns of Abraham; so that in no respect he could descend from him. But the Apostle hath a peculiar Intention in this Verse. For whereas he designed to prove the Greatness of Melchisedec from his receiving Tithes, he intends here to declare, on what Right and Title he did so: For there were but two ways whereby any one did or might take Tithes of any. (1.) By virtue of the Law, or Institution of God in the Law. This way none could do so, but he who Legally derived his Descent from Levi. (2.) By virtue of some especial Grant or Personal Priviledge, either before or above the Law. Whereas therefore Melchisedec as is here declared, had no Interest in the former, it must be with respect unto the latter that he had this Right, which Argues his Dignity. So God may and doth sometimes communicate of his Favour and Priviledges thereby, by especial exemption, and not by an Ordinary Rule or Constitution. I do not at all know, nor can it be proved, that God is now by his VVord or Law or Constitution, Obliged to give no Ministry unto the Church, but by virtue of an Orderly outward Call according to the Rule. It is true, we are obliged to keep our selves unto the Rule and Law in the Call of Ministers so far as we are able; but whether God hath bound himself unto that Order, I very much Question. Yea, when there is any great and Signal Work to be done in the Church, it may be such as the Church cannot or will not call any unto, even such a Reformation of Persons as may prove a dissolution of its Constitution, if God raise, Gift and Providentially call any unto that work, assisting them in it, I should not doubt of the Lawfulness of their Ministry, as granted unto them by especial Priviledge, though not Communicated by external Rule and Order. It is good ordinarily to be Genealogised into the Ministry by established Rule; but God can by virtue of his own Soveraignty grant this Priviledge unto whom he pleaseth. And let not any imagine that such a Supposition must needs immediately open a Door unto Confusion; for there are unvariable Rules to try Men and their Ministry at all times whether they are sent of God or no. The Doctrine which they teach, the Ends which they promote, the Lives which they lead, the Circumstances of the seasons wherein they appear, will sufficiently manifest whence such Teachers are. 2. Having thus described Melchisedec, and manifested on what Account the things mentioned were ascribed or did belong unto him, he mentions the things themselves, which were two. (1.) That he received Tithes of Abraham. (2.) That he Blessed him. In both which he demonstrates his Greatness and Dignity. (1.) By the Consideration of the Person of whom he received Tithes, it was Abraham himself. (2.) By an especial Circumstance of Abraham; it was he who received the Promises, from whence the whole Church of Israel claimed their Priviledges. (1.) He received Tithes of Abraham. The Levitical Priests received Tithes of those who came out of the Loyns of Abraham, which was an Evidence of their [non-Latin text not transcribed]. Dignity by Gods Appointment. But he received them of Abraham himself, which Evidently declares his Superiority above them, as also herein above Abraham himself. And the Apostle by insisting on these things so particularly, shews, (1.) How difficult a matter it is to dispossess the minds of Men of those things which they have long trusted unto and boasted of. It is plain from the Gospel throughout, that all the Jews looked on this as their great Priviledge and Advantage, that they were the Posterity of Abraham, whom they conceived on all accounts the greatest and most Honourable Person that ever was in the VVorld. Now although there was much herein, yet when they began to abuse it, and trust unto it, it was Necessary that their Confidence should be abated and taken down. But so difficult a matter was this to effect, as that the Apostle applies every Argument unto it, that hath a real force and evidence in it, especially such things as they had not before considered, as it is plain they were utterly Ignorant in the Instructive part of this story of Melchisedec. And we see in like manner, when Men are possessed with an inveterate conceit of their being the Church, and having all the Priviledges of it enclosed unto them, although they have long since forfeited openly all Right thereunto, how difficult a thing it is to dispossess their minds of that pleasing presumption. (2.) That every Particle of Divine Truth is Instructive and Argumentative when it is rightly used and improved. Hence the Apostle presseth all the Circumstances of this Story, from every one of them, giving light and evidence unto the great Truth which he sought to Confirm. 2. That it might yet farther appear how great Melchisedec was, who received Tithes of Abraham, he declares who Abraham was in an instance of his great and [non-Latin text not transcribed]. especial Priviledge. It was he who received the Promises. This he singles out as the greatest Priviledge and Honour of Abraham, as it was indeed the Foundation of all the other Mercies which he enjoyed, or Advantages that he was entrusted withal. The Nature of this Promise, with the Solemn manner of its giving unto Abraham, and the Benefits included in it, he had at large declared, Chap. 6. ver. 13, 14, 15, 16. Hereby Abraham became the Father of the Faithful, the Heir of the World, and the Friend of God; so that it exceedingly Illustrates the Greatness of Melchisedec, in that this Abraham paid Tithes unto him. The Medium of the Argument in this instance is lyable only unto one Exception; namely, That Abraham was not the first that received the Promises, so that although he were not, yet there might be others greater than Melchisedec, who never made any acknowledgment of his Preeminence. For the Promise was given unto Adam himself immediately after the Fall, as also unto Noah in the Covenant made with him, and to others also who before Abraham died in the Faith. Answ. It is true, they had the Promise and the Benefit of it; but yet so as in sundry things Abraham was preferred above them all. For, (1.) He had the Promise more plainly and clearly given unto him, than any of his Predecessors in the Faith. Hence he was the first of whom it is said, that He saw the Day of Christ and Rejoiced, as having a clearer view of his Coming and of Salvation by him, than any that went before him. (2.) The Promise was confirmed unto him by an Oath, which it had not been unto any before. (3.) The Promised Seed was in it peculiarly confined unto his Family or Posterity; See Heb. 2. 17. (4.) His receiving of the Promise was that which was the Foundation of the Church in his Posterity which he had peculiarly, to deal withal. He had therefore the Preeminence above all others in this matter of receiving the Promises. But it may yet be said, that Abraham had not received the Promises then when he was Blessed of Melchisedec, so that it was no Argument of his Preeminence at that time. But (1.) He had before received the same Promise for the Substance of it, which was afterwards more Solemnly confirmed unto him, on the trial of his Faith in Offering his only Son, Gen. 12. 2, 3. Chap. 13. 15, 16. (2.) He was then actually instated in a Right unto all that farther Confirmation of the Promises which he received on various Occasions, and what followed added not unto the Dignity of his Person, but served only unto the Confirmation of his Faith. So Melchisedec Blessed him who had the Promises. And we may Observe, 1. We can be made partakers of no such Grace, Mercy, or Priviledge in this World, but that God can when he pleaseth make an addition thereunto. He who had received the Promises was afterwards Blessed. VVe depend upon an infinite Fountain of Grace and Mercy, from whence it is made out unto us by various degrees according to the good pleasure of God. Neither will he give unto us, nor are we capable to receive in this world, the whole of what he hath provided for us, in the enjoyment whereof our final Blessedness doth consist. VVherefore as it is required of us to be thankful for what we have, or to walk worthy of the Grace we have received: Yet we may live in constant expectation of more from him, and it is the great Comfort and Relief of our Souls that we may so do. 2. It is the Blessing of Christ, Typed in and by Melchisedec, that makes Promises and Mercies effectual unto us. He is himself the great Subject of the Promises, and the whole Blessing of them cometh forth from him alone. All besides him, all without him, is of, or under the Curse. In him, from him, and by him only, are all Blessings to be obtained. 3. Free and Soveraign Grace is the only Foundation of all Priviledges. All that is spoken of the Dignity of Abraham is resolved into this, That he received the Promises.

VER. 7. But what if Abraham was thus Blessed by Melchisedec, doth this prove that he was less than he by whom he was Blessed? It doth so, saith the Apostle, and that by virtue of an unquestionable general Rule. [non-Latin text not transcribed]. The words [non-Latin text not transcribed] and [non-Latin text not transcribed], less and greater, are in the Neuter Gender, and so rendred in most Translations; illud quod minus est, à majore; only the Syriack reduceth them to the Masculine, [non-Latin text not transcribed] He who is the less, is Blessed of him who is greater, or more Excellent than him, which is the sence of the words. [non-Latin text not transcribed], Erasm. Porro nemo negat; absque ulla, omni contradictione; and without all Contradiction. And without all Contradiction the Less is Blessed of the Greater. The words prevent an Objection, which is supposed, not expressed. And therefore are they continued with those fore-going by the Conjunction [non-Latin text not transcribed], as carrying [non-Latin text not transcribed]. on what was before asserted by a farther Illustration and Confirmation of it. And there is in them, (1.) The Manner of the Assertion; and, (2.) The Proposition it self. (1.) The Manner of it is in these words, [non-Latin text not transcribed]; without, beyond, [non-Latin text not transcribed]. above, all reasonable Contradiction. A Truth this is that cannot, that will not be gain-said, which none will deny or oppose; as that which is evident in the Light of Nature, and which the Order of the things spoken of, doth require. All Truths, especially Divine Truths, are such as ought not to be Contradicted, and which no Contradiction can evert or change their Natures, that they should not so be. But against some of them, not for want of Truth, but either from want of Evidence in themselves or for want of light in them unto whom they are proposed, Contradictions may arise, and they may be called into Dispute or Question. Thus it hath fallen out with all Truths which we receive by meer Supernatural Revelation. The Darkness of the minds of Men, unable clearly to discern them, and perfectly to comprehend them, will raise Disputes about them, and Objections against them. But some Truths there are, which have such an Evidence in themselves, and such a Suitableness unto the Principles of Reason and Light Natural, that no colour of Opposition can be made unto them. And if any out of brutish Affections or Prejudices do force an Opposition unto them, they are to be neglected and not Contended withal. Wherefore that which is here intimated is, That there are some Principles of Truth that are so Secured in their own Evidence and Light, as that being unquestionable in themselves, they may be used and improved as concessions, whereon other less evident Truths may be Confirmed and Established. The due consideration hereof is of great Use in the Method of Teaching, or in the Vindication of any unquestioned Truths from Opposition. In all Teaching, especially in Matters that are Controverted, it is of great Advantage to fix some unquestionable Principles, whence those which are less evident, or are more opposed may be deduced; or be otherwise influenced and confirmed. Neglect hereof, makes popular Discourses weak in their Application, and those wherein Men contend for the Truth, infirm in their Conclusions. This Course therefore the Apostle here useth, and resolveth his present Argument into such an unquestionable Principle, as Reason and common Sence must admit of. 2. The Proposition thus Modified, is, That the Less is Blessed of the Greater; that is, wherein one is orderly Blessed by another; he that is Blessed is therein less [non-Latin text not transcribed]. than, or beneath in Dignity, unto him by whom he is Blessed, as it is expressed in the Syriack Translation. Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men, that so they may fix on that concerning which the Rule here mentioned by the Apostle, will hold unquestionably. But as unto the especial design of the Apostle this Labour may be spared: For he treats only of Sacerdotal Benedictions, and with Respect to them, the Rule is not only certainly true, but openly evident. But to Illustrate the whole, and to shew how far the Rule mentioned may be extended, we may reduce all sorts of Blessings unto four Heads. (1.) There is Benedictio Potestativa; that is, such a Blessing as consists in an actual Efficacious Collation on, or Communication of the matter of the Blessing unto the Person Blessed. Thus God alone can Bless absolutely. He is the only Fountain of all Goodness, Spiritual, Temporal, Eternal, and so of the whole entire matter of Blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it unto, or collate it on any others, which he doth as seemeth Good unto him, according to the Counsel of his own will. All will grant, that with Respect hereunto, the Apostle's Maxime is unquestionable, God is greater than Man. Yea, this kind of Blessing ariseth from, or dependeth solely on that Infinite Distance that is between the Being or Nature of God, and the Being of all Creatures. This is Gods Blessing, [non-Latin text not transcribed]—an Addition of Good as the Jews call it; a real communication of Grace, Mercy, Priviledges, or whatever the matter of the Blessing be. 2. There is Benedictio Authoritativa. This is when Men in the Name, that is, by the Appointment and Warranty, of God, do declare any to be Blessed, pronouncing the Blessings unto them, whereof they shall be made Partakers. And this kind of Blessings was of Old, of two sorts. First, Extraordinary by virtue of especial immediate Inspiration, or a Spirit of Prophecy: Secondly, Ordinary by virtue of Office and Institution. In the first way Jacob Blessed his Sons, which he calls a Declaration of what should befall them in the last days, Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions; as that of Isaac, when he had Infallible direction, as to the Blessing, but not in his own mind as to the Person to be Blessed, Gen. 27. 27, 28, 29. So Moses Blessed the Children of Israel in their respective Tribes, Deut. 33. 1. In the latter, the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing. And the Lord spake unto Moses, saying, speak unto Aaron and his Sons, saying, On this wise shall ye Bless the Children of Israel saying unto them; The Lord Bless thee and keep thee, the Lord make his Face shine upon thee, and be Gracious unto thee; the Lord lift up the light of his Countenance upon thee, and give thee Peace; and they shall put my Name on the Children of Israel, and I will Bless them, Numb. 6. The whole Nature of this kind of Blessing is here exemplified. It is founded in Gods Express Institution and Command. And the Nature of it consists in putting the Name of God upon the People; that is, declaring Blessings unto them in the Name of God, praying Blessings for them on his Command. Wherefore the word Bless is used in a two-fold sence in this Institution; ver. 23. Ye shall Bless the Children of Israel is spoken of the Priests; ver. 27. I will Bless them is spoken of God. The Blessing is the same, declared by the Priests, effected by God: They blessed declaratively, He efficiently. And the blessing of Melchisedec in this place seems to have a mixture in it of both these. For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office, which our Apostle principally considereth; so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did. And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature. 3. There is Benedictio Charitativa: This is, when one is said to bless another, by praying for a Blessing on him, or using the means whereby he may obtain a Blessing. This may be done by Superiours, Equals, Inferiours, any or all Persons mutually towards one another, See 1 Kings 8. 14, 55, 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing, it being only improperly so, wherein the Act or Duty is demonstrated by its Object, doth not belong unto this Rule of the Apostle. 4. There is Benedictio Reverentialis; Hereof God is the Object. So Men are said often to Bless God, and to Bless his Holy Name, which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies. But this belongs not at all unto the design of the Apostle, nor is regulated by this general Maxime, but is a particular Instance of the direct contrary, wherein without Controversie the Greater is Blessed of the Less. It is the second sort of Blessings that is alone here intended; and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec, and his Preeminence above Abraham. It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies. It is God alone who Originally and Efficiently can do so, who can actually and infallibly Collate a Blessing on any one. Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things, Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it. But yet also he maketh Use of others, severally, in various degrees of Usefulness, for their Communication. And this he doth, both to fill up that Order of all things in dependance on himself, wherein he will be glorified; and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things, yea, the best things on others. For what greater Priviledge can any one be made Partaker of, than to be an Instrument in the Hand of God, in the Communication of his Grace and Goodness? And a Priviledge it is whose Exercise and Improvement must be accounted for. I speak not therefore of them whose Benedictions are Euctical and Charitative only, in their mutual Prayers; but of such as are in some sence Authoritative. Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance, as he is called and appointed of God thereunto. Peculiar Institution gives peculiar Authority. So Parents Bless their Children and Houshold, and Ministers the Church. Parents Bless their Children in the Name of the Lord, several ways. (1.) By Instruction; the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself, Gen. 18. 17, 18, 19. For whereas the Knowledge and Fear of God, is the greatest Blessing that any one in this World can be made Partaker of, he hath Ordained that Parents shall be Instrumental in the communication of them unto their Children, suitably unto that general Law of Nature, whereby they are Obliged in all things to seek their good. This being the End of the Instruction which God hath appointed them to attend unto, they do therein Bless them in the Name of the Lord. And if Parents did truly consider, how they stand in the stead of God in this matter, how what they do is peculiarly in his Name and by his Authority, they would (it may be) be more Diligent and Conscientious in the Discharge of their Duty, than they are. And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing, & that whereon all others, as unto them, do much depend, whereunto the Fifth Commandment is Express, they would with more Diligence and Reverence apply themselves unto the reception of it, than is usual among them. (2.) They do it by their Example. The Conversation and Holy walking of Parents is Gods Ordinance whereby he Blesseth their Children. This is the Second way of Instruction, without which the former will be insufficient, yea, insignificant. Let Parents take what pains they please in the Teaching and Instructing of their Families, unless their Personal walk be Holy, and their Lives Fruitful, they will do more for their Destruction than their Edification. The least Disorder of Life persisted in, is of more prevalency to turn aside Children from the ways of God, from the liking and practice of them, than a multitude of Instructions are to perswade their Embracement. For besides that we are all Naturally more prone to Evil than Good, and a far less occasion or means will hasten us down a precipice, than raise us and bear us up in the difficult course of Holy Obedience; Instances of a Life inconsistent with Instructions or not answering them, beget secret thoughts in the minds of them who are Instructed, that all the pains taken therein is Hypocritical, than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God. But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives, then are they an Ordinance of God for the Blessing of them. To Pray, to Read, to Catechize, to Instruct, and then to lead a Life in Frowardness, Passion, Worldly-mindedness, Vain Communication, and the like, is to pull down with one hand what we set up with the other, or rather with both our Hands to pull down our own Houses. (3.) By Prayer for them. So David Blessed his Household, 2 Sam. 6. 20. For besides the Duty of Prayer, absolutely considered, there is in those Prayers by the Appointment of God, an especial Plea for, and Application of the Promises of the Covenant unto them which we our selves have received. So it is expressed in the Prayer of David, 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant, that it may continue for ever before thee, for thou O Lord God hast spoken it, and with thy Blessing let the House of thy Servant be Blessed for ever. And I do not understand how those who do not believe the especial Interest of their Children in the Covenant of Grace, can Bless them in the Name of the Lord in a due manner. These are some few Heads of Paerental Benedictions, which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto, in an open neglect of all the Duties mentioned and others of an alike Nature, is not hard to determine. Secondly, Ministers Bless the Church. It is part of their Ministerial Duty, and belongs unto their Office so to do. (1.) They do it by putting the Name of God upon the Church. This was the way whereby the Priests Blessed the People of Old, Numb. 6. last. And this putting the Name of God upon the Church is, by the right and orderly Celebration of all the Holy Ordinances of Worship of his appointment. For the Name of God and of Christ is upon them all; wherefore in the orderly Celebration of them, the Name of God is put upon the Church, and is brought under the Promise of the Meeting and Blessing of God; as he hath spoken concerning every thing whereon he hath placed his Name. This is an especial way of Authoritative Blessing, which can no way be discharged but by virtue of Ministerial Office. Only let Ministers take heed that they put not the Name of a false god upon the Church, by the introduction of any thing in Religious Worship which is not of Gods Appointment. (2.) They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord, Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you, in turning every one of you from his Iniquities. This sending of Christ after his Resurrection was the sending of him in the Ministry of the Apostles and others, by the Preaching of the Gospel. And the End hereof is to Bless them unto whom it is Preached. And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord, and Ministerial Administration of the Sacraments, as the only outward Causes and Means thereof. Herein do Ministers Bless the People in the Name and Authority of God. (3.) They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them; saith he, VVhose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained, John 20. 23. I know what Use hath been made of these words, that is, how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests, and of their Power of Absolution or Remission thereon. But yet the real intention of the words and the Truth that is in them, must not be waved or over-looked. It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted, and whose Sins are retained, according to the Gospel, which Men are respectively interested in by their Faith or Unbelief, that is here intended; the Commission giving Power whereunto, is of a more general Nature. But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein. And this is done two ways. (1.) VVith respect unto the Judgment of the Church. (2.) VVith respect unto the Judgment of God. The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof, Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men, are they to be continued in, or excluded from the Communion of the Church, which is called the binding or loosing of them. The other respects God himself; and the sense which the Conscience of a Sinner hath of the guilt of Sin before him. In this case the Ministers of the Gospel are Authorized in the Name of Christ, to remit their Sins; that is, so to apply the Promises of Mercy and Grace unto their Souls and Consciences, as that being received by Faith, they may have Peace with God. So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel. Not that the Remission of Sins absolutely doth depend on an Act of Office, but the Release of the Conscience of a Sinner from the sense of guilt, doth sometimes much depend upon it, rightly performed; that is, by due Application of the Promises of the Gospel unto such as Believe and Repent. (4.) How they Bless the Church by Prayer and Example, may be understood from what hath been spoken concerning those things with respect unto Parents. The Authority that is in them depends on Gods especial Institution, which exempts them from and exalts them above the common Order of mutual Charitative Benedictions. (5.) They Bless the People Declaratively; as a Pledge whereof it hath been always of Use in the Church, that at the Close of the Solemn Duties of its Assemblies, wherein the Name of God is put upon it, to Bless the People by express mention of the Blessing of God, which they pray for upon them. But yet because the same thing is done in the Administration of all other Ordinances, and this Benediction is only Euctical or by the way of Prayer, I shall not plead for the Necessity of it. And we may yet infer two things from hence. (1.) That those who are thus appointed to Bless others in the Name of God, and thereby exalted into a Preeminence above those that are Blessed, by his appointment, ought to be accordingly regarded by all that are so Blessed by them. It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them. And (2.) Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless. For if they are negligent in the Performance of their Duties in the things mentioned, much more, if therewithal they put the Name of any false god upon them, they are no otherwise.

VER. 8. The Eighth Verse carrieth on the same Argument, by a particular Application unto the Matter in hand, of the things which he had in general observed before in Melchisedec. For whereas the Apostle had before declared, that he was without Father, without Mother, without Beginning of Days or End of Life, he now shews how all this conduced unto his purpose. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. by an usual Idiotisme of that Language, the Sons of Man. [non-Latin text not transcribed], qui moriuntur, who dye. Vul. Lat. Homines morientes, dying men; of which difference we must speak afterwards; [non-Latin text not transcribed], generally, de quo testatum est, quod vivat. Vul. Lat. Ibi autem contestatur quia vivit; which the Rhemists render, but there he hath witness, that he Liveth; both obscurely. Arius, Testatione dictus quia vivit, to no Advantage. [non-Latin text not transcribed], is properly, is de quo testatur, as Erasmus, Beza, Castalia, Smidle, render it. The Arabick concurs with the Vulgar. The Syriack by way of Paraphrase; He of whom the Scripture witnesseth that he Liveth. And here men verily that dye receive Tithes, but there he of whom it is witnessed that he Liveth. There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes, which in general was common to them both. And we may consider in them, (1.) The Circumstances of the Comparison. (2.) The general Agreement of both sorts, which is the ground of the Comparison. (3.) The parts of the Antithesis or Opposition, or dissimilitude between them. The Circumstances of the Comparison are two. (1.) The manner of its Introduction, in the earnestness of the Assertion, in the Particle [non-Latin text not transcribed], it is as much as [non-Latin text not transcribed]. quidem or equidem, truly, verily, which is omitted in our Translation, though elsewhere the same Particle is so rendred. This moreover is the state of the Case in this matter. And the Insertion of it is proper unto an Affirmation upon a Concession, as this here is. Secondly, The Determination of the Time or Place, or Manner of the Opposition in those Adverbs [non-Latin text not transcribed] and [non-Latin text not transcribed], here and there; [non-Latin text not transcribed] usually refers unto place. And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical [non-Latin text not transcribed]. Priesthood, and the Land of Canaan which alone was Tithable according to the Law. For the Jews do Judge, and that rightly, that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan; a sufficient Evidence that it was Positive and Ceremonial. In Opposition hereunto, [non-Latin text not transcribed] there, must signifie some other places or any place where the Priesthood of Melchisedec hath its signification; that is, in Christian Religion. But the Truth is, if [non-Latin text not transcribed] here signifies a certain and determinate place, that opposed in [non-Latin text not transcribed] there, must be Salem, where Melchisedec dwelt, which was not only afterwards Tithable as within the Bounds of Canaan, but most probably was Hierusalem it self, as we have declared. This Conjecture therefore is too Curious; nor do we need to tye up our selves unto the precise signification of the word [non-Latin text not transcribed], although that also be sometimes used with respect unto time as well as place. VVherefore these words here and there, do express the several different states under Consideration. Here, is in the case of the Levitical Priesthood; and There respects the case of Melchisedec, as stated, Gen. 14. Secondly, The Foundation of the Comparison, that wherein both agreed, is in this, that they received Tithes. It is expressed of the one sort only, namely, the Levitical Priests, they received Tithes; but it is understood of the other also, whereon the word is repeated and inserted in our Translation; but there he receiveth [non-Latin text not transcribed]. them, [non-Latin text not transcribed], They do receive Tithes in the Present Tense. But it may be said, there was none that then did so; or at least de jure could do so, seeing the Law of Tithing was abolished. Wherefore an Enallage may be allowed here of the present time for that which was past; they do, that is, they did so whilst the Law was in force. But neither is this Necessary: For as I have before Observed, the Apostle admits or takes it for granted, that the Mosaical System of Worship was yet continued, and argueth on that concession unto the Necessity of its approaching abolition. And yet we need not here the Use of this Supposition. For the words determine neither time nor place, but the state of Religion under the Law. According unto the Law are Tithes to be paid unto, and received by such Persons. This therefore is agreed, That both the Levitical Priests and Melchisedec received Tithes. The Opposition and Difference lyes in the Qualification and Properties of them [non-Latin text not transcribed]. by whom they are received. For (1.) Those on the one side, that is, of the Levitical Priesthood were [non-Latin text not transcribed]; Homines qui moriuntur, or homines morientes; Men that dye, dying men; that is, Men subject unto Death, Mortal men, who lived and dyed in the Discharge of their Office, according unto the Common Laws of Mortality. And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design, much more to the Apostles. Notandum vero quod non mortalibus hominibus, sed morientibus tantum Melchisedecum Author opponat, nec immortalem eum esse, sed vivere dicit; vita autem non mortalitati sed morti proprie opponitur. Something is aimed at in way of Security unto another Opinion, namely, that all men were Created in a state of Mortality without respect unto Sin. But nothing is gotten by this Subtility. For by Dying men the Apostle intends not Men that were actually dying, as it were at the point of Death. For in that Condition the Priests could neither execute their Office nor receive Tithes of the People. Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality, and in their several Seasons dyed accordingly. Wherefore dying men, or men Subject to Death, and Mortal men are in this case the same. And although Life as to the Principle of it be opposed unto Death, yet as unto a continual Duration, the thing here intended by the Apostle, it is opposed unto Mortality, or an obnoxiousness unto Death. For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment, but after the Power of an endless Life. Wherefore, saith the Apostle, those who received Tithes after the Law, were all of them Mortal men, that had both Beginning of Days and End of Life. So the Death of Aaron the first of them, and in him of all his Successors is Recorded in the Scripture. In Opposition unto this state of the Levitical Priests, it is affirmed that [non-Latin text not transcribed], in [non-Latin text not transcribed]. the Case of Melchisedec, [non-Latin text not transcribed], it is Witnessed that he Liveth. How he Liveth, and how it is Witnessed unto that he Liveth we must Enquire. For it is apparently of Melchisedec, of whom in the first place as the Type these things are spoken; and yet we know that really and in his own Person he was Dead long before. But there are several things on the Account whereof, it is said, that it is witnessed that he Liveth. For (1.) Whatever the Scripture is silent in as to Melchisedec, which it usually relates of others in the like state, our Apostle takes for a Contrary Testimony unto him. For he lays down this general Principle, That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry, as Types of Christ and his. Hence the Silence of the Scripture in what it useth to express, must in this case be Interpreted as a Testimony unto the contrary. So it witnessed of him that he was without Father, without Mother, without Descent, in that it mentioneth none of them. And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture, it is thereby witnessed, that not absolutely but as to his Typical consideration, he Liveth. For there are no bounds nor periods fixed unto his Priesthood, nor did it expire by the bringing in that of Levi, as that did by the Introduction of Christ's. (2.) He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed: and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests. For these two States are compared by the Apostle, that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron; and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed, as the Apostle observeth, ver. 23. But during the whole Dispensation of things with respect unto Melchisedec, he continued in his own Person to execute his Office from first to last, without being Subject unto Death, wherein it is witnessed that he Liveth. (3.) He is said to Live, that is, always to do so, because his Office continueth for ever, and yet no meer Mortal Man Succeeded him therein. (4.) In this whole Matter he is considered not Absolutely and Personally, but Typically and as a Representation of somewhat else. And what is Represented in the Type, but is really, subjectively and properly found only in the Antitype, may be affirmed of the Type as such. So it is in all Sacramental Institutions; as the Paschal Lamb was called expressely Gods Passover, Exod. 12. 11. when it was only a Pledge and Token thereof; as under the New Testament, the Bread and Wine in the Sacred Supper, are called the Body and Blood of Christ, which they do Represent. Thus it is true really and absolutely of our Lord Jesus Christ, That he Liveth for ever, that he is a Priest for ever, which the Apostle much insisteth on and urgeth unto his purpose afterwards. This Eternity or ever-living of Jesus Christ was Represented in Melchisedec in that it is not said any where in the Scripture that he dyed; it is witnessed therefore that he Liveth, because He whom he Represents doth really do so, & his own Death is not mentioned, on purpose that he might so Represent him. And the Apostle's Argument unto the Dignity and Preheminence of Melchisedec above the Levitical Priests in this Instance, is of an unquestionable Evidence. For consider Melchisedec not in his Natural Being and Existence, which belongs not unto this Mystery, but in his Scripture-Being and Existence, and he is Immortal, always Living, wherein he is more Excellent than those who were always obnoxious unto Death in the Exercise of their Office. And from the branches of this Comparison we may take two Observations. 1. In the outward Administration of his worship God is pleased to make Use of poor, frail, mortal, dying men. So he did of old, and so he continues still to do. Our Fathers where are they? and the Prophets do they Live for ever? Zech. 1. 5. The Prophets of old, the most Eminent Administrators under the Old Testament they were all mortal dying men, and whilst they lived in this World they were Subject, unto like Passions with other Men, James 5. 17. And the same account the Apostle giveth us of the Principal Administrators of the New Testament, 2 Cor. 4. 8, 9, 10, 11, 12. Chap. 6. 8, 9. And we know it is so with all those into whose hands the same work is transmitted. Yea, oft-times as to the Infirmities of Body and outward Condition, their weakness and frailty, are signalized above others. Nor doth any Advantage accrue to the Gospel by the Secular Exaltations of such as pretend unto the same Employment, wherein without other Qualifications they do little resemble the Ministry of Christ himself. Such, I say, doth God please to make Use of; Persons obnoxious unto all Infirmities and Temptations with all other Believers, and equally with them falling under the stroke of Mortality. He could have accomplished his whole Design immediately by his Grace and Spirit without the Institution of any Administrators. He could have employed his Holy Angels in the Declaration and Dispensation of the Gospel; or he could have raised up Men so signalized with Wisdom and all endowments of Mind and Body, as should have eminently distinguished them from the whole Race of Mankind besides. But waving these and all other ways possible and easie unto his Infinite Wisdom and Power, he hath chosen to make Use in this great Occasion, of Poor, Infirm, Frail, Tempted, Sinning, Dying men. And sundry Reasons of this his Holy Councel are expressed in the Scripture. 1. He doth it to make it Evident that it is his own Power and nothing else which gives Efficacy and Success unto all Gospel-Administrations. 2 Cor. 4. 7. VVe have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us. There is an Excellency of Power accompanieth the Dispensation of the VVord. Mighty Spiritual Effects are produced by it, such as wherein the Glory of God doth consist, and whereon the Eternal welfare of the Souls of Men doth depend. This Glory in subduing the Adverse Power of Sin, Satan, and the World, in the Quickening, Sanctifying, Saving the Souls of the Elect, God will be seen and owned in, he will not give it unto another. Whereas therefore those by whom these Treasures are communicated unto others, are frail, perishing, Earthen Vessels, or those by whom the Gospel is dispensed are poor, frail, weak men, seen and known so to be, there is no veil by their Ministry cast over the Glory of God. There is not a Soul Convinced, Converted, or Comforted by their Word, but they may truly say of it as the Apostles did of the Miracle which they wrought, Acts 3. 12. Why look ye so on us, as though by our own Power and Holiness we made this man walk? This Blind Man to see, this Dead Man to live. By the Consideration of our meanness all may discern that the Excellency of this Power is of God, and not of us. Yea, for this very End our Apostle refused to make Use of such a perswasiveness of words and exercise of VVisdom, as might give any Appearance or Countenance unto such an Apprehension, as though by them this Effect were produced. 1 Cor. 2. 4, 5. My Speech and my Preachings was not with enticing words of mans wisdom, but in demonstration of Spirit and of Power; that your Faith should not stand in the wisdom of Man, but in the Power of God. And herein ought he to be an Example unto us all. But it is come to that with many, that being destitute utterly of what he had, namely, and ability to dispense the word in the Demonstration of the Spirit and of Power, do wholly betake themselves unto what he refused, or the enticing words of Mans wisdom, according to their Ability. But what the Jews spoke Blasphemously of Christ upon his opening the Eyes of him who was Born Blind, may in a sence be truly spoken of any of us upon the opening of the Eyes of them that were Spiritually Blind; Give God the praise, we know that this man is a Sinner. (2.) God hath so Ordered things in VVisdom and Grace, that the Administrators of Holy things unto others, might have Experience in themselves of their State and Condition so as to be moved with Compassion towards them, Care about them, and Zeal for them. VVithout these Graces and this constant Exercise Men will be but very useless Instruments in this work. And they will not grow any where but in Mens own Experience. For how shall he be Tender Compassionate, Careful towards the Souls of others, who knows no Reason why he should be so towards his own? The High Priest of Old was such an one as could have Compassion on the Ignorant and them that are out of the way, for that he himself was encompassed with Infirmity, Heb. 5. 2. And therein was he a Type of Christ, who was in all points Tempted as we are, that he might be ready to Succour them that are Tempted. This gave him the Experience of Compassion in the Exercise of it. VVherefore when a Minister of the Gospel knows his own VVeakness, Infirmities, and Temptations, his need of Mercy and Grace, the ways of his obtaining Supplies of them, the danger of the Snares which he is exposed unto, the value of his own Soul, the Preciousness of the Blood of Christ, and Excellency of the Eternal Reward, he cannot, considering the Charge committed unto him and the Duty required of him, but be moved with Pity, Compassion, Tenderness, Love, and Zeal towards those unto whom he doth Administer, especially considering how greatly their Eternal welfare depends on his Ability, Diligence and Faithfulness in the Discharge of his Duty. And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep, Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them, and that to be Administred unto them with Experience of its Efficacy and Success. 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed, in the Persons of them by whom it is Administred according unto Gods Appointment. It is known unto all who know ought in this matter, what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel. Some, they judge, may be made Partakers of them, but for them, and such as they are, there seems to be no Relief provided. But is it no Encouragement unto them, to see that by Gods appointment, the Tenders of his Grace and Mercy are made unto their Souls, by Men Subject unto alike Passions with themselves, and who if they had not freely obtained Grace, would have been as vile and unworthy as themselves? For as the Lord called the Apostle Paul to the Ministry, who had been a Blasphemer, a Persecutor and Injurious, that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life, that is for the Encouragement even of such high Criminal Offenders to Believe, 1 Tim. 1. 13, 14, 15, 16. So in more Ordinary Cases, the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it, and have received it, is for a Pattern, Example, and Encouragement of them to Believe after their Example. 4. In particular God maketh Use of Persons that dye in this matter, that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable. Death is the great Touch-stone and Trial of all things of this Nature, as to their Efficacy and Sincerity. Many things will yield Relief in Life, and various Refreshments, which upon the approach of Death vanish into nothing. So it is with all the Comforts of this VVorld, and with all things that have not an Eternal Truth and Substance in them. Had not those therefore who dispense Sacred things, been designed themselves to come unto this Touch-stone of their own Faith, Profession, and Preaching, those who must dye, and know always that they must do so, would have been unsatisfied what might have been the Condition with them, had they been brought unto it; and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed, in the warfare of Death when it shall approach. To obviate this Fear and Objection, God hath Ordained that all those who Administer the Gospel, shall all of them bring their own Faith unto that Last Trial; that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached, in that they Commit the Eternal Salvation of their Souls unto them, (and higher Testimony none can give) they may be Encouragements unto others, to follow their Examples, to imitate their Faith, and pursue their Course unto the End. And for this cause also doth God oft-times call them forth unto peculiar Trials, Exercises, Afflictions, and Death it self in Martyrdom, that they may be an Example and Encouragement unto the whole Church. I cannot but Observe for a Close of this Discourse, that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith, Holiness, and Sincere Obedience, are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church; so the Evil Examples of any of them in Life and Death, with the want of those Graces which should be excited unto Exercise by their Infirmities, is pernicious thereunto. [illegible: 1 span]. 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec, as he was a Type of him, It is witnessed that he Liveth. Christ doth so, and that for ever; and hereon under the Failings, Infirmities, and Death of all other Administrators, depends the Preservation, Life, Continuance, and Salvation of the Church. But this must be spoken peculiarly on ver. 27. whither it is remitted.

VER. 9, 10. It may be Objected unto the whole precedent Argument of the Apostle, That although Abraham himself paid Tithes unto Melchisedec, yet it followeth not that Melchisedec was Superiour unto the Levitical Priests, concerning whom alone the Question was between him and the Jews. For although Abraham might be a Priest in some sence also, by virtue of common Right, as were all the Patriarchs, yet was he not so by virtue of any especial Office, Instituted of God to abide in the Church. But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi, it might be Superiour unto or Exalted above that of Melchisedec, although Abraham paid Tithes unto him. This Objection therefore the Apostle obviates in these verses, and therewithal giving his former Argument a farther Improvement, he makes a Transition according unto his usual Custom (as it hath been often Observed that it is his Method to do) unto his especial Design, in proving the Excellency of the Priesthood of Christ, above that of the Law, which is the main scope of this whole Discourse.

VER. 9, 10. [non-Latin text not transcribed]. [non-Latin text not transcribed], Ut verbum dicere, as to speak a word. Vul. Lat. Ut ita dictum sit, be it so said. Syr. As any one may say. Arab. And it is said that this Discourse, or Reason, may be some way ended. Ut ita loquar, as I may so speak. In the rest of the words there is neither Difficulty, nor Difference among Translators. There are three things Observable in these words. (1.) The manner of the Introduction of the Apostle's new Assertion. (2.) The Assertion it self, which hath the force of a new Argument unto his Purpose, ver. 9. And (3.) The Proof of his Assertion in ver. 10. The manner of the Introduction of his Assertion is in these words, as I may so [non-Latin text not transcribed]. say. This Qualification of the Assertion makes an abatement of it one way or other. Now this is not, as to the Truth of the Proposition, but as to the Propriety of the Expression. The words are, as if that which is expressed was actually so; namely, that Levi himself paid Tithes, whereas it was so only virtually. The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed; though Levi not being then actually existent, he could not be Tithed in his own Person. Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation, as if he had said prope dixerim, which is supposed as one signification of this Phrase. Only the Instance being new, and he Arguing from what was virtual only, as if it had been actual, he gave his Assertion this Qualification. This is spoken upon an allowance of the common acceptation of the sence of these words among Interpreters. For my part, I rather incline to judge that he useth this Phrase for as much as ut verbo dicam, to sum up the whole in a word. To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchisedec: I say, that not only Abraham, but even Levi himself was Tithed by him. 2. His Assertion is, That Levi who received Tithes was Tithed in Abraham, [non-Latin text not transcribed]. namely, when Abraham gave the Tithes of all to Melchisedec. By Levi he intendeth not the Person of Levi absolutely, the Third Son of Jacob, but his Posterity, or the whole Tribe proceeding from him, so far as they were Interested in the Priesthood. For Levi himself never received Tithes of any, the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron. So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood, ver. 5. Namely, in their several Generations unto that Day. Of this Levi it is affirmed that [non-Latin text not transcribed], He was Tithed or paid [non-Latin text not transcribed]. Tithes in Abraham, or through him, and by him, as the word is. When Abraham himself gave Tithes to Melchisedec, he did it not in his own Name only, but in the Name of himself and his whole Posterity. And this upon the Principles before laid down and vindicated, proves the Preeminence of the Priesthood of Melchisedec above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion, namely, That Levi did indeed so pay Tithes in Abraham. This the Apostle therefore proves by the Observation which he lays down, ver. 10. For he was yet in the Loyns of his Father when Melchisedec met him. The force of this Proof seems to depend on a double Principle. (1.) That [non-Latin text not transcribed]. Children, the whole Posterity of any one, are in his Loyns before they are Born. And this Principle is sure in the Light of Nature and common Reason; they are in them as the Effect in its Cause; nor have they any future existence but with Relation unto their Progenitors even the remotest of them. (2.) That what any one doth, that all his Posterity are esteemed to do in and by him. But it is certain that this Rule will not generally hold, nor indeed will it ever do so absolutely without some other cogent Circumstances. By Humane Laws, the Crimes of Men reflect dishonour in some cases on their Families; and on the other side they entail the Honour which by their worth they have acquired on their Posterities. What a Man also gives away of his Estate unto Publick Uses, as in the Foundation of Schools or Hospitals, his Children may be said to do it in him, because so much is decreased from their Inheritance. As here what Abraham gave to Melchisedec it was alienated from his Posterity, Levi among the rest. But none of these things reach the case in hand, or are sufficient to give Force or Evidence unto the Reasoning of the Apostle. Wherefore to find them out, sundry things must be observed which are manifest Truths in themselves, and on the Supposition whereof the Apostle's Argument stands firm. 1. That Abraham was now called of God, and separated unto his Service, so as to be the Foundation of a new Church in the World. And there is a Relation unto such an Original Stock in all the Branches, beyond what they have unto any other intermediate Progenitors. Hence all the Idolatrous Nations in the World, constantly made the first Persons from whom they derived their Original, of whose Off-spring they would be [illegible: 1 letter]ccounted, their gods whom they Worshipped. These were their Joves indigites, their Home-born Deities, whom they Honoured, and whose Honours they thought descended unto them by Inheritance. 2. He had now received the Promise that God would be a God unto him and his Seed after him; whereby all his Posterity were taken into Covenant with him, and hereon Abraham Covenanted with God in the Name of, and as the great Representative of all his Seed. And such Covenants are the Foundation of all Order and Rule in this World. For after Persons, or a People have Covenanted into such Agreements in Government, and as to the Administration of Common Right among themselves, provided the terms whereon they have agreed be good and suitable unto the light of Nature, their Posterity are not at Liberty to alter and change them at their Pleasure. For whereas they derive all their Right and Inheritances from their Progenitors, they are supposed in them to have consented unto all that was done by them. 3. Hereon what God said and did unto Abraham, he said it and did it unto all his Seed in him. The Promises were theirs, and the Inheritance was theirs; yea, what God is said to give unto Abraham so often, namely, the whole Land of Canaan, was never actually made good unto him in his own Person, no, not a Foots breadth. But he received the Grant of it as a Representative of his Posterity, who 400 Years after had the actual Possession of it. 4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Publick Condition thereof, he did undertake in it for his Posterity, and performed it in their Name. And therefore God enjoyned him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof. And on the other hand, God continually affirms that he would do them good because of his Oath and Engagement unto Abraham, seeing they were intended therein. Wherefore, 5. Abraham in this Solemn Address unto God by Melchisedec the Type of Christ, wherein he expressed his Covenant-Obedience unto him, was the Representative of all his Posterity, and in particular of Levi and all the Priests that Descended from him. And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity, that it should be theirs, though he himself had never Possession of it, nor in it, he doth in the Name of his Posterity, and as their Representative, give the Tenths unto God by Melchisedec, as that Chief Rent which God for ever reserved unto himself, upon his Grant. When the People came actually to Possess the Land, they held it always on this Condition, That the Tenths of all should be given unto God. And this Abraham in his taking seisin of it for them paid in their Name: So truly and virtually was Levi himself Tithed in the Loyns of Abraham when Melchisedec met him. Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation, whence he is said to be Tithed in him, but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity. This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him. And therefore by some Profane Persons hath it been cavilled at. But all things of that Nature arise meerly from want of a due Reverence unto the Word of God. When we come unto it with those Satisfactions in our Minds, that there is Truth, and Divine Wisdom in every Expression of it, that all its Reasonings are cogent and effectual, though we understand them not, we shall not fail upon an Humble Enquiry to attain what we may safely embrace, or see what we ought to admire. And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation, being duly enquired into, we find it Resolved into the firm Principles of Reason and Religion. And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse. The first whereof is, whether Christ himself may not as well as Levi be said to pay Tithes in Abraham, as being in his Loyns? which would utterly frustrate the Design of the Apostle. The Second is, how or in what sence one may be said to do any thing in another, which may be reckoned or imputed unto him? For the first of these, Austin and others have well Laboured in the solution of it: The Sum of what they say is, That the Lord Christ was not in Abraham as Levi was, not in his Nature as it was Corrupted; nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind. And these things do constitute a sufficient Difference and distance between them in this Matter. But yet with these Considerations and on the Supposition of them, there is another which contains the true and proper Reason of this Difference. And that is, that the Lord Christ was never in Abraham as a foederate, as one taken into Covenant with him, and so Represented by him, as Levi was. Abraham was taken into Covenant with Christ, as the Head, Sponsor, Surety, and Mediator of the New Covenant, with Respect whereunto he says of himself and the Elect, Behold I and the Children which the Lord hath given me. Hereon he was the Representative of Abraham and all that Believe, and what he did is imputed unto them. But he was never taken into Covenant with Abraham, nor was capable of so being, seeing unto him it was a Covenant of Pardon and Justification by Faith, which he was no way concerned in but as the Procurer of them for others. Wherefore what Abraham did cannot be imputed unto him, so as he should be esteemed to have done them in him. And this makes way for the Solution of the general Question, How one may be said to do any thing in another which shall be reckoned unto him as his own act? And this may be by virtue of a Covenant and no otherwise. Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi, though I have not met with any who truly understand the Ground of the Comparison, which is Abraham acting as a Covenanter in the Name of his Posterity. But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place, I shall Transcribe his words, and consider his Discourse. Haec sententia non ad omnes actiones transferenda est; sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi & haereditario jure transferri solent, qualis actio est decimarum solutio. Persolvuntur enim de bonis & facultatibus, quae hactenus cùm sunt liberorum, quatenus jus haereditatis ad eos spectat, praesertim si certum sit, fore liberos, qui in bona succedant, quemadmodum Abrahamo contigit, cui certa fuit à deo promissa posteritas. Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant, it a antequam haeredes à patre separentur & de bonis paternis statuendi arbitrium habeant, Pater omnium liberorum suorum personam quadam ratione refert, & quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur. Dico, quodammodo, quia propriè id dici non potest; nec autor hic D. id propriè factum esse asserit, sed improprietatem verbis suis subesse ipsemet profitetur, ut antea vidimus. Ex dictis autem facilè intelligitur, id quod nos unà cum Autore D. statuimus, ad eos tantum Successores seu posteros esse extendendum ad quos vel certò, ut Abrahami posteris contigit, vel saltem verisimiliter perventura sit haereditas Parentis, & notabilis aliqua bonorum ab eo profectorum portio. Alioquin vis illa haereditatis de qua diximus, expirabit, nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit. Quibus it a explicatis, facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse, & mortis supplicium verè fuisse commeritum. Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere, nequaquam id extendendum est ad parentum majorumve peccata ac merita. Etenim peccata ac merita qua talia mere sunt personalia, seu personam ejus qui peccat non egrediuntur, nec eatenus parentes posteritatem suam repraesentant; licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet, quemadmodum quidem in Adami delicto contigit; ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate, ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur, nisi & ipsi parentem fuerint imitati. I have Transcribed these words at large, because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity, which there is no doubt but they will make Use of, who are gone over among our selves unto the Negative of it: and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification, because those things that are Personal and Inherent in one, cannot be communicated unto another. I say therefore, (1.) That this Assertion, Of one being accounted unto another in what he doth, holds only in those things which belong unto the Increase or Diminution of an Inheritance which descends from Parents unto Children, and not otherwise, is gratis dictum, without pretence or Confirmation. Even in things Moral God threatens to visit the Sins of the Fathers on the Children. So the Israelites wandred poenally in the Wilderness forty Years, and bare the Iniquity of their Parents. The Infants that perished in the Flood, and at the Conflagration of Sodom, died poenally under the Judgment that came for the sin of their Parents. Wherefore the general Foundation of his whole Discourse is unproved and false, and the application of it unto the present Case, as we shall see, weak and impertinent. For, (2.) This renders the Argument of the Apostle as weak and impertinent as any thing can be imagined. For it allows Levi to be no otherwise Tithed in Abraham, but as part of the Goods which Abraham gave in Tithe to Melchisedec would have descended unto him. For he was but one of the twelve Sons of Jacob, the Grand-child of Abraham, whose share in those Tithes cannot be computed to be worth mentioning, much less to bear the weight of an Argument in so great a Cause. Besides it is not the Person of Levi, but his Posterity in the Family of Aaron, that is intended. And such Movables as were Tithed by Abraham do seldom descend through so many Generations. It is therefore ridiculous to impose such a kind of Argumentation on the Holy Apostle. (3.) Yea, this Interpretation is directly contrary unto what the Apostle designed to confirm by the Instance he gives. For that which he aimed at was to prove Levi Inferiour to Melchisedec by his paying of Tithes in the Loyns of Abraham. But if he did this no otherwise, but that some Goods that should have descended unto him were given unto Melchisedec, it Argues him rather Superiour unto him; for absolutely he that gives is Superiour to him that receives, as it is in general a more Blessed thing to give than to receive. (4.) That which he proceeds upon, is a general Rule of his own framing, which is no way applicable unto this particular Case, as it is a particular Case. It is that, as Children Succeed into the room of their Parents as to their Goods, and after a sort represent them; so Parents before their Children come to Inherit do represent their Children, so as that they may be said in some sence to do what is done by their Parents. But this is a Rule made without any colour of Reason. For, (1.) I would know when this Representation and Concernment should expire, or whether it hold unto all Generations. If it hold for ever, then may we all be said in some sort to do what Adam did with his Goods and Lands before he died, and so of all our Intervenient Progenitors. If it do expire, and this Relation abideth only for a Season, I desire to know the Bounds of that Season. Aaron was the first of the House of Levi, who is intended in these words, and he was the seventh Generation from Abraham, in which time it is probable, if ever, this Right of Inheritance would expire. (2.) It is not true in any sence, in the very next Parents in most cases. For suppose a Parent be wicked and flagitious, and shall waste his Substance and Goods in Riotous living, in what sence shall his Son, suppose him a Person fearing God, be said so to have disposed of his Goods in him? (3.) The Truth is, unless it be a subsequent Approbation of what our Progenitors have done, or by virtue of a Covenant whereby they and their Posterity were Obliged, which is the Case in hand, Children can in no sence be said to do, what their Progenitors have done in the Disposal of their Goods and Inheritances. Neither indeed will a subsequent Approbation give any Tolerable sence unto this Assertion, unless there be a Power of an effectual dissent in the Children also. If a Man give a part of his Estate to Found an Hospital, and leave the Care of it unto his Posterity, with this proviso, that if any of them saw just Cause for it, they should re-assume the State into their own Possession; in case they do not so, they may in some sence be said to do, what indeed their Father did. But if this be not in their Power, though they approve of what he did, they cannot be said to have done it. But in Covenants the Case is plain. Men may enter into a mutual Covenant for the Erection of a Government among them, which proving a Foundation of all their Civil Rights for the Future, their Posterity may be said to have made that Covenant, and to be Obliged thereby, as it was in this Case. (5.) Neither will it advantage his pretence, with a seeming acknowledgment of some Impropriety in his Assertion in those words, [non-Latin text not transcribed], as I may so say. For although it should be granted that he intends some impropriety in the Expression, yet there must be Truth in his Assertion, which this Interpretation will not allow: For if it be true only in the sence he contends for, it is true in none at all, for that is not any. But the meaning of these words is, ut verbo dicam, that I may give you a Summary of the whole, that which my Argument riseth up unto. (6.) Having given us this crooked Rule, he adds a Limitation unto it, whereby he hopes to reduce the whole to his Purpose. For, saith he, this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors, though some loss may accrew unto the Children thereby; for thence he infers, that though we may suffer some loss by the Sin of Adam, yet his Sin is not imputed unto us. But (1.) How far the Children of Flagitious Parents may not only suffer loss, but undergo Temporal Punishment also for the Sins of their Parents was shewed before in the Instances of those who perished in their Infancy, both by the Flood and in the Conflagration of Sodom. (2.) The Case between any other Parent and his Posterity, is not the same as it was between Adam and us all, so that these things are Sophistically jumbled together. There is indeed an Analogy between Adam and his Posterity on the one hand, and Christ with Believers on the other; and never was there, nor shall there be the like Relation between any else. For these two Individual Persons were appointed of God to be the Heads of the two Covenants, and Representatives of the Foederates as unto the Ends of the Covenants. Hence the whole Evil of the one, and the Good of the other, as they were, and as far as they were, Heads of the Covenants are imputed unto them who derive from them in their respective Covenants. But after the first Sin Adam ceased to be an Head unto his Posterity, as to the Good or Evil of that Covenant, which was now broken and disanulled. Neither was he nor any of his Posterity ever after restored or assumed into the same State and Condition. It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant, with what he afterwards did, and other intervenient Progenitors might do. All this our Apostle confirms at large, Rom. 5. (7.) Abraham was taken into a new Administration of the Covenant with new Promises and Seals. But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken, otherwise than Typically. Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant. But yet he was made the Head and Spring of the Administration of its outward Priviledges; and this so far as his Trust extended, was imputed unto his Posterity, as in the case of Circumcision. Wherefore seeing what he did unto Melchisedec belonged unto the Administration of the Covenant committed unto him, Levi is rightly said to have done it in him also. And so these things do mutually Illustrate one another. But to deny that we were all in Adam as the Head of the first Covenant, that we sinned in him, that the Sin which we in any sence have sinned is imputed unto us, is not to dispute with us, but expressely to contradict the Holy Ghost. But we may take some Observations from these words: As, 1. They who receive Tithes of others for their work in Holy Administrations, are thereby proved to be Superiour unto them of whom they do receive them. They are given unto them among other Ends as an acknowledgment of their Dignity. So it was when they were paid of Old by Gods Institution; and so it would be still, if they might be paid or received in a due manner with respect unto the Labour of any in Gospel Administrations. But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no; nor would do so any more were it not for the coercive enforcing Power of Humane Laws: If they on the other side that do receive them, do look on them not as a free Pledge of the Peoples Respect and the Honour that they bear unto them, but as their own Right and due by Law, they are a Testimony neither of the Peoples Obedience, nor of the Ministers Dignity, but only of the extream Disorder of all things in Religion. 2. It is of great Concernment unto us, what Covenant we do belong unto, as being esteemed to do therein what is done by our Representatives in our Name. There were never absolutely any more than two Covenants. Wherein all Persons indefinitely are concerned. The first was the Covenant of Works made with Adam and with all in him. And what he did as the Head of that Covenant, as our Representative therein, is imputed unto us as if we had done it, Rom. 5. 12. The other is that of Grace made Originally with Christ, and through him with all the Elect. And here lieth the life and hope of our Souls, That what Christ did as the Head of that Covenant as our Representative, it is all imputed unto us for Righteousness and Salvation. And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto; we are also some way concerned in them, by whom that one or the other of these Covenant-states is conveyed unto us. For before we make our own Personal voluntary Choice, we are by the Law of our Natures, and of the Covenant it self inclosed in the same Condition with our Progenitors as to their Covenant-state. And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents, not having sinned after the similitude of them, by imitation, do yet oft-times partake of the Punishment they have deserved, being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them. And many Blessing on the other hand are they partakers of, who are included in the Covenant of those Parents, who are Interested in the Covenant of Grace. For such Parents succeed in the room of Abraham every one of them. And what Abraham did as to the Administration of the Covenant intrusted with him, his Posterity, whose Representative he was therein, are said to have done in him, as Levi is in this place, and therefore had the Seal of the Covenant given unto them in their Infancy. And an Alteration in this Dispensation of Grace hath not yet been proved by any, or scarce attempted so to be.

VER. 11. IN this Verse, after so long a Preparation and Introduction, whereby he cleared his way from Objections, and secured his future Building, the Apostle enters on his Principal Argument concerning the Priesthood of Christ, and all the Consequences of it with respect unto Righteousness, Salvation, and the Worship of God, which depend thereon. This being his main Design, he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices. And from hence unto the didactical part of the Epistle, he proceeds in a Retrograde Order unto what he had before insisted on. For whereas he had first declared the Glory of the Person of Christ in his Kingly Office, Chap. 1. then in his Prophetical, Chap. 2, 3. And having now entred on his Sacerdotal, he goes on to enlarge upon this last Function, then he returns unto his Prophetical, and shuts up the whole with a renewed mention of his Kingly Power, as we shall see in their Order and proper places. [non-Latin text not transcribed]. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] consummatio, perfectio, A Sacred Perfection, or compleatness of State and Condition. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] By the Hand of the Priesthood of Levi himself; Because Levi himself received not the Priesthood in his own Person, but his Posterity: Tremellius renders it Levitarum, the Priesthood of Levites. The Original leaves no scruple: By the Levitical Priesthood. The Priesthood that was confined to the House, Family, Tribe, and Posterity of Levi. [non-Latin text not transcribed], M. S. [non-Latin text not transcribed], corruptly; Nam sub hoc, populo sancita est Lex, Beza. For under it the Law was established to the People. Sub ipso populus legem accepit, acceperat; Syr. [non-Latin text not transcribed] by whom, or whereby the Law was imposed upon the People; if [non-Latin text not transcribed] by whom, relate unto Levi, the sence is mistaken; and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office, from which it is plainly distinguished. The Aethiopick reads the whole Verse to this purpose. And the People did according to the Law of the Priesthood which was appointed; what need was there therefore that he should give another Priest, whose appointment one should say was according to Melchisedec? which Argues the great unskilfulness of that Interpreter. [non-Latin text not transcribed], quid adhuc, quid amplius opus erat, esset; necessarium fuit. What need was there yet, or moreover; Syr. [non-Latin text not transcribed] wherefore, ad quid, to what purpose? [non-Latin text not transcribed], oriri; Beza. Exoriri, Surgere; vul. Lat. Syr. [non-Latin text not transcribed] should arise. Oriri, properly, [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] in or after the likeness of Melchisedec, Secundum ordinem. [non-Latin text not transcribed], Et non secundum ordinem Aaron dici, Syr. [non-Latin text not transcribed]—which is rendred in the Translation, in the Polyglot: Sed dixit, but he said, it shall be, or he shall be in the likeness of Aaron; Dixisset antem, which regulated by the precedent Interrogation, gives us the true sence of the place. Suppose there must another Priest arise, yet if Perfection had been by the Levitical Priesthood, he would have said that he should be of the Order of Aaron.

VER. 11. If therefore Perfection were by the Levitical Priesthood, (for under it the People Received the Law) what farther need was there that another Priest should rise after the Order of Melchisedec, and not be called after the Order of Aaron. The first thing in the words is the Introduction of the ensuing Discourse and Argument, in those particles of Inference, [non-Latin text not transcribed], if therefore. If things be [non-Latin text not transcribed]. as we have declared. He had a peculiar Scope and Design in all those things. These he is now introducing. The Improvement of his whole preceding Discourse, and the whole Mystery of the Priesthood of Melchisedec, he will now make an Application of unto the great cause he had in hand. He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron. Before he had evinced that there was to be another Priest after his Order; and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi, in as much as he was so, by whom he was represented before the Institution of that Priesthood. Now he will let the Hebrews know whither all these things do tend in particular, and what doth necessarily follow from, and depend upon them. This he lays the Foundation of in this Verse, and declares in those following. And that they might consider how, what he had to say, was educed from what he had before proved, he introduceth it, with these Notes of Inference, [non-Latin text not transcribed], if therefore. And to comprehend the meaning of these words in general, with the Design of the Apostle in them, we may observe, 1. That his Reasoning in this case is built upon a Supposition which the Hebrews [non-Latin text not transcribed] could not deny. And this is, that [non-Latin text not transcribed], Perfection or Consummation is the end aimed at in the Priesthood of the Church. That Priesthood which perfects or consummates the People in order unto their acceptance with God, and future enjoyment of him, their present Righteousness and future Blessedness, is that which the Church stands in need of, and cannot rest till it comes unto. That Priesthood which doth not do so, but leaves Men in an imperfect unconsummate estate, whatever Use it may be of for a season, yet cannot it be perpetual unto the exclusion of another. For if so, either God had not designed to consummate his people, or he must do it some other way and not by a Priesthood. The first is contrary to the Truth and Faithfulness of God in all his Promises, yea, would make all Religion vain and ludicrous. For if it will never make Men perfect, to what end doth it serve, or what must do so in the room thereof? That this should be done any other way than by a Priesthood, the Hebrews did neither expect nor believe. For they knew full well, that all the ways appointed by the Law, to make attonement for sin, to attain Righteousness and Acceptance with God, depended on the Priesthood, and the Services of it in Sacrifices and other parts of Divine Worship. If therefore the Apostle proves that Perfection could not be attained by, nor under the Levitical Priesthood, it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced. This therefore he undeniably evinceth by this consideration. For, 2. Look unto the Levitical Priesthood in the days of David and Solomon. Then was that Order in its height and at its best; then was the Tabernacle first, and afterwards the Temple in their greatest Glory, and the Worship of God performed with the greatest Solemnity. The Hebrews would grant, that the Priesthood of Levi could never arise to a higher pitch of Glory, nor be more Useful than it was in those days. Yet, saith he, it did not then consummate the Church: Perfection was not then attainable by it. This the Jews might deny, and Plead that they desired no more Perfection than what was in those days attained unto. Wherefore our Apostle proves the contrary; namely, that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained. This he doth by the Testimony of David himself, who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec. For if the Perfection of the Church was all that God ever aimed at by a Priesthood; if that were attained or attainable by the Priesthood in David's time, to what End should another be promised to be raised up of another Order? To have done so, would not have been consistent with the Wisdom of God, nor the Immutability of his Counsel. For unto what purpose should a new Priest of another Order be raised up, to do that which was done before? Wherefore, 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it. For it might be said, that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise, it might be some Eminent Person of the same Order, such a one as Joshua the Son of Josedec after the Captivity, who was eminently Serviceable in the House of God, and had eminent Dignity thereon, Zech. 3. 4, 5, 6, 7. So that the defect supposed might be in the Persons of the Priests, and not in the Order of the Priesthood. This the Apostle obviates by declaring that if it had been so, he would have been called or spoken of as one of the Order of Aaron. But whereas there were two Orders of the Priesthood, the Melchisedecian and Aaronical, it is expressely said that this other Priest should be of the former, and not of the latter. 4. He hath yet a farther Design, which is not only to prove the Necessity of another Priest and Priesthood, but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament. Hence he here introduceth the mention of the Law, as that which was given at the same time with the Priesthood, and had such a Relation thereunto, as that of Necessity it must stand and fall with it. And this may suffice for a view of the Scope of this Verse, and the force of the Argument contained in it. We shall now consider the particulars of it. 1. A Supposition is included that [non-Latin text not transcribed], which we render Perfection, is the adaequate and compleat end of the Office of the Priesthood in the Church. This at one time or another, in one Order or another, it must attain, or the whole Office is Useless. And the Apostle denies that this could be obtained by the Levitical Priesthood. And he calls the Priesthood of the Law Levitical, not only because [non-Latin text not transcribed]. Levi was their Progenitor, the Patriarch of their Tribe, from whom they were Genealogized; but also because he would comprise in his Assertion not only the House of Aaron, unto whom the Right and Exercise of the Priesthood was limited and confined, but he would also take into Consideration the whole Levitical Service which was subservient unto the Office of the Priesthood, and without which it could not be discharged. Wherefore the Levitical Priesthood is that Priesthood in the Family of Aaron, which was assisted in all their Sacerdotal Actings and Duties by the Levites, who were Consecrated of God unto that End. That [non-Latin text not transcribed], or Perfection was of this Priesthood, is denyed in a restrictive Interrogation. If it had been so, it would have been otherwise with respect unto another Priest, than as it is declared by the Holy Ghost. 2. Our principal Enquiry on this Verse will be, what this [non-Latin text not transcribed] is, and wherein it doth consist. The word is rendred Perfectio, Consummatio, Consecratio, [non-Latin text not transcribed] Sanctificatio, Dedicatio. The Original Signification and Use of the word hath been spoken unto on Chap. 2. ver. 10. where it is rendred Sanctification; real and internal Sanctification is not intended, but that which is the same with Sacred Dedication or Consecration. For it is plainly distinguished from real Inherent Sanctification by our Apostle, Chap. 10. 14. [non-Latin text not transcribed], By one Offering he hath perfected them that are Sanctified. This [non-Latin text not transcribed], the Effect and Product of [non-Latin text not transcribed] is wrought towards them who are Sanctified, and so doth not consist in their Sanctification. Much less therefore doth it signifie an absolute Perfection of Inherent Holiness. Some Men no sooner hear the Name of Perfection in the Scripture, but they presently dream of an absolute, sinless, Inherent Perfection of Holiness, which if they are not utterly blinded and hardned, they cannot but know themselves far enough distant from. But this word hath no such signification. But if it denotes not internal Holiness at all, it doth not do so the Perfection of it. Nor is any such Perfection attainable in this Life, as the Scripture every where testifies. Wherefore the Apostle had no need to prove that it was not attainable by the Levitical Priesthood, nor to reflect upon it for that reason, seeing it is not attainable by any other way or means whatever. We must therefore diligently enquire into the true Notion of this [non-Latin text not transcribed] or Perfection, which will guide the remaining Interpretation of the words. And concerning it we may observe in general, First, That it is the Effect or End, or Necessary consequent of a Priesthood. This Supposition is the Foundation of the whole Argument of the Apostle. Now the Office and Work may be considered two ways. (1.) With respect unto God, who is the first immediate Object of all the proper Acts of that Office. (2.) With respect unto the Church, which is the Subject of all the Fruits and Benefits of its Administration. If we take it in the first way, then the Expiation of Sin is intended in this word. For this was the great Act and Duty of the Priesthood towards God, namely, to make Expiation of Sin, or Attonement for it by Sacrifice. And if we take the word in this sence, the Apostle's Assertion is most true. For this Perfection was never attainable by the Levitical Priesthood. It could Expiate sin, and make Attonement only Typically, and by way of Representation, really and effectually as to all the Ends of Spiritual Reconciliation unto God, and the Pardon of sin they could not do it. For it was not possible, as our Apostle observes, that the Blood of Bulls and Goats should take away sins, Chap. 10. 4. which he also proves in his ensuing Discourse at large. But I do not know that this word is any where used in this sence, nor doth it include any such signification. And whereas God is the immediate Object of that Sacerdotal Energy whereby sin is Expiated, it is the Church that is here said to be Perfected; so that Expiation of sin cannot be intended thereby, though it be supposed therein. Besides the Apostle doth not here understand Sacrifices onely, by which alone attonement was made, but all other Administrations of the Levitical Priesthood whatever. The Socinians would have Expiation of Sin here intended; and I shall therefore examine briefly what they speak to this purpose, in their Comment on this place. Perfectionis [non-Latin text not transcribed] nomine hoc loco nihil aliud intelligit Autor, quàm veram & perfectam Expiationem peccatorum, qua non tantum quorundam sed omnium etiam gravissimorum criminum reatus, isque non tantum poenae alicujus temporariae & ad hanc vitam spectantis, sed ipsius aeternae mortis aufertur, jusque homini vitae sempiternae conceditur; qua denique non tantum reatus omnis omnium peccatorum, sed & ipsa peccata in hominibus tolluntur. Namque his in rebus vera hominum perfectio coram deo consistit. Si ergo haec perfectio hominibus contingere potuisset per Sacerdotium Leviticum, certè nullus fuisset usus novi Sacerdotis Melchisedeciani. Sacerdotium enim propter peccatorum expiationem constituitur. At si perfecta peccatorum Expiatio contingebat per Aaronicum Sacerdotium, quid opus erat novum istum superinducere Sacerdotem secundum ordinem Melchisedeci, ut scilicet perageret id, quod peragere potuerat Aaronicus? Quocirca cùm Deus illum constituere voluerit, atque adeò jam constituerit; hinc patet uemini per Leviticum Sacerdotium, perfectionem seu perfectam expiationem contigisse, ut certe non contigit. Quorundum enim peccatorum expiatio per illud fiebat, nempe Ignorantiarum & Infirmitatum; gravium autem peccatorum & scelerum poena mortis luenda erat. Nec ista expiatio ad tollendam aeternam mortem quidquam virium habuit, sed tantum ad tollendas quasdam poenas temporarias, & huic vitae proprias. Nec denique illis Sacrificiis ulla vis inerat homines ab ipsis peccatis retrahendi. 1. What in general is suited unto the Apostle's Argument, whatever be the sence of the [non-Latin text not transcribed] here mentioned, is approved. The Question is, whether the Expiation of Sin be here intended, what is the Nature of that Expiation, and what was the Use of the Sacrifices under the Law? All which on this Occasion are spoken unto, and the mind of the Holy Ghost in them all perverted. For (1.) That Expiation of Sin properly so called by an Act of the Priestly Office towards God, is not here intended, hath been before declared, both from the signification of the word, and the Design of the Apostle. What these Men intend by the Expiation of Sin, and how remote it is from that which the Scripture teacheth, and the Nature of the thing it self requireth in the Reason and common Understanding of all Mankind, I have fully evinced in the Exercitations about the Priesthood of Christ. And take Expiation in the sence of the Scripture, with the common sence and usage of Mankind, and in their Judgment, it was by the Levitical Priesthood, and was not by the Priesthood of Christ. For it cannot be denied, but that the Levitical Priests acted towards God, in their Offering of Sacrifices to make Attonement for Sin. But that the Lord Christ did so is by these Men denyed. For that which under this Name they ascribe unto him is onely the taking away of Punishment due unto sin by his Power, which Power was given him of God upon his Ascention or Entrance into Heaven as the Holy place. (2.) They deny that Expiation was by the Levitical Priesthood, on two grounds. (1.) Because they did Expiate only some lesser Sins, as of Ignorance and Infirmity; and so it cannot be said to be by them, because they were only some few sins that they could Expiate. (2.) Because their Expiation concerned only deliverance from Temporal Punishment. That Expiation in the Scripture-sence could not be really effected by the Levitical Priesthood is granted, and shall afterwards be proved. But both these pretended Reasons of it are false. For (1.) There was an Attonement made in general for all the sins of the People. For when Aaron made an Attonement by the Scape Goat, Lev. 16. 10. he Confessed over him all the Iniquities of the Children of Israel, and all their Transgression in all their Sin, ver. 21. And herein the Greatest as well as the Least of their Sins were comprised. For although there were some sins which being Capital according unto the Constitutions of their Common-wealth, in which respect, there was no Sacrifice appointed in particular whereby they who were guilty of them might be freed from Punishment, that the Ordinances of God might not seem to interfere; yet had they by their Interest in the more general Sacrifices a Right unto Expiation of Sin as to its Guilt, for otherwise every one who died poenally, must of necessity die eternally. (2.) It is also false that their Sacrifices had no other Use but to free Men from Temporal Punishments. Indeed it is a wild apprehension that the Use of Sacrifices in the Church of old, to be observed by the People with so great Solemnities, and under so great Penalties, wherein the Principal Actings of Faith did consist, as also the great Exercise of the Spiritual Obedience of the whole Church, should serve only to free Men from Legal, Outward, Civil, Temporal punishments for lesser sins of Ignorance and Infirmity, which were none at all for the most part. Absolutely indeed, and of themselves by virtue of their own worth, or by their own innate efficacy they neither did, nor could Expiate sin, as to its Guilt and Eternal Punishment which attended all sin by the Curse of the Law; nor did God ever appoint them for that end, yet they did it Relatively and Typically, that is, they Represented and exhibited unto the Faith of the Sacrificers, that true Effectual Sacrifice to come, whereby all their sins were pardoned and done away. Wherefore, (3.) The Difference between the Expiation of sin by the Levitical Priesthood and by Christ, did not consist in this, that the one expiated sin only with respect unto Temporal punishments, the other with respect unto them that are Eternal; but in the manner of their Expiation, and the Efficacy of each to that end. They Expiated sins only Typi ally, Doctrinally, and by way of Representation, the Benefit received from their Sacrifices being not contained in them, nor wrought by their causality, nor procured by their worth or value, but were exhibited unto the Faith of the Sacrificers, by virtue of their Relation unto the Sacrifice of Christ. Hence were they of many sorts and often repeated, which sufficiently Argues that they did not effect what they did represent. But the Lord Christ by the one Offering of himself wrought this effect really, perfectly, and absolutely by its own value and Efficacy according unto the Constitution of God. But this is not the Perfection here intended by the Apostle. Secondly, This [non-Latin text not transcribed] respects the Church, which is the Subject of all the Benefits of the Priesthood, and it is that perfect state of the Church in this World, which God from the beginning designed unto it. He entred upon its Erection in the first Promise, with respect unto his Worship, and the blessed Condition of the Church it self. Hereon, and with respect hereunto, is the Church-state of the Old Testament said to be weak and imperfect like that of a Child under Governours and Tutors. Hence also it had a Yoak imposed on it, causing fear and bondage; God having Ordained better things for us, or the Church under the New Testament, [non-Latin text not transcribed], Heb. 11. 40, That they without us should not be consummate, or made perfect in their Church-state. And this state of the Church is expressed by this word in other places, as we shall see. The Foundation of it was laid in that word of our Saviour wherewith he gave up the Ghost, [non-Latin text not transcribed], John 19. 30. It is finished or compleated; that is, all things belonging unto that great Sacrifice whereby the Church was to be perfected, were accomplished. For he had respect unto all that the Prophets had fore-told; all that he was to do in this World, and the consummation of the Church was to ensue thereon, when by one Offering he for ever perfected them that are Sanctified. And those who were throughly instructed in the Priviledges of this Church-state, and had a sense of the Benefits thereof, are called [non-Latin text not transcribed], perfect, 1 Cor. 2. 6. We speak Wisdom [non-Latin text not transcribed], the Mysteries of the Gospel wherein such Persons discerned the Wisdom of God. And so are they called, Heb. 5. 14. This our Saviour Prayed for in the behalf of his Church immediately before he procured it by his Sacrifice, John 17. 23. [non-Latin text not transcribed], that they may be perfected. And the End of the Institution of the Ministry of the Gospel, to make his Mediation effectual unto the Souls of Men by the Application of it in the Word unto them, was to bring the Church [non-Latin text not transcribed], Ephes. 4. 13. to a perfect Man; or that perfection of state which it is capable of in this Life. So the Apostle informs us, that what he aimed at in his Ministry, by warning every Man, and teaching them in all Wisdom, was that he might present [non-Latin text not transcribed], Col. 1. 28. every Man, that is, all Believers perfect in Christ Jesus. For in him we are compleat, Chap. 2. 10. Where though another word be used, ([non-Latin text not transcribed]) yet the same thing is intended; namely, that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress. Thirdly, This [non-Latin text not transcribed], or Perfection, may be considered two ways. (1.) As to its absolute compleatness in its final Issue. This the Apostle denies that he himself had as yet attained, Phil. 3. 12. Not as though I had already attained, or received, [non-Latin text not transcribed] namely, the whole of what is purchased for me by Christ, [non-Latin text not transcribed]; or were already made perfect, which could not be without attaining the Resurrection of the Dead, ver. 11. though the substance be so already in the Saints departed; whence he calls them the Spirits of Just Men, [non-Latin text not transcribed], Heb. 12. 23. made perfect. And this he calls absolutely [non-Latin text not transcribed], 1 Cor. 13. 10. That which is perfect; or that state of absolute Perfection which we shall enjoy in Heaven (2.) It may be considered as to its initial state in this World, expressed in the Testimonies before recited: and this is that which we enquire after. And the Lord Christ, as the sole procurer of this state, is said to be [non-Latin text not transcribed] the Consummator, the Perfecter, the Finisher of our Faith, or Religious Worship, Heb. 12. 2. as having brought us into a state [non-Latin text not transcribed] of Perfection. This is that, whatever it be, (which we shall immediately enquire into) that is denyed unto the Levitical Priesthood, and afterwards unto the Law, as that which they could not effect. They could not by their utmost Efficacy, nor by the strictest Attendance unto them, bring the Church into that state of Perfection, which God had designed for it in this World, and without which the Glory of his Grace had not been demonstrated. 4. The Chief thing before us therefore is to enquire, What this state of Perfection is, wherein it doth consist, and what is required unto the Constitution of it; and in the whole to shew that it could not be by the Levitical Priesthood or Law. Now the things that belong unto it are of two sorts. (1.) Such as belong unto the Souls and Consciences of Believers, that is, of the Church: And (2.) Such as belong to the Worship of God it self. For with respect unto these two, doth the Apostle Discourse, and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law, with respect unto them both. And as unto the first there are seven things concurring unto the Constitution of this state. (1.) Righteousness. (2.) Peace. (3.) Light or Knowledge. (4.) Liberty with boldness. (5.) A clear Prospect into a future state of Blessedness. (6.) Joy. (7.) Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection. (1.) By its being Spiritual. (2.) Easie, as absolutely suited unto the Principles of the New Creature. (3.) In that it is Instructive. (4.) From its Relation unto Christ as the High Priest. (5.) From the Entrance we have therein into the Holy place. In these things consists that state of Perfection which the Church is called unto under the New Testament, which it could never attain by the Levitical Priesthood. This is that Kingdom of God which is not Meat and Drink, but Righteousness and Peace and Joy in the Holy Ghost, Rom. 14. 17. But because these things are of great Importance, although the Particulars are many, I shall briefly consider them all apart. 1. The first thing constituting this Gospel-state of Perfection, is Righteousness. The Introduction of all Imperfection and weakness in the Church was by sin. This made the Law weak, Rom. 8. 3. and Sinners to be without strength, Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness. This was the great Fundamental Promise of the times of the New Testament, Isa. 60. 21. Psal. 72. 7. Psal. 85. 10, 11. And this was to be brought in by Christ alone. VVherefore one Name whereby he was Promised unto the Church, was, The Lord our Righteousness, Jer. 23 6. Righteousness of our own we had none, nor could any thing in the whole Creation supply us with the least of its Concerns, with any thing that belongs thereunto: Yet without it must we perish for ever. VVherefore Jehovah himself becomes our Righteousness, that we might say, In Jehovah have we Righteousness and Strength, and that in him all the Seed of Israel might be Justified and Glory, Isa. 45. 25. For by him are all that Believe Justified from all things, from which they could not be Justified by the Law of Moses, Acts 13 39. To this end he brought in Everlasting Righteousness, Dan. 9. 24. [non-Latin text not transcribed] Not a Temporary Righteousness suited unto the [non-Latin text not transcribed] the Age of the Church under the Old Covenant, which is often said to be Everlasting in a limited sence; but that which was for all Ages to make the Church Blessed unto Eternity. So is he made unto us of God Righteousness, 1 Cor. 1. 30. This is the Foundation of the Gospel [non-Latin text not transcribed] or Perfection; and it was procured for us, by the Lord Christ Offering up himself in Sacrifice as our great High Priest. For we have Redemption through his Blood, even the Forgiveness of Sins, Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins. And this he is in Opposition unto whatever the Law could effect, taking away that Condemnation which issued from a Conjunction of Sin and the Law. For what the Law could not do in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and for sin, Condemned sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, Rom. 8. 3, 4. The end of the Law in the first place, was to be a means and Instrument of Righteousness unto those to whom it was given. But after the entrance of sin it became weak and utterly insufficient unto any such purpose; for by the deeds of the Law can no Flesh be Justified. VVherefore Christ is become the end of the Law for Righteousness, to every one that Believeth, Rom. 10. 4. And by whomsoever this is denyed, namely, that Christ is our Righteousness, which he cannot be but by the Imputation of his Righteousness unto us, they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto. This the Levitical Priesthood could not effect, for the Reason given in the words following; For under it the People received the Law. It could do no more but what the Law could do; but that could not make us Righteous, because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified. It may be said that Believers had this Righteousness under the Levitical Priesthood, or they could not have had a good Report through Faith, namely, this Testimony, That they pleased God. Answ. 1. Our Apostle doth not deny it, yea, he proves it at large by manifold Instances, Chap. 11. that they had it. Only he denies that they had it by virtue of the Levitical Priesthood, or any Duties of the Law. He speaks not of the thing it self, with respect unto the Persons of Believers under the Old Testament, but of the cause and means of it. What they had of this kind was by virtue of another Priesthood, which therefore was to be introduced; and the other, which could not effect it, was therefore to be removed. He denies not Persection unto Persons under the Levitical Priesthood, but denies that they were made Partakers of it thereby. 2. They had this Righteousness really and as to the Benefits of it, but had it not in that Clearness and Evidence of its Nature, Cause, and Effects, as it is now revealed in the Gospel. Hence although their Interest in it was sufficient to secure their Eternal Concernments, yet they had it not in such a way as was required unto this [non-Latin text not transcribed] in this Life. For we know how great a Portion of the perfect state of the Gospel, consists in a clear Apprehension, that Christ is, and how he is our Righteousness, whereon the main of our present Comforts do depend. The great Enquiry of the Souls of Men is how they may have a Righteousness before God. And the clear discovery of the causes of it, of the way and manner how we are made partakers of it, is a great part of the Perfection of the Gospelstate. 3. It was so obscurely represented unto them, as that the Law arose up in a competition with it, or rather against it, in the minds of the Generality of the People. They looked for Righteousness as it were by the works of the Law, Rom. 9. 32. and on this Rock of Offence, this stumbling-stone, they Shipwracked their Eternal Condition, ver. 32, 33. For whilst they went about to establish their own Righteousness, they submitted not unto the Righteousness of God, Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them. For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ, and the dictates of the Law are so riveted in the Minds of Men by Nature, that now after the full and clear Declaration of it in the Gospel, Men are shifting a thousand ways to set up a Righteousness of their own in the room of it. How strong then must the same Inclination be in them, who had nothing but the Law to Guide them, wherein this Righteousness was wrapt up under many Veils and Coverings. Here therefore at the last, the Body of the People lost themselves, and continue unto this day under the Curse of that Law, which they hoped would Justifie and Save them. 2. Peace is the next thing that belongs unto this Gospel-state of Perfection. The Kingdom of God is Peace, Rom. 14. 17. To lay the Foundation of this Kingdom, the Lord Christ both made peace, and Preached peace, or declared the Nature of the Peace he had made, tendring and communicating of it unto us, Ephes 2. 14, 17. And this Peace of Evangelical Consummation is three-fold. (1.) With God. (2) Between Jews and Gentiles. (3. In and among our selves. 1. It is Peace with God. This is the first Effect and Fruit of the Righteousness before mentioned, Isa. 32. 17. For being Justified by Faith we have Peace with God, Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below. And if we look into the Promises of the Old Testament concerning the Kingdom of Christ, the greatest part, and the most Eminent of them respect Peace with God and the whole Creation. All things in the Creation were at odds, jarring and interfering continually, upon the entrance of sin. For an Enmity thereby being introduced between God and Man, it extended it self unto all other Creatures that had either dependance on Man, or were subservient Naturally unto his Use, or were put in subjection to him by God, the Lord of all. Hereby were they all cast into a state of Vanity and Bondage which they groan under, and as it were, look out for a Deliverance from, Rom. 8. 20, 21, 22, 23. But in this Gospel-state God designs a Reconciliation of all things, or a reduction of them into their proper Order. For he purposed in himself that in the Dispensation of the fulness of times, he would gather together in One all things in Christ, both which are in Heaven, and which are on Earth, even in him, Ephes. 1. 9, 10. The [non-Latin text not transcribed] here mentioned is the same on the matter with the [non-Latin text not transcribed] in this place. God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons, with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver. 1. Every one of these Parts or Seasons had its particular [non-Latin text not transcribed], or Dispensation. But there was a [non-Latin text not transcribed], a certain time or season, wherein all the rest that were past before, should have their Complement and Perfection. And this Season had its especial [non-Latin text not transcribed], or Dispensation also. And this was the [non-Latin text not transcribed] mentioned; the Peace-making and Reconciliation of all things, by gathering up the scattered, divided, jarring parts of the Creation into One Head even Christ Jesus. And as this Enmity and Disorder entred into the Whole, by the sin of Man; so the Foundation of this Catholick Peace and Order, from which nothing is excluded but the Serpent and his Seed, must be laid in Peace between God and Man. This therefore God designed in Christ alone, 2 Cor. 5. 30, 31. The First and Fundamental work of Christ, as the High Priest of the New Covenant, was to make Peace between God and Sinners. And this he did by bringing in of Everlasting Righteousness. So was he Typed by Melchisedec, first King of Righteousness, then King of Peace. For when we were Enemies we were Reconciled unto God by the Death of his Son, Rom. 5. 10. Hence his Name was [non-Latin text not transcribed] the Prince of Peace, Isa. 9 6. Wherefore this Reconciliation and Peace with God, is a great part of this Gospel-perfection. So our Saviour Testifieth, John 14. 27. Peace, saith he, I leave with you, my Peace I give unto you, not as the World giveth, I give unto you let not your Heart be troubled, neither let it be afraid Assured Peace with God delivering the Souls of his Disciples from all Trouble and Fear, is that which he peculiarly bequeathed unto them. And so great a share in this [non-Latin text not transcribed] doth this Peace with God, and the Consequents of it in Peace with the Residue of the Creation bear, that the Kingdom of Christ is most frequently spoken of under this Notion, Isa. 11. 4, 5, 6, 7, 8, 9, &c. But these things are liable unto a double Objection. For First, Some may complain hereon, Behold our Bones are dried, our hope is lost, we are cut off for our parts. For we cannot attain unto this Peace with God, being Exercised with Fear and Disconsolations all our days, so as that we seem to have no Interest in this Gospel-state. Answ. (1.) Peace is made for all that Believe. (2.) The way of attaining it is laid open unto them, Isa. 27. 5. (3.) Patient abiding in Faith will in due time bring them into this Peace. (4.) It is one thing to have Peace with God, which all Believers have; another to have the constant sense and comfort of it in their own Souls, which they may want for a Season. Secondly, some say, they are so far from finding Peace with the whole Creation, that on all accounts they meet with great Enmities in the World. Answ. (1.) It is not said that Peace is made for us with Satan or the World, the Serpent and his Seed. This belongs not unto this Perfection. (2.) Whatever troubles we may have with other things, yet in the Issue, they shall all work together for our Good, which is sufficient to constitute a state of Peace. This part of the Perfection of the Church could not be attained by the Levitical Priesthood. For two things belonged thereunto. (1.) That Peace be actually made. (2.) That it be fully declared. So the Apostle expresseth it as it was effected by Christ, Ephes. 2. 14. He is our Peace; and that (1.) By making Peace, he made Peace, ver. 15, 16. (2.) By declaring it, ver. 17. He came and Preached Peace. Neither of these could be done by the Levitical Priesthood. Not the first, it could not make Peace, because it could not bring in Righteousness, which is the Cause and Foundation of it, Isa. 32. 17. Rom. 5. 1. Not the second, it could not declare or preach this Peace. For the giving of the Law, with all Tokens of Dread and Severity, with the Curse annexed unto it, was directly contrary hereunto. This therefore was brought in by this better Priesthood alone. 2. Peace between Jews and Gentiles belongs unto this state. For God designed not the erecting of his Kingdom amongst one Party or sort of Mankind. That it should be otherwise, that the Gentiles should become the Children of Abraham, and be made Heirs of the Promise, was a great Mystery under the Old Testament, Ephes. 3. 4, 5, 6. And we know how slow the Disciples of Christ himself were in the receiving and understanding hereof. But evident it is, that this was God's design from the giving of the first Promise, and we see now in the light of the Gospel that he gave many intimations of it unto the Church of Old, with respect whereunto the Veil abideth on the minds of the Jews unto this day. Wherefore without this Peace also, the perfect state of the Church aimed at could not be attained. But this could never have been brought about by the Livitical Priesthood and Law. For they were indeed the principal Occasion of the Distance between them, and the means of the continuance of their Disagreement. And that which the Jews thought to have been the principal Advantage and Priviledge of Abraham in his Posterity, was that which whilst it continued, kept him from the actual Possession of his greatest Glory in being the Heir of the World, and a Father of a Multitude of Nations. Nor whilst that Priesthood was standing, could Japhet be perswaded to dwell in the Tents of Shem. Hence this Peace was so far from being the Effect of the Levitical Priesthood and the Law, as that it could not be introduced and established until they were both taken out of the way, as our Apostle expressely declares, Ephes. 2. 14, 15, 16. The last Issue of this contest came unto these two Heads. (1.) Whether the Gentiles should at all be called unto the Faith of the Gospel. (2.) Whether being Called, they should be obliged unto the Observation of the Law of Moses. The first fell out among the Apostles themselves, but quickly determined by our Lord Jesus Christ unto their Joy and Satisfaction. And this he did two ways. (1.) By sending Peter to Preach the Gospel unto Cornelius, and therein bestowing the Holy Ghost on them that did Believe, Acts 10. 14, 17, 45, 46, 47. Chap. 11. 17, 18. (2.) By giving Paul an open full Commission to go to the Gentiles and Preach the Gospel unto them, Acts 22. 22. Chap. 26. 15, 16, 17, 18. Here the Body of the People of the Jews fell off with rage and madness. But the other part of the Controversie was of longer continuance. The Jews finding that the Gentiles were by the Gospel brought so near unto them, as to turn from Dumb Idols unto God, and to receive the Promise no less than themselves, would by all means have brought them over unto the Obedience of the Law of Moses also. This Yoke the Gentiles being greatly afraid of, were in no small perplexity of Mind what to do. The Gospel they were resolved to embrace, but were very unwilling to take on them the Yoke of the Law. Wherefore the Holy Ghost in the Apostles, at length puts an issue unto this Difference also, and lets the Church know, that indeed the Wall of Partition was broken down, the Law of Commandments contained in Ordinances was taken away, and that the Gentiles were not to be Obliged unto the Observation of it, which they greatly rejoyced in, Acts 15. 31. Other way there was none for the Reconciliation of those Parties, who had been at so long and so great a variance. It will be said that we yet see a variance between Jews and Gentiles continued all the World over; and they are in all places mutually an Abomination unto each other. And it is true it is so, and is likely so to continue. For there is no Remedy that can be so effectual to heal a Distemper, or make up a Fracture, as that it will work its Cure without Use or Application. The Gospel is not at all concerned in what state and condition Men are who reject it, and refuse to believe it. They may still live in Enmity and Malice, hateful and hating one another. But where it is believed, embraced, and submitted unto, there an absolute end is put unto all Difference or Enmity between Jews and Gentiles, as such, seeing all are made One in Christ. And this [non-Latin text not transcribed] belongs only unto them who do Obey the Gospel. 3. Peace among our selves, that is, among Believers, doth also belong hereunto. There was Peace and Brotherly Love required under the Law. But no Duty receiveth a greater Improvement under the Gospel. The Purchase of it by the Blood of Christ, his Prayer for it, the new Motives added unto it, the communication of it as the Legacy of Christ among his Disciples, with the especial Ends and Duties of it, do constitute it a part of the perfect state of the Church under the Gospel. 3. The third thing wherein this [non-Latin text not transcribed] or Perfection doth consist, is Spiritual Light and Knowledge, with respect unto the Mysteries of the Wisdome and Grace of God. God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law, which is the Subject of that great Promise, Jer. 31. 34. whose Accomplishment is declared, 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge. 1. The Principal Revealer of the mind and will of God. Under the Law God made use of the Ministry of Men unto this purpose, as of Moses, and the Prophets. And he employed also, both in the Erection of the Church-state, and in sundry particulars afterwards the Ministry of Angels, as our Apostle declares, Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels, ver. 5. But this Ministry, the Dispensation of light and knowledge thereby, could not render it compleat; yea, it was an Argument of the Darkness and Bondage under which it was. For there was yet one greater than they all, and above them all, one more intimately acquainted with God and all the Counsels of his will, by whom he would speak forth his mind, Deut. 18. 18, 19. This was the Son of God himself, without whose immediate Ministry the consummation of the Church-state could not be attained. This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second, concluding from thence the Preeminence of the Evangelical state above the Legal. The especial Nature whereof We have declared in the Exposition of those places. A most eminent Priviledge this was, yea, the highest outward Priviledge that the Church is capable of, and eminently concurs unto its Perfection. For whether we consider the Dignity of his Person, or the perfect Knowledge and Comprehension that he had of the whole Counsel of God, and the Mysteries of his Grace, it incomparably exalts the Church-state above that of Old, whence our Apostle draws many Arguments unto the necessity of our Obedience, above what they were urged withal. See Chap. 2. 2, 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son, God did reserve partly that he might have a Preeminence in all things, and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed. See John 1. 18. 2. The matter or things themselves revealed. There was under the Levitical Priesthood a shadow of good things to come, but no perfect Image or compleat delineation of them, Chap. 10. 1. They had the first Promise, and the enlargements of it unto Abraham and David. Sundry Expositions were also added unto them, relating unto the manner of their Accomplishment. And many Intimations were given of the Grace of God thereby. But all this was done so darkly, so obscurely, so wrapped up in Types, Shadows, Figures, and Allegories, as that no Perfection of light or knowledge was to be obtained. The Mystery of them continued still hid in God, Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings, Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions, 1 Pet. 1. 11, 12. Hence the Believing Church waited with earnest expectation, until the day should break, and the shadows should flee away, Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light, which the Son of God was to bring, attending in the mean time unto the Word of Prophecy, which was as the light of a Candle unto them shining in a dark place. They lived on that great Promise, Mal. 4. 2. They expected Righteousness, Light, and Grace, but knew not the way of them. Thence their Prophets, Righteous Men, and Kings desired to see the things of the Gospel, and saw them not, Mat. 13. 17. Luke 10. 24. And therefore John the Baptist, who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh, which they desired to see, and saw not; yet living and dying under the Levitical Priesthood, not seeing Life and Immortality brought to light by the the Gospel, the least in the Kingdom of God is greater than he in Spiritual knowledge. Wherefore it belonged unto the [non-Latin text not transcribed], or perfect state of the Church, that there should be a full and plain Revelation and Declaration made of the whole Counsel of God, of the Mystery of his Will and Grace, as the end of those things which were to be done away. And this is done in the Gospel under that New Priesthood which was to be introduced. Nor without this Priesthood could it be so made. For the principal part of the Mystery of God depends on, consists in the Discharge of the Office of that Priesthood. They do so on his Oblation and Intercession, the Attonement made for Sin, and the bringing in of everlasting Righteousness thereby. The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection. This the Apostle disputes at large, 2 Cor. 3. from ver. 7. to the end of the Chapter. 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God, and the Mysteries of his Will as revealed, doth also belong unto this part of the Perfection of the Gospel Church-state. This was promised under the Old Testament, Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old, yet was it so in a very small measure and low degree, in comparison of what it is now after the plentiful Effusion of the Spirit. See 1 Cor. 2. 11, 12. This is that which is prayed for, Ephes. 1. 17, 18, 19. Chap 3. 18, 19. VVherefore this Head of the [non-Latin text not transcribed] or Perfection intended consists in three things. (1.) The Personal Ministry of Christ in the Preaching of the Gospel, or Declaration of the Mystery of the VVisdom and Grace of God in himself. (2.) The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of the New Testament, Ephes. 3. 5. (3.) In the Effectual Illumination of the Minds of them that do Believe, enabling them Spiritually to discern the Mysteries so revealed, every one according to the measure of his gift and grace. See concerning it, 1 Pet. 2. 9. Ephes. 3. 17, 18, 19. Chap. 5. 8. Fourthly, There belongs unto this Perfection that [non-Latin text not transcribed], that Liberty and Boldness which Believers have in their Approaches unto God. This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state, Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19, 35. 1 John 3. 21. Chap. 4, 17. Chap. 5. 14. And on the contrary, the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively, Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it. As, 1. From the Dreadful manner of giving the Law. This filled the whole People with Terror and Amazement. Upon the Administration of the Spirit by the Gospel Believers do immediately cry, Abba Father, Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God, and to call him Father. But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law, as that the People were not able to bear the Approaches of God unto them, nor the thought of an Access unto him. And therefore they desired that all things for the future might be Transacted by an Internuncius, one that might go between God and them whilst they kept at their distance, Deut. 5. 23, 24, 25, 26, 27. VVhen any first hear the Law, they are afraid of God, and desire nothing more than not to come near him. They would be saved by a distance from him. VVhen any first hear the Gospel, that is, so as to believe it, their Hearts are opened with Love to God, and all their desire is, to be near unto him, to draw nigh unto his Throne. Hence it is called the Joyful sound. Nothing can be more opposite than these two frames. And this Spirit of Fear and Dread thus first given out in the giving of the Law, was communicated unto them in all their Generations, whilst the Levitical Priesthood continued. For as there was nothing to remove it, so it self was one of the Ordinances provided for its continuance. This are we now wholly delivered from. See Chap. 12. 18, 19, 20, 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse. Hereby principally the Law gendered unto Bondage, Gal. 4. 25. For all the People were in some sence put under the Curse; namely, so far as they would seek for Righteousness by the Works of the Law. So saith our Apostle, As many as are of the Works of the Law are under the Curse, Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law, as our Apostle adds; It is written, Cursed is every one who continueth not in all things which are written in the Book of the Law to do them. And all their Capital Punishments were Representations thereof. This could not but take a deep impression on their minds, and render them obnoxious unto Bondage. Hence although on the account of the Promise they were Heirs, yet by the Law they were made as Servants, and kept in Fear, Gal. 4. 1. Neither had they such a Prospect into the Nature & Signification of their Types as to set them at perfect Liberty from this cause of dread. For as there was a veil on the Face of Moses, that is, all the Revelations of the Mind and Will of God by him, were veiled with Types and Shadows; so there was a veil on their Hearts also in the weakness of their Spiritual light, that they could not look stedfastly unto the End of that which is abolished, 2 Cor. 3. 13. that is, unto him, who is the end of the Law for Righteousness unto them that do Believe, Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear. But there is now no more Curse in the Gospel-state, Rev. 22. 2. The Curse abideth only on the Serpent and his Seed, Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it, Gal. 3. 13, 14. Only they who will choose still to be under the Law, by living in the sins that it condemneth, or seeking for Righteousness by the works which it commands, are under the Curse. 3. Under the Levitical Priesthood, even their Holy Worship was so appointed and Ordered, as to keep them partly in Fear, and partly at a Distance from the Presence of God. The continual Multiplication of their Sacrifices, one day after another, one week after another, one moneth after another, one year after another, taught them, that by them all there was not an end made of sin, nor Everlasting Righteousness brought in by any of them. This Argument our Apostle makes use of to this purpose, Chap. 10. 1. The Law, saith he, could never by those Sacrifices which they Offered, Year by Year continually, [non-Latin text not transcribed], bring the Worshippers unto this Perfection. And he gives this Reason for it, namely, because they had still a Conscience of Sin, that is, a Conscience condemning them for sin, and therefore there was a Remembrance made of sin again every Year, ver. 2, 3. Hereby they were kept in Dread and Fear. And in their Worship they were minded of nothing so much as their Distance from God, and that they had not as yet a Right to an immediate Access unto him. For they were not so much as once to come into the Holyest, where were the Pledges and Tokens of Gods Presence. And the Prohibitions of their Approaches unto God were attended with such severe Penalties, that the People cryed out they were not able to bear them, Numb. 17. 12, 13. which Peter reflects upon, Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing, Chap 9. 8. No Man had yet Right to enter into it with boldness, which Believers now have, Chap. 10. 19, 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End, that it should give the People neither Rest nor Liberty, but press and urge them to be looking after their full Relief in the Promised Seed, Gal. 4. 1, 2. Chap. 3. 24. It pressed them with a sense of sin, with a Yoke of Ceremonious Observances, presenting them with the Hand-writing of Ordinances which was against them, Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state. Here could be no Perfection, because there could be no Liberty. The [non-Latin text not transcribed], or Boldness we speak of, is opposed unto all these causes of Bondage and Fear. It was not the Design of God always to keep the Church in a state of Non-age, and under School-Masiers; he had appointed to set it at Liberty in the fulness of time, to take his Children nearer unto him, to give them greater Evidences of his Love, greater Assurances of the Eternal Inheritance, and the use of more Liberty and Boldness in his Presence. But what this [non-Latin text not transcribed] of the Gospel is, wherein it doth consist, what is included in it, what freedom of Spirit, what liberty of Speech, what Right of Access, and Boldness of Approach unto God, Built upon the removal of the Law, the communication of the Spirit, the way made into the Holyest by the Blood of Christ, with other concernments of it, Constitutive of Gospel-perfection, I have already in part declared in Our Exposition on Chap. 3. ver. 5. and must, if God please, yet more largely insist upon it, on Chap. 10th. so that I shall not here further speak unto it. 5. A clear fore-sight into a Blessed estate of Immortality and Glory, with unquestionable Evidences and Pledges, giving Assurance of it, belongs also to this Consummation. Death was Originally threatned as the final End and Issue of sin. And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law. There was indeed a Remedy provided against its Eternal Prevalency, in the first Promise. For whereas Death comprised all the Evil that was come, or was to come on Man for Sin; In the day thou eatest thereof thou soal die: The Promise contained the means of deliverance from it, or it was no Promise, tendred no Relief unto Man in the state whereinto he was fallen. But the People under the Law could see but little into the manner and way of its Accomplishment, nor had they received any Pledge of it, in any one that was dead and lived again so as to die no more. Wherefore their Apprehensions of this deliverance were dark, and attended with much fear, which rendred them obnoxious unto Bondage. See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death, received by Tradition from their Fathers. They could not look through the dark shades of Death into Light, Immortality, and Glory. See the two-fold Spirit of the Old and New Testament, with respect unto the Apprehensions of Death expressed; the one Job 10. 21, 22. the other 2 Cor. 5. 1, 2, 3, 4. But there is nothing more needful unto the perfect state of the Church. Suppose it endowed with all possible Priviledges in this World, yet if it have not a clear view and prospect, with a Blessed assurance of Immortality and Glory after Death, its condition will be dark and uncomfortable. And as this could not be done without bringing in of another Priesthood, so by that of Christs it is accomplished. For, 1. He himself died as our High Priest. He entred into the devouring Jaws of Death, and that as it was threatned in the Curse. And now is the Trial to be made. If he who thus ventured on Death as threatned in the Curse, and that for us, be swallowed up by it, or detained by its Power and Pains, there is a certain end of all our Hopes. Whatever we may arrive unto in this World, Death will convey us over into eternal Ruine. But if he brake through its Power, have the pains of it removed from him, do swallow it up into Victory, and rise Triumphantly into Immortality and Glory, then is our entrance into them also even by and after Death secured. And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered, that it and the Curse might be separated, that there might be a free passage through it into Life and Immortality. These things Originally and in the first Covenant were inconsistent, nor was the Reconciliation of them evident under the Levitical Priesthood. But hereby was the Veil rent from top to bottom, and the most Holy place not made with hands laid open unto Believers. See Isa. 25. 7, 8. 2. As by his Death, Resurrection, and entrance into Glory He gave a Pledge, Example, and Evidence unto the Church of that in his own Person, which he had designed for it; so the Grounds of it were laid in the Expiatory Sacrifice which he Offered, whereby he took away the Curse from Death: There was such a close Conjunction between Death and the Curse, such a Combination between Sin, the Law, and Death, that the breaking of that Conjunction, and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace, which our Apostle so Triumpheth in, 1 Cor. 15. 54, 55, 56, 57. This could no otherwise be brought about, but by his being made a Curse in Death, or bearing the Curse which was in Death, in our stead, Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory, which he will lead all his Disciples into. All the concernments hereof under the Levitical Priesthood, were represented only under the obscure Types and Shadows of Earthly things. But he hath abolished Death, and brought Life and Immortality to light through the Gospel, 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death, in taking away the Curse from it, Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life; and hath opened an abundant entrance into the Kingdom of God and Glory. He hath unveiled the uncreated Beauties of the King of Glory, and opened the Everlasting Doors, to give an insight into those Mansions of Rest, Peace, and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God. And these things constitute no small part of that consummate state of the Church which God designed, and which the Levitical Priesthood could no way effect. 6 There is also an especial Joy belonging unto this state. For this Kingdom of God is Righteousness, and Peace, and Joy in the Holy Ghost. Neither was this attainable by the Levitical Priesthood. Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord, and had the Joy of his Salvation abiding with them. See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17, 18. But they had it not by virtue of the Levitical Priesthood. Isaiah tells us that the ground of it was the swallowing up of Death in Victory, ver. 8. which was no otherwise to be done, but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced, that they had their Joy: Whence Abraham saw the Day of Christ, and Rejoyced to see it. The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy, that was purely so. But as unto their own present state, they were allowed and called to Rejoyce in the abundance of Temporal things; though the Psalmist in a Spirit of Prophecy, prefers the Joy arising from the light of God's Countenance in Christ, above all of that sort, Psal. 4 6, 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things. See Lev. 23. 39, 40, 41. Deut. 22. 11, 12, 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals. And those who would introduce such Festival Rejoycings into the Gospel-state, do so far degenerate into Judaisme, as preferring their Natural Joy in the outward manner of Expression, before the Spiritual ineffable Joys of the Gospel. This it is that belongs unto the state thereof; such a Joy in the Lord, as carrieth Believers with an Holy Triumph through every condition, even when all outward causes of Joy do fail and cease. A Joy it is unspeakable and full of Glory, 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost, from an Evidence of their Interest in the Love of God by Christ, with all the Fruits of it present and to come, with a Spiritual Sense and Experience of their Value, Worth, and Excellency. This gives the Soul a quiet Repose in all its Trials, Refreshment when it is weary, Peace in Trouble, and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ, Rom. 5. 1, 2, 3, 4, 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection. This is the Flowring, or the Effect and Fruit of Joy; a readiness unto, and the way whereby we do express it. One great Design of the Gospel is to exclude all Boasting, all Glorying in any thing of self in Religion, Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory, neither in outward Priviledges, nor in Moral Duties. See Phil. 3. 5, 6, 7, 8, 9. Rom. 3. 27, 28. Chap. 4. 2. What then, is there no Glorying left us in the Profession of the Gospel, no Triumph, no Exultation of Spirit, but we must always be sad and cast down, at best stand but on even terms with our Oppositions, and never rejoyce over them? Yes, there is a greater and more excellent Glorying introduced, than the Heart of Man on any other Account is capable of. But God hath so Ordered all things now, that no Flesh should Glory in his Presence, but that he who gloryeth, should glory in the Lord, 1 Cor. 1. 29, 31. And what is the Reason or Foundation hereof? It is this alone, That we are in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption, ver. 30. So it was promised of Old; that in the Lord, that is, the Lord our Righteousness, all the Seed of Israel should be Justified and Glory, Isa. 45. 25. This is that [non-Latin text not transcribed], which we have opened on Chap. 3. 6, 14. whither the Reader is referred. It is that Triumphant Exultation of Spirit which ariseth in Believers, from their absolute proferring their Interest in Heavenly things above things present, so as to contemn and despise whatever is contrary thereunto, however tendred in a way of Allurement or Rage. In these things and others of the like Nature and Kind, consists that [non-Latin text not transcribed], or Consummation of the state of the Church as to the Persons of the Worshippers, which the Apostle denies to have been attainable by or under the Levitical Priesthood. The Arguments wherewith he confirms his Assertion ensue in the Verses following, where they must be farther considered. But we may not proceed without some Observations for our own Edification in this matter. Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it, but in a real participation of those things wherein the Perfection of its state doth consist. Men may have a form of Godliness, and be utter strangers to the Power of it. Multitudes in all Ages have made, and do make a Profession of the Gospel, who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied. All that they obtain hereby is but to deceive their Souls into eternal Ruine. For they live in some kind of Expectation, that in another World they shall obtain Rest and Blessedness and Glory by it. But the Gospel will do nothing for them hereafter in things Eternal, who are not here Partakers of its Power and Fruits in things Spiritual. Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye. For (1.) It is evident that the Principal Design of the Apostle in all these Discourses is, to prove the Excellency of the state of the Church under the New Testament, in its Faith, Liberty, and Worship, above that of the Church under the Old. And (2.) That he doth not in any of them produce instances of outward Pomp, Ceremonies, or visible Glory, in the confirmation of his Assertion. He grants all the outward Institutions and Ordinances of the Law, insisting on them, their Use, and Signification in particular; but he opposeth not unto them any outward visible glory in Gospel-Administrations. (3.) 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory. And first, he acknowledgeth that the Administration of the law, in the Institution and Celebration of it, was glorious, v. 9, 10, 11. But withal he adds, that it had no Glory in comparison with that under the New Testament, which doth far excel it. Wherein then doth this Glory consist? He tells us it doth so in this, in that it is the Administration of the Spirit, ver. 8. How shall not the Administration of the Spirit be rather Glorious? He doth not resolve it into outward Order, the Beauty and Pomp of Ceremonies and Ordinances. In this alone it doth consist, in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit; and that they are also Administred thereby. This, saith he, is Glory and Liberty, such as excel all the glories of Old Administrations. (4.) In this place he sums it up all in this, that the Perfection we have treated of was effected by the Gospel, and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances. In these Spiritual things therefore are we to seek after the glory of the Gospel, and its Preeminence above the Law. And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship, as doth the Church of Rome, do wholly cross his Design. And therefore, Secondly, This [non-Latin text not transcribed] or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers, and the Grace whereof they are made Partakers. God had designed the Church unto a more perfect state in point of Worship, than it was capable of under the Levitical Priesthood. Nor indeed could any Man reasonably think, or wisely judge, that he intended the Institutions of the Law, as the compleat ultimate Worship and Service that he would require or appoint in this VVorld, seeing our Natures, as renewed by Grace, are capable of that which is more Spiritual and Sublime. For, 1. They were in their Nature Carnal, as our Apostle declares, ver. 16. and Chap. 9. 10. The Subject of them all, the means of their Celebration were Carnal things, beneath those pure Spiritual Acts of the Mind and Soul, which are of a more Noble Nature. They consisted in Meats and Drinks, the Blood of Bulls and Goats, the Observation of Moons and Festivals, in a Temple made of Wood and Stone, Gold and Silver, things Carnal, perishing, and transitory. Certainly God, who is a Spirit, and will be VVorshipped in Spirit and in Truth, designed at one time or other a VVorship more suited unto his own Nature, though the Imposition of these things on the Church for a Season, was Necessary. And as they were Carnal, so they might be exactly performed by Men of Carnal Minds, and were so for the most part; in which respect God himself speaks often with a great undervaluation of them: See Psal. 50. 8, 9, 10, 11, 12, 13. Isa. 1. 11, 12, 13. Had not he designed the Renovation of our Natures into his own Image, a new Creation of them by Jesus Christ, this Carnal Worship might have sufficed, and would have been the best we are capable of. But to suppose that he should endow Men, as he doth by Christ, with a new Spiritual Supernatural Principle, enabling them unto a more sublime and Spiritual Worship, it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service. And the Reason is, because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea, to burden them with Carnal Observances, is a most effectual way to take them off from its Exercise in his Service. And so it is at this day, where-ever there is a Multiplication of outward Services and Observances, the Minds of Men are so taken up with the Bodily Exercise about them, as that they cannot attend unto the pure internal Actings of Faith and Love. 2. What by their Number, and what by their Nature, and the manner of exacting of them, they were made a Yoke which the People were never able to bear with any Joy or Satisfaction, Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man. And it consisted principally in two things. (1.) The multitude of Ceremonies and Institutions did perplex them, and gave them no rest. Seeing which way soever they turned themselves one Precept or other, positive or negative, touch not, taste not, handle not, was upon them. (2.) The Veil that was on them, as to their Use, Meaning, and End, increased the trouble of this Yoke. They could not see unto the End of the things that were to be done away, because of the veil, nor could apprehend fully the Reason of what they did. And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship; yea, that the whole of their VVorship should consist in such things, as those who made use of them did not understand the End and Meaning of them. And (2.) It lay on their Persons from the manner of their Imposition; as they were tyed up unto Days, Times, and Hours, so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self. For they were all bound upon them with a Curse; whence every Transgression and Disobedience received a just Recompence of Reward, Chap. 2. 2. For he that despised Moses Law died without Mercy, Chap. 10. 28. which they complained of, Numb. 17. 12, 13. This put them on continual scrupulous Fears, with endless Inventions of their own to secure themselves from the guilt of such Transgressions. Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own, to secure themselves, as they suppose, from transgressing any of those which God had given them. Take any one Institution of the Law, and consider what is the Exposition they give of it in their Mishna, by their Oral Tradition, and it will display the Fear and Bondage they are in, though the Remedy be worse than the Disease. Yea, by all their Inventions they did but increase that which they endeavoured to avoid. For they have brought things unto that pass among them, that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions, although he should suppose that he required nothing of him but the outward performance of them. 3. Their Instructive Efficacy, which is the Principal End of the Ordinances of Divine VVorship was weak, and no way answered the Power and Evidence of Gospel-Institutions, Chap. 10. 1. Therefore was the way of Teaching by them intricate, and the way of Learning difficult. Hence is that difference which is put between the Teachings under the Old Testament and the New. For now it is Promised that Men shall not teach every Man his Brother, and every Man his Neighbour, saying, know the Lord, as it was of Old. The means of Instruction were so dark and cloudy, and having only a shadow of the things themselves that were to be taught, and not the very Image of them, that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion. Besides, they had many Ordinances, Rites, and Ceremonies imposed on them to increase their Yoke, whereof they understood nothing but only that it was the Soveraign pleasure and will of God, that they should Observe them, though they understood not of what Use they were: And they were Obliged unto no less an exact Observance of them, than they were unto that of those which were the clearest and most lightsome. The best Direction they had from them and by them was, that indeed there was nothing in them, that is, in their Nature or proper Efficacy, to produce or procure those good things which they looked for through them, but only pointed unto what was to come. VVherefore they knew that although they Exercised themselves in them with Diligence all their Days, yet by virtue of them they could never attain what they aimed at; only there was something signified by them, and afterwards to be introduced, that was Efficacious of what they looked after. Now unto the strict Observation of these things were the People obliged under the most severe Penalties, and that all the days of their Lives. And this increased their Bondage. God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience, helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions. And he gave unto them really the Benefits of the good things that were for to come, and that were prefigured by their Services. But the state wherein they were by reason of these things was a state of Bondage. Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood. For it was it self the principal cause of all these Burdens and Grievances, in that the Administration of all Sacred things was committed thereunto. The Apostle takes it here for granted, that God designed a [non-Latin text not transcribed], or state of Perfection unto the Church; and that as unto its Worship as well as unto its Faith and Obedience. We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld, unto a VVorship so Carnal, Burdensome, so imperfect, so unsuited to express his Grace and Kindness towards it, or its sense thereof. And who can but pity the woeful condition of the present Jews, who can conceive of no greater Blessedness than the Restauration of this burdensome Service. So true is it what the Apostle says, the Vail is upon them unto this present day, yea, Blindness is on their minds that they can see no Beauty but only in things Carnal, and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots, before all the Liberty and Blessings of Canaan; so do they their old Bondage-state, because of some Temporal Advantages it was attended withal, before the glorious Liberty of the Sons of God. In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection. By Gospel-worship, I understand the whole Way and Order of that Solemn VVorship of God, which the Lord Christ hath Commanded to be observed in his Churches, with all the Ordinances and Institutions of it; and all the private Worship of Believers, in their whole Access unto God. The Internal Glory and Dignity of this Worship must be referred unto its proper place, which is Chap. 10. 19, 20, 21, 22. Here I shall only mention some few things, wherein its Excellency consists in opposition unto the defects of that under the Law, on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat. 1. It is Spiritual, which is the Subject of the Apostle's Discourse, 2 Cor. 3. 6, 7, 8, 9, &c. And it is so on a two-fold Account. (1.) In that it is suited unto the Nature of God, so as that thereby he is glorified as God. For God is a Spirit, and will be Worshipped in Spirit, which our Saviour asserts to belong unto the Gospel-state, in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law, John 4. 21, 22, 23. So is it opposed unto the old Worship as it was Carnal. It was that which in and by it self, answered not the Nature of God, though Commanded for a Season. See Psal. 50. ver. 8, 9, 10, 11, 12, 13, 14. (2.) Because it is performed meerly by the Aids, Supplies, and Assistances of the Spirit, as it hath been at large proved elsewhere. 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances. That so are all the Commands of Christ unto Believers, the whole System of his Precepts, whether for Moral Obedience or Worship, himself declares. Take my Yoke upon you, saith he, and learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls; for my Yoke is easie, and my Burden is light, Mat. 11. 29, 30. So the Apostle tells us, that his Commandments are not grievous, 1 John 5. 3. But yet concerning this Ease of Gospel-worship, some things must be observed. 1. As to the Persons unto whom it is so easie and pleasant; and it is so only unto them, who being weary and heavy laden do come unto Christ, that they may have Rest, and do learn of him; that is, unto convinced, humbled, converted Sinners that do Believe in him. Unto all other who on meer Convictions, or by other means do take it upon them, it proves an insupportable Burden, and that which they cannot endure to be obliged unto. Hence the Generality of Men, although Professing the Christian Religion, are quickly weary of Evangelical worship, and do find out endless Inventions of their own, wherewith they are better satisfied in their Divine Services. Therefore have they multiplyed Ceremonies, fond Superstitions, and down-right Idolatries, which they prefer before the Purity and Simplicity of the VVorship of the Gospel, as it is in the Church of Rome. And the Reason hereof is, that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship. For there being so near an Alliance between those things and this VVorship, they that hate the one, cannot but despise the other. Men of unspiritual Minds cannot delight in Spiritual VVorship. It is therefore 2. Easie unto Believers, on the Account of that Principle wherewith they are acted in all Divine things. This is the New Nature, or New Creature in them, wherein their Spiritual life doth consist. By this they delight in all Spiritual things in the inner Man, because they are cognate and suitable thereunto. Weariness may be upon the Flesh, but the Spirit will be willing. For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction, and unto all the means of its Conjunction unto them and Union with them; so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things, which are its proper object; and therewithal unto the ways and means of Conjunction with them and Union unto them. And this is the proper Life and Effect of Evangelical VVorship. It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises, which renders it easie and pleasant unto Believers, so that they delight to be Exercised therein. 3. The constant Aid they have in and for its performance if they be not wanting unto themselves, doth entitle it unto this Property. The Institution of Gospel-worship is accompanied with the Administration of the Spirit, Isa. 59. 21. and he [non-Latin text not transcribed], helpeth and assisteth in all the worship of it, as was intimated before. 4. The Benefit which they receive by it renders it easie and pleasant unto them. For all the Ordinances of Evangelical-worship are of that Nature, and appointed of God unto that End, so as to excite, increase, and strengthen Grace in the worshippers, as also to convey and exhibit a sense of the Love and Favour of God unto their Souls. And in these two things consists the Principal Interest of all Believers in this world, nor have they any design in competition with that of increasing in them. Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest, it cannot but be pleasant unto them. 5. The Outward Rites of it are few, lightsome, easie to be observed, without scrupulous tormenting fears, nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of. Thirdly, It is Instructive, and that with clearness and evidence of the things which we are to know and learn. This was a great part of the Imperfection of Legal Institutions, that they taught the things which they signified and represented Obscurely, and the Mind of God in them was not learned but with much difficulty, no small part of their Obedience consisting in a resignation of their Understandings unto God's Soveraignty, as to the Use and the End of the things wherein they were exercised in his Worship. But all the Ordinances and Institutions of the Gospel do give light into, and exhibit the things themselves unto the Minds and Faith of Believers. Hereon they discern the Reasons and Grounds of their Use and Benefit; whence our whole Worship is called our Reasonable Service, Rom. 12. 1. Thus in the Preaching of the Word, Jesus Christ is evidently set forth Crucified among us, Gal. 3. 1. not darkly represented in Types and Shadows. And in the Sacrament of the Supper we do plainly shew forth his Death untill he comes, 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions. And the principal Reason hereof is, because they do not represent or shadow things to come, no, nor yet things absent, as did those of Old; but they really present and exhibit Spiritual things, Christ and the Benefits of his Mediation unto our Souls. And in the observance of them we are not kept at a distance, but have an Admission unto the Holy place not made with hands, because Christ, who is the Minister of that Holy Sanctuary, is in them and by them really present unto the Souls of Believers. Two other things mentioned before concerning this Worship, namely, its Relation unto Christ as our High Priest, and our Access in it unto the Holy place the Throne of Grace, must be spoken unto at large elsewhere. This is a brief Declaration of that [non-Latin text not transcribed] or Perfection, which the Apostle denies to have been attainable by the Levitical Priesthood. And the grounds of his Denial he gives us in the remaining words of the Text, which we shall also consider: only we may observe by the way, That, To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances, is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a [non-Latin text not transcribed], such a Perjection as we are capable of in this world. This the Apostle denies unto the Levitical Priesthood, and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious, upon Necessity the contrary conclusion must be made and affirmed. But yet so it is come to pass in the world, that Men do order things in their Publick worship, as if they judged that the pure immixed worship of the Gospel had no Glory, in comparison of that of the Law, which did excel, and whereunto they do more or less conform themselves. But it is time for us to proceed with our Apostle. Having denyed Perfection unto the Levitical Priesthood, which he lays down in a Supposition including a Negation, so as to make way for the Proof of what he denyed; for the further Explication of it, and Application unto his present purpose, he adds the respect that their Priesthood had to the Law, intending thereby to bring the Law it self under the same censure of disability and insufficiency. [non-Latin text not transcribed]. 1. The Subject spoken of is [non-Latin text not transcribed], the People, that is in the Wilderness, the [non-Latin text not transcribed]. Body of the Church, to whom the Law and Priesthood were given immediately by the Ministry of Moses. But after this the whole Posterity of Abraham in their successive Generations were one People, with them, and are so esteemed. For a People is still the same, and as a People never dies till all Individuals that belong unto it are cut off. So by this People the whole Church of all Ages under the Old Testament is intended. 2. Of this People he says, [non-Latin text not transcribed], they were Legalized. They were also Evangelized, as our Apostle speaks, Chap. 4. 2. They were so in the Promise [non-Latin text not transcribed]. made unto Abraham, and in the many Types of Christ and his Offices and Sacrifice that were instituted among them. Yet were they at the same time so brought under the Power of the Law, as that they had not the Light, Liberty, and Comfort of the Gospel, which we enjoy. [non-Latin text not transcribed], is legem ferre, legem sancire, legem imponere; to make, constitute, impose a Law. And the Passive [non-Latin text not transcribed], when applyed unto Persons, is legi latae subjici, or legem latam accipere, to be made Subject unto a Law; to receive the Law made to oblige them. So is it used in this place. VVe have therefore not amiss rendred it, received the Law. The People received the Law. But the sence of that Expression is regulated by the Nature of a Law. They so received it, as to be made Subject unto it, as to be obliged by it. Other things may be otherwise received; but a Law is received by coming under its Obligation. They were brought under the Power, Authority, and Obligation of the Law. Or because the Law was the Foundation and Instrument of their whole state, both in things Sacred and Civil, the meaning of the word may be, they were brought into that state and condition whereinto the Law disposed them. This is said to be done, [non-Latin text not transcribed], under it; that is [non-Latin text not transcribed], under that Priesthood. [non-Latin text not transcribed]. But how the People may be said to receive the Law under the Levitical Priesthood, must be further enquired into. Some think that [non-Latin text not transcribed] in this place answers unto [non-Latin text not transcribed] in the Hebrew; that is, concerning it. And so the meaning o the word is; for it was concerning the Levitical Priesthood that the People received a Command; that is, God by his Law and Command Instituted the Levitical Priesthood among them, and no other during the times of the Old Testament. According unto this Interpretation, it is not the whole Law of Commandments contained in Ordinances, that is intended, but the Law constituting the Levitical Priesthood. This sence is embraced by Schlictingius and Grotius, as it was before them touched on, but rejected, by Junius and Piscator. But although there be no inconveniency in this Interpretation, yet I look not on it, as suited unto the Design of the Apostle in this place. For his intention is to prove, that Perfection was not to be obtained by the Levitical Priesthood. Unto this end he was to consider that Priesthood under all its Advantages; for if any of them seem to be omitted, it would weaken his Argument; seeing what it could not do under one consideration, it might do under another. Now although it was some commendation of the Levitical Priesthood that it was appointed of God, or confirmed by a Law; yet was it a far greater Advancement that therewith the whole Law was given, and thereon did depend, as our Apostle declares in the next Verses. The Introduction of this clause by the Particle [non-Latin text not transcribed], may be on a double Account, [non-Latin text not transcribed]. which though different, yet either of them is consistent with this Interpretation of the words. (1.) It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal; be it, that together with that Priesthood the People also received the Law. Or (2.) On the other side, there is included a Reason, why Perfection was not to be attained by that Priesthood; namely, because together with it, the People were brought into Bondage under the Yoke of the Law. Either way the whole Law is intended. But the most probable Reason of the Introduction of this Clause by that Particle, for, was to bring in the whole Law into the same Argument, that Perfection was not attainable by it. This the Apostle plainly reassumes, ver. 18, 19, concluding as of the Priesthood here, that it made nothing Perfect. For it is the same Law, which made nothing perfect, that was given together with that Priesthood, and not that especial Command alone whereby it was instituted. There yet remains one Difficulty in the words. For the People are said to receive the Law under the Levitical Priesthood, and therefore it should seem that that Priesthood was established before the giving of the Law. But it is certain, that the Law was given on Mount Sinai before the Institution of that Priesthood. For Aaron was not called nor separated unto his Office, untill after Moses came down from the Mount the second time, with the Tables renewed after he had broken them, Exod. 40. 12, 13, 14. Two things may be applyed to the removal of this Difficulty. For (1.) The People may be said to receive the Law under the Levitical Priesthood, not with respect unto the Order of the giving of the Law, but as unto their Actual Obedience unto it, in the exercise of the things required in it. And so nothing that appertained unto Divine Worship according unto the Law, was performed by them until that Priesthood was established. And this, as I have shewed, is the true Signification of the word [non-Latin text not transcribed] here used. It doth not signifie the giving of the Law unto them, but their being legalized, or brought under the Power of it. Wherefore although some part of the Law was given before the institution of that Priesthood, yet the People were not brought into the Actual Obedience of it but by virtue thereof. But (2.) The Apostle in this place hath especial respect unto the Law, as it was the Cause and Rule of Religious Worship, of Sacrifices, Ceremonies, and other Ordinances of Divine Service. For in that part of the Law the Hebrews placed all their Hopes of Perfection, which the Moral Law could not give them. And in this respect the Priesthood was given before the law. For although the Moral law was given in the Audience of the People before on the Mount, and an Explication was given of it unto Moses, as it was to be applyed unto the Government of that People in Judiciary proceedings, commonly called the Judicial law, before he came down from the Mount, Exod. 21. 22, 23. yet as to the system of all Religious Ceremonies, Ordinances of Worship, Sacrifices of all sorts, and Typical Institutions, whatever belonged unto the Sacred Services of the Church, the law of it was not given out unto them until after the Erection of the Tabernacle, and the separation of Aaron and his Sons unto the Office of the Priesthood. Yea, that whole Law was given by the voyce of God out of that Tabernacle, whereof Aaron was the Minister, Lev. 1. 1, 2. So that the People in the largest sence may be said to receive the law under that Priesthood. Wherefore the sence of the words is, that together with the Priesthood the People received the Law of Commandments contained in Ordinances, which yet effected not in their Conjunction the End that God designed in his Worship. And we may observe that, Obs. Put all Advantages and Priviledges whatever together, and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions. His Revelations from the Foundation of the world were gradual and partial, increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise, with all Expositions of it, and Additions unto it, with Prophesies of what should afterwards come to pass, taking in also the Ministry of John the Baptist; yet did they not all of them together make a perfect Revelation of God his Mind and Will, as he will be known and worshipped, Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions. Some were of great Efficacy, and of clearer Significancy than others. But all of them put together made nothing perfect. Much more will all the ways that others shall find out to attain Righteousness, Peace, Light and life before God, come short of Rest or Perfection. The last thing considerable in these words is the Reason whereby the Apostle proves, That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood. For if it were, what farther need was there that another Priest should arise after the Order of Melchisedec, and not be called after the Order of Aaron? The Reason in these words is plain and obvious. For after the Institution of that Priesthood, and after the Execution of it in its greatest Glory, Splendour, and Efficacy, a Promise is made in the Time of David, of another Priest, of another Order to arise. Hereof there can be no Account given but this alone, that Perfection was not attainable by that which was already instituted and executed. For it was a Perfection that God aimed to bring his Church unto, or the most Perfect state in Righteousness, Peace, Liberty, and VVorship which it is capable of in this world. And whatever state the Church be brought into, it must be by its High Priest, and the Discharge of his Office. Now if this might have been effected by the Levitical Priesthood, the rising of another Priest was altogether needless and useless. This is that Invincible Argument whereby the Holy Apostle utterly overthrows the whole Systeme of the Judaical Religion, and takes it out of the way, as we shall see more particularly afterwards. But the Expressions used in this Reason must be distinctly considered. That another Priest, [non-Latin text not transcribed], A Priest of another sort. Not only a Priest who individually was not yet exhibited, but one of another Stock, and Order. A [non-Latin text not transcribed]. Priest that should not be of the Tribe of Levi, nor of the Order of Aaron, as is afterwards explained. [non-Latin text not transcribed], to arise; that is, to be called, exalted; to stand up in the Execution of that Office. To rise up, or to be raised up, is used indefinitely concerning any one [non-Latin text not transcribed]. that attempts any new work, or is made Eminent for any End good or bad. In the latter sence God is said to raise up Pharaoh to shew his Power in him, that he might Magnifie his Glorious Power in his Punishment and Destruction, Exod. 9. 16. Rom. 9. 17. In a good sence with respect unto the Call of God, it is used by Deborah, Judg. 5. 7. Untill I Deborah arose, untill I arose a Mother in Israel. Commonly [non-Latin text not transcribed] and [non-Latin text not transcribed] are used to this purpose, Mat. 11. 11. Chap. 24. 13. John 7. 52. To arise therefore is, to appear and stand up at the Call of God and by his designation, unto the execution or performance of any office or work. So was this other Priest to appear, arise, stand up, and execute the Priests Office in compliance with the Call and Appointment of God. And this Priest was thus to arise after the Order of Melchisedec. So it is expressely affirmed in the Psalms. And here the Apostle takes in the consideration of what he had before Discoursed, concerning the Greatness of Melchisedec. For he designed not only to prove the thing it self, which is sufficiently done in the Testimony out of the Psalmist; but also to Evidence the Advantage and Benefit of the Church by this change. And hereunto the consideration of the Greatness of Melchisedec was singularly subservient, as manifesting the Excellency of that Priesthood by whom the Righteousness of the Church and its VVorship was to be consummate. Lastly, The Apostle adds negatively of this other Priest who was to rise by Reason of the weakness of the Levitical Priesthood which could not Perfect the state of the Church, that he was not to be Called after the Order of Aaron. [non-Latin text not transcribed], and not to be called after the Order of Aaron, that is in the Psalm where the rising of this Priest is declared and fore-told; there [non-Latin text not transcribed] he is said to be, or denominated a Priest after the Order of Melchisedec, and nothing is spoken of the Order of Aaron. [non-Latin text not transcribed] denotes only an external denomination, not an internal Call. It is not the same with [non-Latin text not transcribed], used by our Apostle, Chap. 5. 4. [non-Latin text not transcribed], called of God; that is, by an effectual call and separation unto Office. But it answers [non-Latin text not transcribed], Chap. 5. 10. Cognominatus, called so by external Denomination. For the real call of Christ unto his Office by him who said unto him, Thou art my Son, this day have I begotten thee, was such as the call of Melchisedec himself could not represent. Wherefore the call of Christ unto his Office and that of Melchisedec are no where compared. But upon the Account of sundry Resemblances insisted on by the Apostle in the first verses of this Chapter, Christ is called by external Denomination a Priest after his Order, and is no where called so after the Order of Aaron. And the Reason why the Apostle addeth this Negative is evident. For it might be said that although another Priest was fore-told to arise, yet this might respect only an extraordinary call unto the same Office, and not a call unto an Office of another Kind or Order. Aaron was called by God immediately and in an extraordinary manner; and all his Posterity came unto the same Office by an ordinary Succession: So God Promiseth to raise up a Priest in a singular manner, 1 Sam. 2. 35. I will raise me up a Faithful Priest, which shall do according unto that which is in mine heart and my mind. A Priest of another Order is not here intended, but only the change of the time of Succession from the House of Ithamar, unto that of Phineas, fulfilled in Zadock in the days of Solomon. So a new Priest might be raised up, and yet the old Legal Order and Administration be continued. But, saith the Apostle, He is not to be of the same Order: For the defect of the Levitical Priesthood was not only in the Persons which he mentions afterwards, but it was in the Office it self, which could not bring the Church to Perfection. And that de facto he was so to be, he proves by this Argument negatively from the Scripture, that he is no where by the Holy Ghost said to be of the Order of Aaron, but on the contrary of that of Melchisedec, which is inconsistent therewithal. And this is the first Argument whereby the Apostle confirms his principal Design, which he particularly strengthens and improves in the Verses following.

VER. 12. [non-Latin text not transcribed]. Mutato Sacerdotio; Vul. Lat. Translato. Beza. Hoc Sacerdotio; expressing the Article. Syr. Yea, even as a change was made in the Priesthood, so a change was made also in the Law, not to the mind of the Apostle; Aethiop. If their Law so passed away, their Priesthood shall pass away; more out of the way than the other.

VER 12. For the Priesthood being changed, there is made of Necessity a change of the Law. IN this Verse the Apostle Evidently Declares what he intended by the Law in that foregoing, which the People received under the Levitical Priesthood. It was the whole Law of Commandments contained in Ordinances, or the whole Law of Moses so far as it was the Rule of Worship and Obedience unto the Church. For that Law it is, that followeth the Fates of the Priesthood. And herein lyeth the stress and moment of the Controversie which the Apostle then had with the Jews, and which we have at this day with their Unbelieving Posterity. For the Question was, whether the Law of Moses was to be eternal absolutely, the Rule of the Worship of the Church whilst it was to continue in this world. And it appears that in the Preaching of the Gospel, that which most provoked the Jews, was that there was inferred thereby a cessation and taking away of Mosaical Institutions. This was that which enraged them, unto the Blood of the Church, which they were guilty of, after the Murder of the Head thereof. For they fell on Stephen under pretence he had said that Jesus of Nazareth should destroy the Customs which Moses delivered, Acts 6. 14. And this also provoked their Rage against our Apostle, Acts 21. 28. Yea, the most of them who were Converted to the Faith of the Gospel, yet continued obstinate in this Perswasion, That the Law of Moses was yet to continue in force, Acts 20. 21. And with this Opinion some of them troubled the Peace, and hindred the Edification of the Churches called from among the Gentiles, as hath been at large elsewhere declared. This matter therefore which the Apostle now entreth upon, was to be managed with care and diligence. 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 Attonement and Justification by the Sacrifices and VVorks 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 Attonement 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. Again, VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law, and was become the End of it, for Righteousness, unto them that do Believe, the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto. And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions, which God doth accept. This the People were indispensably obliged unto whilst the Law stood in force. But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof. And these were so inconsistent as that no Man could at once serve these two Masters. VVherefore the whole Law of Moses, as given unto the Jews, whether as used or abused by them, was repugnant unto and inconsistent with the Gospel, and the Mediation of Christ, especially his Priestly Office therein declared. Neither did God either design, appoint, or direct that they should be co-existent. If then the Law continue in its force, and have Power to oblige the Consciences of Men, and is still so to abide, there is neither room nor place for Christ and his Priesthood in the Church, nor indeed for the Discharge of his other Offices. And this opposition between the Law and the Gospel, VVorks and Grace, our own Righteousness and that of Christ, our Apostle doth not only grant, but vehemently urge in all his Epistles, allowing none to suppose that they may have both these strings unto their Bow. One of them he is peremptory that all Mankind must betake themselves unto. Here the Jews were entangled, and knew not what to do. The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it, perishing in their Unbelief. Others of them endeavoured to make a composition of these things, and retaining of Moses, they would admit of Christ and the Gospel also. And this the Holy Ghost in the Apostles did for a while bear withal. But now whereas the whole Service of the Tabernacle was of it self fallen down, and become, as Useless, so of no Force, its Obliging Power ceasing in its Accomplishment by Christ; and whereas the Time was drawing near wherein God by his Providence would utterly remove it, the inconsistency of it with the Gospel-state of the Church was now fully to be declared. This therefore our Apostle grants, that there was such a Repugnancy between the Law and the Gospel, as unto the Ends of Righteousness and Divine Worship, as that one of them must of Necessity be parted withal. Wherefore the whole Controversie turning on this hinge, it was highly incumbent on him to manifest and prove that the Law did now cease, according unto the Appointment of God; and that God had of old designed, fore-told, and promised, that so it should do, and be abolished upon the Introduction of that which was the End and Substance of it. And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion; namely, to believe that God should take away, abolish, and leave as dead and useless, that whole System of Solemn Worship which he had appointed in so Glorious a manner, and accepted for so many Generations. But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever: So it must be confessed, that Faith was greatly bespoken and prepared by the Nature, End, and Use of all those Institutions, which more than intimated, that they were appointed only for a time, and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace. The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument, whose Foundation or Proposition is laid in this verse, and the especial parts of it are explained, confirmed, and vindicated in those that follow. And in his ensuing Discourse his Principal Design is to prove, That the Church is so far from being a loser or disadvantaged by this Change, as that she receiveth thereby the highest Priviledge, and greatest Blessing that in this World she is capable of. In the words of this verse there is a Supposition of the Change of the Priesthood, as that which was proved before, and an Inference from thence unto a Necessity of the change of the Law. The Priesthood being changed; that is, the Priesthood of Levi appointed and exercised under the Law [non-Latin text not transcribed], translato, mutato; so some read, transferred, [non-Latin text not transcribed] translated, some changed. The former do not reach the whole sence intended. For the Office of the Priesthood may be transferred from one Person to another, one Family unto another, yea, one Tribe unto another; and yet the Priesthood, as to the kind and nature of it, continue the same. This our Apostle afterwards mentions, ver. 13, 14. as a part of his Argument to prove the Priesthood it self to be changed. But this it doth not absolutely; seeing it is possible that the Office may be transferred from one Tribe unto another, and yet not be changed, as unto its Nature. But the Proof lies in this, That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah, and therefore if that Office be transferred unto that Tribe, it must be of another kind than that before Instituted. And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood. For all the Sacred Services and Worship which the Law required, were so confined, or at least had that respect unto the Levitical Priesthood, as that no part of it, no Sacred Duty could be performed, on a Supposition of taking away the Priesthood from that Tribe and Family. For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle, God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron, should be cut off and destroyed. Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family, the whole Law of Ordinances became Unpracticable, Useless, and lost its Power; especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe. Besides such was the contexture of the Law, and such the Sanction of it (Cursed is he who continueth not in all things written in the Law to do them,) that if any thing be taken out of it, if its Order be disturbed, if any Alteration be made, or any Transgression be dispensed withal, or exempted from the Curse, the whole Fabrick must of Necessity fall unto the Ground. But yet it is not a meer transferring of the Priesthood from one Tribe unto another, that is here intended by the Apostle. For there is such a change of the Priesthood as there is of the Law. But the change of the Law was an [non-Latin text not transcribed], a disanulling or abolishing, as is affirmed, ver. 18. Such therefore must the change of the Priesthood be, and so it was. The Priesthood was changed, in that one kind of it was utterly abolished, and another introduced. So was the Levitical Priesthood changed, as that the other Priest which came with his Office in the room thereof, could not be called or said to be after the Order of Aaron, but was of another kind Typed out by Melchisedec. It may therefore be enquired on what Grounds this Priesthood was to be so abolished, or how it appears that so it is, and by what means it was actually taken away. That it was so to be abolished the Apostle proves, (1.) Because before the Institution of that Priesthood, there was another far more Excellent, namely, that of Melchisedec. (2.) That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season, was to prefigure and represent another Priesthood that was afterwards to be established. And this could not be that of Levi, seeing God doth not make use of that which is more Excellent, to figure or represent that which is Inferiour thereunto. Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type. (3.) That it was impossible that this new Priest after the Order of Melchisedec, should be consistent with that of Levi, or that it shoudl be continued after that was brought in. For (1.) He was to be of another Tribe, as he immediately proves. (2.) Because his Priesthood and Sacrifice were to be of another kind than that of Levi, which he demonstrates at large in the ensuing Chapters. (3.) Because on the other hand the Priesthood of Aaron, (1.) Could never Accomplish and Effect the true and proper Ends of the Priesthood, which the Church stood in need of, and without which it could not be Consummate: And (2.) Was in its own Nature, Offices, Works, and Duties, inconsistent with any Priesthood, that was not of its own Order. It must therefore be abolished. It may therefore be enquired, how the Priesthood was changed, or that of the House of Levi taken away. And I say as the Apostle directs, it was done by the Appointment of God. For his Introduction of another Priest when it was actually accomplished, had the force of a Repealing law. The Institution of the former was abrogated thereby, without any other Constitution. For as unto its Use, it did hence cease of it self. It had no more to do, its work was at an end, and its Services of no Advantage to the Church: For the Sign of what is to come, is set aside when the thing signified is brought in; and ceaseth to be a Sign. Yea, the continuance of it would give a Testimony against it self. And as to its Right, this new Institution of God, applyed by his own Authority unto it in its proper Season, took it away. (2.) The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost, in the Revelation of the will of God by the Gospel, wherein the ceasing of it was declared. And sundry things may be observed concerning this abolishing of it. 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged, yet God took it not away until it had accomplished the End whereunto it was designed. Neither the wickedness of the People, nor of the Priests themselves, could provoke the Lord to revoke his Institution, until the appointed End of it was come. And it is no small part of the Blindness of the present Jews, to think that God would so utterly abolish his own Ordinance, as they must acknowledge he hath done, if he would have it to be of any longer Use in the Church. For 1600 Years, they have not had any Priest among them, nor is it possible they should according unto the Law, if they were actually restored unto their own pretended Right in Canaan. For they have utterly lost the Distinction of Tribes among them, nor can any of them in the least pretend that they are of the linage of the Priests. And for any one to Usurp that Office who is not lineally Descended from Aaron, they own to be an Abomination. As therefore they know not how to look for a Messiah from the Tribe of Judah, seeing all Sacred Genealogy is at an end; no more can they look for a Priest of the House of Aaron. Now this End of it, was the bringing in of a better Hope, or the Promised Seed, who, according to the Promise, was to come to the Second Temple, and therefore whilst that Priesthood continued. (2.) God took it not away till he brought in that which was more Excellent, Glorious, and Advantagious unto the Church, namely, the Priesthood of Christ. And if this be not received through their Unbelief, they alone are the cause of their being losers by this Alteration. (3.) In abundant Patience and Condescention with respect unto that Interest which it had in the Consciences of Men from his Institution, God did not utterly lay it aside in a day, after which it should be absolutely unlawful to comply with it. But God took it away by Degrees, as shall afterwards be declared. 2. That the Efficacy of all Ordinances or Institutions of Worship depends on the will of God alone. Whilst it was his will that the Priesthood should abide in the Family of Levi, it was Useful and Effectual unto all the Ends whereunto it was designed. But when he would make an Alteration therein, it was in vain for any to look for either Benefit or Advantage by it. And although we are not now to expect any change in the Institutions of Divine Worship, yet all our Expectations from them, are to be resolved into the will of God. 3. Divine Institutions cease not without an express Divine Abrogation. Where they are once granted and erected by the Authority of God, they can never cease without an express Act of the same Authority taking of them away. So was it with the Institutions of the Aaronical Priesthood, as the Apostle declares. And this one consideration is enough to confirm the grant of the initial Seal of the Covenant unto the present Seed of Believers, which was once given by God himself, in the way of an Institution, and never by him revoked. 4. God will never abrogate or take away any Institution or Ordinance of Worship unto the loss or disadvantage of the Church. He would not remove or abolish the Priesthood of Levi, until that which was incomparably more Excellent was introduced and established. 5. God in his Wisdom so Ordered all things, that the taking away of the Priesthood of the Law, gave it its greatest Glory. For it ceased not before it had fully and absolutely accomplished the End whereunto it was designed, which is the Glory and Perfection of any Ordinance: even the Mediation of Christ himself shall cease, when all the Ends of it are fulfilled. And this End of the Priesthood was most Glorious; namely, the bringing in that of Christ, and therein of the Eternal Salvation of the Church. And what more Honourable Issue could it come unto? The Jews by their pretended Adherence unto it, are they which cast the highest dishonour upon it; for they own that it is laid aside, at least that it hath been so for 1600 Years, and yet neither the End of it effected, nor any thing brought in by it, unto the greater advantage of the Church. The next thing considerable in these words, is the Inference which the Apostle makes from his Assertion and the Proof of it: There is made of Necessity a change also of the Law, [non-Latin text not transcribed], Of Necessity. It is not a note of the necessity of the Inference [non-Latin text not transcribed]. from the Proposition in the way of Argument, but the necessary dependance of the things mentioned, the one on the other. For whereas the whole Administration of the Law so far as it concerned the Expiation of sin by Sacrifices, and the Solemn Worship of God in the Tabernacle or Temple, depended absolutely on, and was confined unto the Aaronical Priesthood, so as that without it no one Sacrifice could be offered unto God, nor any Ordinance of Divine Worship be observed; that Priesthood being abolished and taken out of the way, the Law it self of Necessity and unavoidably ceaseth and becometh useless. It doth so, I say, as unto all the proper Ends of it, as a Law Obligatory unto the Duties required in it. Wherefore there is also [non-Latin text not transcribed], a change of the Law; that is, an Abolition of it. For it is a change of the same Nature with the change of the Priesthood; [non-Latin text not transcribed]. which, as we have shewed, was its Abolition and taking away. And how this came to pass the word [non-Latin text not transcribed] declares, there is made a change. It did indeed [non-Latin text not transcribed]. necessarily follow on the change of the Priesthood; yet not so, but that there was an Act of the Will and Authority of God on the Law it self. God made this change, and he alone could do it; that he would do so, and did so, the Apostle proves in this and the Verses following. So is the Law of Commandments contained in Ordinances taken out of the way, being nailed unto the Cross of Christ, where he left it compleatly accomplished. But moreover the Law in its Institutions was an Instructive Revelation, and taught many things concerning the Nature of Sin, its expiation and cleansing, representing, though darkly, good things to come. So it is yet continued as a part of the Revealed will of God. And the light of the Gospel being brought unto it, we may learn things far more clearly out of it, than ever the Jews of Old could do. And the force of the Argument here insisted on by the Apostle against the absolute perpetuity of the Law, which was of Old, and yet continueth to be the Head of the Controversie between the Jews and the Church of Christ, is so unavoidable, that some of them have been compelled to acknowledge that in the Days of the Messiah Legal Sacrifices and the rest of their Ceremonies shall cease; though the most of them understand that their Cause is given away thereby. And they have no other way to free themselves from this Argument of the Apostle, but by denying that Melchisedec was a Priest, or that it is the Messiah who is Prophesied of, Psal. 110. which evidences of a desperate Cause, and more desperate Defenders of it, have been elsewhere convinced of Folly. Wherefore this important Argument is confirmed by our Apostle in the ensuing Verses. And we may see, 1. How it is a fruit of the manifold Wisdom of God, that it was a great Mercy to give the Law, and a greater to take it away. And 2. If under the Law the whole worship of God did so depend on the Priesthood, that that failing or being taken away, the whole worship of it self was to cease, as being no more acceptable before God; how much more is all worship under the New Testament rejected by him, if there be not a due regard therein unto the Lord Christ as the only High Priest of the Church, and the Efficacy of his Discharge of that Office. 3. It is the highest Vanity to pretend Use or Continuance in the Church, from possession or prescription, or pretended Benefit, Beauty, Order, or Advantage, when once the mind of God is declared against it. The Pleas for the Old Priesthood and Law of this kind, excelled all that can be insisted on, with respect unto any other things that any pretend a Veneration in Divine Worship; yet were they of no Validity or Efficacy.

VER. 13. [non-Latin text not transcribed]. [non-Latin text not transcribed], in quem, in quo; Vul. Lat. [non-Latin text not transcribed] Syr. For he concerning whom these things are spoken. For he on whom these things are said, Rhem. improperly. [non-Latin text not transcribed], Vul. de alia tribu est, Rhem. is of another Tribe, omitting the especial force of the word [non-Latin text not transcribed], though the substance of the sence be retained. Syr. [non-Latin text not transcribed] was Born of another Tribe. Particeps fuit, did derive his Genealogy from, and so had his especial Relation unto another Tribe. [non-Latin text not transcribed] ministravit, attendit; Vul. praesto fuit. The Aethiopick, And if any one will say so (or as one may say) he placeth another Tribe, because they kept not the Altar, mistaking both the meaning of the Design, and sence of the Apostle's Words.

VER. 13. For He of whom these things are spoken, pertaineth unto another Tribe, of which no man gave Attendance at the Altar. The Causal Conjunction [non-Latin text not transcribed], doth not only intimate a pursuit of the fore-going Argument, and the confirmation of the Supposition whereon it was built, but also [non-Latin text not transcribed]. an Entrance upon the express Application of the whole precedent Discourse unto the Person of Jesus Christ the true and only High Priest of the Church. In the words there is, (1.) The Subject to be further treated on, described, [non-Latin text not transcribed]. [non-Latin text not transcribed]. That [non-Latin text not transcribed], de quo; He concerning whom, quem designaverunt haec, ad quem haec pertinent; He who is designed in all these things, He unto whom they do all belong. He, with respect unto whom, [non-Latin text not transcribed], these things; [non-Latin text not transcribed]. that is, all that hath been spoken concerning Melchisedec and his Priesthood, all things that do Naturally follow and ensue thereon. For although sundry of them were spoken firstly and immediately concerning other Persons and things; yet they all belong ultimately and perfectly unto Christ alone, whom they did represent and make way for. And we may observe hence, That it is our Duty in studying of the Scripture to enquire diligently after the things which are spoken concerning Jesus Christ, and what is taught of him in them. This doth our Apostle find out in all that was spoken concerning Melchisedec and the Levitical Priesthood. This he gives himself in Charge, John 5. 39. Search the Scriptures, they are they which testifie of me. Our principal Aim in searching the Scriptures ought to be, that we may find out, what they say, and what they testifie concerning Christ. And this was the Practice of the Prophets of Old, with respect unto all the Revelations which they received, 1 Pet. 1. 10, 11, 12. Let the Pains, and Industry, and Skill of Men in the Reading and Interpreting of the Scriptures be what they will, without this Design they will never rightly be understood, nor duly improved. For as those things which concern his Person, Office, and Grace, with the Mysteries of the Wisdom of God in them all, are the principal Subject of them: So all other things which are taught and revealed in them, are never apprehended unto any good End or Purpose, unless their Relation unto him, and dependance upon him be rightly understood. Some are charged that they esteem of no Preaching but that which is concerning the Person of Christ, which how false an Accusation it is, their Preaching and Writings do discover. But this they say indeed, that is, some do so, that seeing it is the Design of God to gather all things into an Head in Christ, that Preaching is to little purpose, which doth not more or less expresly Evidence the Relation of all Truths, and Duties unto him. It is added [non-Latin text not transcribed], He pertained unto another Tribe. To confirm his Argument concerning the Changing or Abolition of the Priesthood, the Apostle supposeth [non-Latin text not transcribed]. the Distribution of the People into Tribes according unto the Number of the Sons of Jacob. And as these Tribes had a common Interest in the Church, so some of them had peculiar Priviledges granted and confirmed unto them by Law. So the Priesthood was granted, confined, and confirmed unto the Tribe of Levi, and unto the Family of Aaron in that Tribe. And it was so confined thereunto, as that all the rest of the Tribes were for ever excluded from any Interest therein, and all that belonged unto them incapacitated thereof. But unto one of the Tribes so excluded from an Interest in the Legal Priesthood did he belong, of whom these things are spoken. And this I look upon as the principal Reason of the distinction of that people into their Tribes; namely, that God thereby might provide for their Instruction, as to the continuance of the Legal Worship among them, which could be no longer continued than the Priesthood was reserved unto that one Tribe, whereunto it was Originally granted, [non-Latin text not transcribed]: See the meaning of the word in Our Exposition on Chap. 2. 11, 12. His Share, Lot, and Interest lay in another Tribe. 3. He Describes in general this other Tribe whereof he was, by its Legal exclusion from all the Service of the Altar; Of which no man gave attendance at the Altar. VVhat Tribe that was in particular he declares in the next Verse, shewing not only of what Tribe he was, but also what it was necessary he should be. Another Tribe, [non-Latin text not transcribed], whereof, from which none that was Genealogized, attended at the Altar; that is, had Right so to do, or was not forbidden by the Law so to do. [non-Latin text not transcribed]. God doth not reckon that to be done in his Service which he hath not appointed, much less which he hath forbidden. VVhat other inroads were made on the Sacerdotal Office, we know not; but one of the Tribe here intended by the Apostle, whereof none was to attend the Altar, did draw nigh to Offer Incense, for which he was rebuked by the High priest, and punished of God, 2 Chron. 20. 18. And God exercised the greater Severity herein, that the Church might understand, that [illegible: 1 page] [illegible: 1 page] when he introduced and allowed of a Priest of another Tribe, that Old Priesthood must of necessity cease and be abolished. No man gave attendance, that is, had Right so to do. That Expression, [non-Latin text not transcribed], attended, waited on the Altar, may be a Synechdochical Description of the whole Priestly Office from the principal Work [non-Latin text not transcribed]. and Duty belonging thereunto. But I suppose the Apostle may not only include the Priests, unto whom the immediate work of Sacrificing at the Altar did belong; but all those who attended the Services of it, though they could Offer neither burnt Incense nor Sacrifice; that is, all the Levites in their courses. For He so excludes the Tribe, whereof he speaks, from the least Relation unto the Sacerdotal VVork or Office. None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever. See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion, that the Priesthood was changed, and therewithal the Law. For it appears that there was to be a Priest who had no Right by the Law so to be; seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar; and much more those which were peculiar unto the Aaronical Priests. Thus, 1. All mens Rights, Duties, and Priviledges in Sacred things are fixed and limited by Divine Institution. And, 2. Seeing Christ himself had no Right to Minister at the Material Altar, the Reintroduction of such Altars is inconsistent with the perpetual continuance of his Priesthood.

VER. 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Lat. de Sacerdotibus, without countenance from any Copies of the Original or Ancient Translation. The words contain a double Assertion. (1.) That our Lord sprang of the Tribe of Judah. (2.) That of that Tribe Moses spake nothing concerning the Priesthood. There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest, which he therefore proves in the ensuing Verses.

VER. 14. For it is Evident (or Manifest) that our Lord sprang out of Judah, of which Tribe Moses spake nothing concerning the Priesthood. In the first part of the words there are two things considerable. The manner of the Proposition, or the Modification of the Assertion, [non-Latin text not transcribed]. The Conjunction [non-Latin text not transcribed], [non-Latin text not transcribed]. for, doth only shew that a Reason or Proof of what was before laid down, is here introduced. And of this he saith, palam est, manifestum, it is manifest, open, a thing confessed; Evident, as we say, in it self. A thing easie to be proved, but that it is by no Man denyed. Only whereas [non-Latin text not transcribed] is manifest or evident, [non-Latin text not transcribed] seems to intimate what was manifest before-hand; as [non-Latin text not transcribed] is to Evidence a matter before-hand. And this may not only respect, but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah. But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers, who granted him to be the Messiah. For nothing was more plainly promised under the Old Testament, nor more firmly believed by the Church, than that the Messiah was to be of the Tribe of Judah, and of the Family of David. And thus it was [non-Latin text not transcribed] manifest to them before-hand. For unto Judah the Promise was Solemnly confined, Gen. 49. 8, 9, 10. and frequently reiterated unto David, as I have shewed elsewhere. VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah, as all the Hebrews did unto whom our Apostle wrote, though the most of them adhered unto the Law and Ceremonies of it, they must and did grant, that he sprang of the Tribe of Judah. And none of the Unbelieving Jews made use of this Objection, that he was not of the Tribe of Judah, which if they could have managed, had absolutely Justified them in their Unbelief. This was sufficient unto the purpose of the Apostle, seeing he proceeded not only on what was granted among them, but firmly believed by them, and not denied by their Adversaries. 2. It was in those days manifest by his known Genealogy. For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar, Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod, seeking his Destruction among the Children of Bethlehem, Mat. 2. And the Genealogies of all Families, whilst the Jewish Common-wealth continued in any condition, were carefully preserved, because many legal Rights and Constitutions did depend thereon. And this Preservation of Genealogies was both appointed of God, and fenced with Legal Rights for this very End, to Evidence the accomplishment of his Promise in the Messiah. And unto this End was his Genealogy written and recorded by two of the Evangelists, as that whereon the Truth of his being the Messiah did much depend. Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi, in the Regal and Sacerdotal Offices, as he who was to be both King and Priest. And there is a Story inserted in Suidas, how in the days of Justinian the Emperour, one Theodosius, a principal Patriarch of the Jews, acquainted his Friend, one Philip, a Christian, how he was enrolled by the Priests in their Order, as of the Linage of the Priests, by the Name of Jesus the Son of Mary and of God; and that the Records thereof were kept by the Jews at Tiberias to that very time. But the whole Story is filled with gross effects of Ignorance and incredible Fables, being only a Dream of some Superstitious Monastick. But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest, who was the Daughter of Aaron, Luke 1. 5. But this whole conceit is not only false, but directly contradictory to the Scope and Argument of the Apostle in this place. For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi, as thence to be entitled unto the Priesthood, which yet it could not be, unless he was also proved to be of the Family of Aaron. And to assign a Priesthood unto him as derived from Aaron, is openly contradictory unto the Apostle in this place, and destructive of his whole Design, as also of the true real Priesthood of Christ himself; as is evident unto any one, who reads this Chapter. The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes, as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin. And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families, whence Jehoshabeath the Wife of Jehoiadah, was the Daughter of Jehoram the King, 2 Chron. 22. 11. as some have imagined; but such Marriages were usual unto, and Lawful among all the other Tribes, where Women had no Inheritances of Land, which was expresly provided against by a particular Law. And this very Law of Exception doth sufficiently prove the Liberty of all others. For the words of it are, Every Daughter, that possesseth an Inheritance in any Tribe of the Children of Israel, shall be Wife unto one of the Family of the Tribe of her Father, that the Children of Israel may enjoy every one the Inheritance of their Father, Numb. 36. 8. Both the express limitation of the Law unto those who possessed Inheritances, and the Reason of it for the preservation of the Lots of each Tribe entire, as ver. 3, 4. manifest that all other were at liberty to Marry any Israelite, be he of what Tribe soever. And thus both the Genealogies of Matthew and Luke, one by a Legal, the other by a Natural line, were both of them from the Tribe of Judah, and Family of David. So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise. 2. For the manner of the proceeding of the Lord Christ from that Tribe, the Apostle expresseth it by [non-Latin text not transcribed], He sprang; [non-Latin text not transcribed] is usually taken in an [non-Latin text not transcribed]. active sence, to cause to rise, Mat. 5. 45. [non-Latin text not transcribed], he causeth his Sun to rise. And sometimes it is used Neutrally, for to rise; and so as some think it peculiarly denotes the rising of the Sun, in distinction from the other Planets. Hence is [non-Latin text not transcribed], the East, from the rising of the Sun. So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings, Mal. 4. 2. [non-Latin text not transcribed], Luke 1. 78. The day-spring from on high. Thus did the Lord Christ arise in the light and glory of the Sun, a light to lighten the Gentiles, and the Glory of his People Israel. But the word is used also to express other springings; as of Water from a Fountain, or a Branch from the Stock. And so it is said of our Lord Jesus, that he should grow up as a tender Plant, and as a Root out of a dry Ground, Isa. 53. 2. A Rod out of the Stem, and a Branch out of the Roots of Jesse, Chap. 11. 1. Hence he is frequently called the Branch, and the Branch of the Lord, Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first, which is the most proper sense of the words, is to be regarded; he arose eminently and illustriously from the Tribe of Judah. Having laid down this Matter of Fact, as that which was evident, and on all hands confessed, he observes upon it, that of that Tribe Moses spake nothing concerning the Priesthood. [non-Latin text not transcribed], with reference unto which Tribe, [non-Latin text not transcribed], de qua Tribu. Being to prove that the Priesthood did no way belong to the Tribe of Judah: So that the Introduction [non-Latin text not transcribed]. of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office, he appeals unto the Law-giver, or rather the Law it self. For by Moses, not the Person of Moses absolutely is intended; as though these [non-Latin text not transcribed]. things depended on his Authority: but it is his Ministry in giving of the Law; or his Person only as Ministerially employed in the Declaration of it, that our Apostle respects. And it is the Law of Worship that is under consideration. Moses did record the Blessing of Judah, as given him by Jacob, wherein the Promise was made unto him, that the Shilo should come from him, Gen. 49. 10. And this same Shilo was also to be a Priest. But this was a Promise before the Law, and not to be accomplished until the expiration of the Law, and belonged not unto any Institution of the Law given by Moses. Wherefore Moses as the Law-giver, when the Office of the Priesthood was Instituted in the Church, and confirmed by especial Law or Ordinance, spake nothing of it with respect unto the Tribe of Judah. For as in the Law, the first Institution of it was directly confined unto the Tribe of Levi, and House of Aaron, so there is not in all the Law of Moses the least intimation, that on any Occasion in any future Generations, it should be translated unto that Tribe. Nor was it possible without the alteration and abolition of the whole Law, that any one of that Tribe should once be put into the Office of the Priesthood: The whole worship of God was to cease, rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood. And this silence of Moses in this matter, the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong, nor could be transferred unto the Tribe of Judah. And the Grounds hereof are resolved into this general Maxime, that whatever is not revealed and appointed in the Worship of God by God himself, is to be considered as nothing, yea, as that which is to be rejected. And such he conceived to be the Evidence of this Maxime, that he chose rather to Argue from the silence of Moses in general, than from the particular Prohibition, that none, who was not of the Posterity of Aaron, should approach unto the Priestly Office. So God himself condemneth some Instances of false VVorship, on this Ground, that he never appointed them, that they never came into his Heart, and thence aggravates the sin of the People, rather than from the particular Prohibition of them, Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God.

VER. 15, 16, 17. THat the Aaronical Priesthood was to be Changed, and consequently the whole Law of Ordinances that depended thereon, and that the Time, wherein this Change was to be made, was now come, is that which is designed unto Confirmation in all this Discourse. And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved. For without the removal of the Old, there is no place for the New. This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments. [non-Latin text not transcribed]. And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest, who is made not after the Law of a carnal Commandement, but after the power of an Endless Life. For he Testifieth, thou art a Priest for ever after the Order of Melchisedec. There are four things to be considered in these words. 1. The manner of the Introduction of this new Argument, declaring its especial force with the weight that the Apostle lays upon it; And it is yet far more Evident. 2. The Medium or Argument it self which he insists upon, which is, that from what he had already proved, there was another Priest to arise after the Similitude of Melchisedec. 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose, declared both negatively and positively: Who is made not after the Law of a carnal Commandement, but after the Power of an Endless Life. 4. The Confirmation of the whole with the Testimony of David. For he Testifieth, thou art a Priest for ever after the Order of Melchisedec. The manner of the Introduction of this Argument is Emphatical: [non-Latin text not transcribed]. And it is yet far more Evident. The Conjunctive Particle [non-Latin text not transcribed] connects this consideration unto that forgoing, as of [non-Latin text not transcribed]. the same nature and tendency. The thing spoken of is said to be [non-Latin text not transcribed]. Of what he said before he affirmed [non-Latin text not transcribed]. that it was [non-Latin text not transcribed] ver. 14. namely, that our Lord sprang of Judah; Evident, Manifest, Demonstrable: but this he adds is [non-Latin text not transcribed], which composition of the word intends the signification, arguing yet a more open and convincing Evidence. Hence he adds, that it is [non-Latin text not transcribed], magis patet: abundantius manifestum, [non-Latin text not transcribed]. comparatively with what was said before; of an abundant Efficacy for Conviction; that, whose light nothing can stand against. But we must observe that the Apostle doth not compare the things themselves absolutely with one another, and so determine that one is of a more evident Truth than the other; but he compares them only with respect unto the Evidence in arguing unto his End. There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood, that another Priest was to rise after the Similitude of Melchisedec, than was meerly in this, that our Lord sprang of the Tribe of Judah; but of this afterwards. And therefore he adds [non-Latin text not transcribed] yet; that is, above all that hath been collected from [non-Latin text not transcribed]. the Consideration of Melchisedec, there is yet this uncontroulable Evidence unto our purpose remaining. The Apostle we see lays great weight on this Argument, and withal proceeds gradually and distinctly from one thing to another in the whole Discourse. It may be we see not why he should insist so much upon, and so narrowly Scan all particulars in this matter. For being freed by the Gospel from the power of Temptations about it, and being of the Gentiles, who were never concerned in it, we cannot be sensible of the just importance of what is under Confirmation. The Truth is, He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend. The Worship he treated of, was immediately instituted by God himself; and had now continued near 1500 years in the Church. All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them; For whilst they complyed with it, his Blessing was continually upon them; and the neglect of it was still punished with Severity. And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them, was, that they should abide in the Observance of the Law of Moses, lest he came and smote the whole Earth with a Curse. Mal. 4. last. Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship, the Hebrews esteemed it always their great and Singular Priviledge above all other Nations; which they would rather dye than part withal. And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church, after so long a season, their whole worship was to be removed, to be used no more, but that another System of Ordinances and Institutions absolutely new, and inconsistent with it, was to be introduced. And upon the Compliance of the Hebrews with this Doctrine, or the Rejection of it, depended their Eternal Salvation or Destruction. It was therefore very necessary that the Apostle should proceed Warily, Distinctly and Gradually, omitting no Argument that was of Force and Pleadable in this Cause, nor to remark on them in an especial manner, which contained an especial Evidence and demonstrative force in them, as he doth in this Instance. For this Introduction of it, and it is yet far more, or abundantly more Evident, is as an hand put in the Margin of a writing calling for a peculiar Attendance unto, and consideration of the matter directed unto. And we may see, 1. That Present Truths are earnestly to be Pleaded and Contended for. So the Apostle Peter would have Believers established [non-Latin text not transcribed], in the present Truth. All Truth is Eternal, and in it self equally subsistent and present unto all Ages. But it is especially so either from the great use of it in some seasons, or the great Opposition that is made unto it. So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship, was then the Present Truth, in the knowledge and confirmation whereof, the Church was eternally concerned. And so may other Truths be at other seasons. And any of them may be so rendred by the Opposition that at any time is made unto them. For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce, Pertinacious and Subtle Oppositions made to the Truth. Now none of them, which aim at any consistency in and with themselves, or are of any real danger unto the Church, did ever reject all Gospel-Truths, but some general Principles they will allow, or they would leave themselves no Foundation to stand upon, in their Opposition unto others. Those therefore singly opposed by them at any time, as the Deity or Satisfaction of Christ, Justification by Faith and the like, being so opposed, become the present Truth of the Age, in the instance of Adherence whereunto God will try the Faith of his People, and requires that they be earnestly pleaded for. And this is that which the Apostle Jude intends, ver. 3. where he exhorts us [non-Latin text not transcribed] to contend, strive, wrestle with all earnestness and the utmost of our Endeavours, for the Faith once delivered unto the Saints; namely, because of the Opposition that was then made unto it. And a Truth may come under this Qualification by Persecution as well as Heretical Opposition. Satan is always awake and attentive unto his Advantages; and therefore though he hate all Truth, yet doth he not at all times equally attempt upon every thing that is so. But he waiteth to see an inclination in men from their Lusts, or Prejudices, or Interests in this World, against any especial Truth, or way of Divine Worship which God hath appointed. When he finds things so ready prepared, he falls to his work, and stirrs up Persecution against it. This makes that Truth to be the present Truth to be contended for, as that wherein God will try the Faith and Obedience and Patience of the Church. And the Reasons why we ought with all Care, Diligence and Perseverance to attend unto the Preservation and Profession of such Truths, are obvious unto all. 2. Important Truths, should be strongly Confirmed. Such is that here pleaded by the Apostle, and therefore doth he so labour in the Confirmation of it. He had undertaken to convince the Hebrews of the Cessation of their Legal Worship, out of their own acknowledged Principles. He deals not with them meerly by his Apostolical Authority, and by vertue of the Divine Revelations of the will of God which himself had received; but he proceeds with them on Arguments taken out of the Types, Institutions and Testimonies of the Old Testament, all which they owned and acknowledged, though without his aid they had not understood the meaning of them. On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned, which had any Cogency in them; and he doth so accordingly. 3. Arguments that are equally true, may yet on the Account of Evidence not be equally Cogent; yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable, though some of them may be more effectual unto our End, than others. This we are instructed in by the Apostle, affirming in this place, that what he now affirms is yet far more Evident. And this Evidence, as we observed before, may respect either the things themselves, or the Efficacy in point of Argument. For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced. So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards, chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were. In the latter sense the things which he had discoursed about Melchisedec and his Priesthood, were more effectually demonstrative of the Change of the Levitical Priesthood, than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah, although that had life and evidence also in it self, which is principally intended. The Argument it self is nextly expressed whereunto this full Evidence is ascribed, [non-Latin text not transcribed]; if another Priest do arise after the Similitude of Melchisedec. And in the words there is (1) the Modification of the Proposition in the particle [non-Latin text not transcribed]; (2) The Notation of the Subject spoken of; another Priest. (3) His Introduction into his Office, he did arise. (4) The Nature of his Office, and the manner of his coming unto it: after the likeness of Melchisedec. [non-Latin text not transcribed], if, is generally taken here not to be a Conditional but a Causal Conjunction. Ei. And so, as many judge, it is used: Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For, For that another Priest; as Beza rendreth it by quod, because. Others by ex eo quòd, and siquidem. Syr. and again this is more known, by that which he said. All take it to be an intimation of a Reason proving what is affirmed; and so it doth if with the Vulgar we retain si, or siquidem, if so be. And it is yet far more Evident, if so be that another Priest. As to the Argument in general, we must observe (1) That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type, which he had done before sufficiently; he doth not produce the same Words and Arguments again unto the same purpose: but that which he aims at, is, from that Testimony, whereby he had proved the Dignity of the Priesthood of Christ, now also to prove the necessary Abolition of the Levitical Priesthood. Wherefore (2) He doth not insist on the whole of the Testimony before pleaded, but only on that one thing of another Priest, necessarily included therein. 2. The Subject spoken of is [non-Latin text not transcribed]; that is not meerly [non-Latin text not transcribed], that is, [non-Latin text not transcribed] alius: as the Syriack understood it, who renders it by [non-Latin text not transcribed]: but it is [non-Latin text not transcribed] alienus, [non-Latin text not transcribed]. that is intended. Every [non-Latin text not transcribed] was by the Law absolutely forbidden to approach unto the Priests Office, or Altar, or Sacred employment. So [non-Latin text not transcribed], another in this Case is a Stranger, one that is not of the House or Family of Aaron. And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then, if it appear that any [non-Latin text not transcribed], or Stranger, may be admitted into that Office; much more, if it were necessary that it should so be. For the Law of the Priesthood took care of nothing more than that no Stranger, that was not of the House of Aaron, should be called to that Office. See Exod. 29. 33. Lev. 22. 10. Numb. 1. 51. and Numb. 3. 10. Aaron and his Sons they shall wait on the Preists Office [non-Latin text not transcribed] and the Stranger that cometh nigh, that is, to discharge any Sacerdotal Duty, shall be put to death. And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah, though of the Tribe of Levi, for the Transgression of it. And he caused a perpetual Memorial to be kept of that Punishment, to the End they might know, that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord, Numb. 16. 40. And hence our Apostle in the next verse observes, that this Priest was not to be made after the Law of a Carnal Commandement, seeing his making was a Dissolution of that Law or Commandement. If therefore there must be [non-Latin text not transcribed], another Priest, that was not of the linage of Aaron, the other is abolished. 3. His Introduction into his Office is expressed by [non-Latin text not transcribed], there ariseth. Oritur, [non-Latin text not transcribed]. Exoritur. Syr. [non-Latin text not transcribed] Surgit. Vul. Lat. exurgat, Arose, in an extraordinary manner, Judg. 5. 7. Untill I Deborah arose, I arose a Mother in Israel; that is, by an extraordinary Call from God to be a Prophetess and a Deliverer. Deut. 18. 18. A Prophet will I raise up unto you; which was Christ himself. So God raised up a Horn of Salvation in the house of his Servant David. Luk. 1. 69. that is, with an extraordinary Power and Glory. So was this Priest to arise, not springing out of, nor succeeding in any order of Priesthood before Established. But all things in the Law lay against his Introduction; and the Body of the People in the Church, was come unto the highest Defiance of any such Priest. But as God had fore-signified what he would do, when the time of the Reformation of all things should come, so when he performed his Word herein, he did it in that manner, with that evidence of his Glory and Power, as introduced him against all Opposition. For when the appointed time is come, wherein the Decrees of God shall bring forth, and his Counsel be accomplished, all Difficulties though appearing insuperable, shall vanish and disappear. Zech. 4. 6, 7. 4. The Nature of his Priesthood is declared in its Resemblance unto that of [non-Latin text not transcribed] Melchisedec, [non-Latin text not transcribed]. The Apostle intendeth not to express the words of the Psalmist, [non-Latin text not transcribed], which he constantly renders [non-Latin text not transcribed], according unto the Order; but he respects the whole Conformity that was between Melchisedec and our Lord Jesus Christ, in the instances which he had before insisted on. For whereas God had ordered all things in the Scripture concerning Melchisedec, that he might be [non-Latin text not transcribed], ver. 3. made like unto the Son of God, he is said to arise [non-Latin text not transcribed], according to the likeness or similitude of Melchisedec. For every Similitude is mutual; one thing is as like unto another, as that is unto it. This therefore is evident, that there was to be another Priest; [non-Latin text not transcribed], not only [non-Latin text not transcribed], meerly another, but [non-Latin text not transcribed], one of another Stock and Race; and a Priest he was to be after the Similitude of Melchisedec, and not so much as after the Similitude of Aaron. The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them. When he arose as a King he did not put an end unto the Office and Power of Kings in the World; but he did so unto the Typical Kingdoms over the Church, as he did to the Priesthood by arising as a Priest. And when he ariseth spiritually in the Hearts and Consciences of Believers, an end is put unto all other things, that they might before look for life, or Righteousness, or Salvation by.

VER. 16. This Verse containeth an Illustration and Confirmation of the foregoing Assertion, by a Declaration of the way and manner how this other Priest, who was not of the Seed of Aaron, should come unto that Office. And this was necessary also for the prevention of an Objection, which the whole Discourse was obnoxious unto. For it might be said, that whatever was affirmed concerning another Priest, yet there was no way possible, whereby any one might come so to be, unless he were of the Family of Aaron. All others were expressely excluded by the Law. Nor was there any way or means ordained of God, any especial Sacrifice instituted whereby such a Priest might be dedicated, and initiated into his Office. In prevention of this Objection, and Confirmation of what was before declared, the Apostle adds, Who was made, not after the Law of a Carnal Commandment, but after the Power of an Endless Life. The words declare, (1.) That this Priest was made so; and (2.) How he was made so, both negatively and positively. 1. He was made so; [non-Latin text not transcribed], which Priest was made; or who was made a Priest. The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. [non-Latin text not transcribed]. The Lord Christ did not meerly on his own Authority and Power take this Office upon himself. He became so, he was made so by the Appointment and Designation of the Father. Nor did he do any thing in the whole work of his Mediation, but in Obedience unto his Command, and in compliance with his Will. For it is the Authority of God alone which is the Foundation of all Office, Duty, and Power in the Church. Even what Christ himself is and was unto the Church, he is and was so by the Grace and Authority of God even the Father. By him was he sent, his will did he perform, through his Grace did he die, by his Power was he exalted, and with him doth he intercede. What Acts of God in particular do concur unto the constitution of this Office of Christ, and to the making him a Priest, have been declared before. 2. The manner of his being made a Priest is expressed Negatively, [non-Latin text not transcribed], [non-Latin text not transcribed]. not after; or not according unto the Law of a Carnal Commandment. Syr. [non-Latin text not transcribed] the Law of Bodily Commandments. It is unquestionable, that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood, or the way and manner, whereby the Aaronical Priests were first called and vested with their Office, and then any other Law, Constitution, Rule, or Order of the same kind. He was made a Priest neither by that Law, nor any other like unto it. And two things we must enquire into. (1.) Why the Call of the Aaronical Priests is said to be after the Law of Commandment (2.) Why this Commandment is said to be Fleshly. 1. For the first, we may observe that the whole Law of Worship among the Jews is called by our Apostle, [non-Latin text not transcribed], Ephes. 2. 15. The Law of Commandments in Ordinances. And it is so called for two Reasons. (1.) Because Commands were so multiplyed therein, that the whole Law was denominated from them. Hence it became [non-Latin text not transcribed], a Yoke hardly to be born, if not altogether intolerable, Acts 15. 10. (2.) Because of that Severity wherewith Obedience was exacted. A Command in its formal Notion expresseth Authority, and the multiplication of them Severity: And both these God designed to make Eminent in that Law; whence it hath this denomination, a Law of Commandments. Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto, was a part, and he was therefore made a Priest by the Law of Commandments; that is, by a Preceptive Law, as a part of that System of Commands wherein the whole Law consisted. See this Law and all the Commands of it, Exod. 28. throughout. 2. Why doth the Apostle call this Commandment Carnal or Fleshly. Answ. It [non-Latin text not transcribed]. may be on either of these three Accounts. (1.) With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office. And these may be called Fleshly on two Accounts. 1. Because of their Subject-matter, they were Flesh, or the Bodies of Beasts; as the Syriack reads these words, the Commandment of Bodies, that is, of Beasts to be Sacrificed. 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh, as the Apostle speaks, Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter, or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh. (2.) It may be called Carnal, because a Priesthood was Instituted thereby, which was to be continued by Carnal Propagation only; the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron, wherein this other Priest had no Interest. (3.) Respect may be had unto the whole System of those Laws and Institutions of Worship, which our Apostle, as was also before observed, calls Carnal Ordinances, imposed unto the Time of Reformation, Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof. None of these ways was the Lord Christ made a Priest. He was not dedicated unto his Office by the Sacrifice of Beasts, but Sanctified himself thereunto, when he Offered himself through the Eternal Spirit unto God, and was consummate in his own Blood. He was not of the Carnal Seed of Aaron, nor did, nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race. And no constitution of the Law in general, no Ordinance of it, did convey unto him either Right or Title unto the Priesthood. It is therefore Evident, that he was in no sense made a Priest according to the Law of a Carnal Commandment; neither had he either Right, Power, or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever: And we may observe, That what seemed to be wanting unto Christ in his entrance into any of his Offices, or in the Discharge of them, was on the account of a greater Glory. Aaron was made a Priest with a great outward Solemnity. The Sacrifices which were Offered, and the Garments he put on, with his visible separation from the rest of the People, had a great Ceremonial Glory in them. There was nothing of all this, nor any thing like unto it, in the Consecration of the Lord Christ unto his Office. But yet indeed these things had no Glory, in comparison of that excelling Glory, which accompanied those invisible Acts of Divine Authority, VVisdom, and Grace which communicated his Office unto him. And indeed in the VVorship of God, who is a Spirit, all outward Ceremony is a diminution and debasement of it. Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament, but yet as the Apostle shews, were all but Carnal. But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit, so all Evangelical VVorship, as to the Glory of it, is Spiritual and Internal only. And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil, which hindred from an insight and entrance into the Holy place. 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively: [non-Latin text not transcribed]. But according unto the Power of an [non-Latin text not transcribed]. indissoluble Life. [non-Latin text not transcribed] denotes an Opposition between the way rejected and this asserted, as those which were not consistent. He was not made a Priest that way, but this. How is Christ then made a Priest according to the Power of an endless Life? That [non-Latin text not transcribed]. is, saith one in his Paraphrase, installed into the Priesthood after his Resurrection. VVhat is meant by installed, I well know not. It should seem to be the same with [non-Latin text not transcribed], Consecrated, Dedicated, Initiated. And if so, this Exposition diverts wholly from the Truth. For Christ was installed into his Office of Priesthood before his Resurrection, or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding. And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office, which was but once to be performed, before he was installed a Priest, is contradictory to, Scripture and Reason it self. Ideo ad vitam im mortalem perductus est, ut in aeternum sacrdos noster esset. He was therefore brought unto an Immortal Life, that he might be our Priest for ever, saith another. But this is not to be made a Priest according to the Power of an endless Life. If he means, that he might always continue to be a Priest, and to execute that Office always unto the consummation of all things; what he says is true, but not the sence of this place: but if he means, that he became Immortal after his Resurrection, that he might be our Priest, and abide so for ever, it excludes his Oblation in his Death from being a proper Sacerdotal Act, which that it was, I have sufficiently proved elsewhere, against Crellius and others. Some think that the endless life intended is that of Believers, which the Lord Christ by virtue of his Priestly Office confers upon them. The Priests under the Law proceeded no further but to discharge Carnal Rites, which could not confer Eternal life on them, for whom they Ministred. But the Lord Christ in the Discharge of his Office, procureth Eternal Redemption and Everlasting life for Believers. And these things are true, but they comprise not the meaning of the Apostle in this place. For how can Christ be made a Priest according to the Power of that Eternal Life, which he confers on others. For the comparison and opposition that is made between the Law of a Carnal Commandment, whereby Aaron was constituted a Priest, and the Power of an endless Life, whereby Christ was made so, do Evidence, that the making of Christ a Priest, not absolutely, which the Apostle treats not of, but such a Priest as he is, was the Effect of this endless Life. VVherefore the [non-Latin text not transcribed], the indissoluble Life here intended, is the life of Christ himself. Hereunto belonged, or from hence did proceed that [non-Latin text not transcribed], or Power, whereby he was made a Priest. And both the Office it self and the Execution or Discharge of it, are here intended. And as to the Office it self, this Eternal or endless life of Christ, is his life as the Son of God. Hereon depends his own Mediatory life for ever, and his conferring of Eternal life on us, John 5. 26, 27. And to be a Priest by virtue of, or according unto this Power, stands in direct opposition unto the Law of a Carnal Commandment. It must therefore be enquired, how the Lord Christ was made a Priest according unto this power. And I say it was, because thereby alone he was rendred meet to discharge that Office, wherein God was to redeem his Church with his own Blood, Acts 20. 28. By Power therefore here, both meetness and ability are intended. And both these the Lord Christ had from his Divine Nature and his endless life therein. Or it may be the Life of Christ in his Humane Nature is intended, in opposition unto those Priests, who being made so by the Law of a Carnal Commandment, did not continue in the Discharge of their Office by reason of Death, as our Apostle observes afterwards. But it will be said, that this Natural life of Christ, the life of the Humane Nature was not Endless, but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his Divine; but it was the life of the Person of the Son of God, of Christ as God and Man in one Person. And so his life was endless. For first, in the Death which he underwent in his Humane Nature, there was no Interruption given unto his Discharge of his Sacerdotal Office, no, not for a moment. For Secondly, His Person still lived, and both Soul and Body were therein inseparably United unto the Son of God. Although he was truly and really dead in his Humane Nature, he was still alive in his indissoluble Person. And this the Apostle hath a respect unto in the Testimony, which he cites in the next Verse, to prove that he is a Priest for ever. The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests. But Christ is made a Priest according to the Power of an endless life; that is, through the Power and Efficacy of that Eternal life which is in his Divine Person, both his Humane Nature is preserved always in the Discharge of his Office, and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest. And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron, not only from the Tribe wherein he was to be, and from his Type Melchisedec, but also from the way and means, whereby the one and the other were enabled to discharge their Office.

VER. 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto. For he testifieth, thou art a Priest for ever after the Order of Melchisedec. The Introduction of this Testimony is by [non-Latin text not transcribed], or he Witnesseth or Testifieth; [non-Latin text not transcribed]. that is, David doth in the Psalm, or rather the Holy Ghost speaking in and by David, doth so testifie. He doth not absolutely say that so he speaks, but testifies; because he used his words in a way of Testimony unto what he had delivered. And although one thing be now principally intended by him, yet there is in these words a Testimony given unto all the especial Heads of his Discourse. As (1.) That there was to be another Priest, a Priest that was not of the Stock [non-Latin text not transcribed]. of Aaron, nor Tribe of Levi. For he says unto the Messiah Prophesied of, who was to be of the Seed of David, Thou art a Priest, although a stranger from the Aaronical Line. (2.) That this other Priest was to be after the Order of Melchisedec, and was not to be called after the Order of Aaron. For he was [non-Latin text not transcribed], after the Order; [non-Latin text not transcribed] is a redundant, and not a suffix. [non-Latin text not transcribed] is from [non-Latin text not transcribed] and signifies a state or order of things; [non-Latin text not transcribed] [non-Latin text not transcribed]. Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men, their condition and Order of all things; that is, [non-Latin text not transcribed]. The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec. God brought him forth and vested him with his Office in such a way and manner, as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind. Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition; and therefore is he said to be made a Priest after his Order, that is, suitably unto the Representation made thereof in him. (3.) That he was made a Priest, namely, by him and his Authority, who said unto him, Thou art a Priest; as Chap. 5. 5, 6, 10. (4.) That he was so after the power of an endless life. For he was a Priest for ever. This word is applyed to the Law and legal Priesthood, and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed. There was an [non-Latin text not transcribed] of the Law; an Age whereunto its continuance was confined. So long all the Promises annexed unto it stood in force. And as ascribed unto the new state of things under the Gospel, it doth not signifie Eternity absolutely, but a certain unchangable Duration unto the end of the Time and Works of the Gospel. For then shall the Exercise of the Priesthood of Christ cease, with his whole Mediatory Work and Office, 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever. (1.) In respect of his Person, endued with an endless life. (2.) Of the Execution of his Office unto the final end of it; he lives for ever to make Intercession. (3.) Of the Effect of his Offices, which is to save Believers unto the utmost, or with an Everlasting Salvation. And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest, namely, from the Testimony which he produceth thereof. For what can be more evident than that the Aaronical Priesthood was to be abolished, if so be that God had designed and promised to raise up another Priest in the Church, who was neither of the Stock nor Order of Aaron, nor called the same way to his Office, as he was, and who when he was so raised and called, was to continue a Priest for ever, leaving no room for the continuance of that Priesthood in the Church, nor place for its return when it was once laid aside? And we may observe that, 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office. Because he lives for ever, he is a Priest for ever. His endless life is the Foundation of his endless Priesthood. Whilst he lives we want not a Priest; and therefore he says, that because he lives, we shall live also. 2. To make new Priests in the Church, is virtually to renounce the Faith of his living for ever as our Priest, or to suppose that he is not sufficient to the Discharge of his Office. 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection. To return therefore unto or look after legal Ceremonies in the Worship of God, is to go back unto poor beggarly Elements and Rudiments of the World.

VER. 18, 19. IN the Twelfth Verse of this Chapter the Apostle affirms, that the Priesthood being changed, there was of Necessity a change made of the Law also. Having proved the former, he now proceeds to confirm his Inference from it, by declaring that the Priest and Priesthood that were promised to be introduced, were in all things inconsistent with the Law. In that place he mentions only a [non-Latin text not transcribed], or change of the Law. But he intended not an Alteration to be made in it, so as that being changed and mended, it might be restored unto its former Use. But it was such a change of it, as was an [non-Latin text not transcribed], an Abrogation of it, as in these Verses he doth declare. Now this was a matter of the highest concernment unto the Hebrews, and of great Importance in it self. For it included and carried along with it an Alteration of the whole state of the Church, and of all the Solemn Worship of God therein. This therefore was not to be done but on Cogent Reasons and Grounds indispensable. And no doubt but the Apostle foresaw, what a surprisal it would be unto the Generality of the Hebrews, to hear that they must quit all their concern and special Interest in the Law of Moses. For he had three sorts of Persons to deal withal in this great cause. 1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him. These esteemed it the greatest Blasphemy imaginable for any to affirm, that the Law was to be changed or abrogated. And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy, which by the Law was to be punished with Death. For this they made their charge against Stephen, that he spake Blasphemous words against Moses, (whom they put in the first place) and against God. Act. 6. 11. And the proof of this Blasphemy they lay on those words, that Jesus should change the Customs which Moses had delivered to them. Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over. The mouths of these Cursed Unbelievers were to be stopped; and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle; and they are so accordingly. And they were now to know that notwithstanding all their Rage and Bluster, those that believed were not ashamed of the Gospel, and they must be told that the Law was to be abrogated, whether they would hear or forbear, however they were provoked or enraged thereby. 2. There were others of them who, although they received the Gospel and believed in Christ, yet were perswaded that the Law was still in force, and the Worship prescribed in it still to be observed. And of these there were very great Multitudes as the Apostle declares; Acts 21. 20. This Error was in the Patience of God for a while tolerated among them, because the time of their full Conviction was not yet come. But those who were possessed with it, began after a while to be very troublesome unto the Church, and would not be content to observe the Law themselves, but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation. Acts 15. 1. They said and contended, that unless they were Circumcised after the manner of Moses, they could not be saved. These also were to be restrained and convinced. And those of them who were obstinate in this Perswasion, not long after apostatized from the whole of Christianity. And 3. There were sincere Believers, whose Faith was to be strengthned and confirmed. With respect unto them all the Apostle laboureth with great Diligence in this Argument, and evidently proves, both that it was the will and purpose of God that the Administration of the Law should have an End, and also that the time was now come, wherein it was to cease and be abrogated. This therefore he proceeds withal in these Verses. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vul. Lat. Reprobatio; Rhem. Reprobation, most improperly; Syr. [non-Latin text not transcribed] Mutatio, a Change; which reacheth not the force of the word, Ar. Abrogatio; Bez. fit irritum; that is, mandatum. [non-Latin text not transcribed] is rendred, loco moveo, abrogo, abdico, irritum facio; To take out of the way, to abrogate, to disanul, to make void; and for the most part it hath respect unto a Rule, Law or Command, that was or is in force. Sometimes it is used of a Person, who ought in Duty to be regarded and honoured, but is despised, Luk. 10. 16. Joh. 12. 48. where it is rendred to despise. So 1 Thess. 4. 8. Jude 8. Sometimes it respects things; Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law, and is applyed unto them who are absolutely under the power of the Law, or such in whose power the Law is. The first sort are said to make void the Law, when they Transgress it, neglecting the Authority whereby it is given. Mark 7. 9. Heb. 10. 28. But when this word is applyed unto him who hath power over the Law, it signifies the Abrogation of it, so far as that it shall have no more power to oblige unto its observance. [non-Latin text not transcribed] is used no where in the new Testament but here and chap. 9. 26. Here it is applyed unto the Law, being the taking away of its Power to oblige unto Obedience; there unto Sin, denoting the abrogating of its Power to condemn. [non-Latin text not transcribed]; quidem, equidem, enim Syr. [non-Latin text not transcribed] autem, but; For verily. [non-Latin text not transcribed] praecedentis mandati. The Syriack thus renders the verse, The Change, which was made in the first Commandement, was made for its weakness and because there was no profit in it. [non-Latin text not transcribed]; propter ipsius imbecillitatem; infirmitatem; propter illud quod in eo erat infirmum aut imbecille. [non-Latin text not transcribed]; & inutilitatem, [non-Latin text not transcribed] Syr. and because there was no profit in it. The Arab. changeth the sense of the place; reading to this purpose. For there is a Transgression where the Commandement went before, because that was weak and of little Advantage. [non-Latin text not transcribed]; perfecit lex. Bez. consummavit, ad perfectum adduxit; Vul. Lat. Rhem. brought nothing to Perfection. Syr. For the Law did not perfect any thing. [non-Latin text not transcribed]. Vul. introductio verò melioris spei. Beza, sed superintroducta spes potior. Others, Sed erat Introductio ad spem potiorem. Syr, But there entered in the room thereof, an hope more excellent than it. [non-Latin text not transcribed]; appropinquamus; accedimus; Vul. proximamus. Rhem. we approach. Our own Translation fully expresseth the Original in all the parts of it, only it determines the sense of verse the 19, by the insertion of that word (did.)

VER. 18, 19. For there is verily a disanulling of the Commandement going before, for the weakness and unprofitableness thereof. For the Law made nothing perfect; but the bringing in of a better hope, by which we draw nigh unto God. (1) The Subject spoken of is the Command; (2) Described by the Time of its giving, it went before; (3) Hereof it is affirmed, that it is disannulled; and (4) The Reason thereof is adjoyned from a twofold property or adjunct of it in particular; For 1. It was Weak. 2. It was Unprofitable. (5) As unto its deficiency from its general End; it made nothing perfect; (6) Illustrated by that which took its work upon it self, and effected it throughly; the Hope brought in, by which we draw nigh unto God. 1. The [non-Latin text not transcribed] or Command is of as large a signification ver. 18. as [non-Latin text not transcribed] the Law in ver. 19. For the same thing is intended in both the words. It is not therefore [non-Latin text not transcribed]. the peculiar command for the institution of the Legal Priesthood that is intended, but the whole System of Mosaical Institutions. For the Apostle having already proved, that the Priesthood was to be abolished, he proceeds on that Ground and from thence to prove, that the whole Law was also to be in like manner abolished and removed. And indeed it was of such a nature and constitution, that pull one pin out of the Fabrick and the whole must fall unto the Ground. For the Sanction of it being, that he was cursed who continued not in all things written in the Law to do them, the change of any one thing must needs overthrow the whole Law. How much more must it do so, if that be changed, removed, or taken away, which was not only a material part of it, but the very hinge, whereon the whole observance of it did depend and turn. And the whole of this System of Laws, is called [non-Latin text not transcribed] a Command, because it consisted [non-Latin text not transcribed], in arbitrary Commands and Precepts, regulated by that Maxim; The man that doth these things shall live by them. Rom. 10. 5. And therefore the Law, as a Command, is opposed unto the Gospel, as a Promise of Righteousness by Jesus Christ. Gal. 3. 11, 12. Nor is it the whole Ceremonial Law only that is intended by the Command in this place; but the Moral Law also, so far as it was compacted with the other into one Body of Precepts for the same End. For with respect unto the Efficacy of the whole Law of Moses as unto our drawing nigh unto God, it is here considered. 2. This Commandement is described by the Time of its giving; it is [non-Latin text not transcribed]; it went before, that is, before the Gospel as now preached and dispensed. It did [non-Latin text not transcribed]. not do so absolutely. For our Apostle shews and proves, that as to the Promise, whereby the Grace of the New Covenant was exhibited, and which contained the Substance and Essence of the Gospel, it was given 430 years before the giving of the Law, Gal. 3. 17. Wherefore the Precedency of the Law here expressed may respect the Testimony produced out of David, whereby the Apostle proves the Cessation of the Priesthood and consequently of the Law it self. For the Command was given before that Testimony, and so went before it. But it rather respects the actual Introduction of a New Priest in the Accomplishment of this Promise. For hereon the whole change and alteration in the Law and Worship pleaded for by our Apostle, did ensue. The Commandement going before, is the Law whereby the Worship of God and Obedience unto him was regulated before the coming of Christ, and the Introduction of the Gospel. 3. Of this Command or Law, it is affirmed that there is an [non-Latin text not transcribed], and that with some earnestness. [non-Latin text not transcribed]; For truly, verily, certainly. This whatever [non-Latin text not transcribed]. it be, it came not to pass of its own accord, but it was made by him who had Power and Authority so to do, which must be the Lawgiver. [non-Latin text not transcribed], may respect a Law, as was before intimated, either on the Account of [non-Latin text not transcribed] the Lawgiver, him that hath power over it, or of those unto whom it is given as a Law, and who are under the Power of it. In the latter sense [non-Latin text not transcribed], is to Transgress a Law, to make it void what lies in us, by contemning the Authority of him by whom it is given; that use of the word was before observed in Mark. 7. 9. Heb. 10. 28. In the first sense it is directly opposed unto [non-Latin text not transcribed]: That is, the giving, presenting, and promulgating of a Law, by a just and due Authority, whence it hath a power and force to oblige unto Obedience. [non-Latin text not transcribed] is the Dissolution hereof. The Word, as was said even now, is once more used in the New Testament, and that by our Apostle in this Epistle, chap. 9. 26. Christ hath appeared [non-Latin text not transcribed], to put away sin, say we, by the Sacrifice of himself. That is to the abrogation or abolishing of that power, which Sin hath by its guilt to bind over sinners unto Punishment. So the [non-Latin text not transcribed] of the Law is its Abrogation, in taking away all its power of obliging unto Obedience or Punishment. The Apostle elsewhere expresseth the same Act by [non-Latin text not transcribed] Eph. 2. 15. 2 Tim. 1. 10. It is therefore plainly declared, that the Law is abrogated, abolished, disanulled; but we must yet farther enquire, (1) How this could be done; (2) By what means it was done; and (3), which himself adds expresly, for what Reason it was done. The first of these seemes not to be without its difficulties. For it was a Law originally given unto the Church by God himself, and continued therein with his Approbation for many Generations. And there are multiplyed instances in the Sacred Records, of his blessing them, who were faithful and obedient in its Observation. Yea the whole prosperity of the Church did always depend thereon; as its neglect was always accompanied with severe Tokens of Gods displeasure. Besides our Saviour affirmeth of himself that he came not [non-Latin text not transcribed] Math. 5. 17. to dissolve or destroy the Law, which upon the matter is the same with [non-Latin text not transcribed]. For if a Law be disanulled or abrogated, it is totally dissolved as to its obligatory power. And our Apostle removes the suspicion of any such thing from the Doctrine of the Gospel, Rom. 3. 31. Do we then make void the Law through Faith? God forbid: yea we establish the Law. Ans. There are two ways whereby any Law may be disanulled or abrogated. First, By taking away all Authority and use from it as unto its proper end, whilst it is in its pretended force. For suppose it to be made for ever or for a time only, its Abrogation is its deprivation of all Authority and Use as a Law. And this cannot regularly be done, but on one of these accounts. (1) That the Authority giving the Law was not valued from the Beginning, but men have been obliged unto it on a false presumption thereof. (2) That the matter of it was never Good, or usefull, or meet to be made the matter of Law. On neither of these accounts could this Law be abolished, nor ever was so by the Lord Christ or the Gospel, nor is so to this day. For God himself was the immediate Author of it, whose Authority is Soveraign and over all; and thence also it follows, that the matter of it was Good. For the Commandement, as our Apostle speaks, was Holy, Just, and Good, Rom. 7. 12. And however there be a difference between that which is Morally Good in it self and its own Nature, and that which is so only by Divine Institution; yet the Revealed Will of God is the adequate Rule of Good and Evil unto us, as unto our Obedience. On these Accounts therefore, it never was, nor ever could be abolished. Secondly, A Law may be abrogated, when on any consideration whatever, its Obligation unto practice doth cease or is taken away. Thus was it with this Law; for, as every other Law, it may be considered two ways. 1. With respect unto its main End, and directive power to guide Men therein. This, in all Humane Laws, is the Publick Good of the Community or Society unto whom it is given. When this ceaseth, and the Law becomes not directive or Useful unto the Publick Good any more, all Rational Obligations unto its Observance do cease also. But yet this Law differed also from all others. All that any other Law aimeth at, is Obedience unto it self, and the Publick Good, which that Obedience will produce. So the Moral Law in the first Covenant had no other End but Obedience unto it, and the Rewardableness thereon of them that did obey it. So was it an entire Instrument of our living to God, and of Eternal Rewards thereon. But as in its Renovation it was made a part of the Law here intended, it came with it to be of another Nature, or to have another Use and End. For the whole Scope and Design of this Law was to direct Men, not to look after that Good which was its End, in Obedience unto it self, but in something else, that it directed unto by that Obedience. The End it directed unto was Righteousness before God: But this could never be attained by an Obedience unto it, nor was it ever intended that so it should do. This the Law could not do, in that it was weak through the Flesh, Rom. 8. 3. And therefore those who pursued and followed after it with the most earnestness for this End, never attained thereunto, Rom. 9. 31, 32. This End therefore is principally to be considered in this Law, which when it is attained, the Law is established, although its Obligation unto Obedience unto it self, do necessarily cease. Now this End of the Law was Christ and his Righteousness, as the Apostle expresly declares; For Christ is the End of the Law for Righteousness to every one that Believeth, Rom. 10. 4. And therefore this whole Law was our School-Master to Christ, Gal. 3. 24, 25. This is called by our Saviour, [non-Latin text not transcribed], to fulfil the Law, and is opposed unto the destroying of it, Mat. 5. 17. I came not [non-Latin text not transcribed] to destroy or dissolve the Law, but to fulfil it. That is, not to abrogate it or take it away, as that which either wanted a just Authority, or was not Good or Useful, the common Reasons of the Abrogation of any Law in force: But I came to bring in and accomplish the whole End which it aimed at, and directed unto; whereon it would cease to oblige unto a further Practice. And this the Apostle calls [non-Latin text not transcribed], to establish the Law; do we then make void the Law through Faith? yea, we establish the Law, Rom. 3. 31. That is, we declare how it hath its End and full Accomplishment, which is the greatest Establishment that any Law is capable of. And if the fulfilling of the Law, both as unto what it requires in a way of Obedience, and what also in its Curse for Sin, be not imputed unto us, we do not by Faith Establish the Law, but make it void. 2. The Law may be considered with respect unto the particular Duties, that it required and prescribed. And because the whole Law had its End, these were appointed only untill that End might be or was attained. So saith our Apostle, They were imposed untill the Time of Reformation, Chap. 9. 10. VVherefore two things did accompany this Law in its first Institution. (1.) That an Obedience unto its Commands would not produce the Good which it directed unto, as formally respecting the Law it self. (2.) That the Duties it required had a limited time for their Performance and Acceptance allotted unto them. VVherefore without the least Disparagement unto it, as unto the Authority whereby it was given, or as unto its own Holiness and Goodness, it might be disanulled as unto its actual Obligation unto practice and observance of its Commands. For the End of it being fully accomplished, it is no less Established, than if the observance of it had been continued unto the end of the world. It was therefore Established by Christ and the Gospel as unto its End, Use, and Scope; it was disanulled as unto its Obligatory Power unto the observance of its Commands. For these two are inconsistent, namely, that a Law, as unto all its Ends, should be fulfilled, and yet stand in force in its Obligatory Power unto Obedience. Secondly, VVe must enquire how this was done, or how this Law was Abrogated, as to its Obligatory Power and Efficacy. And this was done two ways. 1. Really and virtually. This was done by Christ himself in his own Person. For the fulfilling and accomplishing of it was that which really and virtually took away all its Obligatory Power. For what should it oblige Men unto? An Answer is ready unto all its Demands, namely, that they are fulfilled: and as unto what was Significative in its Duties, it is all really exhibited; so that on no Account it can any more Oblige or Command the Consciences of Men. This the Apostle sets out in a comparison with the Relation that is between a Man and his Wife with the Obligation unto mutual Duties that ensues thereon, Rom. 7. 1, 2, 3, 4, 5, 6. Whilst the Husband is alive, the Wife is Obliged unto all Conjugal Duties towards him and unto him alone. But upon his Death that Obligation ceaseth of it self, and she is at liberty to Marry unto another. So were we Obliged unto the Law, whilst it was alive, whilst it stood in its force and vigour: But when through the Death of Christ the Law was accomplished, it died as to the Relation which was between it and us, whereon all its Obligation unto Observance was disanulled. This was that, whereby the Law was really and virtually abrogated. Its preceptive part being fulfilled, and its Significative being exhibited, it was of no more Force or Efficacy as a Law. The Reason why it was thus to have an end put unto it, is declared in the Close of the Verse. 2. It was so abrogated Declaratively; or the Will of God concerning its Abrogation was made known four ways. 1. In general by the Promulgation and Preaching of the Gospel, where the Accomplishment and Cessation of it was declared. For the Declaration made that the Messiah was come, that he had finished his work in the VVorld, and thereby made an End of Sin, bringing in Everlasting Righteousness, whereby the Law was fulfilled, did sufficiently manifest its Abrogation. The Apostles, I confess, in their first Preaching to the Jews spake not of it expresly, but left it to discover it self as an undeniable consequent of what they taught, concerning the Lord Christ and the Righteousness of God in him. This for some while many of them, that Believed, understood not, and therefore were Zealous of the Law, which God in his Patience and Forbearance did Graciously tolerate so, as not to impute it unto them. It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel: Yet this was God pleased to bear with them in, that we might not be too fierce, nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should. 2. It was so by the Institution and Introduction of new Ordinances of Worship. This was wholly inconsistent with the Law, wherein it was expresly enacted; that nothing should be added unto the Worship of God therein prescribed. And if any such Addition was made by the Authority of God himself, as was inconsistent with any thing before appointed, it is evident that the whole Law was disanulled. But a new Order, a new entire System of Ordinances of Worship was declared in the Gospel. Yea, and those, some of them especially, as that of the Lords Supper, utterly inconsistent with any Ordinances of the Law, seeing it declares that to be done and past, which they direct us unto as future and to come. 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto. Those of the Apostles, who Preached the Gospel unto the Gentiles, had made no mention unto them of the Law of Moses, as knowing, that it was nailed unto the Cross of Christ, and taken out of the way. So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law, as that wherein they were not concerned, now it had received its Accomplishment. But some of the Jews who Believed, being yet perswaded that the Law was to be continued in force, and its Observation imposed on all that were Proselyted by the Gospel, occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost, Acts 15. And the Substance of that Determination was this; that the Gospel, as Preached unto the Gentiles, was not a way or means of Proselyting them unto Judaism, but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham, given and made 430 Years before the giving of the Law. VVhilst the Law stood in its force, whoever was Proselyted unto the Truth, he was so unto the Law, and every Gentile that was Converted unto the true God, was bound to be Circumcised, and became obliged unto the whole Law. But that being now disanulled, it is Solemnly declared, that the Gentiles Converted by the Gospel, were under no obligation unto the Law of Moses, but being received into the Covenant of Abraham, were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel. 4. As unto those of the Hebrews, who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law, to put an end unto all Disputes about his will in this Matter, God gave a dreadful [non-Latin text not transcribed] or Abolition unto it, in the total, final, irrevocable Destruction of the City and Temple, with all the Instruments and Vessels of its VVorship, especially of the Priesthood, and all that belonged thereunto. Thus was the Law disanulled, and thus was it declared so to be. Obs. 1. It is a matter of the highest Nature and Importance to set up or take away, to remove any thing from, or change any thing in the Worship of God. Unless the Authority of God interpose, and be manifested so to do, there is nothing for Conscience to rest in, in these things. And 2. The Revelation of the Will of God, in things relating unto his Worship, is very difficultly received, where the minds of Men are prepossessed with Prejudices and Traditions. Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions, yet these Hebrews could neither understand it nor receive it, untill the whole Seat of its VVorship was destroyed and Consumed. 3. The only Securing Principle in all things of this Nature, is to preserve our Souls in an entire Subjection unto the Authority of Christ, and unto his alone. The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command, taken from its own Nature and Efficacy. For there is verily a disanulling of the Commandment going before; [non-Latin text not transcribed], that is, [non-Latin text not transcribed]. The Adjective in the Neuter Gender put for [non-Latin text not transcribed]. a Substantive, which is Emphatical; as on the contrary it is so, when the Substantive is put for the Adjective; as 1 John 2. 27. [non-Latin text not transcribed], is true, and is not a lye; that is, mendax, false or lying. And [non-Latin text not transcribed], its own, is added to shew that the principal cause of disanulling the Law was taken from the Law it self. I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next. And the Law there doth evidently intend the whole Law, in both the parts of it, Moral and Ceremonial, as it was given by Moses unto the Church of Israel. And this whole Law is here charged by our Apostle with weakness and unprofitableness, both which make a Law fit to be disanulled. But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law: For this Law was given by God himself. And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People, as was always weak and unprofitable. From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament, and the Jews continue still upon it to reject the Gospel, as not allowing the least Imperfection in the law, but equalling it almost with God himself. VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law. 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver. 11. compared with ver. 25. Ver. 11. God saith, That I gave them my Statutes, and shewed them my Judgments, which if a Man do, he shall live in them. But ver. 25. I gave them also Statutes that were not Good, and Judgments whereby they should not live. The first sort of Laws, they say, were the Decalogue, with those other Judgments that accompanied it, which were given unto the People as Gods Covenant before they broke it by making the Golden Calf. These were Good in themselves, and Good unto the People, so as if they did them they should live therein. But after the People had broken the Covenant in making of a Golden Calf, God gave them that whole System of Ordinances, Institutions, and Laws which ensued. These, they say, in that place of Ezekiel God calls Ordinances that were not Good, and Judgements whereby they should not live, as being imposed on the People in the way of Punishment. And with respect unto these they say it is, that the Apostle affirms the Commandment was weak and unprofitable. But as the Application of this Exposition unto this passage in the Apostle's Discourse, is not consistent with the Design of it, as will afterwards appear: So indeed the Exposition it self is not defensible. For it is plain, that by the Laws and Statutes mentioned, ver. 11. not any part of them, but the whole System of Ordinances and Commandments, which God gave by Moses, is intended. And the two words in the Text [non-Latin text not transcribed] and [non-Latin text not transcribed] do express the whole Law Ceremonial and Judicial. And it was not from this or that part, but from the whole Law that the People, as far as they were Carnal, looked for Righteousness and Salvation, Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver. 11. contained the whole Law given by Moses, so those intended, ver. 25. whereof it is said, that they were not Good, nor could they live in the keeping of them, cannot be the Laws and Statutes of God considered in themselves. For it is inconsistent with the Holiness, Goodness, and Wisdom of God, to give Laws, which in themselves and their own Nature, should not be Good, but Evil. Nor on Supposition that he had given them Statutes that were not Good, and Judgments wherein they should not live, could he plead as he doth, that his ways were equal, and that their ways were unequal. For in these Laws he evidently promised that those who did them should live therein. Where is the Equality, Equity, and Righteousness if it were otherwise? Wherefore if the Statutes of God be intended in the place, it must be with respect unto the People, their Unbelief and Obstinacy, that it is said of them, that they were not Good; being made useless unto them by Reason of Sin. In that sense the Apostle says, that the Commandment which was Ordained unto life, he found to be unto Death, Rom. 7. 10. But I rather Judge, that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good, Gods giving them up Judicially unto ways of Idolatry and false Worship, which they made as Laws and Judgments unto themselves, and willingly walked after the Commandment, as Hos. 5. 11. is here so expressed. But there is no Ground for such a Distinction between the Laws. and Judgments of God in themselves, that some of them should be Good, and some of them should be not Good; that in some of them Men might live, but not in others. Secondly, I Answer, That the whole Law may be considered two ways. (1.) Absolutely in it self. (2.) With Respect. (1.) Unto the End for which it was given. (2.) Unto the Persons unto whom it was given. In it self, no Reflection can be made upon it, because it was an effect of the Wisdom, Holiness, and Truth of God. But in the Respects mentioned it manifests its own weakness and unprofitableness. For they were Sinners unto whom it was given, and both defiled and guilty antecedently unto the giving of this Law, being so by Nature, and thereon Children of Wrath: Two things they stood in need of in this Condition. 1. Sanctification by an Inherent Purity and Holiness, with a Compleat Righteousness from thence. This the Moral Law was at first the Rule and Measure of; and would have always effected it by its Observance. It could never indeed take away any defilement of Sin from the Soul, but it could have prevented any such defilement. But now with respect unto the Persons unto whom it was given, it became weak and unprofitable unto any such end. It became so, saith the Apostle, by Reason of the Flesh, Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness, Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it, and fulfill it. Wherefore the Moral Law, which was in it self Efficacious and Useful, was now become unto Sinners, as unto the Ends of Holiness and Righteousness, weak and unprofitable: For by the deeds of the Law shall no Flesh be Justified. (2.) Sinners do stand in need of the Expiation of Sin: For being actually guilty already, it is to no purpose to think of a Righteousness for the future, unless their present Guilt be first expiated. Hereof there is not the least Intimation in the Moral Law. It hath nothing in it, nor accompanying of it, that respects the Guilt of Sin, but the Curse only. This therefore was to be expected from the Ceremonial Law, and the various ways of Attonement therein provided, or no way at all. But this of themselves they could not effect. They did indeed represent and prefigure what would so do, but of themselves they were insufficient unto any such end. For it is not possible, as our Apostle speakes, that the Blood of Bulls and Goats should take away Sin, chap. 10. 5. And this Law may be considered three ways. (1) In Opposition unto Christ, without respect unto its Typical Signification, under which Notion it was now adhered unto by the unbelieving Hebrews. This being no state of it by divine Appointment, it became thereby not only of no use unto them, but the occasion of their Ruin. (2) In Competition and Conjunction with Christ; and so it was adhered unto by many of these Hebrews who believed the Gospel. And this also was a state not designed for it, seeing it was appointed only unto the Time of Reformation, and therefore was not only useless but noxious and hurtful. (3) In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone; so during its own Season it was of use unto that End; but yet could never effect the things which it did represent. And in this state doth the Apostle pronounce it weak and unprofitable, namely, on a Supposition that Attonement and Expiation of Sin was actually to be made, which it could not reach unto. But it may be yet farther enquired, Why God did give this Law unto the People, which although it were Good in it self, yet because of the condition of the People it could not attain the End which was intended. The Apostle gives so full an answer unto this enquiry, as that we need not farther to insist upon it. For he giveth two Reasons why God gave this Law. First he saith it was added because of Transgression till the seed should come to whom the Promise was made. Gal. 3. 19. It had a manifold necessary respect unto Transgression. As (1) to discover the nature of Sin, that the Consciences of men might be made sensible thereof. (2) To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church. (3) To represent the way and means, though obscurely, whereby Sin might be expiated. And these things were of so great use, that the very being of the Church depended on them. Secondly, There was another Reason for it, which he declares in the same place, ver. 23, 24; It was to shut up men under a sense of the Guilt of Sin, and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works, that so they might be brought unto Christ, first in the Promise, and then as he was actually exhibited. This brief Account of the weakness and unprofitableness of the Law, whereon it was disanulled and taken away, may at present suffice. The Consideration of some other things in particular will afterwards occur unto us. Only in our passage we may a little examine, or reflect on the senses that some others have given unto these words. Schlictingius in his Comment on the next verse gives this Account of the state of the Law. Lex expiationem concedebat leviorum delictorum, idque ratione poenae alicujus arbitrariae tantum: gravioribus autem peccatis quibus mortis poenam fixerat, nullam reliquer at veniam, maledictionis fulmen vibrans in omnes qui graviùs peccássent. But these things are neither accommodate unto the Purpose of the Apostle, nor true in themselves. For (1) The Law denounced the Curse equally unto every Transgression, be it small or great; Cursed is he who continueth not in all things. (2) It expiated absolutely no Sin small nor great, by its own power and efficacy; neither did it properly take away any punishment temporal or eternal. That some sins were punished with Death, and some were not, belonged unto the Politie of the Government erected among that People. But (3) As unto the Expiation of Sin, the Law had an equal respect unto all the Sins of Believers, great and small; it Typically represented the Expiation of them all in the Sacrifice of Christ, and so confirmed their Faith as to the Forgiveness of Sin, but farther it could not proceed. And Grotius on the place. Non perduxit homines ad justitiam illam veram & internam, sed intra ritus & facta externa constitit: Promissa terrestria non operantur mortis contemptum, sed eum operatur melior spes vitae aeternae & caelestis. Which is thus enlarged by another; The Mosaical Law got no man freedom from Sin, was able to give no man strength to fulfill the Will of God, and could not purchase Pardon for any that had broken it. This therefore was to be done now afterwards by the Gospel, which gives more sublime and plain Promises of pardon of Sin, which the Law could not Promise, of an Eternal and Heavenly Life to all true penitent Believers; which gracious tenders now made by Christ, give us a freedom of access unto God, and Confidence to come and expect such mercy from him. Ans. (1) What is here spoken, if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation, may in some sense be true. For in it self it could neither Justifie nor Sanctifie the Worshippers, nor spiritually or eternally expiate Sin. But (2) Under the Law and by it, there was a Dispensation of the Covenant of Grace, which was accompanied with Promises of eternal life. For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation, do this and live, but it had also other Promises of Spiritual and eternal things annexed unto it, as it contained a legal Dispensation of the first Promise or the Covenant of Grace. But (3) The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel, the Promises of the Law and the Promises of the Gospel, outward Righteousness and inward Obedience; but between the efficacy of the Law unto Righteousness and Salvation, by the Priesthood and Sacrifices ordained therein, on the one hand, and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel, on the other. And herein he doth not only shew the Preference and Dignity of the latter above the former, but also that the former of it self could do nothing unto these Ends; but whereas they had represented the Accomplishment of them for a Season, and so directed the Faith of the Church unto what was future, that now being come and exhibited, it was of no more use nor Advantage, nor meet to be retained. Thus then was the Law disanulled; and it was so actually by the means before mentioned. But that the Church might not be surprized, there were many warnings given of it before it came to pass. As (1) A Mark was put upon it from the very Beginning, that it had not a Perpetuity in its Nature, nor inseparably annexed unto it. For it had no small presignification in it, that immediately upon the giving of it as a Covenant with that People, they brake the Covenant in making the Golden Calf in Horeb, and thereon Moses brake the Tables of Stone wherein the Law was written. Had God intended that this Law should have been perpetual, he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling. (2) Moses expresly foretells that after the giving of the Law, God would provoke them to jealously by a foolish People; Deut. 32. 21. Rom. 10. 19. that is, by the calling of the Gentiles, whereon the Wall of Partition that was between them, even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way. (3) The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin, or the Sanctification of Sinners, and thereon preferred moral Obedience above all its Institutions; whence it necessarily follows that seeing God did intend a [non-Latin text not transcribed] or state of Perfection for his Church, that this Law was at last to be disanulled. (4) All the Promises concerning the coming of Christ as the end of the Law, did declare its station in the Church not to be perpetual; especially that insisted on by our Apostle, of his being a Priest after the Order of Melchisedec. (5) The Promises and Predictions are express, that a New Covcnant should be established with the Church, unto the removal of the Old, whereof we must treat in the next Chapter. By all these ways was the Church of the Hebrews fòrewarned that the Time would come, when the whole Mosaical Law, as to its Legal or Covenant Efficacy, should be disannulled unto the unspeakable Advantage of the Church. And we may hence observe. 1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before, doth disanul what so preceded; but the bringing in of that which is not better, which doth not communicate more Grace, doth not do so. Thus our Apostle expresly disputes that the bringing in of the Law 400 years after the giving of the Promise, did not evacuate or any way enervate the Promise. And the Sole Reason hereof was, because the Promise had more Grace and Priviledge in it, than the Law had. But here the bringing in of another Priesthood, because it was filled with more effectual Grace and mercy, utterly disanulled that which was instituted before. And as we may hence learn the care and kindness of God unto the Church; so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so, untill something else more full of Grace and Wisedom then they are, be appointed of God in the Church. And indeed this is that which is pretended by those by whom they are rejected. For they tell us that the Ordinances of the Gospel are weak and unprofitable, and are disanulled by that Dispensation of the Spirit which hath ensued after them. But the Truth is, to fancy a Dispensation of the Spirit without, against, or above the Ordinances of Christ, who alone doth dispense him, and that in the ways of his own Appointment, is to renounce the whole Gospel. 2. If God would disanul every thing that was weak and unprofitable in his Service, though originally of his own Appointment, because it was not exhibitive of the Grace he intended, he will much more condemn any thing of the same kind that is invented by men. I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak, and approve of such as men should find out of themselves, which cannot have the least Efficacy or signification towards Spiritual Ends; Such as are multiplyed in the Papacy. 3. It is in vain for any men to look for that from the Law now it is abolished, which it could not effect in its best estate; and what that is the Apostle declares in the next Verse.

VER. 19. [non-Latin text not transcribed]. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]; non enim aliquid; that is, Nihil. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed] perfecit; finished, perfected. Vul. Lat. ad perfectum adduxit; Rhem. brought to Perfection. Bez. consummavit. Others, Sanctificavit. Of the use of this Word, we have spoken before. [non-Latin text not transcribed], &c. Syr. [non-Latin text not transcribed]; but for it (or in its stead) there entred an Hope which is better than it. Beza, Superintroducta spes potior. [non-Latin text not transcribed], is Supraintroductio, or Postintroductio; the bringing in of one thing after another. Some supply erat here, and read the words; sed erat Introductio ad spem potiorem; or spei melioris. [non-Latin text not transcribed]; proximamus ad Deum. Vul. Lat. Appropinquamus Deo.

VER. 19. For the Law made nothing Perfect, but the bringing in of a better Hope, whereby we draw nigh unto God. The Disanulling or Abolition of the Law was laid down in the precedent verse, as a necessary consequent of its being weak and unprofitable. For when a Law hath been tried, and it is found liable unto this Charge, it is equal and even necessary that it should be disanulled; if the End aimed at, be necessary to be attained, and there be any thing else to be substituted in its Room, whereby it may so be. This therefore the Apostle declares in this Verse, giving the Reasons in particular of what he had before asserted in general. So the Causal Connexion [non-Latin text not transcribed], For, doth intimate. [non-Latin text not transcribed]. And 1. He gives an especial Instance, wherein it was evident that the Law was weak and unprofitable. 2. He declares what was to be introduced in the Room thereof which would attain and effect the end, which the Law could not reach unto, by Reason of its weakness. 3. He expresseth what that End was. The first he doth in those words: [non-Latin text not transcribed]: For the Law made [non-Latin text not transcribed] nothing perfect. The subject spoken of is [non-Latin text not transcribed], the Law; that is, the whole System of Mosaical Ordinances, as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter; and the Covenant in the next, for the same with them both. And he treats of them principally in the instance of the Levitical Priesthood; partly because the whole Administration of the Law depended thereon; and partly because it was the Introduction of another Priesthood, whereby the whole was disanulled. Of this Law, Commandement, or Covenant, it is said that [non-Latin text not transcribed], it made nothing perfect. [non-Latin text not transcribed], nothing, for [non-Latin text not transcribed], no man say expositors generally; [non-Latin text not transcribed] it made no man perfect. So the Neuter is put for the Masculine. So it is in those words of our Saviour, Joh. 6. 37. [non-Latin text not transcribed]; All that the Father giveth me, cometh unto me; that is every one. So is [non-Latin text not transcribed], as here, put for [non-Latin text not transcribed], ver. 63. [non-Latin text not transcribed]; The Flesh profiteth nothing, that is, say some, no man. But I am not satisfyed with this Exposition, but rather judge that the Apostle did properly express his Intention. It made nothing, that is, none of the things which we treat about, perfect. It did not make the Church state perfect, it did not make the worship of God perfect, it did not perfect the Promises given unto Abraham in their Accomplishment, it did not make a perfect Covenant between God and man; it had a shaddow, an obscure Representation of all these things, but it made nothing perfect. What the Apostle intends by [non-Latin text not transcribed], and so consequently by [non-Latin text not transcribed] in this [non-Latin text not transcribed] place, we have discoursed at large before on ver. 11. So that we shall not here again insist upon it. But it may be enquired, why, if the Law made nothing perfect, it was instituted or given by God himself? He had designed a state of Perfection unto the Church, and seeing the Law could not effect it, nay seeing it could not be introduced whilst the Law was in force, unto what end served the giving of this Law? Ans. This doubt was in part solved before, when we shewed the Ends for which the Law was given, although it was weak and unprofitable, as unto some other. But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation. For 1. In all these things the Soveraignty of God is to be submitted unto. And unto humble Souls there is beauty in divine Soveraignty. When the Lord Jesus rejoyced in Spirit, and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes, and hid them from the Wise and Prndent, he assigns no other Reason but his Soveraignty and Pleasure, wherein he rejoyced; even so Father, for so it seemed Good in thy Sight, Luke 10. 21. And if we cannot see an excellency in the Dispensations of God, because they are his, who gives no account of his matters, we shall never delight in his ways. So our Apostle gives no other Reason of this legal Dispensation, but that God had provided some better thing for us, that they without us should not be made perfect; chap. 11. 40. Therefore did he give them this Law for a Season, which made nothing perfect; even so it seemed Good in his Sight. It is the Glory of God to be gracious to whom he will be gracrous, and that at what time he will, and unto what degree and measure he pleaseth. And in this Glory of his are we to acquiesce. 2. Mankind having wofully prevaricated and apostatized from God, it was just and equal that they should not be at once enstated in their Reparation. The suddainness of it might have taken off from its Greatness. Wherefore as God left the Generality of the World without the knowledge of what he intended, so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended. He could have created the World in an Hour or Moment; but he chose to do it in the space of Six days, that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed, in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World. But to teach the Church the greatness of their Sin and Misery, and to work in them an acknowledgement of his unspeakable Grace and Mercy, he proceeded gradually in the very Revelation of him, as we have shewed on Chap. 1. ver. 1. and caused them to wait under earnest desires, longings, and expectations, many Ages for his coming. And during this season it was of necessity that they should be kept under a Law that made nothing perfect. For as our Apostle speaketh, if they which are of the Law be Heirs, Faith is made void; Rom. 4. 14. and if Righteousness come by the Law; then is Christ dead in vain; Gal. 2. 21. And if there had been a Law given, which could have given life, verily Righteousness should have been by the Law, Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed, it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect. 3. That People unto whom the Law was peculiarly to be given, and by whom God would accomplish his further Design, were a stubborn, earthy, hard-hearted People, that stood in need of a Yoke to burden and subdue them unto the will of God. So obstinate they were in what they had once received, and so proud of any Priviledge they enjoyed, that whereas their Priviledges were very many, and very great, they would never have had any thought of looking out after another state, but have forgone the Promise, had they not been pinched, and burdened, and disappointed in their Expectation of Perfection by this Law, and the Yoke of it. 4. God had designed that the Lord Christ should in all things have the Preheminence. This was due unto him on the Account of the Glory of his Person, and the Greatness of his Work. But if the Law could have made any thing Perfect, it is evident, that this could not have been. Perfection being thus denied unto the Law, it is added [non-Latin text not transcribed]. The words are elliptical, and without a Supplement give no certain sense. And this may be made two ways. First, by the Verb Substantive [non-Latin text not transcribed], and so the whole of what is asserted is an effect of the Law. It made nothing perfect, but it was the bringing in of a better Hope, or an Introduction unto a better Hope, as some render the words. It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ; unto this End it was variously Serviceable in the Church. For as its Institutions, Promises, Instructions, and Types did represent him unto the Faith of Believers; so it prepared their Minds unto an Expectation of him, and longing after him. And the Conjunction [non-Latin text not transcribed], which is Adversative, seems to intimate an Opposition in what the Law did, unto what it is said before that it did not. It did not make any thing Perfect, but it did bring in a better Hope; and we know in how many things it was a preparatory Introduction of the Gospel. VVherefore this sence is true, though not, as I judge, directly intended in these words. Beza first Observed, that [non-Latin text not transcribed] was put for [non-Latin text not transcribed], in this place, as it is unquestionably in sundry others. If so, not an Assignation of a contrary effect unto the Law unto what was before denyed, is intended; but the designation and expression of another Cause of the effecting of that which the Law could not effect. And the defective Speech is to be supplyed by [non-Latin text not transcribed], made perfect; as we do it by did, that is, did make all things perfect. To the same purpose the Apostle expresseth himself in other words, Rom. 8. 3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. For the words are so to be supplyed, what the Law could not do, that God did; which what it was, and how God did it, the following words declare. Thus God had designed to bring the Church unto a better state, a state of Comparative Perfection in this World. This the Law was not a means or Instrument suited unto: wherefore another way is fixed on to that End, which being compleatly effective of it, the Law was laid aside and disanulled as unprofitable. This the word [non-Latin text not transcribed] doth lead unto: For it is as much as Postintroductio, [non-Latin text not transcribed]. or Superintroductio; the Introduction of one thing after, or upon another. This was the Priesthood and Sacrifice of Christ, which were brought in after the Law, upon it, in the room of it, to effect that which the Law could not do. This our Apostle further Argues and confirms, Chap. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. This therefore is the sense of the words; The Introduction of the Better Hope, after, and upon the Law, when a sufficient Discovery had been made of its weakness and insufficiency, as unto this End, did make all things perfect, or bring the Church unto that state of consummation, which was designed unto it. It remaineth only therefore that we shew what this Better Hope is, whereunto this effect is ascribed. Whatever it be, it is called better, with respect unto the [non-Latin text not transcribed] Law, with all things that the Law contained or could effect, somewhat of more Power and Efficacy to perfect the Church-state. This neither was, nor could be any thing but Christ himself and his Priesthood: For in him we are compleat, Col. 2. 10. and by one Offering he hath for ever perfected them that are Sanctified; the Heavenly things themselves being purified thereby. Hope therefore is used here Metonymically, to design the thing hoped for. From the giving of the first Promise, and throughout under the Dispensation of the [non-Latin text not transcribed]. Law, Christ and his coming into the VVorld were the Hope of all Believers, the great thing which they desired, longed and hoped for. Hence was he called, the Desire of all Nations, Hag. 2. that which the Secret desires of the whole Race of Mankind worked towards. And in the Church, which enjoyed the Promises, they rejoyced in the fore-sight of it, as did Abraham; and desired to see its Day, as did the Prophets, diligently enquiring into the time and season of the Accomplishment of those Revelations, which they had received concerning him, 1 Pet. 1. 11, 12. It is not therefore the Doctrine of the Gospel, with its Precepts and Promises (as some suppose) which is here intended; any other ways but as it is a Declaration of the coming of Christ, and the Discharge of his Office: For without a respect hereunto, without Virtue and Efficacy thence alone dirived, the outward Precepts and Promises of the Gospel would no more perfect the Church-state than the Law could do. Obs. 1. When God hath designed any Gracious End towards the Church, it shall not fail, nor his work cease for want of effectual means to accomplish it. All means indeed have their Efficacy from his Designation of them unto their End. His Wisdom makes them meet, and his Power makes them Effectual. VVhatever therefore seems to be a means in the hand of God unto any End, and doth not effect it, was never designed thereunto: For he fails in none of his Ends, nor do his means come short of what he aims at by them. VVherefore although God designed a Perfect state of the Church, and after that gave the Law; yet he never designed the Law to accomplish that End. It had other Ends, as we have already declared. But Men were very apt to take up with the Law, and to say of it, Surely the Lords Annointed is before us. VVherefore God by many ways and means discovered the weakness of the Law, as unto this End. Then were Men ready to conclude, that the Promise it self concerning this perfect Church-state would be of none effect. The mistake lay only herein, that indeed God had not as yet used that onely means for it, which his infinite Wisdom had suited for, and his infinite Power would make Effectual unto its attainment. And this he did in such a way, as that those, who would not make use of his means, but would as it were impose that upon him which he never intended to make use of in that kind, perished in their Unbelief. Thus was it with the Generality of the Jews, who would have Perfection by the Law, or none at all. VVherefore the Promise of God concerning the Church, and to it, must be the Rule and Measure of our Faith. Three things do deeply Exercise the Church, as unto their Accomplishment. (1.) Difficulties rendring it wholly improbable. (2.) Long unexpected Procrastination. (3.) Disappointment of appearing means of it. But in this Instance of the Introduction of a perfect Church-state in and by the Person of Jesus Christ, God hath provided a Security for our Faith, against all Objections, which these considerations might suggest. For, (1.) VVhat greater Difficulties can possibly lye in the way of the Accomplishment of any of the Promises of God, which yet are upon the Sacred Record unaccomplished, as suppose, the Calling of the Jews, the Distruction of Antichrist, the Peace of the Church, and Prosperity of it in the plentiful Effusion of the Spirit; but that as great, and greater lay in the way of the fulfilling of this Promise? All the National Provocations, Sins, and Idolatries, that fell out in the Posterity of Abraham; all the Calamities and Desolating Judgments that over-took them, the cutting down of the House of David, untill there was only a Root of it left in the Earth; the Unbelief of the whole Body of the People, the Enmity of the world, Acted by all the Crafts and Powers of Satan, were as Mountains in the way of the Accomplishment of this Promise. But yet they all of them became at length a Plain before the Spirit of God. And if we should compare the Difficulties and Oppositions that at this Day lye against the fulfilling of some Divine Promises, with those that rose up against this one of perfecting the Church-state in Christ, it would, it may be, abate our forwardness in condemning the Jews of Incredulity, unless we found our selves more established in the Faith of what is to come, than for the most part we are. (2.) Long and unexpected Procrastinations are Trials of Faith also. Now this Promise was given at the Beginning of the world, nor was there any time allotted for its Accomplishment. Hence it is generally supposed from the words there used in the imposition of the Name of Cain on her First-Born, that Eve apprehended that the Promise was actually fulfilled. The like Expectations had the Saints of all Ages: and were continually looking out after the rising of this bright morning Star. Many a time did God renew the Promise, and sometimes confirmed it with his Oath, as unto Abraham and David; and yet still were their expectations frustrate so far as confined unto their own Generations. And though God accepted them in their cryes and prayers and hopes, and longing desires, yet near four thousand years were expired before the Promise received its Accomplishment. And if we do believe that the Faith and Grace of the New Testament do exceed what was administred under the Old; and that we do enjoy that Pledge of Gods Veracity in the Accomplishment of his Promises, which they attained not unto, shall we think it much, if they are exercised some part of that season, (as yet but a small time) in looking after the Accomplishment of other Promises? (3) Disappointment of appearing means is of the same nature. Long after the Promise given and renewed, the Law is in a solemn and glorious manner delivered unto the Church, as the Rule of their worship and the means of their Acceptance with God. Hence the Generality of the People did alwayes suppose, that this was it, which would make all things perfect. Something indeed they thought might be added unto its Glory, in the personal coming of the Messiah: but the Law was still to be that which was to make all things perfect. And we may easily apprehend what a surprizal it was unto them, when it was made manifest that the Law was so far from effecting this promised state, that there was a necessity of taking it out of the way as a thing weak and unprofitable, that the better Hope perfecting the state of the Church might be introduced. Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church, which after a while do utterly disappear, and things are rolled into a posture quite contrary unto the expectations of many. When there is an Appearance of what God hath promised, of what Believers have prayed for, it is no wonder if some do earnestly embrace it. But where God hath laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way, or unto such a length as we would desire for the fulfilling of his Promises, it is not Duty, but obstinacy and selfishness to adhere unto it, with any such expectations. Obs. 2. Believers of Old who lived under the Law, did not live upon the Law, but upon the Hope of Christ, or Christ hoped for. Christ is the same (that is, unto the Church) yesterday to day and for ever. If Justification, if Salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the Promise of him, and not of the Law which he had broken, which was the Relief and Salvation of Adam. This being the first thing that was proposed unto fallen man, as the only means of his Restauration, Justification and Salvation, if any thing were afterwards added unto the same purpose, it would declare this to be insufficient; which would be an impeachment of Divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited unto Believers all the Benefits of his mediation, as it was frequently renewed and variously explained, did all the Saints live under the Old Testament. And the obscurity of the Revelations of him in comparison of that by the Gospel, respected only the degrees, but not the essence of their Faith. Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto, Col. 2. 10. In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope, by the effect of it in them that do believe. [non-Latin text not transcribed]. [non-Latin text not transcribed]. By which we draw nigh unto God. [non-Latin text not transcribed], by which, may refer either to the remote antecedent [non-Latin text not transcribed] the Introduction or bringing in, or unto the next, which is [non-Latin text not transcribed] the Hope; being both of the same Gender. By the Introduction of the better Hope we draw nigh to God; or by which Hope we draw nigh to God. Both come to the same for the substance of the sense; but the Application is more natural to the next Antecedent, by which Hope we draw nigh unto God. It remaineth only that we enquire, what it is thus to draw nigh to God. [non-Latin text not transcribed] is a word belonging unto the Sacerdotal Office, denoting the approach of the Priests unto God in his worship. So the LXX for the most part render [non-Latin text not transcribed] the General term for all Access unto God with Sacrifices and Offerings. And this doth the Apostle intend. Under the Levitical Priesthood, the Priests in their Sacrifices and Solemn Services did draw nigh unto God. The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God. And in all their worship, especially in their prayers and supplications, they have by him an Access unto God, Ephes. 2. 18. There is a similitude in these things, and an Allusion in the one unto the other; yet so as that the one doth far excell the other, as to Grace and Priviledge. For, (1.) under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God, in the solemn worship of the Temple and Tabernacle. The People were kept at a Distance, and might never come near the Sacred Services of the Holy place. But all Believers being made a Royal Priesthood, every one of them hath an equal Right and Priviledge by Christ, of drawing nigh unto God. (2.) The Priests themselves did draw nigh only unto outward pledges, Tokens, and Symbols of Gods Presence. Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place. Yet was the Presence of God there only in things made with hands, only instituted to represent his Glory. But Believers do draw nigh to God himself, unto the throne of his Grace, as the Apostle declares, Chap. 10. 19, 20, 21, 22. It may therefore be granted that there is this Intention in the words. For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed; and this they did by vertue of the Aaronical Priesthood and the Law of its Institution, which was the utmost that could be attained in their imperfect state; so now upon the Introduction of the better Hope, and by vertue thereof, Believers in all their solemn worship do draw nigh unto God himself, and find Acceptance with him. And there are two Reasons for the Admission of this Interpretation. For, (1.) one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous Ceremonies, but in this, that all Believers do therein draw nigh unto God himself with boldness. (2.) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession, which he intends by the better Hope, as he fully declares himself towards the end of the Chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our Entrance unto the Throne of Grace is through the veil of his flesh as offered. Our Admission is only by vertue of his Oblation, and our Acceptance depends on his Intercession. Herein therefore in a peculiar manner, by this better Hope, we draw nigh unto God. But yet there is a more extensive signification of this Expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general Apostacy carried mankind into a most unconceiveable Distance from him. Though our Distance from him by nature, as we are Creatures, be infinite, yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him, and find Acceptance before him. But the Distance which came between us by sin cuts off all Communion of that kind. Wherefore our Moral Distance from God as our nature is corrupted, is greater, with respect unto our Relation unto him, than our essential Distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature, Ephes. 2. 13. You were sometimes afar off. And whatever accompanieth that state in wrath and curse upon men in fear, bondage, the power of sin and enmity against God within them; in obnoxiousness unto misery in this world and eternal Destruction hereafter, is comprized in that expression. It is to be far from the Love and Favour of God, from the knowledge of him, and obedience unto him. Wherefore our drawing nigh unto God, denotes our delivery and recovery from this estate. So it is expressed in the place named: But now in Christ Jesus, ye who were sometimes afar off, are made nigh by the blood of Christ. To represent this all the Acts of solemn worship, which respected the Sacrifice of Christ, were called Approximations. And hereunto, unto this drawing nigh to God, or that we may so do, two things are required. 1. A Removal of whatever kept us at a Distance from God. And the things of this nature were of two sorts. (1.) What was upon us from God for our sin and Apostacy. This was his wrath and curse; And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied. This made the People stand afar off; Exod. 20. 21; as an Emblem of their condition with respect unto the Law. (2) Guilt within, with its consequences of fear, shame, and Alienation from the life of God. Unless these things of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh unto God. And to secure our Distance, they were enrolled in an hand-writing as a Record against us, that we should never on our own account so much as endeavour any Access unto him, Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope, that is, by the Priesthood of Christ, the Apostle declares in this Epistle, as we shall see God willing in our Progress. This neither was nor could be done by the Law or its Ordinances, neither the Moral preceptive part of it, nor the Ceremonial, in all its Rites and Sacrifices, could of themselves expiate sins, make Attonement for our Apostacy, turn away the wrath of God, nor take away Guilt, fear, bondage, and Alienation out of the minds of men. 2. There is moreover required hereunto, that upon the Justification and Acceptation of our Persons, we have Faith, Liberty, Boldness, Confidence and Assurance given unto us in our coming unto God. And this cannot be without the Renovation of our natures into his Image, the quickning of our souls with a new Principle of Spiritual life, and Ability unto all Duties of acceptable Obedience. All these things are required unto our drawing nigh unto God, or unto a state of Reconciliation, Peace, and Communion with him. And we may observe, 1. Out of Christ, or without him all Mankind are at an unconceivable Distance from God. And a Distance it is of the worst kind; even that which is an effect of mutual Enmity. The cause of it was on our part voluntary, and the effect of it the height of misery. And however any may flatter and deceive themselves, it is the present condition of all who have not an Interest in Christ by Faith. They are far off from God, as he is the Fountain of all Goodness and Blessedness; inhabiting, as the Prophet speaks, the parched places of the wilderness, and shall not see when Good cometh, Jerem. 17. 6. far from the dews and showers of grace or mercy, far from divine love and favour; cast out of the bounds of them, as Adam our of Paradise, without any hope or power in themselves to return. The flaming sword of the Law turns every way to keep them from the Tree of Life. Yet are they not so far from God, but they are under his wrath and curse, and whatever of misery is contained in them. Let them fly whither they please, wish for Mountains and Rocks to fall on them, as they will do hereafter; hide themselves in the Darkness and Shades of their own Ignorance, like Adam among the Trees of the Garden, or immerge themselves in the pleasures of sin for a season; all is one, the wrath of God abideth on them. And they are far from God in their own minds also; being alienated from him, Enemies against him, and in all things made up with Sathan the Head of the Apostacy. Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God. 2. It is an effect of infinite condescension and Grace, that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him. Why should God look after such Fugitives any more? He had no need of us or our services in our best condition, much less in that useless, depraved state whereinto we had brought our selves. And although we had transgressed the Rule of our moral dependance on him in the way of obedience, and thereby done what we could to stain and eclipse his Glory; yet he knew how to repair it unto Advantage by reducing us under the order of Punishment. By our sins we our selves come short of the Glory of God, but he could lose none by us, whilst it was absolutely secured by the Penalty annexed unto the Law. When upon the entrance of sin, he came and found Adam in the bushes, wherein he thought foolishly to hide himself, who could expect (Adam did not) but that his only design was to apprehend the poor rebellious Fugitive, and give him up to condign Punishment? But quite otherwise, above all thoughts that could ever have entred into the Hearts of Angels or men, after he had declared the nature of the Apostacy, and his own indignation against it, he proposeth and promiseth a way of Deliverance and Recovery. This is that which the Scripture so magnifies under the names of Grace and Love of God, which are beyond expression or conception, Joh. 3. 16. And it hath also that lustre frequently put upon it, that he dealt not so with the Angels that sinned; which manifests what condition he might have left us in also, and how infinitely free and Soveraign that Grace was, from whence it was otherwise. Thence it was that he had a desire again unto the works of his hands, to bring poor mankind near unto him. And whereas he might have recalled us unto himself, yet so as to leave some marks of his displeasure upon us, to keep us at a greater Distance from him than that we stood at before; as David brought back his wicked Absalom to Jerusalem, but would not suffer him to come into his Presence; He chose to act like himself in infinite wisdom and grace, to bring us yet nearer unto him, than ever we could have approached by the Law of our Creation. And as the Foundation, means and Pledge hereof he contrived and brought forth that most glorious and unparallel'd effect of divine wisdom, in taking our nature into that unconceiveable nearness unto himself, in the union of it unto the Person of his Son. For as all things in this bringing of us nigh to God who were afar off, are expressive effects of wisdom and Grace; so that of taking our nature into union with himself is glorious unto Astonishment. And as we are thereby made unconceiveably more nigh to God in our nature, than we were upon our first Creation, or than Angels shall ever be; so by vertue thereof, are we in our Persons brought in many things much nearer to God, then ever we could have been brought by the Law of Creation. O Lord our God, how excellent is thy name in all the earth! who hast set thy Glory above the Heavens. Psal. 8. 1. It is in the Admiration of this unspeakable Grace, that the Psalmist is so ravished in the contemplation of God, as hath been declared in our Exposition on the second Chapter of this Epistle. 3. All our Approximation unto God in any kind, all our Approaches unto him in holy worship is by him alone, who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New. These things must be afterwards spoken unto.

VER. 20, 21, 22. THE Apostle had warned the Hebrews before, that he had many things to say, and those not easie to be understood concerning Melchisedec. And herein he intended not only those things which he expresseth directly concerning that Person and his office, but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented. So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose. As, 1. That the Lord Christ was to be a Priest, which included in it the cessation of the Levitical Priesthood, seeing he was of the Tribe of Judah, and not of the Tribe of Levi. 2. That he was to be Another Priest, that is, a Priest of another Order, namely, that of Melchisedec. And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood: as also thereon, that upon his Introduction that Order was utterly to cease and be disanulled. 3. He observes from the same Testimony unto the same purpose, that he was to be a Priest for ever, so as that there should never more upon his death or otherwise be any need of another Priest, nor any possibility of the return of the former Priesthood into the Church. 4. Neither yet doth he rest here, but observes moreover the manner how God in the Testimony insisted on, declared his purpose of making the Lord Christ a Priest which was constitutive of his Office; and that was by his Oath. And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law. This is that which now lyes before us in these verses. And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God, if we have a spiritual light in their Investigation. [non-Latin text not transcribed]. The words of the 20th. verse being Elliptical, the sense of them is variously supplyed. Most Translators carry on the sense unto that which is the middest of the 21 in our Translation, Others were made Priests without an Oath. The Syriack refers the words unto them foregoing; [non-Latin text not transcribed] and confirmed it, (that is the better Hope) with an Oath. And Beza, etiam quatenus non sine jurejurando superintroducta est; in as much as (that Hope) is not brought in without an Oath; And another, since, Et eo potior illa spes, quatenùs n n absque jurejurando superintroducta est Schmid. But this limits the comparison unto this verse, which the Apostle really finisheth ver. 22. Vul. Lat. & quantum est non sine jurejurando; which the Rhemists render; and in as much as it is not without an Oath. Ours supply; he was made a Priest; in as much as not without an Oath, he was made a Priest: no doubt according to the mind of the Apostle. For he hath a prospect in these words unto what ensues, where he expresly applyes this Oathunto the Priesthood of Christ, and the consummation thereof. [non-Latin text not transcribed]; Etiam quatenus; & quatenus; and in as much. [non-Latin text not transcribed] is omitted by the Syriack; Vul. in quantum est, in as much; hereunto answereth, [non-Latin text not transcribed] ver. 22. eatenus. [non-Latin text not transcribed] is the same with [non-Latin text not transcribed], jusjurandum; an Oath. But it is here principally applyed unto those Oaths whereby Conventions, compacts, or Covenants were confirmed. Hence [non-Latin text not transcribed] were the sacrifices that were offered in the confirmation of sworn Covenants. It is three times used here by our Apostle on this occasion, ver. 20, 21, 28. and no where else in the new Testament. [non-Latin text not transcribed]. Vul. Alii quidem, which the Rhemists mend by rendring it, and the other; Beza. nam illi quidem; and so the Syriack [non-Latin text not transcribed] and they; ours; for those Priests; rather, and truly those Priests, though [non-Latin text not transcribed], have only the force of a causal conjunction. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]; were, but the manner of their being made Priests is intended; and so the words are to be expressed fully; facti sunt, were made. [non-Latin text not transcribed]; The Syriack adds, [non-Latin text not transcribed] by the hand of David; It is not the giving of the Oath, but the recording of it in the Psalm that he intendeth. [non-Latin text not transcribed]; non poenitebit; Syr. [non-Latin text not transcribed] and will not lye; will not repent, or change his mind. [non-Latin text not transcribed]; Vul. in tantum; to answer in quantum before; Tantò, eatenùs; tanto; by so much; Syr. [non-Latin text not transcribed] hoc toto, by all this; and so proceeds; this Covenant was more excellent wherein Jesus was made the Surety. Of the signification of the word [non-Latin text not transcribed] I shall speak afterwards.

VER. 20, 21, 22. And in as much as not without an Oath. For they truely were made without an Oath; But this with an Oath, by him that said unto him, the Lord sware, and will not repent, thou art a Priest for ever after the Order of Melchisedec. By so much was Jesus made surety of a better Covenant. The same Argument is pursued as in the foregoing verses, only with a new Medium, and that such as leads on towards the conclusion of the whole Disputation. The Introduction of a new Priesthood, the Cessation or Abolition of the Old, with the Advantage of the Church thereby, because of its Dignity, Preheminence and stability above that which was to give place unto it, are the things which the Apostle is in the proof and confirmation of. There are three things in these three verses. 1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on, ver. 20. 2. An Illustration and Proof of what is asserted in that Proposition, ver. 21. 3. An Inference from its being so established and proved, ver. 22. In the Proposition three things may be considered. 1. The Connexion of it unto the preceding Discourse, by the conjunction [non-Latin text not transcribed]. 2. The Modification of the Proposition in the manner of its Introduction; [non-Latin text not transcribed]; quanto, quatenus, in quantum; in as much. 3. The Proposition it self expressed negatively; [non-Latin text not transcribed]; not without, &c. The Note of Connexion [non-Latin text not transcribed], may respect ver. 17; where the same Testimony now insisted upon, is introduced, and so may intimate a farther pursuit of the same [non-Latin text not transcribed] Argument. If so, the other two verses, 18, 19. are inserted as a Parenthesis, comprizing an inference of what the Apostle had before proved, with the Reasons of it. For whereas before he had only made use of the words of the Father unto Christ, thou art a Priest for ever, and thereon shewed what would thence follow; he now proceeds to declare the manner how those words were spoken, namely, with an Oath. Or it may respect the words immediately foregoing, namely, the bringing in of a better hope; for it was brought in by an Oath: and this sense is followed by most Translators, who supply the Defect in these words by the repetition of a better Hope. But although neither of those suppositions concerning the connexion of the words, doth prejudice the sense or Design of them, yet as we have observed before, [non-Latin text not transcribed], For, oftentimes is as much as moreover, as it is rendred, etiam, by Beza; and then it denotes not an immediate connexion with, or dependance on what went before in particular, but only a Processe in the same general Argument. And so it is here a note of Introduction, of a new special consideration for the confirmation of the same Design. Thence our Translators supply the words, not with any thing that went before, but with what follows after, which the Apostle designed now in particular to speak unto, he was made a Priest. The Modification of the Proposition is in those words [non-Latin text not transcribed], eatenus quantum, [non-Latin text not transcribed] in quantum, inasmuch, so much. Hereunto answers [non-Latin text not transcribed], ver. 22. in tantum: quanto, tanto. The excellency of the Covenant whereof Christ was made Mediator above the old Covenant, had proportion with the preheminence of his Priesthood above that of Aaron, in that he was made a Priest by an Oath, but they were not so. And we may observe in general, that Obs. The Faith, Comfort, Honour, and Safety of the Church, depends much on every particular remark that God hath put upon any of the Offices of Christ, or whatever belongs thereunto We have lived to see Men endeavouring their utmost to render Christ himself, and all his offices of as little use in Religion as they can possibly admit, and yet retain the Name of Christians. And it is to be feared that he is as little valued by some in their Practice, as he is by others in their notions. This is not the way of the Scripture. Therein every concernment of him and his Offices is particularly insisted on; and the Apostle in this Chapter makes it manifest, what important Mysteries depend on such minute considerations, as some would think were little to be regarded. But all things concerning him are full of Divine Mysteries, and every Word about them that drops from infinite Wisdom, ought to be an object of Faith and Admiration. When therefore we cease to enquire with all Diligence into all the Revclations made concerning Christ or his Offices, or any thing which belongs unto them; we do really cease to be Christians. And there can be no greater Evidence of our want of Faith in him and Love unto him, than if we neglect a due consideration of all things, that the Scripture reveals and testifies concerning him. The Proposition it self is in those words; not without an Oath. Two things the Apostle supposeth in this Negative Proposition. [non-Latin text not transcribed]. 1. That there were two ways whereby men either were or might be made Priests, namely, they might be so either with, or without an Oath. And he expresseth the latter way applying it negatively unto Christ, that he might include a Negation of the former way with respect unto the Priests under the Law; both which he afterwards expressely mentioneth. 2. That the Dignity of the Priesthood depends on, and is declared by the way whereby God was pleased to initiate men into that Office. These two things being in general laid down, as those which could not be denied; the Apostle makes Application of them in the next verse distinctly, unto the Friests of the Law on the one hand, and Christ on the other, in a comparison between whom he is ingaged. And we may observe, that Nothing was wanting on the part of God that might give eminency, stability, glory, and efficacy unto the Priesthood of Christ. Not without an Oath. For, 1. This was due unto the Glory of his Person. The Son of God in infinite Grace condescending unto the susception of this Office, and the discharge of all the Duties of it, it was meet that all things which might contribute any thing unto the Glory, or efficacy of it should accompany his undertakings. For being in himself the Image of the invisible God, by whom all things were created, it was meet that in his whole work, he should in all things have the preheminence, as our Apostle speaks Col. 1. 15, 16, 18. He was in every thing that he undertook, to be preferred and exalted above all others, who ever were employed in the Church, or ever should be; and therefore was he made a Priest not without an Oath. 2. God saw that this was needful to encourage and secure the Faith of the Church. There were many things defective in the Priesthood under the Law, as we have partly seen already, and shall yet see more fully in our progress. And it suited the design and wisdom of God that it should be so. For he never intended that the Faith of the Church should rest and be terminated in those Priests or their Office. What he granted unto them was sufficient unto the end and use whereunto he had designed it; so as that the Church might have all that respect for it, which was needful or for their Good. But so many defects there were in that Administration, as might sufficiently evidence that the Faith of the Church was not to acquiesce therein, but to look for what was yet to come, as our Apostle proves by many instances in this Chapter. But upon the Introduction of the Priesthood of Christ, God really and actually proposeth and exhibiteth unto the Church, all that they were to trust unto, all that he would do or was any way needful to be done for their Peace and Salvation. No other Relief was to be expected for the future; therefore did God in infinite Wisdom and Grace for the stability and security of their Faith, grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood. And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable, so that if we comply not therewithal we must perish for ever. Thus all the whole Scripture, and all contained therein direct us unto our ultimate Hope and Rest in Christ alone.

VER. 21. In the Application of this assertion the Apostle affirms, that those Priests, the [non-Latin text not transcribed]. Priests under the Law, were made without an Oath. No such thing is mentioned in all that is recorded concerning their Call and Consecration. For where they are expressly declared in their outward circumstances, Exod. 28, 29. there is mention made of no such thing. But their dedication consisted in three things. 1. A Call from God expressed, chap. 28. ver. 1. VVe have shewed how necessary [non-Latin text not transcribed]. this was unto the first erection of any Priesthood, though it was to be continued by an ordinary succession. See chap. 5, 4. It is therefore granted that in this general Foundation of the Office, Aaron had it, even as Christ had, though not in the same way or manner. For the Call of Christ was far more eminent and glorious than that of Aaron; as hath been shewed. 2. It consisted in the Appointment and Preparation of those peculiar Garments, and Mystical Ornaments wherein they were to administer their Office, and their Unction with the holy Annointing Oyle, when cloathed with those Garments. 3. In the Sacrifices wherewith they were consecrated and actually set apart unto that Office whereunto they were called. And these two were peculiar unto them, there being no use of them in the consecration of Christ, for both of them did declare their whole Administration to be external and carnal, and therefore could never make any thing perfect, nor were capable of a confirmation unto perpetuity. But the Promise made unto Phineas seems to be expresse for an eternity in this Priesthood. Behold, saith God, I give unto him my Covenant of Peace, and he shall have it, and his seed after him, even the Covenant of an Everlasting Priesthood. Num. 25. 12, 13. But this proves not a certain absolute perpetuity of this Priesthood of Phineas. For, 1. The Covenant intended, was not a compleat solemn Covenant confirmed either by Oath or Sacrifice, but only a naked Promise or Declaration of the VVill of God. And that [non-Latin text not transcribed] is frequently used for such a promise, as wherein the nature of a Covenant is not contained, is acknowledged by the Jews themselves. 2. All the special Covenants or Promises that God made unto, or which any under the Law that had respect unto legal Administrations, were all of them Commensurate unto the Duration and Continuance of the Law it self. VVhilst the Covenant of the Law it self was in force, they also continued; and when that ceased, then also were they to cease. For the Foundation being taken away the whole Building must come to the ground. Now that this Old Covenant of the Law was to cease and be taken away by the introduction of another and a better, God did openly and frequently declare under the Old Testament, as our Apostle manifests by one signal instance in the next chapter. And this is the sense of [non-Latin text not transcribed] for ever, in this case constantly. It expresseth a certain continuance of any thing so as not to be changed, or to have another thing substituted in the Room of that whereunto it is applyed, whilst that legal Dispensation continued. And so it was in this Promise made unto Phineas. For although there was an Intercision made afterwards as to the continuance of the Priesthood in the line of his Family, by the interposition of Eli and his sons, who were of the Posterity of Ithamar, yet he returned again into the enjoyment of this Promise, in the Person of Zadock in the days of Solomon, and so continued until the second Temple was forsaken of God also, and made a den of Thieves. But neither with respect unto him or any other, is there any mention of the Oath of God. For indeed God did never solemnly interpose himself with an Oath in a way of Priviledge or Mercy, but with direct respect unto Jesus Christ. So he sware by himself unto Abraham, that in his seed all the Nations of the Earth should be blessed, whereby he declared the immutability of his Counsel, in sending his Son to take his seed upon him. So he sware unto David by his Holinesse, that his seed, namely Christ, should sit on the Throne for ever. Wherefore although God never changeth any real internal Acts of his Will, or his Purposes, for with him there is neither variableness nor shadow of turning; yet he often works an Alteration in some things, which on some conditions, or for some time he hath proposed and enjoyned unto his Church, unless they were confirmed by his Oath. For this declares them to be absolutely immutable. This is the Account the Apostle gives of the Aaronical Priests, [non-Latin text not transcribed] and they [non-Latin text not transcribed] truly, that is, Aaron and all his Posterity that exercised the Priests Office in a due manner, they were all made Priests, that is, by God himself. They did not originally take this Honour unto themselves, but were called of God. For he hath no regard unto them who in those days invaded the Priests Office with violence, deceit, or bribery, and so not only corrupting but evacuating the Covenant of Levi. Those that entred into and executed their Office according to the Law, are here intended by him. These were all made Priests in the way of Gods appointment; but neither all of them nor any of them were made Priests by an Oath. God, into whose Soveraign Will and Pleasure all these things are resolved, granted unto them what he saw convenient, and withheld what seemed good unto him; what he did was sufficient to oblige the People unto Obedience during that Dispensation of his Will: and what he did not adde, but reserved for a further dispensation of His Grace, intimated that liberty which he reserved unto himself of making an Alteration therein, as he saw Good. And we may see, That Although the Decrees and Purposes of God were always firm and immutable, yet there was no fixed state of outward Dispensations, none confirmed with an Oath, untill Christ came. Nor shall we find any rest in any thing, until we come to Christ. The Apostle in the next words declares in particular, and positively, what he had in general and negatively before laid down; but this with an Oath, [non-Latin text not transcribed], but He, [non-Latin text not transcribed], this Man, he who was to be a Priest after the order of Melchisedec. He was made [non-Latin text not transcribed] with an Oath. This is first asserted and then proved by the [non-Latin text not transcribed]. Testimony of the Psalmist; and the Assertion may have a double signification. (1) That this Oath was constituent of his Office. Therein his Call and Consecration did consist. (2.) That his Call, Constitution, or Consecration was confirmed and ratified with an Oath; And the latter sense is intended; For so doth the Antithesis require. Those legal Priests had a Divine Constitution and Call, but they had no Confirmation by the Addition of an Oath; God used not an Oath in or about any thing that belonged unto them. Wherefore this Man was also to have another Call unto, and Constitution of his Office, but he was to be confirmed therein by an Oath. Wherein this call of Christ unto his Office did consist, what were the Acts of the Divine Will thereabout, and what was the manifestation of them, I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath. (1.) The form. And (2.) the matter of it. 1. The Form of it is in those words, the Lord sware and will not repent. And the Matter of it is, that he in his own Person should be a Priest for ever. [non-Latin text not transcribed]. The Person swearing is God the Father, who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord: and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will, under an especial way of Declaration. So the same Act and Counsel of Gods Will is called his Decree, Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose, as to testifie it to be absolute, and unchangeable, he doth it in the way of an Oath, as hath been declared, Chap. 6. ver. 13, 14. Or to the same purpose God affirms that he hath sworn in the case. If then it be demanded, When God thus sware unto Christ? I answer, we must consider the Decree it self unto this purpose, and the peculiar Revelation or Declaration of it, in which two this Oath doth consist. And as to the first, it belongs entirely unto those eternal foederal Transactions between the Father and the Son, which were the original of the Priesthood of Christ, which I have at large explained in our Exercitations. And as for the latter, it was when he gave out that Revelation of his mind, in the Force and Efficacy of an Oath in the Psalm by David. It is therefore not only a mistake but an Error of danger in some Expositors, who suppose that this Oath was made unto Christ upon his Ascension into Heaven. For this Apprehension being pursued, will fall in with the [non-Latin text not transcribed]; of the Socinians in this whole Cause, namely, that the Kingly and Priestly Offices of Christ are not really distinct. Moreover it supposeth the principal discharge of the Priesthood of Christ, in his sacrifice, to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words. For if he were made a Priest and discharged his Office without an Oath, as he must be and do on this supposition that the Oath of God was made unto him after his Ascension, (or that his death and Oblation therein belonged not unto his Priestly Office) he had no preheminence herein unto the Aaronical Priests. He might so have a subsequent Priviledge of the Confirmation of his Office, but he had none in his Call thereunto. Wherefore this Oath of God, though not in it self solely the constituent cause of the Priesthood of Christ, yet it was, and it was necessarily to be antecedent unto his Actual entrance upon, or discharge of any solemn Duty of his Office. That additional expression, and he will not repent, declares the nature of the Oath of God and of the Purpose confirmed thereby. When God makes an Alteration [non-Latin text not transcribed]. in any Law, Rule, Order, or Constitution, he is or may be said, [non-Latin text not transcribed], to repent. This God by this word declares shall never be; no Alteration or Change, no Removal or Substitution shall ever be made in this matter. 2. The matter of this Oath, is, that Christ is and should be a Priest for ever. He was not only made a Priest with an Oath, which they were not, but a Priest for [non-Latin text not transcribed]. ever. This adds unto the unchangeableness of his Office, that he himself, in his own Person was to bear, exercise, and discharge it, without substitute or successor. And this, for ever, answers unto the for ever under the Law; each of them being [non-Latin text not transcribed]. commensurate unto the Dispensation of that Covenant which they do respect. For absolute Eternity belongs not unto these things. The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant. And this, for ever, respects the New Covenant, which is to continue unto the consummation of all things, no change therein being any way intimated or promised, or consistent with the Wisdome and Faithfulness of God, all which were otherwise under the Law. But at the end of the world, together with the Dispensation of the New Covenant, an end will be put unto all the Mediatory Offices of Christ, and all their Exercise. And there are four things which the Apostle declareth and evinceth in this observation. 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God, which none other ever was before him. 2. That the Person of the High Priest is hereby so absolutely determined, as that the Church may continually draw nigh unto God in the full Assurance of Faith. 3. That this Priesthood is liable to no Alteration, Succession, or Substitution. 4. That from hence ariseth the principal Advantage of the New Testament above the Old, as is declared in the next verse, and we may observe, 1. That although God granted great Priviledges unto the Church under the Old Testament, yet still in every instance he withheld that which was the principal, and should have given perfection unto what he did grant. He made them Priests, but without an Oath. In all things there was a reserve for Christ, that he in all might have the Preeminence. 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it. What he proposeth and prescribeth unto us, he declares no more of his mind and his will about, but that he requireth and approveth of our Obedience unto it, but still reserves the liberty unto himself of making those Alterations in it and about it, that seem good unto him. Nothing therefore in the whole legal Administration being confirmed by the Oath of God, it was always ready for a removal at the appointed season. 3. Christ his being made a Priest by the Oath of God for ever, is a solid Foundation of Peace and Consolation to the Church. For, 4. All the Transactions between the Father and the Son, concerning his Offices, undertakings, and the work of our Redemption, have respect unto the Faith of the Church, and are declared for our Consolation. Such were his solemn Call to his sacerdotal Office, and the Oath of God whereby he was confirmed therein. I will not say that these things were needless on the part of Christ himself, Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office; yet was it in all these things the Good and Benefit of the Church that was designed. What the Lord Christ said of his Prayer unto God the Father, at least so far as it was vocal, it was not needful for him, but was only for the confirmation of the Faith of others; John 11. 41, 42. may be spoken of all other Transactions between God and him; the Faith of others was principally respected in them, and thereunto they were absolutely needful. For, 1. The things which God proposeth unto our Faith through Christ, are exceeding great and glorious, and such as being most remote from our innate Apprehensions, do need the highest confirmation. Things they are, which Eye hath not seen, nor Ear heard, neither have they entred into the Heart of Man, 1 Cor. 2. 9. Things unexpected, great and glorious are apt to surprize, amaze and overwhelm our Spirits, until they are uncontrollably testified unto. So when Jacobs sons told their Father that Joseph was alive, and made Governour over all the Land of Egypt, Gen. 45. 26. The Tidings were too great and good for him to receive. But it is added, that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him, the Spirit of Jacob revived; ver. 27, 28. The things of the Gospel, pardon of Sin, Peace with God, Participation of the Spirit, Grace and Glory, are great and marvellous. Men at the hearing of them are like them that dream, the words concerning them seem like the Report of the Woman unto the Apostles, concerning the Resurrection of Christ, they seemed as idle Tales, and they believed them not, Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them. His Eternal Covenant with his Son about them, his Oath that he hath made unto him, whereby he was established in his office, and the like glorious Transactions of his Wisdom and Grace, are revealed unto this very end, that we might not be faithless in these things but believe. For can any thing that is proposed unto us be supposed to exceed the Duty of Faith, when we see it either in it self, or in its springs and foundation solemnly confirmed by the Oath of God? They are glorious things which we are to expect from the Priesthood of Christ, and the Discharge of that Office. And is it not an unspeakable encouragement thereunto, that God hath confirmed him in that office by his solemn Oath unto him? For two things evidently present themselves unto our minds thereon. First, that this is a thing which the infinitely holy wise God lays great weight and stress upon. And what is he not able to effect when he doth so, and consequently lays out the Treasures of his Wisdome, and ingageth the greatness of his Power in the pursuit of it? And secondly, his Counsel herein is absolutely immutable, and such as on no emergency can admit of Alteration. If therefore the ingagement of infinite Wisdome, Grace, and Power will not excite and encourage us unto believing, there is no remedy but we must perish in our sins. 2. As the things proposed in the Gospel as effects of the Priesthood of Christ, are in themselves great and glorious, requiring an eminent confirmation; so the frame of our Hearts with respect unto them, is such from first to last, as stands in need of all the Evidence that can be given unto them. For there is in us by nature an aversation unto them, and a dislike of them. In the wisdom of our carnal minds we look on them as foolish and useless. And when this woful enmity is conquered by the Mighty Power of God, and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace, yet no man can recount how many doubts, fears, jealous suspicions we are, as to our closing with them by Faith, obnoxious unto. Every ones own Heart, if he have any acquaintance with it, if he be diligent in the examination of it, will sufficiently satisfie him what objections Faith in this matter hath to conflict withal. And it is to be feared that he who is insensible of the oppositions that arise against sincere believing, never yet knew what it is so to believe. To encourage and strengthen our Hearts against them, to give power unto Faith against all oppositions, doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved. And indeed we may try the sincerity of our Faith by its respect unto these things. It may be some, for ought I know, may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep, as these springs of Gods confirmation of the office of Christ by his Oath do lye: But yet he that doth not of his own choice refresh his Faith with the consideration of them, and strengthen it with pleas in his supplications taken from thence, seems to me to be greatly unacquainted with what it is truly to believe.

Verse XXII. By so much was Jesus made a Surety of a better Testament. [non-Latin text not transcribed], By so much answers directly to [non-Latin text not transcribed], ver. 20. in as much. There is therefore an immediate connexion of these words unto that verse. Hence ver. 21. wherein a confirmation is interserted of the principal Assertion, is justly placed in a Parenthesis in our Translation. So the sense of the Words is to this purpose: And in as much as he was not made a Priest without an Oath, he is by so much made the Surety of a better Testament. And there may be a twofold Design in the Words. (1.) That his being made a Priest by an Oath made him meet to be the Surety of a better Testament; or (2.) That the Testament whereof he was the Surety must needs be better than the other; because he who was the Surety of it was made a Priest by an Oath. In the one way, he proves the Dignity of the Priesthood of Christ from the New Testament; and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming, that really and efficiently the Priesthood gives Dignity unto the New Testament, and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely, that the Priesthood of Levi, and the Old Testament were good, or these could not be said to be better in way of comparison. And Good they were because appointed of God, and of singular use unto the Church during their continuance. But this Priesthood and Testament are better, by so much as that which is confirmed with an Oath, is better than that which is not so, which alone gives the proportion of comparison in this place. Many other advantages there were of the Priesthood of Christ, and of the New Testament in comparison unto those of old, all which encrease the proportion of Difference; but at present the Apostle considers only what depends on the Oath of God. Wherefore the Design of the Comparison contained in those words [non-Latin text not transcribed], is, that whereas this [non-Latin text not transcribed]. Priest after the Order of Melchisedec, was designed to be the Surety of another Testament, he was confirmed in his office by the Oath of God, which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety. In the Assertion it self that Jesus was made a Surety of a better Testament, we may consider, (1.) what is included or supposed in it, and (2.) what is literally expressed. Three things are included and supposed in this Assertion. (1.) That there was another Testament that God had made with his People. (2.) That this was a good Testament. (3) That this Testament had in some sense a Surety. As unto what is expressed in these words, there are four things in them. (1.) The Name of him who was the subject discoursed of, it is Jesus. (2.) What is affirmed of him, he was a Surety. (3.) How he became so, He was made so. (4.) Whereof he was a Surety, and that is of a Testament of God. Which, (5.) is described by its respect unto the other before mentioned, and its preference above it, it is a better Testament. 1. It is supposed that there was another Testament which God had made with his People. This the Apostle supposeth in this whole context, and at length brings his discourse unto its Head and issue in the eighth Chapter, where he expresly compareth the Two Testaments the one with the other. Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt, as is expresly declared in the ensuing Chapters, whereof we must treat in its proper place. 2. It is supposed, that this was a Good Testament. It was so in it self, as an effect of the Wisdom and Righteousness of God. For all that he doth is good in it self, both naturally and morally, nor can it otherwise be. And it was of Good Use unto the Church, namely, unto them who looked unto the end of it, and used it in its proper design. Unto the Body of the People indeed, as far as they were carnal, and looked only on the one hand for temporal Benefits by it, or on the other for Life and Salvation, it was an heavy yoke, yea the Ministration of Death. With respect unto such Persons and Ends it contained Statutes that were not Good, Commandments that could not give Life; and was every way unprofitable. But yet in it self it was on many Accounts Good, Just and Holy. (1.) As it had an Impression upon it of the Wisdom and Goodnesse of God. (2) As it was instructive in the nature and demerit of Sin. (3.) As it directed unto and represented the only means of deliverance by Righteousnesse and Salvation in Christ. (4.) As it established a Worship which was very Glorious and Acceptable unto God during its Season. But as we shall shew afterwards, it came short in all excellencies and worth of this whereof Christ is the Surety. 3. It is supposed that this Testament had a Mediator. For this New Testament having a Surety, the other must have so also. But who this was must be inquired. 1. Some would have our Lord Jesus Christ to be the Surety of that Testament also. For so our Apostle affirms in general, There is one God, and one Mediator between God and Man, the Man Christ Jesus, who gave himself a ransome for all to be Testified in due time; 1 Tim. 2. 5, 6. Be the Covenant or Testament what or which it will, there is but one Mediator between God and Man. Hence our Apostle says of him, that Jesus Christ is the same yesterday, to day, and for ever, Chap. 13. 8. If therefore he be the only Mediator to day under the New Testament, he was so also yesterday under the Old. Answ. 1. There is some difference between a Mediator at large, and such a Mediator as is withal a Surety. And however on any Account Christ may be said to be the Mediator of that Covenant, he cannot be said to be the Surety of it. 2. The place in Timothy cannot intend the Old Covenant but is exclusive of it. For the Lord Christ is there called a Mediator with respect unto the Ransome that he paid in his death and bloodshedding. This respected not the confirmation of the Old Covenant, but was the Abolition of it; and the Old was confirmed with the Blood of Beasts, as the Apostle expresly declares, Chap. 9. 18. 19. 3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant, the Angel and Messenger of it on the behalf of God the Father; but this doth not constitute him a Mediator properly: For a Mediator is not of one, but God is one. 4. The Lord Christ was a Mediator under that Covenant, as to the original Promise of Grace, and the efficacy of it, which were administred therein; but he was not the Mediator and Surety of it as it was a Covenant: For had he been so, he being the same yesterday, to day, and for ever, that Covenant could have never been disanulled. 2. Some assert Moses to have been the Surety of the Old Testament. For so it is said, that the Law was given by the Disposition of Angels in the hand of a Mediator. Gal. 3. 19. That is, of Moses; whom the People desired to be the internuncius between God and them, Exod. 20. 19. Deut. 5. 24. Chap. 18. 16. Answ. (1.) Moses may be said to be the Mediator of the Old Covenant in a general sense, inasmuch as he went between God and the People, to declare the Will of God unto them, and to return the profession of Obedience from them unto God; But he was in no sense the Surety thereof. For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People. This he took absolutly unto himself in those words wherewith all his Laws were prefaced; I am the Lord thy God. Nor did he, nor could he on the other side undertake unto God for the People; and so could not be esteemed in any sense the Surety of the Covenant. (2.) The Apostle hath no such argument in hand, as to compare Christ with Moses, nor is he treating of that Office wherein he compares him with him, and prefers him above him, which was his Prophetical Office whereof he had before discoursed, Chap. 3, 4, 5, 6, 7. VVherefore 3. It was the High Priest alone who was the Surety of that Covenant. It was made and confirmed by sacrifices, Psal. 50. 5. as we shall see more at large afterwards, Chap. 9. 19, 20. And if Moses were concerned herein, it was as he executed the office of the Priest in an extraordinary manner. Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People, making Attonement for them according to the terms of that Covenant, supplyed the place of the Surety thereof. And we may observe, That How good and glorious soever any thing may appcar to be, or really be in the Worship of God, or as a way of our coming to him, or walking before him; if it be not ratified in and by the immediate Suretiship of Christ, it must give way unto that which is better; it could be neither durable in it self, nor make any thing perfect in them that made use of it. 2. In what is positively asserted in the words we may observe, 1. The Person who is the subject spoken of, and that is, Jesus. He had in general [non-Latin text not transcribed]. declared the nature of the Priesthood of him who was to have that Office, according to the order of Melchisedec. But he had not yet in this whole chapter, that is, from the beginning of this discourse, mentioned who that Person was, or named him. But here he makes application of the whole unto him; it is Jesus who in all these things was intended. And this he doth suitably unto his design and occasion. For two things were in question among the Hebrews. (1.) What was the Nature of the Office of the Messiah. (2.) Who was the Person. For the first of these, he proves unto them from their own acknowledged Principles, that he was to be a Priest, as also what was the nature of that Priesthood, and what would be the necessary consequents of the setting up that office in the Church, and the exercise of it: this his whole precedent discourse is designed unto. Now he asserts the second part of the difference, namely, that it was Jesus who is this Priest, because in him alone do all things concurre that were to be in that Priest, and he had now discharged the principal part and Duty of that Office. It was sufficient for the Church of the Jews to believe in the Messiah, and to own the work of Redemption which he was to accomplish. Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person. Many, I doubt not, died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer. But their obligation unto Faith towards that individual person arose from the Declaration that was made of him, and the Evidences given to prove him to be the Son of God, the Saviour of the world. So he tells those unto whom he preached and who saw his miracles, if ye believe not that I am he, ye shall dye in your sins, John 8. 24. It would not now suffice them to believe in the Messiah in general, but they were also to believe, that Jesus was He, or they must perish for their unbelief. Howbeit they only were intended who hearing his words and seeing his Miracles, had sufficient Evidence of his being the Son God. Of others in the same Church, this was not as yet required. Nor, it may be, doth our Saviour oblige them immediately unto Faith in this matter; only he declares what would be the event with them, who upon his Accomplishment of his work in the Earth, and the sending of the Holy Ghost after his Ascension, whereby he gave the principal Declaration and Evidence of his being the Messiah, should continue in their unbelief. Hereon and not before, the Belief in his individual Person, in Jesus the Son of God, became the Foundation of the Church; so that whoever beleived not in him did die in their sins. Wherefore the Apostles immediately upon the coming of the Holy Ghost, made this the first and principal subject of their Preaching, namely, that Jesus was the Christ. See Acts 2, 3, 4, 5. so our Apostle in this place, having asserted the Nature of the Office of the promised Messiah, makes an application of it unto his Person, as he also had done, Chap. 2. 9. And we may observe that, All the Priviledges, Benefits and Advantages of the Offices and Mediation of Christ, will not avail us, unless we reduce them all unto Faith in his Person. Indeed it is not so much what is done, though that be unconceivably great, as by whom it is done, namely, Jesus the Son of God, God and Man in One Person. It is a matter of somewhat a surprizing Nature, that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing, be it never so foolish or impious in Religion, to seem strange, a man could not but admire how such an Attempt should be either owned or countenanced. For my part I must acknowledge that I know no more of Christian Religion but what makes me judge, that the principal trouble of Believers in this world, lies herein, that they can no more fervently love, nor more firmly Believe in the Person of Christ, than what they have as yet attained unto. But this notion hath been vented and carried on among us, by Persons who out of an aym after things novel and contrary to the received Faith, have suffered themselves to be imposed on by those who have other Principles than what they seem to own. For the Socinians denying the Divine Nature of Christ, do, (in the pursuit of that Infidelity) their utmost to take the minds of men from a regard unto his Person, and would reduce all Religion unto a meer Obedience unto his Commands. And indeed there can be no place for that Divine Faith in him, trust on him, and Love unto him which the Church always professed, if it be supposed that he is not God and Man in one Person. And their reasonings, they are unto this purpose, which some represent unto us, who yet will not avow that Principle from whence alone they are taken and do rise. But so long as we can hold the Head, or this great Foundation of Religion, that the Lord Christ is the Eternal Son of God, which alone gives life and efficacy unto his whole work of Mediation, our Faith in all its actings will be reduced unto his Person; there it beginneth, there it endeth. It is Jesus who is this Mediator and Surety of the Covenant, in whose Person God Redeemed the Church with his own Blood. 2. That which is affirmed of this Person is, that he was made a Surety. 1. The way whereby he became so, is expressed by [non-Latin text not transcribed]. He was made so. So [non-Latin text not transcribed]. is this word used with respect unto him, Chap. 1. 4. of the same importance with another translated appointed, Chap. 3. 2. and it signifies what is expressed, Chap. 5. 5. The places may be consulted with our exposition of them. Respect is had herein unto the Acts of God the Father in this matter. What are those Acts of God, whether Eternal or Temporal that did concurre unto or any way belong unto the investiture of Christ in his Offices, I have at large declared on Chap. 1. 1, 2, 3. And more particularly for what concerns his Priesthood, it hath been handled apart in our Exercitations on that subject. But we may here also observe, that The whole undertaking of Christ and the whole efficacy of the discharge of his Office depends on the Appointment of God even the Father. 3. It is affirmed that he was thus made, appointed or constituted, that is, by God himself a Surety, which is farther declared by the Addition of that whereunto his Suretiship had a respect, namely, a better Covenant; [non-Latin text not transcribed]. Of the proper signification of the word [non-Latin text not transcribed] and its use, we must treat expressely [non-Latin text not transcribed]. afterwards. Here we shall only observe that in this word the Apostle takes many things as granted among the Hebrews. As, 1. That there was to be another Covenant or Testament of God with and towards the Church, besides that which he made with Israel when he brought them out of Egypt. The Promises hereof are so frequently repeated in the Prophets especially those who prophecyed towards the latter end of their Church State, that there could be no question about it, nor could they be ignorant of it. 2. That this New Covenant or Testament should be better than the former, which was to be disanulled thereby. This carried along with it, its own Evidence. For after God in his Wisdom and Goodness had made one Covenant with his People, he would not remove it, abolish it, and take it away by another, unless that other were better than it; especially declaring so often as he doth, that he granted them this New Covenant, as the highest effect of his Grace and Kindness towards them. And that indeed it was expressely promised to be a better Covenant than the former, we shall see in the next chapter, if we live and God Will. 3. It is supposed that this better Covenant must have a Surety. The original Covenant that God made with Adam had none, and therefore was it quickly broken and disanulled. The especial Covenant made with Israel had no Surety, properly so called. Only therein the High Priest did represent what was to be done by any one that should undertake to be such a Surety. Of the word and its signification we have spoken before. And in our enquiry [non-Latin text not transcribed]. into the nature of this Suretiship of Christ, the whole will be resolved into this one Question, namely, Whether the Lord Christ was made a Surety only on the part of God unto us, to assure us that the Promise of the Covenant on his part should be accomplished, or also an Undertaker on our part for the performance of what is required, if not of us, yet with respect unto us, that the Promise may be accomplished. The first of these is vehemently asserted by the Socinians, who are followed by Grotius and Hammond in their Annotations on this place. The words of Schlictingius are. Sponsor foederis appellatur Jesus, quod nomine Dci nobis spoponderit, id est, fidem fecerit Deum foederis promissiones servaturum esse. Non verò quasi pro nobis spoponderit Deo, nostrorumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, foedus nobiscum panxit, ejusque promissiones ratas fore spopondit & in se recepit, ideoque nec sponsor simpliciter sed foederis sponsor nominatur. Spopondit auiem Christus pro foederis divini veritate, non tantùm quatenùs id firmum ratumque fore verbis perpetuo testatus est, sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit Documentis, tum perfectâ vit ae innocentia & sanctitate, tum divinis plané quae patravit operibus, tum mortis adeò truculentae, quam pro doctrin ae suae veritate subiit, perpessione. After which he subjoyns a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief Account of their whole opinion concerning the Mediation of Christ. The words of Grotius are; Spopondit Christus. i. e. nos certos Promissi fecit, non solis verbis sed perpetuâ vitae saenctitate, morte ob id toleratâ, et miraculis plurimis, which are an Abridgment of the Discourse of Schlictingius. To the same purpose Dr. Hammond expounds it, that he was a sponsor or Surety for God unto the confirmation of the Promises of the Covenant. On the other hand the generality of Expositors antient and modern, of the Roman and Protestant Churches, affirm that the Lord Christ as the Surety of the Covenant was properly a Surety or undertaker unto God for us, and not a Surety or undertaker unto us for God. And because this is a matter of great importance, wherein the Faith and Consolation of the Church is highly concerned, I shall insist distinctly upon it. And first, we may consider the Argument that is produced to prove, that Christ was only a Surety for God unto us. Now this is taken neither from the Name nor Nature of the Office or work of a Surety, nor from the Nature of the Covenant whereof he was a Surety, nor of the Office wherein he was so. But the sole Argument insisted on, is, that we do not give Christ as a Surety of the Covenant unto God, but he gives him unto us, and therefore he is a Surety for God and the Accomplishment of his Promises, and not for us to pay our debts, or to answer what is required of us. But there is no force in this Argument. For it belongs not unto the nature of a Surety, by whom he is or may be designed unto his Office and work therein. His own voluntary susception of the Office and work, is all that is required thereunto, however he may be designed or induced to undertake it. He who of his own Accord doth voluntarily undertake for another, on what Grounds, Reasons or Considerations soever he doth so, is his Surety. And this the Lord Christ did in the behalf of the Church. For when it was said, sacrifice and burnt Offerings and whole burnt-offerings for sin God would not have, or accept as sufficient to make the Attonement that he required, so as that the Covenant might be Established and made effectual unto us, then said he, Lo I come to do thy will O God, Heb. 10. 5, 6. He willingly, and voluntarily, out of his own abundant Goodness and Love took upon him to make Attonement for us, wherein he was our Surety. And accordingly this undertaking is ascribed unto that Love which he exercised herein, Gal. 2. 12. 1 John 3. 16. Rev. 1. 5. And there was this in it moreover that he took upon him our Nature or the Seed of Abraham, wherein he was our Surety. So that although we neither did nor could appoint him so to be, yet he took from us that wherein and whereby he was so: which was as much as if we had designed him unto his work, as to the true Reason of his being our Surety. Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter, it was the voluntary engagement of himself to be our Surety, and his taking our Nature upon him for that End, which was the formal Reason of his being instituted in that Office. 2. We may consider the Arguments, whence it is evident that he neither was nor could be a Surety unto us for God, but was so for us unto God. For, 1. [non-Latin text not transcribed] or [non-Latin text not transcribed], a Surety, is one that undertaketh for another wherein he is defective really or in Reputation. Whatever that undertaking be, whether in Words of Promise, or in depositing of real security in the hands of an Arbitrator, or by any other Personal engagement of Life and Body, it respects the defect of the Person for whom any one becomes a Surety. Such an one is sponsor or fidejussor in all good Authors and common use of speech. And if any one be of absolute credit himself, and of a Reputation every way unquestionable, there is no need of a Surety, unless in case of Mortality. The words of a Surety in the behalf of another whose Ability or Reputation is dubious, are, ad me recipio, faciet aut faciam. And when [non-Latin text not transcribed] is taken Adjectively as sometimes it is, it signifies him who is satisdationibus obnoxius; liable to payments for others that are non-solvent. 2. God can therefore have no Surety properly, because there can be no Imagination of any defect on his part. There may be indeed a Question whether any Word or Promise be a Word or Promise of God. To assure us hereof, it is not the work of a Surety, but only any one or any means that may give evidence that so it is. But upon a supposition that what is proposed, is his Word or Promise, there can be no Imagination or Fear of any defect on his part, so as that there should be any need of a Surety for the performance of it. He doth indeed make use of Witnesses to confirm his Word, that is, to testifie that such Promises he hath made and so he will do. So the Lord Christ was his Witnesse, Isa. 43. 10. Ye are my witnesses, saith the Lord, and my Servant whom I have chosen. But they were not all his Sureties. So he affirms that he came into the VVorld to bear witnesse unto the Truth, John 18 37. that is, the Truth of the Promises of God; for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers, Rom. 15. 8. But a Surety for God properly so called he was not, nor could be. The distance and difference is wide enough between a witnesse and a Surety; for a Surety must be of more Ability, or more Credit and Reputation than he for whom he is a Surety, or there is no need of his Suretiship. This none can be for God, no not the Lord Christ himself, who in his whole work was the Servant of the Father. And the Apostle doth not use this word in a general improper sense for any one that by any means gives Assurance of any other thing; for so he had asserted nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were Sureties for God, and many of them confirmed the Truth of his VVord and Promises with the laying down of their Lives. But such a Surety he intends as undertaketh to do that for others, which they cannot do for themselves, or at least are not reputed to be able to do what is required of them. 3. The Apostle had before at large declared who and what was Gods Surety in this matter of the Covenant, and how impossible it was that he should have any other: And this was himself alone interposing himself by his Oath. For in this cause, because he had none greater to swear by, he sware by himself, Chap. 6. 13, 14. VVherefore if God would give any other Surety besides himself, it must be one greater then He. This being every way impossible, he swears by himself only. Many ways he may and doth use for the declaring and testifying of his Truth unto us, that we may know and believe it to be his word; and so the Lord Christ in his Ministry was the principal Witnesse of the Truth of God. But other Surety than himself he can have none. And therefore, 4. VVhen he would have us in this matter, not only come unto the full Assurance of Faith concerning his Promises, but also to have strong Consolation, he resolves it wholly into the immutability of his counsel, as declared by his Promise and Oath, Chap. 6. 18, 19. So that neither is God capable of having any Surety properly so called, neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree. 5. VVe on all Accounts stand in need of a Surety for us, or on our behalf. Neither without the Interposition of such a Surety could any Covenant between God and us be firm and stable, or an Everlasting Covenant ordered in all things and sure. In the first Covenant made with Adam there was no Surety, but God and Man were the immediate Covenanters. And although we were then in a state and condition able to perform and answer all the Terms of the Covenant, yet was it broken and disanulled. If this came to pass by the failure of the Promise of God, it was necessary that on the making of a new Covenant, he should have a surety to undertake for him, that the Covenant might be stable and Everlasting. But this is false and blasphemous to imagine. It was man alone who failed and brake that Covenant. VVherefore it was necessary that upon the making of the New Covenant, and that with a design and purpose that it should never be disanulled, as the former was, that we should have a Surety and undertaker for us. For if that first Covenant was not firm and stable because there was no Surety to undertake for us, notwithstanding all that Ability which we had to answer the Terms of it, how much less can any other be so, now our natures are become depraved and sinful? wherefore we alone are capable of a Surety properly so called for us, we alone stood in need of him, and without him the Covenant could not be firm and inviolable on our parts: The Surety therefore of this Covenant is so with God for us. 6. It is the Priesthood of Christ that the Apostle treats of in this place, and that alone. VVherefore he is a Surety as he is a Priest and in the Discharge of that office, and is therefore so with God on our behalf. This Schlictingius observes and is aware what will ensue thereon against his pretensions, which he endeavours to obviate. Mirum (saith he) porrò alicui videri posset, cur D. Auctor de Christi sacerdotio in superioribus & in sequentibus agens, derepente eum sponsorem foederis, non verò sacerdotem vocet. Cur non dixerit, tantò praestantioris foederis factus est sacerdos Jesus? hoc enim planè requirere videtur totus orationis contextus. Credibile est in voce sponsoris sacerdotium quoque Christi intelligi. Sponsoris enim non est solùm alieno nomine quippiam promittere, & fidem suam pro alio interponere; sed etiam, si ita res ferat, alterius nomine id quod spopondit, praestare. In rebus quidem humanis, si id non praestet is pro quo sponsor fide jussit; hic verò propter contrariam causam (nam prior hic locum habere non potest) nempe quatenus ille, pro quo spopondit Christus, per ipsum Christum promissa sua nobis exhibet, quâ in re praecipuè Christi sacerdotium continetur. Answ. (1.) It may indeed seem strange unto any one who imagineth Christ to be such a Surety as he doth, why the Apostle should so call him and so introduce him in the Description of his Priestly Office, as that which belongeth thereunto. But grant what is the proper work and duty of a Surety, and who the Lord Jesus was a Surety for, and it is evident that nothing more proper or pertinent could be mentioned by him, when he was in the Declaration of that office. (2.) He confesseth that by his exposition of this Suretiship of Christ, as making a Surety for God, he contradicteth the nature and only notion of a Surety among men. For such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is ingaged and doth undertake. He is to pay that which they owe, and to do what is to be done by them, which they cannot perform. And if this be not the notion of a Surety in this place, the Apostle makes use of a word no where else used in the whole Scripture, to teach us that which it doth never signifie among men, which is improbable and absurd. For the sole Reason why he did make use of it was, that from the Nature and Notion of it among men in other Cases, we may understand the signification of it, what he intends by it, and what under that name he ascribes unto the Lord Jesus. (3.) He hath no way to solve the Apostles mention of Christs being a Surety in the Description of his Priestly Office, but by overthrowing the nature of that Office also. For to confirm this absurd notion that Christ as a Priest was a Surety for God, he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God, or his effectual Communicating of the Good things promised unto us; the falshood of which notion really destructive of the Priesthood of Christ, I have elsewhere at large detected and confuted. Wherefore seeing the Lord Christ is the Surety of the Covenant as a Priest, and all the sacerdotal Actings of Christ have God for their immediate Object, and are performed with him on our behalf, he was a Surety for us also. It remaineth that we enquire positively, how the Lord Christ was the Surety of the New Covenant, and what is the benefit we receive thereby. And unto this purpose we must first consider that opinion of some, that the whole end of the Mediation of Christ, was only to procure the New Covenant; although at first view it be irreconcileable unto the nature and notion of a Surety. For a Surety is not the Procurer of that whereofhe is the Surety, but only the undertaker for its Accomplishment. But we must more distinctly consider this Assertion, and in what sense Christ may be said to procure the New Covenant by his Death and Mediation. And to this end we must observe that the New Covenant may be considered divers ways in various respects. 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God. And this although it have the nature of an Eternal Decree, yet is it distinguished from the Decree of Election, which first and properly respects the Subjects or Persons for whom Grace and Glory are prepared. For this respects the Preparation only of that Grace and Glory, as to the way and manner of their Communication. It is true, this Purpose or Counsel of Gods Will, is not called the Covenant of Grace, which is the expresse declared exemplification of it. The Covenant of Grace, I say, is only the Declaration of this Counsel of Gods VVill, accompanied with the Means and Powers of its Accomplishment, and the Prescription of the ways whereby we are to be interested in it, and made partakers of the Benefits of it. But in the enquiry after the procuring Cause of the New Covenant, it is the first thing that ought to come under consideration For nothing can be the procuring Cause of the Covenant which is not so of this Spring and Fountain of it, of this Idea of it in the mind of God. But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ, and so to ascribe it, is to overthrow the whole freedom of Eternal Grace and Love. Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God, be the effect of, or be procured by any thing that is External and Temporal. And besides, it is expresly assigned unto absolute Love and Grace: see Ephes. 1. 4, 5, 6. with all those places where the Love of God is assigned as the sole cause of the Designation of Christ unto his Office, and the sending of him. 2. It may be considered with respect unto the Federal Transactions between the Father and Son, concerning the Accomplishment of this counsel of his Will. What these were, wherein they did consist, I have declared at large in my Exercitations. Neither do I call this the Covenant of Grace absolutely, nor is it so called in the Scripture. But it is that wherein it had its establishment, as unto all the ways, means and ends of its Accomplishment; and all things so disposed, as that it might be effectual unto the Glory of the Wisdom, Grace, Righteousness and Power of God. Wherefore the Covenant of Grace could not be procured by any means or cause, but that which was the cause of this Covenant of the Mediator, or of God the Father with the Son as undertaking the work of Mediation. And as this is no where ascribed unto the Death of Christ in the Scripture, so to assert it, is contrary unto all spiritual Reason and understandings. Who can conceive that Christ by his Death, should procure the Agreement between God and him, that he should dye? 3. With respect unto the Declaration of it: this you may call Gods making or establishing of it with us, if you please, though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons. But this Declaration of the Grace of God, and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory, is most usually called the Covenant of Grace. And this is twofold. 1. In the way of a singular and absolute Promise, as it was first declared unto, and thereby established with Adam and afterwards with Abraham. This is the Declaration of the Purpose of God, or the free Determination of his VVill as to his dealing with sinners, on the supposition of the fall and the forfeiture of their first Covenant state. Hereof the Grace and VVill of God was the only Cause: Heb. 8. 8. And the Death of Christ could not be the means of its procurement; for he himself and all that he was to do for us, was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made, or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant. The substance of the first Promise, wherein the whole Covenant of Grace was virtually comprized, directly respected and expressed the giving of him, for the Recovery of mankind from sin and misery by his Death. Gen. 3. 15. VVherefore if he, and all the benefits of his Mediation, his Death and all the effects of it, be contained in the Promise of the Covenant, that is, in the Covenant it self; then was not his Death the procuring Cause of that Covenant, nor do we owe it thereunto. 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him, or be interested in the benefits of it. This being virtually comprized in the absolute Promise, is expressed in other places by the way of the Conditions required on our part. This is not the Covenant but the Constitution of the Terms on our part, whereon we are made partakers of it. Nor is the Constitution of these Terms an effect of the Death of Christ, or procured thereby. It is a meer effect of the Soveraign Wisdom and Grace of God. The things themselves as bestowed on us, communicated unto us, wrought in us by Grace, are all of them effects of the Death of Christ; but the Constitution of them to be the Terms and Conditions of the Covenant, is an Act of meer Soveraign Wisdom and Grace. God so loved the VVorld as to send his only Begotten Son to dye, not that Faith and Repentance might be the means of Salvation, but that all his Elect might believe, and all that believe might not perish, but have Life Everlasting. But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son, wherein they were ordered to the Praise of the Glory of Gods Grace; and so although their Constitution was not the Procurement of his Death, yet without respect unto it, it had not been. VVherefore the sole cause of making the New Covenant in any sense, was the same with that of giving Christ himself to be our Mediator, namely, the Purpose, Counsel, Goodnesse, Grace and Love of God, as it is every where expressed in the Scripture. It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto. I Answer, it hath a threefold respect thereunto. 1. In that it was confirmed, ratified, and made irrevocable thereby. This our Apostle insists upon at large, Chap. 9. ver. 15, 16, 17, 18, 19, 20. And he compares his Blood in his Death and sacrifice of himself, unto the sacrifices and their Blood whereby the old Covenant was confirmed, purified, dedicated or established, ver. 18, 19. Now these sacrifices did not procure that Covenant, or prevail with God to enter into it, but only ratified and confirmed it; and this was done in the New Covenant by the Blood of Christ, in the way that shall be afterwards declared. 2. He thereby underwent, and performed all that which in the Righteousnesse and VVisdome of God required that the Effects, Fruits, Benefits and Grace intended, designed and prepared in the New Covenant, might be effectually accomplished and communicated unto sinners. Hence although he procured not the Covenant for us by his Death, yet he was in his Person, Mediation, Life, and Death, the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us. For, 3. All the Benefits of it were procured by him; that is, all the Grace, Mercy, Priviledges and Glory that God had prepared in the Counsel of his VVill, and proposed in the Covenant or promises of it, are purchased, merited, and procured by his Death, and effectually communicated or applyed unto all the Covenanters, by vertue thereof, with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant, than what is pretended about the procurement of its Terms and Conditions. For if he should have procured no more but this, if we owe this only unto his Mediation, that God would thereon, and did grant and establish this Rule, Law, and Promise, that Whosoever believed should be saved, it was possible that no one should be saved thereby; yea if he did no more, considering our state and condition, it was impossible that any one should so be. These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant, as he is here called. A Surety, Sponsor, Vas, Praes, Fidejussor, for us the Lord Christ was, by his voluntary undertaking out of his rich Grace and Love, to do, answer, and perform all that is required on our Parts, that we may enjoy the Benefits of the Covenant, the Grace and Glory prepared, proposed and promised in it, in the way and manner determined on by Divine wisdom. And this may be reduced unto two Heads. 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be, and are made Partakers of the Benefits of it. That is, to undergo the punishment due unto their sins; to make Attonement for them, by offering himself a propitiatory Sacrifice for their Expiation, redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it, Isa. 53, 4, 5, 6, 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25, 26. Heb. 10. 5, 6, 7, 8. Rom. 8. 2, 3. 2 Cor. 5. 19, 20, 21. Gal. 3. 13. And this was absolutely necessary, that the Grace and Glory prepared in the Covenant might be communicated unto us. VVithout this undertaking of his, and performance of it, the Righteousness and Faithfulness of God would not permit, that sinners, such as had Apostatized from him, despised his Authority, and rebelled against him, falling thereby under the sentence and curse of the Law, should again be received into his favour, and be made partakers of Grace and Glory. This therefore the Lord Christ took upon himself, as the Surety of the Covenant. 2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it, fulfil its conditions, and yield the obedience which God required therein. For by the Ordination of God, he was to procure, and did merit and procure for them the Holy Spirit, and all the needful supplies of Grace to make them New Creatures, and enable them to yield obedience unto God from a New Principle of spiritual life, and that faithful unto the end. So was he the Surety of this better Covenant. Obs. The stability of the New Covenant depends on the Suretiship of Christ and is secured unto Believers thereby. The Introduction of a Surety in any case is to give Stability and Security. For it is never done but on a supposition of some weakness, or defect on one Account or other. If in any Contract, Bargain, or Agreement, a man be esteemed every way responsible both for Ability and Fidelity, there is no need of a Surety, nor is it required. But yet whereas there is a defect or weakness amongst all men, mentioned by our Apostle in the next verses, namely, that they are all mortal and subject unto death, in which case neither Ability nor Fidelity will avail any thing; men in all cases of Importance need Sureties. These give the utmost confirmation that affairs among men are capable of. So doth the Suretiship of Christ on our behalf in this Covenant. For the evidencing whereof, we may consider, 1. The first Covenant as made with Adam, had no Surety. As unto that which in the New Covenant the Suretiship of Christ doth principally respect, it had no need of any. For there was no sin, Transgression or Rebellion against God to be satisfied for, so that it was absolutely incapable of a Surety unto that end. But as to the second part of it, or his undertaking for us, that through supplies of strength from him, we shall abide faithful in the Covenant, according to the Terms and Tenure of it; this had no inconsistency with that first state. As the Lord Christ upon his undertaking the work of Mediation, became an immediate Head unto the Angels that sinned not, whereby they received their establishment and security from any future defection; so might he have been such an Head unto, and such an undertaker for man in Innocency. No created nature was or could have been unchangeable in its condition and state, meerly on its root of Creation. As some of the Angels fell at first, forsaking their habitation, falling from the principle of obedience which had no other Root but in themselves; so the Rest of them, all of them, might afterwards have in like manner Apostatized and fallen from their own innate stability, had they not been gathered up into the new head of the Creation, the Son of God as Mediator; receiving a New Relation from thence, and establishment thereby. So it might have been with man in Innocency: But God in his infinite Soveraign wisdom saw it not meet that so it should be. Man shall be left to the Exercise of that Ability of living unto God, which he had received in his Creation, and which was sufficient for that end: A Surety God gave him not. And therefore although he had all the Advantage which a sinless nature filled with holy Principles, Dispositions, and Inclinations, free from all vitious habits, rebellious affections, inordinate imaginations, could afford unto him; yet he broke the Covenant, and forfeited all the benefits thereof. Whatever there was besides in that Covenant, of Grace, Power, Ability, and the highest obligations unto Duty; yet all was lost for want of a Surety. And this abundantly testifies unto the Preheminence of Christ in all things. For whereas Adam with all the innumerable Advantages he had, that is, all helps necessary in himself, and no Opposition or Difficulty from himself to conflict withal, yet utterly brake the Covenant wherein he was Created and Placed; Believers who have little strength in themselves, and a powerful inbred opposition unto their stability, are yet secured in their station by the Interposition of the Lord Christ as their Surety. 2. When God made a Covenant with the People in the wilderness, to manifest that there could be no stability in it without respect unto a Surety, that it could not continue, no not for a day, he caused it to be dedicated or confirmed with the blood of Sacrifices. This the Apostle declares, and withal its Typicalness with respect unto the new Covenant and the confirmation of it with the blood of Christ, Chap 9. 18, 19, 20, 21. And afterwards, as we have declared, the high Priest in the Sacrifices that he offered, was the Typical Mediator and Surety of that Covenant. And the end of this Appointment of God, was to manifest, that it was from the Blood of the true Sacrifice, namely, that of Jesus Christ, that the new Covenant was to receive its stability. And we need a Surety unto this purpose, 1. Because in the state and condition of sin, we are not capable of immediate dealing or Covenanting with God. There can be no Covenanting between God and sinners, unless there be some one to stand forth in our name, to receive the Terms of God, and to undertake for us. So when God began to treat immediately from Heaven with the people of old, they all jointly professed, that such was the Greatness and Glory of God, such the Terror of his Majesty, that it was impossible for them so to treat with him; and if he spake unto them any more, they should all dye and be consumed. VVherefore with one consent they desired that there might be one appointed between God and them, to transact all things and to undertake for them as to their Obedience, which God well approved in them. Deut. 5. 23, 24, 25, 26, 27, 28, 29, 30, 31. Adam indeed in the state of innocency could treat immediately with God, as unto that Covenant wherein he was placed. For notwithstanding his infinite distance from God, yet God had made him for converse with himself, and did not despise the work of his own hands. But immediately upon the entrance of sin he was sensible of the losse of that Priviledge, whereon he both fled and hid himself from the Presence of God. And hence those who of Old thought they had seen God, concluded that they should dye, as being sensible of their incapacity to treat immediately with him. So when the Prophet cryed out that he was undone or cut off, because of the immediate Presence of God, his Eyes having seen the King the Lord of Hosts; Isa. 6. 5. He was not relieved from his Apprehensions, untill his mouth was touched with a coal from the Altar, a Type of the Mediation and Sacrifice of Christ. VVhilst we have any thing of sin remaining in us, we can have nothing to do with God immediately. Wherefore that there may be any Covenant between God and us, much more such an one as shall be ordered in all things and Sure, there must be one to stand before God in our stead, to receive the Terms of God, and declare them unto us, and to undertake for us that we shall stand unto them and make them good to the Glory of God. And in this sense was the New Covenant firstly made with Christ; not only as he undertook the work of Mediation, which he did upon the especial eternal compact which was between the Father and him; but also as he undertook for all the Elect to receive the Terms of the Covenant from God for them, in which sense the Promise in the first place was made unto the seed that is One, which is Christ, Gal. 3. 16. and to answer for them, that they should receive and stand to those Terms. For he said, surely they are my People, Children that will not lye, so he was their Saviour, Isaiah 63. 8. VVherefore it could not be upon the Account of Gods Holiness and glorious greatness, that there should be any New Covenant at all between God and sinners, without the interposition of a Surety. Nor did it become the infinite VVisdom of God, after Man had broken and disanulled the Covenant made with him in innocency, to enter into a New Covenant with him in his fallen Condition, without an immediate undertaker, that it should be assuredly kept and the ends of it attained. If you have lent a man a thousand pounds upon his own security, when he owed nothing else, nor was indebted to any other; and he hath not only failed in his payment, but contracted other debts innumerable, will you now lend him ten thousand pounds on the same security expecting to receive it again? Had God entred into never so many Covenants with men, without such a surety and undertaker, they would have been all broken and disanulled, as he well knew. He knew that we would deal very treacherously, and were rightly called Transgressors from the VVomb, Isaiah 48. 8. But so to Covenant with us, would no way have become the infinite VVisdom of God. VVherefore he laid help upon one that is mighty, he exalted one chosen out of the People, Psal. 89. 19. He committed this work unto Jesus Christ, and then said concerning us, now deliver them, for I have found a Ransom. 2. The changeableness of our Condition in this World, requires a Surety for us, to render the Covenant firm, stable and unalterable. So the Psalmist complaining of our frail and mutable Condition shews, that it is in Christ alone that we have all our establishment, Psal. 102. 25, 26, 27, 28. Of old thou hast laid the Foundations of the Earth, &c. That it is the Lord Christ the Son of God that in an especial manner is intended, I have shewed and proved at large on Chap. 1. 10. where this passage in the Psalm is applyed unto him. And the conclusion that the Psalmist makes from the consideration of his immutability, is this, the Children of thy Servants shall continue, and their Seed shall be established before thee, ver. 28. Without an interest in him and his stability we are subject to Change, Alter, Decline, so as it is impossible the Covenant should be Sure unto us. The very Nature of the Principle whereby we live, and walk before God in this world, renders our Condition Alterable in it self. For we walk by Faith and not by Sight, 2 Cor. 5. 7. It is vision alone, or the immediate enjoyment of God which will enstate us in an Unalterable Condition. Whilst we walk by Faith, it is otherwise with us, and we depend wholly on our Surety for our security in the Covenant. 3. VVho is it among the whole society of Believers, that is not sensible of such actual dispositions unto change, yea such actual changes, as that it is not evident unto him, that his final stability depends on the undertaking of a Surety? No man can give an Account from himself whence it is, that he hath not already utterly broken Covenant with God. There is no one Corruption, No one Temptation, but doth Evidence a sufficiency in themselves to defeat us of our Covenant interest, if we stood upon our own bottoms. It is Faith alone with respect unto the Suretiship of Christ, which discovers how we have been kept hitherto, and which gives us any comfortable prospect of our future Preservation. And the same is evident from the Consideration of all the Adversaries of our Covenant interest. Here we might stay a while to contemplate the glory of Divine wisdom and grace, in providing this Surety of the Covenant, and to adore the infinite Love and condescension of him, who undertook the discharge of this Office for us. But we must proceed, only observing 2. That the Lord Christs undertaking to be our Surety gives the highest Obligation unto all Duties of Obedience according to the Covenant. For he hath undertaken for us, that we shall yield unto God this Covenant Obedience, and said, surely they are Children that will not lye. He is no Believer who understands not somewhat of the Force and Power of this Obligation.

VER. 23, 24, 25. [non-Latin text not transcribed]. [non-Latin text not transcribed], Vulg. Lat. Et alij quidem plures facti sunt sacerdotes; And many others truly were made Priests, or, and others truly were made many Priests. The Rhemists reduce it to this sense, and the other indeed were made Priests being many; rendring [non-Latin text not transcribed], by alij, instead of illi, which corrupts the sense, and takes off from the immediate respect unto the Priests of the Order of Aaron intended by the Apostle. Et illi quidem plures sunt facti sacerdotes. And they truly were many Priests. So the Syr. [non-Latin text not transcribed]; and they were many Priests, omitting the note of Asseveration, [non-Latin text not transcribed], Truely. [non-Latin text not transcribed], were made: not only the event and matter of fact, but Gods Institution is also intended. [non-Latin text not transcribed]. Vulg. Lat. Idcirco quòd morte prohiberentur permanere, Rhem. because that by death they were prohibited to continue. Ours, Because they were not suffered to continue by Reason of Death; quoniam per mortem non sine bantur permanere; which is the true meaning of the words. Syr. Because they died and were not left to continue. [non-Latin text not transcribed], hic autem, at iste; But this Man, [non-Latin text not transcribed]; quòd maneat in aeternum; quoniam ipse in aeternum maneat, propterea quòd in aeternum manet; all to the same purpose. Syr. [non-Latin text not transcribed] Because he standeth (or continueth) for ever. [non-Latin text not transcribed], sempiternum, perpetuum habet sacerdotium. Syriack, [non-Latin text not transcribed] His Priesthood passeth not away: [non-Latin text not transcribed], is, that may not be transgressed, and so not altered, as [non-Latin text not transcribed], a Sacred Law which none ought to transgresse, which cannot in any thing be dispensed withal: And by consequence only, it is that which passeth not away. That Priesthood, ([non-Latin text not transcribed],) which altereth not, which cannot be changed. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed]; and he can quicken, or enliven, or give Eternal Life; [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] for ever, respecting duration of time, in perpetuum, Vul. Lat. Others, perfectè, perfectly, compleatly; Ours, to the utmost. [non-Latin text not transcribed]; accedentes per semetipsum ad Deum. Rhemists, he is able to save for ever going by himself unto God; strangely darkening the sense. For going seems to respect his own going to God, which the Vulg. accedentes, will not bear, eos qui per ipsum accedunt ad Deum. Those who by him draw nigh to God. [non-Latin text not transcribed]; semper vivens ad interpellandum pro nobis, always living to make intercession for us, instead of for them, [non-Latin text not transcribed], Syr. [non-Latin text not transcribed] Causing to ascend, or offering prayers for them.

VER. 23, 24, 25. And they truly were many Priests, because they were not suffered to continue by reason of Death. But this Man, because he continueth ever, hath an unchangeable Priesthood. Wherefore he is able to save them also to the uttermost, that come unto God by him, seeing he ever liveth to make Intercession for them. THe Apostle in these words proceedeth unto his last Argument, from the consideration of the Priesthood of Christ, as Typed and represented by that of Melchisedec. And his intention is still to prove the excellency of it above the Levitical, and of his Person above theirs. And in particular he makes it manifest that the bringing in of this better Hope, did perfect or consummate all things which the Law could not do. That he hath in these verses a respect unto Melchisedec as a Type of Christ and what we are taught thereby, is evident from the matter treated of in them. He had observed that as to the Description given of him in the Scripture, that he abideth a Priest continually, ver. 3. and that it is witnessed of him, that he lives, seeing it is no where mentioned that he died, ver. 8. and this is the last consideration of him which he improveth unto his purpose, and it is that which gives vertue and efficacy unto all the other that he had before insisted on Set this aside, and all the other, whether Advantages or Excellencies, which he had discoursed of, would be as ineffectual unto the ends aymed at, as the Law it self. For what profit could it be unto the Church, to have so excellent and glorious a Priest for a season, and then immediately to be deprived of him, by the Expiration of his Office. Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchisedec, so what he affirms of the Levitical Priests depends on what he had before declared concerning them, namely, that they were all mortal dying men and no more, and who actually died in their Successive Generations, ver. 8. The words therefore have three things in them in General. 1. The state and Condition of the Levitical Priests by reason of their mortality, ver. 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely, but with respect unto them; whose state therefore was the Antithesis in the Comparison. 2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality, ver. 24. 3. The blessed effects and consequents of the Priesthood of Christ, in as much by vertue of his Immortality, he was a Priest for ever, v. 25. In the first (ver. 23.) there is (1.) The Introduction of his Assertion and Observation, [non-Latin text not transcribed], and they truly. (2.) What he affirms of those Priests, they were many. (3.) Whence that came to pass; namely, because they were not suffered to continue by reason of death: which is not alledged only as the cause and Reason of their being many, but also as a proof of their weakness and Infirmity. In the Introduction of his Assertion, there is a note of connexion and another of Asseveration. The first is the copulative Conjunction; And, [non-Latin text not transcribed]. A Process unto a new Argument [non-Latin text not transcribed]. to the same purpose with those foregoing is intended hereby. The former Design is continued and a new confirmation of it is added. For he resolved to omit nothing that was of moment, and unto his purpose. 2dly. There is a vehemency in his Assertion or a note of Asseveration; and they [non-Latin text not transcribed]. truly. He had used the same note before in the same manner, ver. 21. where we omit the Emphasis of it without cause. And in other places the same Translators render this Particle by, truly, as they do here, 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious, as positively declare that which was well known, and could no way be gainsaid by them with whom he had to do. And an Argument pressed ex concessis is forceible. This is a known Truth. 2. That which he affirms of them is, that they were many Priests; or there [non-Latin text not transcribed]. were many made Priests; or they who were made Priests were many. The sense is the same. By the Appointment of God himself, there were many made Priests, or executed the office of the Priesthood. It is of the High Priests only, Aaron and his Successors of whom he speaks: And it is with respect unto their Succession one to another, that he affirms they were many. This both the reason of it which he subjoynes, and what he afterwards adds concerning the Priesthood of Christ, wherein there was no Succession, do evidently declare. For there neither was nor could be by the Law any more than one at a time. Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed, as were Annas and Caiphas: but that confusion he takes no notice of, but attends unto what alwayes was or ought to have been, according to the Law. By Succession these High Priests were many. For from Aaron the first of them unto Phineas, who was destroyed with the Temple, there were inclusively four-score and three High Priests. Of these, thirteen lived under the Tabernacle, before the building of the Temple by Solomon; Eighteen under the first Temple unto its Destruction by the Babylonians; and all the rest lived under the second Temple, which yet stood no longer than the first. And the Multiplication of High Priests under the second Temple, the Jews look upon as a Punishment and token of Gods displeasure: for because of the sins of a Nation, their Rulers are many, and frequently changed. Whatever Advantages there may be in an orderly Succession, yet is it absolutely an Evidence of Imperfection. And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state. Succession indeed was a Relief against death; but it was but a Relief, and so supposed a want and weakness. Under the Gospel it is not so, as we shall see afterwards. Observe, that God will not fail to provide Instruments for his work that he hath to accomplish. If many Priests be needful, many the Church shall have. 3 The Reason of this Multiplication of Priests, was because they were not suffered [non-Latin text not transcribed]. to continue by reason of Death. They were mortal men subject unto death, and they died. Death suffered them not to continue in the Execution of their Office. It forbad them so to do, in the name of the great Sovereign Lord of Life and Death. And hereof an Instance was given in Aaron the first of them. God to shew the nature of this Priesthood unto the people, and to manifest that the everlasting Priest was not yet come, commanded Aaron to dye in the sight of all the Congregation, Num. 20. 25, 26, 27, 28. So did they all afterwards, as other men, dye in their several Generations. They were all by death forbidden to continue. Death laid an injunction on them one after another, from proceeding any farther in the Administration of their Office. It is not surely without some especial design that the Apostle thus expresseth their dying; They were by death prohibited to continue. Wherefore he shews hereby, (1.) The way whereby an end was put unto the personal Administration, and that was by death. (2.) That there was an Imperfection in the Administration of that Office, which was so frequently interrupted. (3.) That they were seized upon by death whether they would or no, when it may be they would have earnestly desired to continue, and the people also would have rejoyced in it. Death came on them, neither desired nor expected, with his Prohibition. (4.) That when death came and seized on them, it kept them under its power, so that they could never more attend unto their Office. But it was otherwise with the Priest of the better Covenant, as we shall see immediately. Observe, 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church, that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood. The High Priest is the Sponsor and Mediator of the Covenant. Those of old were so Typically and by way of Representation. VVherefore all Covenant Transactions between God and the Church must be through him. He is to offer up all Sacrifices, and therein represent all our prayers. And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment. Who would venture a suprizal unto his own soul in such a condition? Could any man enjoy a moments peace, if he supposed that in his extremity the High Priest might dye? This now is provided against, as we shall see in the next verse.

VER. 24. But this man, because he continueth ever, hath an unchangeable Priesthood. IN opposition unto what was observed in the Levitical Priests, the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same, namely, to evince by all sorts of Instances his Preeminence as a Priest above them as such also. 1. The Person spoken of is expressed by [non-Latin text not transcribed]. The Exceptive Conjunction, [non-Latin text not transcribed] but, [non-Latin text not transcribed]. answereth unto [non-Latin text not transcribed] before used, and introduceth the other member of the Antithesis. [non-Latin text not transcribed]; Hic, ille, iste; He of whom we speak, namely, Jesus, the Surety of the New Testament. We render it, this man, not improperly; he was the Mediator between God and man, the man Christ Jesus. Nor doth the calling of him this man, exclude his Divine nature; for he was truly a man, though God and man in one Person. And the things here ascribed unto him, were wrought in and by the humane nature, though he that wrought them were God also: But He; or this man, who was represented by Melchisedec, of whom we speak. 2. It is affirmed of this Person, that he hath an unchangeable Priesthood; the Ground and Reason whereof is assigned, namely, because he continueth ever, which must be first considered. The sole Reason here insisted on by the Apostle, why the Levitical Priests were [non-Latin text not transcribed]. many, is because they were forbidden by death to continue. It is sufficient therefore on the contrary, to prove the perpetuity of the Priesthood of Christ, that he abideth for ever. For he doth not absolutely hereby prove the perpetuity of the Priesthood, but his perpetual uninterrupted Administration of it. [non-Latin text not transcribed]. This was the Faith of the Jews concerning the Messiah, and his office. We have heard, say they, out of the Law, [non-Latin text not transcribed], Joh. 12. 34. That Christ abideth for ever; whereon they could not understand what he told them about his being lifted up by Death. And so the word [non-Latin text not transcribed] signifieth to abide, to continue in any state or condition, Joh. 21. 22, 23. And this was that which principally he was Typed in by Melchisedec, concerning whom there is no Record, as to the Beginning of Days or End of Life, but as unto the Scripture Description of him he is said to abide a Priest for ever. It may be said in opposition hereunto, that the Lord Christ dyed also, and that no less truely and really than did Aaron or any Priest of his Order. Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had. Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven, after which he dyes no more, death hath no more power over him. And if we will believe the Socinians, then he first began to be a Priest. This Figment I have fully confuted elsewhere. And there is no ground in the Context, on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only, although he intend that also. For he speaks of his Priesthood as typed by that of Melchisedec, which as we have proved before, respected the whole of his Office. I say therefore that although Christ dyed, yet he was not forbid by death to abide in his Office as they were. He died as a Priest, they died from being Priests. He died as a Priest, because he was also to be a Sacrifice. But he abode and continued not only vested with his Office, but in the execution of it in the state of death. Through the indissolubleness of his Person, his soul and body still subsisting in the Person of the Son of God, he was a capable subject of his Office. And his being in the state of the dead belonged unto the Administration of his Office, no less than his Death it self. So that from the first moment of his being a Priest he abode so alwaies without interruption or intermission. This is the meaning of [non-Latin text not transcribed], He in his own Person abideth. Nor doth the Apostle say, that he did not dye, but only that he abideth alwaies. 3. It followeth from hence, that he hath an unchangeable Priesthood. A Priesthood [non-Latin text not transcribed]. subject to no change or alteration: that cannot pass away. But [non-Latin text not transcribed], is sacerdotium successivum, per successionem ab uno alteri traditum. Such a Priesthood as which when one hath attained, it abideth not with him but he delivereth over unto another, as Aaron did his unto Eleazar his Son, or it falls unto another by some Right or Law of Succession: A Priesthood that goes from hand to hand. [non-Latin text not transcribed] is a Priesthood that doth not passe from one unto another. And this the Apostle seems directly to intend, as is evident from the Antithesis. The Priests after the Order of Aaron were many, and that by reason of death. Wherefore it was necessary that their Priesthood should pass from one to another by Succession. So that when one received it, he that went before him ceased to be a Priest. And so it was, either the Predecessors were taken off by death, or on any other just occasion as it was in the case of Abiathar, who was put from the Priests Office by Solomon, 1 King. 2. 27. How beit our Apostle mentions their going off by death only; because that was the ordinary way, and which was provided for in the Law. With the Lord Christ it was otherwise. He received his Priesthood from none. Although he had sundry Types, yet he had no Predecessor. And he hath none to succeed him, nor can have any added or joyned unto him in his Office. The whole office of the Priesthood of the Covenant, and the entire administration of it are confined unto his Person. There are no more that follow him than went before him. The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church. And they may well be so, seeing they are undoubtedly irreconcileable. Some of them say that Peter succeeded unto Christ in his Priesthood, as Eleazar did unto Aaron; So Ribera: some of them deny that he hath any Successor properly so called. Successorem non habet, nec it a quisquam Catholicus loquitur, si bene & circumspectè loqui velit; saith Estius. But it is openly evident that some of them are not so circumspect as Estius would have them, but do plainly affirm that Peter was Christs Successor. A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron, because Eleazar had the Priesthood in the same degree and dignity with Aaron, and so had not Peter with Christ. But yet that he had the same Priesthood with him, a Priesthood of the same kind, he doth not deny. That which they generally fix upon is, that their Priests have not another Priesthood or offer another Sacrifice, but are Partakers of his Priesthood and minister under him, and so are not his Successors but his Vicars: which I think is the worst composure of this difficulty they could have thought upon. For, 1. This is directly contrary unto the words and design of the Apostle. For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other, is because he abides himself for ever to discharge the Office of it. Now this excludes all subordination and conjunction; all Vicars as well as Successors, unless we shall suppose that although he doth thus abide, yet is he one way or other disabled to discharge his Office. 2. The Successors of Aaron had no more another Priesthood but what he had, than it is pretended that the Roman Priests have no other Priesthood but what Christ had. Nor did they offer any other Sacrifice than what he offered, as these Priests pretend to offer the same Sacrifice that Christ did. So that still the case is the same between Aaron and his Successors, and Christ and his Substitutes. 3. They say that Christ may have Substitutes in his Office though he abide a Priest still, and although the office still continue the same unchangeable. So God in the Government of the world makes use of Judges and Magistrates, yet is himself the Supreme Rector of all. But this Pretence is vain also. For they do not substitute their Priests unto him, in that which he continueth to do himself, but in that which he doth not, which he did indeed and as a Priest ought to do, but now ceaseth to do for ever in his own Person. For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation, or his offering himself a Sacrifice of a sweet smelling savour unto God. This he did once, and ceaseth for ever from doing so any more. But these Priests are assigned to offer him in Sacrifice every day, as partakers of the same Priesthood with him, which is indeed not to be his Substitutes but his Successors; and to take his Office out of his hand, as if he were dead and could henceforth discharge it no more. For they do not appoint Priests to intercede in his room, because they grant he continueth himself so to do; but to offer Sacrifice in his stead, because he doth so no more. Wherefore if that be an Act of Priesthood, and of their Priesthood, as is pretended, it is unavoidable that his Priesthood is passed from him unto them. Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument. Nay it would lay the advantage on the other side. For the Priests of the Order of Aaron had that Priviledge, that none could take their Office upon them, nor officiate in it whilst they were alive. But although Christ abideth for ever, yet according unto the sense of these men and their practice thereon, he stands in need of others to officiate for him, and that in the principal part of his Duty and Office. For Offer himself in Sacrifice unto God he neither now doth, nor can, seeing henceforth he dieth no more. This is the work of the Mass-Priests alone, who must therefore be honoured as Christs Successors, or be abhorred as his Murderers, for the Sacrifice of him must be by blood and death. The Argument of the Apostle as it is exclusive of this Imagination, so it is cogent unto his purpose. For so he proceedeth. That Priesthood which changeth not, but is alwaies vested in the same Person and in him alone, is more excellent than that which was subject to change continually from one hand unto another. For that Transmission of it from one unto another was an effect of weakness and Imperfection. And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure. But thus it was with the Priesthood of Christ which never changeth, and that of Aaron which was alwaies in a transient Succession. And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument. For the first Priesthood was so Successive, because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities. But as to the Lord Christ, his Priesthood is perpetual and unchangeable, because he abideth personally for ever, being made a Priest according to the Power of an endless Life, which is the sum of all Perfections, that our nature is capable of. And we may observe, 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life. He did not undertake any Office for the Church to lay it aside whilst he lives, until the whole Design and work of it be accomplished. And therefore he tells his Disciples, that because he liveth they shall live also, John 14. 19. For whilst he lives, he will take care of them. But this must be spoken unto on the next verse. 2. The perpetuity of the Priesthood of Christ, as unchangeably exercised in his own Person, is a principal part of the Glory of that Office. His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it. (1.) Hereon depends the Churches preservation and stability. There is neither a ceasing nor any the least intermission of that Care and Providence, of such interposition with God on its behalf which are required thereunto. Our High Priest is continually ready to appear and put in for us on all occasions. And his abiding for ever, manifests the continuance of the same Care and Love for us, that he ever had. The same Love wherewith as our High Priest he laid down his Life for us, doth still continue in him. And every one may with the same confidence go unto him with all their concerns, as poor diseased and distempered Persons went unto him when he was upon Earth; when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were. (2.) Hereon depends the Union and Communion of the Church with it self in all successive Generations. For whereas he who is their Head and High Priest, in whom they all center as unto their Union and Communion, and who hath all their Graces and Duties in his hand to present them unto God, they have a Relation unto each other and a concernment in one another. VVe that are alive in this generation have Communion with all those that died in the Faith before us, as shall be declared, if God will, on Chap. 12. ver. 22, 23, 24. And they were concerned in us, as we are also in the generations that are to come. For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever. And he returns the prayers of one Generation unto another. VVe enjoy the fruits of the Prayers, Obedience, and Blood of those that went before us; and if we are faithful in our generation, serving the VVill of God, those shall enjoy the fruits of ours, who shall come after us. Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations. And, (3.) the Consolation of the Church also depends hereon. Do we meet with Troubles, Trials, Difficulties, Temptations and Distresses; hath not the Church done so in former Ages? What do we think of those days wherein Prisons, Tortures, Swords and Flames were the Portion of the Church all the world over? But did any of them miscarry? Was any one true Believer lost for ever? And did not the whole Church prove victorious in the End? Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken, by the Faith, Patience, and Suffering of them whom they hated and despised? And was it from their own wisdom and courage that they were so preserved? Did they overcome meerly by their own Blood? or were delivered by their own Power? No, but all their preservation and successe, their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest. It was through his Blood, the Blood of the Lamb, or the efficacy of his Sacrifice, that they overcame their Adversaries, Revel. 12. 11. By the same blood were their Robes washed and made white, Chap. 7. 14. From thence had they their Righteousness in all their Sufferings. And by him had the Church its triumphant issue out of all its Trials. Now is he not the same that he ever was, vested with the same Office, and hath he not the same Qualifications of Love, Compassion, Care and Power for the discharge of it, as he always had? whence then can any just cause of despondence in any Trials or Temptations arise? We have the same High Priest to take care of us, to assist and help us, as they had, who were all of them finally victorious. (4.) This gives perpetual efficacy unto his sacrifices, &c. 3. The Addition of sacrificing Priests as Vicars of, or Substitutes unto Christ in the discharge of his Office, destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood.

VER. 25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them. IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue, in the Application of it unto the Faith and Comfort of the Church. It was not his Design meerly to open Mysterious Truths in the notion of them; Nor only to prove the Glory and preeminence of the Gospel Church state, above that of the same Church, under Mosaical Institutions, on the Account of the Priesthood of Christ: But his principal Design was, to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things. The sum of what he intends, he proposeth in this verse, and afterwards enlargeth on unto the end of the Chapter. What Believers ought to seek in, and what they may expect from this blessed glorious Priesthood, is that which he now undertakes to declare. In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ, and Institutions of the Gospel, is the Salvation of his Elect unto the praise of the Glory of his Grace. There are in the words, (1.) The Illative Conjunction or note of Inference; Wherefore. (2.) An Ascription of Power unto this High Priest; He is able. (3.) The end of that Power, or the effect of it; it is to save, which is farther described, 1. By the extent of it, it is unto the uttermost. (2.) The especial Object of it; Those that come to God by him. 4. The Reasons of the whole; which are, (1.) His perpetual life; (2.) His perpetual work. He ever liveth to make Intercession for them. The note of Inference [non-Latin text not transcribed], is frequently made use of by our Apostle in this Argumentative Discourse, as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place, ideo, quapropter. [non-Latin text not transcribed]. Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument. And the causality which here it includes, may respect the whole foregoing Discourse; as asserting that which necessarily follows thereon. Or it may have respect only unto the ensuing clause in this verse; As if the Apostle had only intended in particular, that the Lord Christ is able to save to the uttermost, because he ever abideth. But he rather seems to make an Inference from the whole foregoing Discourse, and the close of the verse is onely an addition of the way and manner, how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office. Being such an High Priest as we have evidenced to be, made by an Oath and abiding for ever, he is able to save. Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith, and encrease of the Consolation of the Church. So they are here by the Apostle. After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person, he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him. And all those who explode such considerations and such improvements of them, are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him. 2. That which is inferred to be in this Priest, is Power and Ability. [non-Latin text not transcribed]. He is able; He can. This is the second time the Apostle ascribeth Power or Ability [non-Latin text not transcribed]. unto this Priest; see Chap. 2. ver. 18. and the Exposition thereof. And it is, not an Ability of nature, but of Office that is intended. An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle, and that accompanied with Supreme Power or Authority over all; But whereas, as our Mediator, he hath undertaken such Offices for us, he is, as such, able to do no more, than he is so by vertue of them or in the discharge of those Offices. If therefore there be any thing needfull for us, which although it may be supposed within the compasse of the Divine Power of the Son of God, is yet not to be effected in a way of Office, that as our Mediator he, is not able for. Hence doth our Apostle presse his Ability not absolutely, but as the High Priest of the Church: As if a man who is mighty in Wealth, Riches, and Power be also made a Judge. It is one thing what he can do by his Might and Power, another what he is able for, and can do as a Judge. And he who hath to deal with him as a Judge, is to consider only what he is able for in the Discharge of that Office. And he doth this partly to evince his preeminence above the High Priests of the Law. For by reason of their personal Infirmities and the limited nature of their Office, they were really unable to effect many things which the Church stood in need of from those that discharged that Office, supposing them the only way of our approach unto God. Were they never so ready, Willing, diligent and watchful, yet they were not Able to do all that was necessary for the Church. Being themselves sinful Men, made Priests by the Law of a carnal Commandment and subject unto Death, they had no Ability to effect in the Church what is expected from the Priestly Office. But the Lord Christ our High Priest being free from all these Imperfections, as he was a Priest, He is Able. But principaliy he insists upon it to encourage and confirm the Faith of the Church, in him with respect unto this Office. Wherefore having by many Demonstrations assured us of his Love and Compassion, Chap. 2. and Chap. 5, there remains nothing but to satisfie us also of his Power and Ability. And this he hath now evinced from the nature and dignity of his Office as vested in his Person. This is the Ability here intended, not an absolute Divine Power inherent in the Person of Christ, but a Moral Power; a Jus, a Right, and what can be effected in the just discharge of this Office. And hereon, The Consideration of the Office Power of Christ is of great use unto the Faith of the Church. To this end we may observe, 1. That the Foundation of all the Benefits which are received by Christ, that is, of the Spiritual and Eternal Salvation of the Church, is laid in his condescension to undertake the Office of a Mediator between God and Man. And as this was the greatest effect of Divine Wisdom and Grace, so it is the first Cause, the Root and Spring of all Spiritual Blessings unto us. This the whole Scripture beareth Testimony unto, Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical. And the want of laying this Foundation aright, as it occasioneth many to Apostatize from the Gospel unto a natural Religion, so it weakeneth and disordereth the Faith of many Believers. But this is the first Ground of all Friendship between God and Man. 2. Having undertaken that Office, all the Actings of it for us and towards us or towards God in our behalf, are circumscribed and limited by that Office. We have no Ground of Faith to expect any thing from him or by him, but what belongs unto the Office that he hath undertaken. Neither are we in our Addresses unto him, and expectations from him, to consider him absolutely as God, the Eternal Son of God only, but as the Mediator between God and Man. VVe can look for no more from a King but what he can justly do as a King, nor any other Person in Office; no more are we to look for from Christ himself. 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant, is distinguished into three especial Offices, of a King, a Prophet, and a Priest. Whatever therefore we receive from Christ, or by him, we do it as he acts in that threefold capacity, or in one of those Offices, a King, a Priest, or a Prophet. VVhatever he hath done for us, or continueth to do, whatever he doth over us, for us, or towards us, he doth it in and under one of these capacities. For unto them may all his Office Relation unto us be reduced. And the kindness of all those other Relations wherein he stands unto us, as of a Shepherd, the Bishop of our Souls, of an Husband, of a Brother, a Friend, he puts forth and exerciseth in the Acts and Actings of these Offices. 4. All these Offices, whether vested jointly in any one other Person, or severally and distinctly in several Persons, as they were under the Old Testament, could never extend their Acts and Effects unto all the occasions and necessities of the Church. The business of our Apostle, in this chapter, is to prove, that the Office of the Priesthood as vested in Aaron and his Successors, made nothing perfect, did not consummate the Church state, nor could effect its Salvation. The Kingly Office as it was Typically managed by David and others, was remote from answering that Rule and Safety which the Church stood in need of. Neither did nor could any one Prophet, no nor yet all the Prophets together, reveal and declare the whole Counsel of God. But, 5. These Offices as they were in Christ did perfectly answer, and yet do, all that belongs to the Redemption, Sanctification, Protection and Salvation of the Church. And this they do on two Accounts, 1. Because they were Committed unto him in a more full, ample and unlimited manner, than either they were, or could be unto others, on Purpose that they might answer all the ends of Gods Grace towards the Church. So as he was made a King; not this or that degree or enlargement of Power was committed unto him, but all Power in Heaven and in Earth, over all the Creation of God, in all things Spiritual, Temporal and Eternal. See our Description and Delineation of this Power, on Chap. 1. ver. 2, 3. As a Prophet he did not receive this or that particular Revelation from God, but all the Treasures of Wisdom and Knowledge were laid up in him, and he knew the whole mind and Counsel of God, as coming forth from his Divine Bosom. And as unto his Sacerdotal Office, we are now engaged in an enquiry into its especial nature, as differing from, and exalted above, whatever was committed unto any of the Sons of men, under that Name. 2. The principal Reason of the All-sufficiency of the Office-Power, and Ability of Christ, is taken from his own Person, which alone was capable of a Trust of such a Power, and able to execute it unto all the Ends of it. He alone who was God and Man in one Person, was capable of being such a King, Priest, and Prophet, as was able to save the Church unto the uttermost. Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend, we have two things to attend unto. First, his Person who bears these Offices, and who alone was fit and able so to do; and secondly, the especial Nature of the Office as committed unto him. On these grounds he was Able to do infinitely more as a Priest, than all the Priests of the Order of Aaron could do. So the Apostle expresseth it in the next words. 3. He is able to save, [non-Latin text not transcribed]; even to save, to save also; not for this or that [non-Latin text not transcribed]. particular end, but absolutely, even to save. The general sense of this word is limited and determined in the use and Application of it throughout the Scripture, not any temporal Deliverances, but that which is supernatural, spiritual and eternal is intended thereby. And, (1.) The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from. This is sin with its consequents of Misery, in the Curse of the Law and the VVrath to come: VVherefore it is said of Christ that he saves his People from their sins, Math. 1. 21. from the Curse, Gal. 3. 13. and from the Wrath to Come, 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here, or unto eternity, are included. (2.) The bringing of us into an estate of present Grace and Right unto future Blessedness, with the enjoyment of it in its appointed season, is intended in it. For although this be not included in the first notion of the VVord, yet it belongs unto the Nature of the thing intended. This Salvation, called therefore great and Eternal Salvation, doth not meerly respect the evil we are delivered from, but the contrary Good also in the present favour and future enjoyment of God. And concerning this Salvation two things are to be considered. 1. That there is Power and Ability required unto this work. He is able to save. It was no easie thing to take away sin, to subdue Satan, to fulfil the Law, to make Peace with God, to procure Pardon, to purchase Grace and Glory, with all other things great and glorious, that belong unto this Salvation. And it is the great concernment of Faith well to fix this principle; that he who hath undertaken this work is able to accomplish it, and that by the means he hath designed to use, and the way wherein he will proceed. We are apt to pass this over without any enquiry into it, and to take it for granted that God is able to do whatever he pleaseth: But it is not of the absolute Power of God whereof we speak, but of the Power of God or of Christ put forth in such a peculiar way. And the want of Faith herein, is the first and most proper part of Unbelief. VVherefore as God ingageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us, Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises, Isa. 40. 28, 29. And it is expresly asserted as the principal ground of Faith, Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle. 2. It is here supposed that the discharge of Christs Priestly Office, is the Way designed to save us by, or to effect this great work of Salvation. No other way or means is appointed of God unto this End. Here we must look for it, or go without it. Wherefore the enquiry is necessary, whether in the discharge of this Office, and within the bounds and limits of it, he be able to save us with this Salvation. For indeed many are like those sons of Belial, who said of Saul when God had anointed him King, how shall this man save us, and despised him, 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood, and therefore under various Pretences they trust to themselves and despise him. All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root, in all effects or instances of it, be they great or small. VVherefore I say we are to consider whether this Office and the Acts of it, be suited and meet for the effecting all things that belong to this Salvation. For if we find them not so, we cannot believe that he is a Priest able to save us. But they evidence themselves to be otherwise, unless our minds are darkned by the Power of Unbelief, as we shall see in the particulars afterwards insisted on by our Apostle. And we are here taught. That, It is good to secure this first Ground of Evangelical Faith, that the Lord Christ as vested with his Offices and in the exercise of them, is able to save us. Salvation is that which all sinners, who have fallen under any Convictions, do seek after. And it is from God they look for it; he alone they know can save them; and unless he do so, they cannot be saved. And that he can do so they seem for a while to make no Question, although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God, they cannot long abide, but must proceed to enquire into the Way whereby he will save them, if every they be saved. And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other; neither is there any other Name under Heaven given among men whereby they must be saved; Act. 4. 12. When their thoughts are thus limited unto Christ alone, their next enquiry is, how shall this man save us? And hereon are they directed unto his Offices, especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins, and to bring them into favour with God. Is it not therefore highly incumbent on them, to satisfie themselves herein that Christ is able to save them in the exercise of this Office? For if he be not, there is no salvation to be obtained. And when men are come thus far, as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office, is able to save sinners in general, yet unbelief will keep them off from acquiescing in this Power of his as so limited, for their own salvation. As Naaman had thoughts in general that Elisha could cure men of their Leprosie, yet he would not believe that he could cure them in the way and by the means he prescribed. He thought he would have taken another course with him more suited unto his apprehensions, as a means for his Recovery. Hereon he turns away in a Rage, which if he had not by good advice been recalled from, he had lived and died under the Plague of his Leprosie, 2 King. 5. 10, 11, 12, 13, 14. When Persons are reduced to look for salvation only by Christ, and do apprehend in general that he can save sinners, yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office, they cannot close with it. Away they turn again into themselves, from which if they are not recovered, they must dye in their sins. Unless therefore we do well and distinctly fix this Foundation of Faith, that Christ as a Priest is able to save us, or is able to do so in the discharge of his Sacerdotal Office, we shall never make one firm step in our Progress. To this end we must consider, That the Lord Christas Mediator, and in the Discharge of his Office, is the wisedom of God and the Power of God. So saith our Apostle; Christ crucified is to them that believe the Power of God and the wisdom of God, 1 Cor. 1. 23, 24. His death is both an effect of divine Power and Wisdom, and thereby do they exert their efficacy unto the utmost, for the attaining of the end designed in it. Wherefore we are to look unto this Priesthood of Christ, as that which divine wisdom hath appointed as the only way and means whereby we may be saved. And if there be any defect therein, if Christ in the discharge of it, be not able to save us notwithstanding the Difficulties which unto us seem insuperable, it must be charged on divine wisdom, as that which was wanting in the contrivance of a due means unto its end. And so it is done by the world. For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness. The way proposed in it to save sinners by the Cross of Christ, is accounted as folly by all unbelievers, whatever else they pretend as the Reason of their unbelief. But this Faith is to fix upon; namely, that although we yet see not how it may be done, nor have the experience of it in our own souls, yet this being the way which infinite wisdom hath fixed on, there is no defect in it, but Christ by it is able to save us. For the very first notion which we have of wisdom as Divine and Infinite, is, that we are to acquiesce in its Contrivances and Determinations, though we cannot comprehend the Reasons or wayes of them. Besides, the Lord Christ is herein also the Power of God. God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at. Wherefore although we are not to look for our salvation from the Power of God, absolutely considered; yet are we to look for it from the same omnipotency, as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power. And into them is Faith herein to be resolved. 3. He is able to save also [non-Latin text not transcribed]. The word may have a double sense; [non-Latin text not transcribed]; for it may respect the Perfection of the work, or its Duration; and so it is variously rendred; to the utmost, that is, compleatly; or evermore, that is, alwaies or for ever. So the Syriack Translation carries it. Take the word in the first sense, and the meaning is; that he will not effect or work out this or that part of our salvation; do one thing or another that belongs unto it, and leave what remains unto our selves or others; but he is our Rock and his work is perfect. Whatever belongs unto our entire compleat Salvation he is able to effect it. The general notion of the most that are called Christians, lies directly against this Truth. In the latter sense two things may be intended. (1.) That after an entrance is made into this work, and men begin to be made partakers of deliverance thereby, there may great oppositions be made against it in Temptations, Trials, Sins and Death, before it be brought unto Perfection. But our Lord Christ, as our Faithful High Priest, fainteth not in his work, but is able to carry us through all these difficulties, and will do so until it be finished for ever in heaven. (2.) That this Salvation is durable, perpetual, eternal, Isa. 45. 17. Salvare in aeternum; to procure salutem aeternam. But favores sunt ampliandi, and there is nothing hinders but that we may take the words in such a comprehensive sense, asto include the meaning of both these Interpretations. He is able to save compleately as to all Parts, fully as to all causes, and for ever in Duration. And we may observe, Whatever hindrances and difficulties lye in the way of the salvation of Believers, whatever oppositions do rise against it, the Lord Christ is able by vertue of his Sacerdotal Office, and in the exercise of it, to carry the work through them all unto eternal perfection. In the Assertion of the Ability of Christ in this matter, there is a Supposition of a work whereunto great Power and efficacy is required; and whereas it is emphatically affirmed, that he is able to save unto the uttermost, it is supposed that great Oppositions and difficulties do lye in the way of its accomplishment. But these things are commonly spoken unto by our Practical Divines, and I shall not therefore insist upon them. The whole is farther declared by instancing in those who are to be saved or made Partakers of this Salvation. He is able to save to the uttermost, but yet all are not to be saved by him; Yea, they are but few that are so. Of the most it may be said, They will not come unto him that they may have life. Wherefore those whom he is thus able to save and doth save accordingly, are all those and only those, who come unto God by him. To Come to God hath a double sense in the Scripture, for it is sometimes expressive [non-Latin text not transcribed]. of Faith, sometimes of VVorship. (1.) To come unto God is to believe. Faith or believing is a coming to God. So Christ calling us unto Faith in him, calleth us to come unto him, Matth. 11. 28. And Unbelief is a refusal to come to him, You will not come to me that you may have Life. Faith in God through him, is coming to the Father by him, Joh. 14. 6. so to come to God by Christ, is through him to believe in God, 1 Pet. 1. 21. 2. Our Accesse unto God in his Worship, is our coming unto him. So is it most frequently expressed in the old Testament, Drawing nigh unto God. And the expression is taken from the Approach that was made unto the Tabernacle in and with all holy services. Worship is an Approximation unto God, Psal. 73. 28. [non-Latin text not transcribed]. So our Apostle calls those who worshipped God in the Ordinances of the Law; [non-Latin text not transcribed], Heb. 10. 1. The Comers, the worshippers; not those that come to the Worship, but those who by that Worship come to God. In answer hereunto, our Evangelical Worship is [non-Latin text not transcribed], an Accesse, an Approximation, a drawing nigh or coming to God, Ephes. 1. 18. Heb. 10. 22. The latter sense is principally here intended; for the discourse of the Apostle is concerning the slate of the Church under the New Testament, with the Advantage of it above that of Old, by its Relation unto the Priesthood of Christ. They came of old to God with their worship by the High Priest of the Law; But those High Priests could not save them in any sense; But the High Priest of the New Testament can save to the utmost all Gospel worshippers, all that come to God by him. But the former sense of the word is also included and supposed herein. They that come unto God by Christ, are such, as believing in him, do give up themselves in holy Obedience to worship God in and by him. So is the way expressed of this coming unto God, [non-Latin text not transcribed]; That is by him as an [non-Latin text not transcribed]. High Priest; as it is at large explained by the Apostle, Chap. 10. 19, 20, 21, 22. Now to come unto God by Jesus Christ in all holy worship, so as thereon to be interested in his saving Power as the High Priest of the Church, is so to come, (1.) In Obedience unto his Authority as to the way and manner of it; (2.) With Affiance in his Mediation, as to the Acceptance of it; (3.) VVith Faith in his Person as the Foundation of it. 1. It is to come in Obedience unto his Authority, and that on a double account. (1.) Of the way of coming. It is not by legal Institutions, it is not by our own Inventions, it is only by his Appointment. Matth. 28. 20. To come to God any other way, gives us no interest in the care or saving Power of Christ, John 15. 7, 8. (2.) Of that especial respect which we have in our Souls and Consciences unto his Soveraign Rule over us. 2. With Affiance in his Mediation. And therein Faith hath respect unto two things, (1.) The Sacrifice he hath offered, the Attonement and Reconciliation he hath made for us, whereon our whole liberty of Accesse unto God doth depend, Chap. 10. 19, 20, 21, 22. (2.) To his Intercession whereby he procures actual Acceptance for our Persons and our Duties, Heb. 4. 16. 1 John 2. 2. 3. The Foundation of the whole is Faith in his Person as vested with his holy Office, and in the discharge of it. It is so to believe in him, as to believe that he is able to save to the utmost all that come unto God by him. This is the ground whereon in our holy worship we assemble in his name, Matth. 18. 20. And make all our Supplications unto God in his name, John 16. 26. That is, by an exercise of Faith and Trust in him, that by and through him we shall be accepted with God. And we may hence observe, 1. The Salvation of all sincere Gospel worshippers is secured by the Actings of the Lord Christ in the Discharge of his Priestly Office. 2. Attendance unto the Service, the worship of God in the Gospel, is required to interest us in the saving Care and Power of our High Priest. Men deceive themselves who look to be saved by him, but take no care to come to God in Holy Worship by him: Nor is it an easie or common thing so to do. All men pretend unto Divine worship, some one way, some another, and in words they interpose the name of Christ therein; but really to come to God by him, is a matter of another import. Two things are indispensibly required thereunto. (1.) That the Principle of saving Faith be antecedent unto it; (2.) That the exercise of Faith be concomitant with it. Unless we are true Believers our worship will not be accepted. And unless we are in the exercise of Faith on God through Christ in the performance of it, it gives no glory to him, it brings no Advantage unto our selves. 3. Those who endeavour to come unto God any other way, but by Christ; as, by Saints and Angels, may do well to consider, whether they have any such Office in Heaven as by vertue whereof they are able to save them to the uttermost. That this is done by those of the Roman Church, cannot with any modesty be denied, yea, it is avowed by them. For when they are charged with the wickedness of their Doctrine and Practice in this matter, evacuating the Mediation of Christ, they reply that they admit of no Mediators of Reconciliation with God, but only of intercession. Be it so, Ability to save to the utmost is here ascribed unto our High Priest upon the Account of his intercession. A respect unto his Oblation whereby he made Reconciliation is included, but it is the efficacy of his Intercession that is expresly regarded. For being reconciled by his Death, we are saved by his Life, Rom. 5. 10. He therefore alone is the Mediator of Intercession, who is able by vertue of his Office to save us to the utmost, through that intercession of his. Those whom they choose to go to God by, are able to save them, or they are not. If they are not, is it not the greatest folly and madness imaginable, whilst we seek after Salvation, to set him aside on any occasion, in any one instance, who can save us to the utmost, and betake our selves unto them who cannot save us at all? If they are able to save us in any sense, it is either by vertue of some Office, and Office-Power that they are invested withal in Heaven, (as Ministers are in the Discharge of their Office said to save them that hear them, 1 Tim. 4. 16. That is, ministerially and instrumentally) or without any such Office. If they can do so without any Office, they can do more than Jesus Christ can do; for he is able to do it by vertue of his Office only. And if it might have been otherwise, what need was there that Christ should undertake and discharge this Office of the Priesthood, and that our Apostle should so labour to prove the Excellency of this his Office, only to satisfie us that he is able to save them that come to God by him? If they do it by vertue of any Office committed to them, let it be named what it is. Are they Priests in Heaven for ever after the Order of Melchisedec? Dishonour enough is done unto Christ, by making any Sacrificing Priests on the Earth, as they do in their Masse; but to make interceding Priests in Heaven also, is the highest reproach unto him. Or are they the Kings or Prophets of the Church: or under what Name or Title is this Power intrusted with them? Such imaginations are most forreign from true Christian Religion. An Holy painful Minister on the Earth can do much more towards the saving of the souls of Men, than any Saint or Angel in Heaven. For the work of doing it ministerially by the Dispensation of the Word is committed unto them in the way of Office; but Office in the Church beareth none in Heaven, but only Jesus Christ. And what is the Reason, why men should so readily close with other means, other Mediators of Intercession to go to God by them? For when they pray to Saints, although they should only pray unto them to intercede for them, as some of them pretend, (however openly and manifestly against their expresse and avowed Practice) yet do they go to God by them. For to speak of any Religious Prayer, and yet not to look on it in general as a going or coming to God, is a fond and senseless Imagination. Wherefore whenever they pray to Saints, as most of them do more than to Jesus Christ, their design is to go to God by them. But what is it that should enduce them hereunto? Our Lord Christ hath told us, that he is the way; and that no man cometh unto the Father but by him, John 14. 6. What reason can any man give why he should not believe him, but although he hath said that no man cometh unto the Father but by him; should yet attempt to go another way? Have others more Power in these things than he, so as it is adviseable on that Account to make our Application unto them? Where is it said of any Saints or Angels, or all of them together, that they are able to save to the utmost all that come to God by them? Or where is any one word spoken of their Power or Interest in Heaven unto that Purpose? But it will be said, that we may be relieved and saved, wee stand not in need of Power only, but of Love, Pity and Compassion: And although the Saints have less Ability than Christ, yet they may have more of Love and Compassion for us. For some of them it may be were our Kindred, or Progenitors, or Country-men, or such as may have an especial kindness for us, especially the Blessed Virgin, and other female Saints are by their natural constitution as well as their Grace, (who would not think so?) mightily enclined unto pity and compassion. And indeed they are marvellous things, which some of them tell us concerning the Blessed Virgin in this case, and her condescension in the pursuit of her Love and Pity. But yet this Imagination is the highest pitch of Folly and Ingratitude. Certainly nothing can more stir up the Indignation of God, than to have any Creatures in Heaven or Earth, or all together equalled in Love and Compassion with Jesus Christ. He that doth not know that there is an unparellel'd Eminency of these in him, who is not in some measure instructed in the cause and effect of them, knows no more of the Gospel than a Jew. There is more Love, Pity and Compassion in Christ Jesus towards every poor sinner, that comes unto God by him, than all the Saints in Heaven are able to comprehend. And if Kindred or Alliance may be of consideration in this matter, he is more nearly related unto us, than Father or Mother, or wife or children, or all together, we being not only bone of his bone, and flesh of his flesh, but so joyned to him, as to be one spirit with him. But it will yet be said, that it is on none of these considerations that men choose to go unto God by other Mediators of Intercession, only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high, they dare not alwaies presumptuously intrude into his glorious presence: and therefore they make use of the Saints, who are more cognate unto us, and not cloathed with such terrible Majesty. And in going unto God by the friends of Christ, they please him as well as if they went immediately by himself. Answ. (1) He is an Unbeliever, unto whom the Glorious Exaltation of the Lord Christ is a Discouragement from going unto him, or by him unto God on the Throne of Grace. For all the Glory, Power and Majesty of Christ in Heaven is proposed unto Believers, to encourage them to come unto him, and to put their Trust in him. But this is the talk of men who, whatever Devotion they pretend unto, indeed know nothing really, of what it is to pray, to believe, to trust in Christ, or by him to draw near with boldness unto the Throne of Grace, see Heb. 4. 14, 15, 16. (2.) All the Glory, Power and Majesty of Jesus Christ as exalted in Heaven, as our Mediator, are but means effectually to exert and exercise his Love and Compassion towards us; He lives for ever to make Intercession for us. But we proceed. The close of this verse gives us the special Reason and Confirmation of all the efficacy that the Apostle hath assigned unto the Priesthood of Christ. [non-Latin text not transcribed]; alwaies living to make Intercession for them. And three things must be considered in these words. 1 The state and Condition of Christ as an High Priest. He liveth alwayes, or for ever. 2. What he doth as an High Priest in that state and Condition: He maketh Intercession for us. 3. The Connexion of these things, their mutual regard, or the Relation of the work of Christ unto his state and condition; the one is the end of the other; He lives for ever to make intercession for us. 1. As to his state and condition, He lives for ever. He is alwayes living. The [non-Latin text not transcribed]. Lord Christ in his Divine Person hath a threesold life in Heaven. The one he lives in himself: the other for himself: and the last for us. 1. The Eternal life of God in his Divine Nature; This he liveth in himself. As the Father hath life in himself, so hath he given unto the son to have life in himself, Joh. 5 26. He hath given it him by eternal Generation, in a communication unto him of all the divine Properties. And he that hath life in himself, a life independent on any other, he is the living one, the living God. No creature can have life in himself. For in God we live, move, and have our being. He is hereby Alpha and Omega, the first and the last, the Begining and end of all, Revel. 1. 11. because he is [non-Latin text not transcribed], the living one, ver. 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings, namely, that he was in his own divine Person the Living God, Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects, nor is it here intended. 2. There is a Life which he liveth for himself; namely, a Life of unconceivable Glory in his Humane Nature. He lead a mortal life in this world, a life obnoxious unto misery and death, and died accordingly. This life is now changed into that of immortal eternal Glory. Hence forth he dyeth no more, death hath no more Power over him. And not only so, but this Life of his is unto him the cause of, and is attended with, all that ineffable Glory which he now enjoyes in Heaven. This Life he lives for himself, it is his reward, the Glory and Honour that he is crowned withal. All the endowments, all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory. And the glorious exaltation of that individual humane nature, which the son of God assumed, far above all Principalities and Powers and every name that is named in this world, or the world to come, is the principal part of the Design of Infinite wisdom, in the work of the new Creation. But neither is this the Life here intended. 3. The Lord Christ lives a Mediatory Life in Heaven, a Life for us. So saith our Apostle, he was made a Priest after the Power of an endless Life; whereof we have treated before. He lives as King, Prophet and Priest of the Church. So he describes himself, Revel. 1. 18. I am he that liveth and was dead, and behold I am alive for evermore, and have the keys of Hell and Death. As he died for us, so he liveth for us, and is entrusted with all Power over the Churches adversaries, for its good. As he died for us, so he liveth for us in Heaven; and therefore tells us, that because he liveth we shall live also, Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven: Only it denoteth one especial end of it, and that only for a season. The Lord Christ will have the life in himself, the divine life unto all Eternity; and so also will be the Life of Glory in the Humane Nature. But he shall cease to live this Mediatory Life for us, when the work of his Mediation is accomplished, 1 Cor. 15. 28. But he shall lead this life alwaies for us, until the whole work committed unto him be accomplished, and shall lead it as a Life of Glory in himself unto Eternity. Obs. It is a matter of strong consolation unto the Church, that Christ lives in Heaven for us. It is a spring of unspeakable Joy unto all true Believers, that he lives a Life of Immortality and Glory in and for himself in Heaven. Who can call to mind all the miseries which he underwent in this world, all the reproach and scorn that was cast upon him by his enemies of all sorts, all the wrath that the whole world is yet filled withal against him, but is refreshed, rejoyced, transported, with a spiritual view by Faith of all that Majesty and Glory, which he is now in the Eternal Possession of? so was it with Stephen; Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven, he hath manifested his present Glory, Act. 26. 13. Revel. 1. 14, 15, 16, 17, 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity. But herein lyeth the Life of the Churches Consolation, that he continues to live a Mediatory Life in Heaven for us also. It is not I fear so considered, nor so improved as it ought to be. That Christ dyed for us, all who own the Gospel profess in words: though some so explain their Faith or rather their Infidelity as to deny its proper use, and to evacuate its proper ends. That so he lived for us here in this world, so as that his Life was some way or other unto our Advantage, at least thus far that he could not have died if he had not lived before, all men will grant, even those by whom the principal end of this Life, namely, to fulfil the Law for us, is peremptorily denyed. But that Christ now lives a life of Glory in Heaven, that most men think is for himself alone. But the Text speaks to the contrary. He lives for ever to make Intercession for us. Neither is this the only end of his present Mediatory Life in Heaven, though this only be here expressed. Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church, it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads. 1. His immediate Actings towards the Church it self, which respects his Prophetical Office. 2. His Actings for the Church in the world, by Vertue and Power of his Kingly Office. 3. His Actings with God the Father in their behalf, in the dischage of his sacerdotal Office. 1. The first consisteth in his sending and giving the Holy Ghost unto the Church. He lives for ever to send the Holy Spirit unto his Disciples. Without this constant effect of the present Mediatory Life of Christ, the Being of the Church would fail, it could not subsist one moment. For hereon depends; (1.) All saving Light to understand the word of God, or spiritual things in a spiritual manner, wherein he continueth the exercise of his Prophetical Office. (2.) All Habitual Grace whereby the souls of the Elect are quickned and regenerated. (3) All supplyes of actual Grace, which the whole Church hath from him every moment, and without which it could yield no Obedience unto God. (4.) All spiritual Gifts, the sole foundation and means of the Churches edification, and without which it can have no real benefit by any Gospel Ordinances or Administrations. (5.) All Comfort and all Consolation, which in all variety of occurrences the Church doth stand in need of; which things I have elsewhere spoken unto at large. 2. His Actings by vertue of his Mediatory Life for the Church in the world, are also various, wherein he exerciseth his Kingly Power; that Power which is given unto him as he is Head over all things unto the Church. Ephes. 1. 22. Hence is the whole preservation of the Church in this world, by glorious effects of divine wisdom and power. Hence doth proceed the present controuls that are given unto its Adversaries, and hence will proceed their future Destruction, for he must raign until all his Enemies be made his footstool. In the exercise of this Life, wherein the Keys of Hell and Death are committed unto him, doth he put forth his Mighty power over the World, Sathan, Death, the Grave, and Hell, for the Eternal security and Salvation of the Church. Did he not live this Life for us in Heaven, neither the whole Church nor any one member of it could be preserved one moment from utter ruine. But hereby are all their adversaries continually disappointed. 3. By vertue of this Life he Acts with God on the behalf of the Church. And [non-Latin text not transcribed]. the only way whereby he doth this, in the Discharge of his Priestly Office, is expressed here in the Text, He lives for ever to make intercession for them. Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them, and whereon the certainty of our Salvadoth depend, it must with some diligence be enquired into. Expositors, especially those of the Roman Church, enquire with many Disputes into the External form of the Intercession of Christ, as namely, whether it be oral and vocal, or no. And they produce many Testimonies out of the Antients upon the one side and the other. And great weight is laid by some on the Difference and Determination of it. For whereas Ribera grants that the Dispute is more about words and the manner of Expression, than the matter it self; Tena affirms that what he says is most false. And it is evident that the Testimonies produced by themselves out of the Antients, as Chrysostome, Theophylact, Ambrose, Austin, and so to Ruperu[illegible: 1 letter]s and Thomas are expresly contradictory to one another. Now although our principal concernment lyeth in the internal form and efficacy of the Intercession of our High Priest, rather than in the outward manner of it: yet so far as that also is revealed, we may enquire into it. And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith. And the things ensuing may be observed unto this purpose. 1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration. For by a strange violence offered unto the nature of things, and the signification of words, they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things, the whole effect of his Mediation unto Believers. That Christ hath such a Power is no way questioned: But that this Power in the exercise of it is his Intercession, is a most fond Imagination. That which casts them on this absurd conception of things, is their hatred of the Priestly Office of Christ as exercised towards God on our behalf. But I have elsewhere sufficiently disputed against this fiction. 2. The Intercession of Christ was under the Old Testament Typed out three ways. (1.) By the Living fire that was continually on the Altar. Herewith were all sacrifices to be kindled and burned, which thence were called [non-Latin text not transcribed] Firings. But this principally Typified his Prayers, when he offered himself unto God through the Eternal Spirit, which he did with strong cryes and Supplications or Intercessions, Heb. 5. 7. Hereby, and the Actings of the Eternal Spirit therein, he kindled and fired in himself a sacrifice of a sweet smelling savour unto God, Eph. 5. 2. (2.) By the [non-Latin text not transcribed] or dayly sacrifice of morning and evening for the whole People. See the Institution of it, Exod. 29. ver. 38, 39, 40, 41, 42. For although that sacrifice had in it the nature of an expiatory Oblation, because it was by blood; yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People. (3.) By the Incense that was burned in the Sanctuary. And this was of two sorts, (1.) That wherewith the High Priest entred once a year into the most holy place on the Day of Expiation. For he might not enter in, yea he was to dye if he did, unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense, Levit. 16. 12, 13. Which Incense was to be fired with burning coals from the Altar of burntofferings. So did our High Priest: He filled Heaven at his entrance with the sweet savour of his Intercession, kindled with the Coals of that Eternal Fire, wherewith he offered himself unto God. (2.) The Incense that was burned every day in the Sanctuary by the Priests in their courses. This represented Prayer, Psal. 141. 2. and was always accompanied with it, Luke 1. 9, 10. This also was a Type of the continual efficacy of the Intercession of Christ, Revel 8. 4. But this was the most solemn representation of it. In that anniversary Sacrifice, whereof we must treat afterwards at large, there was Attonement made for all the Sins and Transgressions of the People; Levit. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place, sprinkling it before the Ark of the Covenant and the Mercy-Seat. This was done but once in the year. To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers, the dayly sacrifice was appointed: So doth the intercession of Christ make continual Application of his great sacrifice and Attonement, whence it derives its efficacy. And as the Fire on the Altar kindled all the renewed sacrifices, which were to be repeated and multiplyed because of their weakness and imperfection; so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences of Believers, Heb. 10. 2. 3. The actual Intercession of Christ in Heaven, as the second Act of his sacerdotal Office, is a fundamental Article of our Faith, and a principal Foundation of the Churches consolation. So is it asserted to be, 1 John 2. 1, 2. And it is expressed by our Apostle, as that whereby the Death of Christ is made effectual unto us, Rom. 8. 3, 4. For it comprizeth the whole care, and all the Actings of Christ as our High Priest with God, in the behalf of the Church. This therefore is the immediate spring of all Gracious communications unto us. For hereby doth he act his own Care, Love, and Compassion; and from thence do we receive all Mercy, all Supplies of Grace and Consolation, needful unto our Duties, Temptations and Trials. Hereon depends all our encouragement to make our Application unto God, to come with boldness of Faith unto the Throne of Grace, Chap. 4. 15, 16. Chap. 10. 21, 22. Wherefore whatever Apprehensions we may attain of the manner of it, the thing it self is the center of our Faith, Hope, and Consolation. 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God. It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth. And he continueth to discharge what remains of them in the same Nature still. And however that Nature be glorified, it is the same essentially that it was, when he was in this world. To ascribe another kind of Nature unto him, under pretence of a more divine Glory, is to deny his Being; and to substitute a fancy of our own in his Room. So then the Humane Nature of Christ however exalted and glorifyed, is humane Nature still, subsisting in dependance on God and subjection unto him. Hence God gives him new Revelations now in his glorified condition, Revel. 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church, Zech. 1. 12, 13. So the Command given him to intercede by the way of Petition, Request or Prayer, Psal. 2. 8. Ask of me; respects his state of Exaltation at the Right hand of God, when he was declared to be the Son of God with Power by the Resurrection from the dead, v. 7, 8. And the Incense which he offereth with the Prayers of the Saints, Rev. 8. 3, 4. is no other but his own Intercession, whereby their Prayers are made acceptable unto God. 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth, especially at some seasons. For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes, tears and supplications, Chap. 5. 7. This would not become his present glorious state, nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God. And yet at an another time whilst he was in this world, he gave us the best estimate and Representation of his present Intercession that we are able to comprehend. And this was in his Prayer recorded, John 17th. For therein his confidence in God, his Union in and with him, the Declaration of his Will and Desires, are all expressed in such a manner, as to give us the best understanding of his present Intercession. For a created nature can rise no higher to expresse an Interest in God, with an Oneness of mind and Will, than is therein declared. And as the Prayers with cryes and tears, when he offered himself unto God, were peculiarly Typed by the Fire on the Altar; so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place. In the vertue of this holy cloud of incense did he enter the Holy places not made with hands. Or we may apprehend its Relation unto the Types in this Order. His Prayer, John 17th. was the preparation of the sweet Spices whereof the Incense was made and compounded, Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise, as Spices yield their strongest savour under their bruising. At his entrance into the Holy place this Incense was fired with Coals from the Altar; that is, the efficacy of his Oblation wherein he had offered himself unto God, through the Eternal Spirit, rendred his Prayer as Incense covering the Ark and Mercy-seat, that is procuring the fruits of the Attonment made before God. 6. It must be granted that there is no need of the use of Words in the immediate Presence of God. God needs not our words whilst we are here on Earth, as it were absent from him. For he is present with us, and all things are open and naked before him. But we need the use of them for many reasons, which I have elsewhere declared. But in the glorious presence of God, when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face, it cannot be understood, what need or use we can have of words to express our selves unto God, in Prayers or Praises. And the souls of men in their separate state and condition, can have no use of Voice or VVords; yet are they said to cry and pray with a loud voice, because they do so virtually and effectually, Rev. 6. 9, 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne. For there is yet a Church state in Heaven wherein we have Communion, Chap. 12. 22, 23, 24. What solemn outward and as it were visible Transactions of worship are required thereunto, we know not. And, it may be, the Representation of Gods Throne, and his worship, Revel. 4, 5. wherein the Lamb in the midst of the Throne hath the principal part, may not belong only unto what is done in the Church here below. And somewhat yet there is, which shall cease, and not be any more after the Day of Judgment, 1 Cor. 15. 26, 28. 7. It must be granted that the vertue, efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice. This we are plainly taught from the Types of it of Old. For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice, the great Type of his Oblation of himself, did both of them receive their efficacy, and had respect unto the Sacrifice offered without. Besides, it is expresly said, that the Lord Christ by the one Offering of himself obtained for us eternal Redemption, and for ever perfected them that are sanctified. Wherefore nothing remains for his Intercession, but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice, according as their conditions and occasions do require. Wherefore, 8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it, is his continual Appearance for us in the Presence of God by vertue of his Office as the High Priest over the house of God, representing the efficacy of his Oblation, accompanied with tender Care, Love and Desires, for the welfare, supply, deliverance and Salvation of the Church. Three things therefore concurre hereunto. (1.) The Presentation of his Person before the Throne of God on our behalf, chap. 9. 24. This renders it sacerdotal. His Appearance in Person for us is required thereunto. (2.) The Representation of his Death, Oblation and Sacrifice for us, which gives Power, Life and Efficacy unto his Intercession. Thence he appears in the midst of the Throne as a Lamb that had been slain, Revel. 5. 8. Both these are required to make his Intercession Sacerdotal. But (3.) both these do not render it Prayer or Intercession. For Intercession is Prayer, 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover, a putting up, a requesting, and Offering unto God, of his desires and will for the Church, attended with Care, Love, and Compassion, Zech. 1. 12. Thus far then may we proceed. (1.) It is a part of his Sacerdotal Office; He intercedes for us as the High Priest over the House of God. (2.) It is the first and principal way whereby he Acts and exerciseth his Love, compassion and care towards the Church. (3.) That he hath respect therein unto every Individual Believer, and all their especial occasions; if any man sin we have an Advocate. (4.) That there is in his intercession, an effectual signification of his will and desire unto his Father; For it hath the nature of Prayer in it, and by it he expresseth his Dependance upon God. (5.) That it respects the Application of all the Fruits, Effects and Benefits of his whole Mediation unto the Church. For this is the formal nature of it, that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind, whereby the continual Application of all the Benefits of the Death of Christ, and all effects of the Promises of the Covenant, shall be communicated unto us, unto his Praise and Glory. (6) The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself, which is therefore as it were represented unto God therein. This is evident from the nature and order of the Typical institutions whereby it was prefigured, and whereunto by our Apostle it is accommodated. But what belongs unto the manner of the Transactions of these things in Heaven I know not. The third thing observed was the connexion of the two things mentioned, or their Relation, one unto another; namely, the perpetual life of Christ and his intercession. He lives for ever to make intercession. His intercession is the end of his Mediatory Life; not absolutely, nor only, but principally. He lives to Rule his Church, he lives to subdue his Enemies, for he must raign until they are all made his footstool; He lives to give the Holy Spirit in all his blessed effects unto Believers. But because all these things proceed originally by an emanation of Power and Grace from God, and are given out into the hand of Christ upon his intercession, that may well be esteemed the principal end of his Mediatory Life. So he speaks expresly concerning that great fruit and effect of this Life of him, in sending of the Spirit, I will pray the Father, I will intercede with him for it, and he shall send you another Comforter, John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom, is expresly promised unto him upon his Intercession for it, Psal 2. 8, 9 For this intercession of Christ is the great Ordinance of God, for the exercise of his Power towards, and the Communication of his grace unto the Church unto his Praise and Glory. So doth our High Priest live to make intercession for us. Many things we may from hence observe. 1. So great and glorious is the work of saving Believers unto the utmost, that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven, for the perfecting and accomplishment of it. He lives for ever to make intercession for us. It is generally acknowledged that sinners could not be saved without the Death of Christ; but that Believers could not be saved without the life of Christ following it, is not so much considered. See Rom. 5. 10. Chap. 8. 34, 35, &c. It is (it may be) thought by some, that when he had declared the name of God and revealed the whole counsel of his Will, when he had given us the great example of Love and Holiness in this life, when he had fulfilled all Righteousness, redeemed us by his blood, and made Attonement for our sins by the Oblation of himself, confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead, wherein he was declared to be the Son of God with Power, that he might have now left us to deal for our selves, and to build our eternal safety on the Foundation that he had laid. But, alas! when all this was done, if he had only ascended into his own glory, to enjoy his Majesty, Honour and Dominion, without continuing his Life and Office in our behalf, we had been left poor and helpless, so that both we and all our Right unto an Heavenly Inheritance, should have been made a prey unto every subtle and powerful Adversary. He could therefore no otherwise comfort his Disciples when he was leaving this world, but by promising that he would not leave them Orphans, John 14. 18. that is, that he would still continue to Act for them, to be their Patron, and to exercise the Office of a Mediator and Advocate with the Father for them. Without this he knew they must be Orphans, that is, such as are not able to defend themselves from injuries, nor secure their own Right unto their Inheritance. The sure Foundations of our eternal Salvation were laid in his Death and Resurrection. So it is said, that when God laid the Foundation of the Earth, and placed the corner-stone thereof, that the morning stars sang together, and all the Sons of God shouted for Joy, Job 38. 7. Although the Foundations were only laid, yet that being done by infinite Power and Wisdom, which would infallibly accomplish and perfect the whole, it was a blessed cause of Praise and ascribing glory to God. Yet were the continued Actings of the same Power required unto the Perfection of it. The Foundation of the new Creation was laid gloriously in the Death and Resurrection of Christ, so as to be the matter of triumphant Praises unto God. Such is the Triumph thereon described, Col. 2. 15 1 Tim. 3. 16. And it may be observed, that as on the laying of the Foundation of the Earth, all the Holy Angels triumphed in the expression and demonstration of the infinite Wisdom, Power and Goodness of God which they beheld; so in the Foundation of the New Creation, the Apostate Angels who repined at it, and opposed it unto their Power, were lead Captives, carried in Triumph, and made the Footstool of the glory of Christ. But all this Joy and Triumph is built on the security of the unchangeable Love, Care, and Power of Jesus Christ, gloriously to accomplish the work which he had undertaken. For had he left it when he left the Earth, it had never been finished. For great was that part of the work which yet remained to be perfected. Neither could the Remainder of this work be committed unto any other hand. He employeth others under him in his work to act Ministerially in his name and Authority. So he useth the Ministery of Angels and Men. But did not he himself continue to act in them, by them, with them, and without them, the whole work would fail and be disappointed. In one instance of the Revelation of the will of God concerning the state of the Church by the opening of the Book, wherein it was recorded, there was none found worthy in Heaven or Earth to do it, but the Lamb that was slain, the Lion of the Tribe of Judah, Revel. 5. 5. Chap. 6. 1. How much less is any Creature able to accomplish all that remains for the saving of the Church unto the utmost. Who can expresse the opposition that continues to be made unto this work of compleating the Salvation of Believers? what Power is able to conflict and conquer the remaining strength of Sin, the opposition of Sathan and the World? How innumerable are the Temptations which every individual Believer is exposed unto, each of them in its own nature ruinous and pernitious? God alone knoweth all things perfectly in infinite wisdom, and as they are. He alone knows how great a work it is to save Believers unto the utmost; what Wisdom, what Power, what Grace and Mercy is requisite thereunto. He alone knows what is meet unto the way and manner of it, so as it may be perfected unto his own Glory. His infinite wisdom alone hath found out and determined the glorious and mysterious ways of the Emanation of Divine Power and Grace unto this End. Upon all these Grounds, unto all these Purposes hath he appointed the continual intercession of the Lord Christ in the most Holy place. This he saw needful and expedient unto the Salvation of the Church and his own glory. So will he exert his own Almighty Power unto those ends. The good Lord help me to believe and adore the Mystery of it. 2. The most glorious Prospect that we can take into the things that are within the vail, into the remaining Transactions of the work of our Salvation in the most Holy place, is in the Representation that is made unto us of the intercession of Christ. Of old when Moses went into the Tabernacle, all the People looked after him, until he entred in, and then the Pillar of the Cloud stood at the door of it, that none might see into the Holy place, Exod. 33. 8, 9. And when the Lord Christ was taken into Heaven the Disciples looked after him, until a cloud interposed at the Tabernacle door, and took him out of their sight, Act. 1. 9. And when the High Priest was to enter into the Tabernacle to carry the Blood of the sacrifice of Expiation into the most Holy place, no man, be he Priest or not, was suffered to enter into, or abide in the Tabernacle, Levit. 16. 17. Our High Priest is now likewise entred into the most Holy place, within the second vail, where no eye can pierce unto him. Yet is he there as an High Priest, which makes Heaven it self to be a glorious Temple, and a place as yet for the exercise of an instituted Ordinance, such as the Priesthood of Christ is. But who can look into, who can comprehend the Glories of those Heavenly Administrations? Some have pretended a view into the orders and service of the whole Chore of Angels, but have given us only a Report of their own imaginations. What is the Glory of the Throne of God, what the Order and Ministry of his Saints and Holy ones, what is the manner of the worship that is given unto him that sits on the Throne and to the Lamb, the Scripture doth sparingly deliver, as knowing our disability whilst we are cloathed with flesh and inhabit Tabernacles of clay, to comprehend aright such transcendent Glories. The best and most steady view we can have of these things, is in the Account which is given us of the intercession of Christ. For herein we see him by Faith yet vested with the Office of the Priesthood, and continuing in the Discharge of it. This makes Heaven a Temple, as was said, and the feat of instituted worship, Rev 7. 15. Hence in his Appearance unto John, he was cloathed with a Garment down to the Foot, and girt about the paps with a golden Girdle; both which were sacerdotal vestments, Rev. 1. 13. Herein is God continually glorifyed; hereby is the Salvation of the Church continually carried on and consummated. This is the work of Heaven which we may safely contemplate by Faith. 3. The intercession of Christ is the great evidence of the continuance of his Love and Care, his Pity and Compassion towards his Church. Had he only continued to Rule the Church as its King and Lord, he had manifested his glorious Power, his Righteousness and Faithfulness. The Scepter of his Kingdom is a Scepter of Righteousness. But Mercy and Compassion, Love and Tenderness are constantly ascribed unto him as our High Priest. See Chap. 4. 15. Chap. 5. 1, 2. So the great exercise of his sacerdotal Office in laying down his Life for us, and expiating our sins by his Blood, is still peculiarly ascribed unto his Love, Gal. 2. 20 Ephes. 5. 2. Revel. 1. 5. Wherefore these properties of Love and Compassion belong peculiarly unto the Lord Christ as our High Priest. All Men who have any spiritual experience and understanding, will acknowledge how great the concernment of Believers is in these things, and how all their Consolation in this World depends upon them. He whose soul hath not been refreshed with a due Apprehension of the unspeakable Love, Tenderness, and Compassion of Jesus Christ, is a stranger unto the Life of Faith, and unto all true spiritual Consolation. But how shall we know that the Lord Christs is thus tender, Loving and Compassionate, that he continueth so to be; or what evidence or Testimony have we of it? It is true he was eminently so when he was upon the Earth in the days of his Flesh, and when he laid down his life for us. We know not what change may be wrought in nature it self, by its investiture with glory; nor how inconsistent these affections, which in us cannot be separated from some weakness and sorrow, are with his present state and dignity. Nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed Affections. But herein we have an infallible Demonstration of it, that he yet continueth in the exercise of that Office, with respect whereunto all these Affections of Love, Pity and Compassion are ascribed unto him. As our High Priest [non-Latin text not transcribed], he is able to suffer, to condole with, to have compassion on his poor tempted ones, Chap. 4. 15. All these affections doth he continually act and exercise in his intercession. From a sense it is of their wants and weaknesses, of their distresses and Temptations, of their States and Duties, accompanied with inexpressible Love and Compassion, that he continually intercedes for them. For he doth so, that their sins may be pardoned, their Temptations subdued, their sorrows removed, their Trials sanctified, and their Persons saved. And doing this continually as an High Priest, he is in the continual excise of Love, Care, Pity and Compassion.

VER. xxvi. In this Verse the Apostle renders a Reason of his whole preceding Discourse, and why he laid so great weight upon the Description of our High Priest. And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him. [non-Latin text not transcribed]. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]. For yet also this High Priest was just to us: that is, it was just, right or meet that we should have this High Priest. All others, talis nos decebat. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed]; pure; Sanctus; Holy. [non-Latin text not transcribed], Syr. [non-Latin text not transcribed], without malice. Beza, ab omni malo alienus. Innocens. Free from all evil. [non-Latin text not transcribed]; Syr. [non-Latin text not transcribed], without spot. Vul. impollutus. Beza, sine labe; unpolluted, without spot. [non-Latin text not transcribed]. Syr. [non-Latin text not transcribed], separate from sins; all others, from sinners. The words will be farther explained in our enquiry into the things signified by them.

VER. xxvi. For such an High Priest became us, who is Holy, Harmless, Undefiled, Separate from sinners and made higher than the Heavens. There is something supposed and included in this Assertion; namely, that if we intend to come unto God, we had need of an High Priest to encourage and enable us thereunto. For if in particular we need such an High Priest, it is supposed that without an High Priest in general, we can do nothing in this matter. This therefore is the Foundation which in this Argument the Apostle proceedeth on; namely, that sinners, as we are all, can have no Access unto God, but by an High Priest. And there was no need for him much to labour with those Hebrews in the confirmation hereof. For from the first constitution of their Church, they had no other way of Approach unto God in and with their sacred services. And God had not only by the Institution of that Office among them, declared that this was the way whereby he would be worshipped; but also with Legal Prohibitions fortified with severe Penalties, he had forbidden all men, the highest, the greatest, the best and most holy, to come unto him any other way. Hereby were they taught the everlasting necessity of an High Priest, and the discharge of his Office, whatever End or Issue their Typical Priests came unto. And herein lyes a great Aggravation of the present misery of the Jews. High Priest of their own they have none, nor have had for many Ages. Hereon all their solemn worship of God utterly ceaseth. They are the only Persons in the world, who, if all mankind would give them leave and assist them in it, cannot worship God as they judge they ought to do. For if Hierusalem were restored into their Possession, and a Temple reedified in it more glorious than that of Solomon, yet could they not offer one Lamb in Sacrifice to God. For they know that this cannot be done without an High Priest, and Priests infallibly deriving their Pedigree from Aaron, of whom they have amongst them not one in all the world. And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God, until the vail shall be taken from their Hearts, and leaving Aaron, they return unto him who was Typed by Melchisedec, unto whom even Abraham their Father acknowledged his Subjection. Whence this necessity of an High Priest for sinners arose, I have so largely enquired into, and declared in my Exercitations on the original and causes of the Priesthood of Christ, as that there is no need again to make mention of it. Every ones duty it is to consider it, and rightly improve it for himself: The want of living up unto this Truth, evacuates the Religion of most men in the world. Upon this supposition of the necessity of an High Priest in General, the Apostle declares what sort of High Priest was needfull for us. And this he shews, 1. In his Personal Qualifications. 2. In his outward State and Condition, ver. 26. 3. In the nature of his Office and the manner of its Discharge, ver. 27. And he confirmeth the whole by the consideration of the Person who was this Priest, and of the way and manner how he became so, compared with them, and their consecration unto their Office, who were Priests according unto the Law, ver. 28. The two first are contained in this verse; namely (1.) The Personal Qualifications of him who was meet to be a Priest for us, by whom we might come unto God; and (2.) His outward state and condition. And in the first place the necessity of such an High Priest as is here described, is [non-Latin text not transcribed]. expressed by [non-Latin text not transcribed]; Became us. Decuit, decebat. It was meet, it was just for us, as the Syriack renders it. And respect may be had therein either unto the wisdom of God, or unto our state and condition, or unto both; such an High Priest it was meet for God to give, and such an High Priest it was needful that we should have. If the condecency of the matter, which lies in a contrivance of proper means unto an end, be intended, then it is God who is respected in this word; If the necessity of the kind of Relief mentioned be so, then it is we who are respected. The word is applyed unto God in this very case, Chap. 2. ver. 10. It became him for whom are all things, and by whom are all things. Consider God as the Supreme Ruler and Governour of the world, as the first cause and last end of all, and it became, was necessary unto his infinite Wisdom and Holiness that having designed the bringing of many sons unto Glory, he should make the Captain of their salvation perfect through sufferings. So the Condecency here intended may respect, (1.) The Wisdom, Grace and Goodness of God. It became him to give us such an High Priest as we stood in need of; namely, one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him. For to design our salvation by an High Priest, and not to provide such an one, as was every way able to effect it, became not the Wisdom and Grace of God. (2.) Respect may be had herein unto our state and condition. Such this was as [non-Latin text not transcribed]. none but such an High Priest could relieve us in or save us from. For we stand in need of such an one as our Apostle declares, as (1.) could make Attonement for our sins, or perfectly expiate them. (2.) Purge our Consciences from dead works, that we might serve the living God; or sanctifie us throughout by his Blood. (3.) Procure Acceptance with God for us, or purchase eternal Redemption. (4.) Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith, Worship, and Obedience. (5.) Give us assistance and consolation in our Trials, Temptations and Sufferings, with pity and compassion. (6.) Preserve us by Power from all ruining Sins and Dangers. (7.) Be in a continual Readiness to receive us in all our Addresses to him. (8.) To bestow upon us the Reward of Eternal Life. Unless we have an High Priest that can do all these things for us, we cannot be saved to the uttermost. Such an High Priest we stood in need of, and such an one it became the wisdom and Grace of God to give unto us. And God in infinite wisdom, Love and Grace, gave us such an High Priest, as in the Qualifications of his Person, the Glory of his Condition, and the Discharge of his Office, was every way suited to deliver us from the state of Apostacy, sin and misery, and to bring us unto himself through a Perfect salvation. This the ensuing particulars will fully manifest. The Qualifications of this High Priest are expressed first indefinitely in the word [non-Latin text not transcribed]. A Difference from other High Priests is included herein. He must not [non-Latin text not transcribed]. be one of an Ordinary sort, but one so singularly qualified unto his work, so exalted after his work, and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest, as was quite of another sort, order and kind, than any the Church had enjoyed under the Law, as the Apostle expresly concludes, ver. 28. His Personal inherent Qualifications are first expressed; and we shall consider first some things in general that are common unto them all, and then declare the especial intendment of every one of them in particular. Such an High Priest became us, as is Holy, Harmless, Undefiled, Separate from sinners. And, 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law. For the High Priest was to be a Person without blemish, not maimed in any part of his body. He was not to marry any one that was defiled, nor to defile himself among the People. On his forehead in his ministrations he ware a Plate of Gold with that Inscription, Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner; for want whereof, God cast out the Posterity of Eli from the Priesthood. But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of. For they were mostly external, giving a Denomination unto the Subject, but working no real change in it. And where they were internal, they were encompassed with such a mixture of sins, weaknesses, infirmities, and the Intercision of Death, as that they had no Glory in comparison of what was required. All these things the Apostle observes, reducing them unto two Heads, namely, that they were obnoxious unto Sin and Death; and therefore as they died, so they offered sacrifices for their own sins. But the Church was taught by them from the Beginning, that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them. 2. It is possible that our Apostle in this Description of our High Priest, designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah. For generally they looked on him as one that was to be a great earthly Prince and warriour, that should conquer many Nations, and subdue all their enemies with the sword, shedding the blood of men in Abundance. In opposition unto this vain and pernicious Imagination, our Saviour testifies unto them, that he came not to kill, but to save and keep alive. And our Apostle here gives such a Description of him in these holy gracious Qualifications, as might attest his Person and work to be quite of another nature than what they desired and expected; And their frustration herein was the principal occasion of their unbelief. See Mal. 3. 1, 2, 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place; that the Time when the Lord Christ was thus made an High Priest for ever, and that by an Oath, was after he had offered one sacrifice, not many; for the People, not for himself; once, not often; of everlasting vertue, and not effectual for some petty Expiations for a time; and after he was risen, ascended and set at the right hand of God. If by being made an High Priest, only a Solemn Declaration of being made so, is intended, these things may passe well enough. For we allow that in the Scripture, then a thing is oft-times said to be, when it is first manifested or declared. So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead. But if it be intended, as the words will scarce admit of any other Interpretation, that then the Lord Christ was first made an High Priest after all this was performed, the whole real Priesthood of Christ, and his proper Sacrifice is overthrown. For it is said he was not made an High Priest until after that he had offered his one sacrifice. And if it were so, then he was not a Priest, when he so offered himself. But this implies a contradiction, for there can be no sacrifice, where there is no Priest. And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven, do utterly deny his Death to have been a Sacrifice, but only a Preparation for it, as they fancy the killing of the beast to have been of old. And the Truth is, either the Lord Christ was a Priest before and in the Oblation of himself on the Cross, or he was never any, nor needed so to be, nor could he so be; for after he was freed from death, he had nothing to offer. And it is a strange order of things, that the Lord Christ should first offer his onely Sacrifice, and after that be made a Priest. But the Order, Time, and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared. Wherefore, 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer. They were not only necessary for him, as he was to be the Sacrificer, but also as he was to be the Sacrifice; not only as he was to be the Priest, but as he was to be the Lamb. For the Sacrifices were to be without blemish, as well as the Sacrificers. So were we redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish, yet were they still in their own nature, but Calves, and Goats, and Lambs. And therefore Priests who had weaknesses and infirmities and sins of their own, might be meet enough to offer them. But here both Priest and Sacrifice were to be equally pure and holy. 5. We must not pass by the wresting of this Text by the Socinians; nor omit its due Vindication. For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood; but his glorious state and condition in Heaven. For they fear (as well they may) that if the Qualifications of a Priest were necessary to him, and required in him whilst he was in this world, that then he was so indeed. He who says such an High Priest became us as is holy, harmless, undefiled, separate from sinners, doth affirm that when he was so, he was our High Priest. In that state wherein these things were necessary unto him, he was a Priest. To avoid this ruine unto their Pretensions, they offer violence unto the Text, and the signification of every word in it, and dangerously insinuate a negation of the things intended, to be in Christ in this world. So speaks Schlictingius on the place. Unde apparet sequentibus verbis, seu Epithetis Christo tributis, non mores ipsius seu vitam ab omni peccati labe puram, sed felicem ac beatum statum describi ac designari, ob quem fiat ut in aeternum vivens, nostri quoque perpetuam gerat curam. Licet enim omnia ista ratione vitae & morum de Christo intellecta verissima sint, tamen nihil ad praesens Authoris institutum faciunt. So also argues Smalcius de Reg. Christi, Cap. 23. whom we have elsewhere refuted. The Paraphrase of one of our own seems to comply herewith; which is as followeth. And this was a sort of High Priests which we sinful weak creatures had need of, (which by the way I do not understand, for we stood not in need of a new sort of High Priests, but of one single individual High Priest,) One that being mercifully disposed, is also incapable of suffering any hurt, of being defiled or corrupted, and consequently of dying, and to that end is exalted unto a pitch above our sinful corruptible condition here. So [non-Latin text not transcribed] and [non-Latin text not transcribed] are rendred in the Margin, free from evil, and undefileable. The sense is plainly the same with that of Schlictingius, though there be some variety in the expressions of the one and the other. And therefore is Christ said to be exalted that he might be such as he is here described, as though he was not so before in the sense here intended by the Apostle, however the words here in another sense might be applyed unto him. Three things seem to be aymed at in this Exposition. 1. To make way for another corrupt notion on the next verse, wherein these men with Grotius would have Christ in some sense offer for his own sins also; which there can be no pretence for, if these things be asscribed unto him, as he was a Priest in this world. 2. To take care that the Innocency, Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification, neither as the material, nor formal cause of it. For if the Lord Christ in the Sacrifice of himself died for our Justification, and that he might do so, it was necessary that he should antecedently be holy, harmless, undefiled and separate from sinners; then was his being so necessary unto our Justification, as a cause thereof. 3. To obviate an Apprehension of his being an High Priest before his death, and to have offered his one Sacrifice therein. For if he had not the Qualifications necessary unto an High Priest, before his Ascension into Heaven, he could not be so before. But these things are none of them compliant with the Truth. And, 1. This Exposition is contrary to the concurrent sense of all sober, antient and modern Expositors. And which is more, it is contrary to the common sense of all Christians. Not one of them who knoweth ought of these things, unless their minds are perverted with these mens glosses, and that meerly to comply with other opinions wherein the text is no way concerned, but that in their first and last consideration of these words, they respect Jesus Christ as to his personal Holiness in this World. And that Exposition had need be well confirmed, which is not only contrary to the Judgement of all learned men, but also destructive of the common Faith of Christians. But as yet we have nothing beyond crude Assertions offered in the proof of it. 2. It is contrary unto, or inconsistent with the sense and use of the Words in all good Authors, sacred and prophane; and contrary unto the Application of them unto the Lord Christ in other places of the Scripture, as we shall see immediately. 3. It is contrary to the order of the Apostles words; For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation. He was first Holy, Harmless, Undefiled, and then made Higher than the Heavens. But according unto this Exposition his being made higher than the Heavens, is the antecedent cause of his being made Holy, &c. 4. It is highly false that the blessed state pretended to be here set forth, was antecedently unto his being a Priest, and the sacrifice which he offered; yea, such an estate was inconsistent with the Oblation of himself. For he offered himself unto God in his Blood. Heb. 9. 14. and that with strong cryes and tears, Chap. 5. 7. which were inconsistent with such a state; for it is so described on purpose to be exclusive of every thing required thereunto. 5. Schlictingius pleads that although all these things were true with respect unto the life and manners of Christ, yet it was no way unto the purpose of the Apostle to mention them unto the end designed. But, (1) If that be the sense of the words which he contends for, not one of them is true with respect unto the life and manners of Christ in this world, for they all belong unto his blessed estate in the other. (2) We shall see on the next verse, how far he will allow them to be true of the life and manners of Christ in any sense, seeing in some sense he affirms him to have offered sacrifice for his own sins. And this he doth with an expresse contradiction unto his own main Hypothesis. For by sins he understands weakness and infirmities; and whereas he will not allow Christ to have offered himself before his entrance into the Holy place, and makes it necessary that he should be antecedently freed from all weaknesses and Infirmities, it is the highest contradiction to affirm that he offered for them: seeing he could not offer himself until he was delivered from them. (2.) We have only his bare word for it, that the Asscription of those things unto our High Priest as inherent Qualifications, was not unto the purpose of the Apostle. And his Assertion is built on a false supposition, namely, that the Lord Christ was not an High Priest on the Earth, nor did offer himself unto God in his Death, which overthrows the Foundation of the Gospel. 6. The Vanity and Falshood of this novel Exposition, will yet farther and fully be evinced, in an enquiry into the proper signification of these words as here used by the Apostle; every one whereof is wrested to give countenance unto it. 1. He is, or was to be, [non-Latin text not transcribed], Sanctus, Holy, that is [non-Latin text not transcribed]. For, Acts 2. 22. [non-Latin text not transcribed] is rendred [non-Latin text not transcribed], thy Holy one: from Psal. 16. 10. And the Lord Christ is there said to be [non-Latin text not transcribed] antecedently unto his Resurrection: which must be with respect unto his internal Holiness, Thou shalt not suffer thine Holy One to see Corrupton. And in the New Testament the word is every where used for him, that is internally holy. 1 Tim. 2. 8. Tit. 1. 8. The Syriack renders it in this place by [non-Latin text not transcribed] pure; which is an inherent Qualification; as it doth, 1 Tim. 2. 8. and Tit. 1. 8. by [non-Latin text not transcribed] Pious, Holy, [non-Latin text not transcribed], saith Hesychius: [non-Latin text not transcribed]; Pure, Righteous, Godly, Peaceable, Chast. So [non-Latin text not transcribed] is used only for Holily, 1 Thes. 2. 10. and [non-Latin text not transcribed] is internal Holiness. Luk. 1. 75. Ephes. 4. 24. No where is it used for a merciful disposition, much less for venerable and sacred upon the Account of an immortal nature, or any other Priviledge, as it is pretended. Neither is the word used in any other Good Author to signifie any one but him that is Holy and Righteous, or free from all sin and wickedness. It is therefore the holy purity of the nature of Christ that is intended in this expression. His Life and Actions are expressed in the ensuing Epithets. His nature was pure and holy, absolutly free from any spot or taint of our original Defilement. Hence as he was conceived in the Womb, and as he came from the Womb, he was that [non-Latin text not transcribed], holy thing of God; Luke 1. 35. All others since the fall have a polluted nature and are originally unholy. But his conception being miraculous, by the immediate operation of the Holy Ghost, and his nature not derived unto him by natural Generation, the only means of the Propagation of original Defilement, and in the first instant of its being, filled with all habitual seeds of Grace; He was [non-Latin text not transcribed], Holy. And such an High Priest became us, as was so. Had he had a nature touched with sin, he had not been meet either to be a Priest or Sacrifice. This Holiness of nature was needful unto him, who was to answer for the unholiness of our nature, and to take it away. Unholy Sinners, do stand in need of an Holy Priest and an Holy Sacrifice. What we have not in our selves we must have in him, or we shall not be accepted with the Holy God, who is of purer eyes than to behold Iniquity. 2. He was to be [non-Latin text not transcribed], that is, saith Schlictingius, omnis mali expers, nullis amplius [non-Latin text not transcribed]. miseriis obnoxius; incapable of suffering any hurt, saith another to the same Purpose. The word is but once more used in the New Testament, and that in a sense remote enough from, one not exposed to misery, or incapable of suffering, Rom. 16. 18. [non-Latin text not transcribed]. Men Simple and Harmless, who for the most part are exposed to most Evils and Troubles in the World. (2.) It is never used in any good Author in such a sense, nor can any instance be produced unto that purpose: But it constantly signifies one Innocent, Harmless, free from malice, who doth no evil. Nor did any one before these Interpreters dream of a passive Interpretation of this Word. It is he who doth no evil; not he who can suffer no evil. [non-Latin text not transcribed] is malus, or qui dolo malo utitur; an Evil malitious Person. [non-Latin text not transcribed] is vitiositas in the Judgement of Cicero. Virtutis, saith he, contraria est vitiositas, sic enim malo quam malitiam appellare, quam Graeci [non-Latin text not transcribed] appellant; nam Malitia certi cujusdam vitii nomen est, vitiosit as omnium. We render it sometimes naughtiness, Jam. 1. 22. sometimes, malice or malitiousness, 1 Pet. 1. 16. All manner of evil with deceitful guile. Wherefore [non-Latin text not transcribed] is he that is free from all evil, fraud or sin; the same absolutely with that of the Apostle Peter, 1 Epist. 2. 22. Who did no sin, neither was there guile found in his mouth. [non-Latin text not transcribed], Holy is his Epithet with respect unto his Nature; [non-Latin text not transcribed], Harmless respects his Life. The first includes all positive Holiness; the other an Abnegation of all unholiness. As he was [non-Latin text not transcribed] he had not [non-Latin text not transcribed], sin present, as we have with us, Rom. 7. 18, 21. or [non-Latin text not transcribed], sin easily besetting, Heb. 12. 1. As he was [non-Latin text not transcribed], he was free from every effect of such a Principle. And we had need of such an High Priest. Had he not been innocent and every way blameless himself, he would have had other work to do, than always to take care of our Salvation, as the Apostle observes in the next verse. He must first have offered for his own sins, as the High Priest did of old, before he had offered for us or ours. And this added unto the merit of his Obedience. For whereas he was absolutely Innocent, Harmlesse, and free from all evil and Guile, he was reproached and charged with every thing that is evil; A Seducer, a Blasphemer, a Seditious Person, the worst of Malefactors. For herein also, as to the suffering part, he was made sin for us, who knew no sin, that we might become the Righteousness of God in him. And a great encouragement this is unto those who suffer in the like kind according to their measure. 3. He was to be [non-Latin text not transcribed], cujus felicitas & beatitas nulla vel minima adversitate [non-Latin text not transcribed]. quasi labe pollui inficique possit, saith, Schlictingius; than which a more vain Imagination, or more absurd Expression can be hardly thought on. But it is not for us to charge the Apostle with such obscurity and expressing of his Mind in such uncouth terms, never used by any others, nor by himself in any other place in such a sense or signification; Unpolluted, undefiled, that is, every way happy and blessed, not touched with the defilement of any Adversity. But the use of Adversity, is to purge and purifie. And as that word doth properly signifie, undefiled, unpolluted, that is, morally with any sin or evil, so it is not used in the New Testament in any other sense. See Heb. 13. 4. Jam. 1. 27. 1 Pet. 1. 4. The enquiry therefore is how this differs from [non-Latin text not transcribed], which contains a negation of all Moral evil. Answ. The one is, he did no evil in himself; the other, that he contracted none from any thing else, nor from any Persons with whom he conversed. This may fall out sometimes. Hence the Prophet in his consternation at the Appearance of the Glory of God unto him, cryed out he was undone, not only because of his own sinfull defilements, but because of the uncleanness of the People among whom he dwelt. Isa. 6. 5. And on this Ground there was an Attonement of old to be made for the Holy Place and Tabernacle. Not that they had any uncleanness of their own, but because of the uncleanness of the People, and their remaining among them in the midst of their uncleannesses. Levit. 16. 16. And besides, many things might befall the High Priests of old, whereby they might be legally defiled, and so rendred uncapable for the discharge of the Office. And for this cause, they always had a second Priest in Readiness, at the great Solemn Festivals, especially at the Anniversary Expiation, that in case any such Pollution should befall the High Priest, the other might for that time take his place, and discharge his Office. So it was with them principally with respect unto Ceremonials, though immoralities might also defile them, and incapacitate them for their Duty. But no such thing was our High Priest liable unto, either from himself or from converse with others. As he was unconcerned in ceremonials, so in all moral Obedience, nothing could affix on him either Spot or Blemish. And such an High Priest became us. For whereas it was his Design and work to sanctify and cleanse his Church, until it have neither spot nor wrinkle, but be holy and without blemish, as it was: Ephes. 5. 25, 26: how had he been meet to attempt or effect this work, had not he himself been every way undefiled? 4. He was [non-Latin text not transcribed]: that is, saith Schlictingius, Loco & conditione, [non-Latin text not transcribed]. ut statim additur, excelsior caelis factus. He is at the bottom of his notions and end off his Invention, so that he can find out no sense for this expression, but puts us of to the next words, which are quite of another signification, or express a thing of another nature, and are distinguished from this expression by the Conjunction, And separate from sinners; that is, saith he, made higher than the Heavens. We must therefore enquire after another sense of these words, which readily offers it self unto us. Separate from sinners: From sins, saith the Syriack. But that was sufficiently secured before; From Sinners as Sinners, and in their sins. He was like unto us in all things, sin only excepted. We must therefore consider wherein he was, and wherein he was not separate from sinners. 1. He was not separate from them as unto community of nature. For God sent his own son in the likeness of sinful flesh; Rom. 8. 3. He sent him in the flesh, for he sent him made of a woman, made under the Law, Gal. 4. 4. wherein the word was made flesh; Joh. 1. 14. but he sent him only in the likeness of sinful flesh. And that because he made him sin, who knew no sin; 2 Cor. 5. 21. He took our flesh, that is, our nature upon him without sin, yet so as that by Reason of the charge of sin with the consequences thereof that was upon him, he was in the likeness of sinful flesh. He was not therefore really separate from sinners as they were flesh, but as they were sinful flesh. He took upon him the seed of Abraham, and because the Children were partakers of flesh and blood he himself partook also of the same. Without this Relation unto us, and Union with us, in one common nature, whereby he that sanctifyeth and they that are sanctifyed, are of one, he could not have been an High Priest or sacrifice for us. He was not therefore thus separated from sinners, as to be of another nature from them. He took not on him the nature of Angels, nor was a meer Spirit but had flesh and bones, as he declared unto his Disciples. And the same nature he hath still with him in Heaven, and in the same will appear at Judgment. It is equally destructive unto our Faith and comforts, to suppose our High Priest not separate from us in point of sin: and to be separate from us as to his nature. 2. He was not separated from sinners as to the Duties of outward Conversation. He lived not in a wilderness, nor said unto the children of men, stand off, I am holyer than you. He conversed freely with all sorts of Persons, even Publicans and Harlots, for which he was reproached by the proud hypocritical Pharisees. His work was to call sinners to Repentance, and to set before their eyes an example of Holiness. This he could not have done, had he withdrawn himself from all communication with them. Yea, he condescended unto them beyond the legal Austerities of the Baptist. Matth. 11. 18, 19. Hence those who of old pretending more than ordinary Holiness and Devotion did withdraw themselves into wildernesses from the converse of men, did quite forget the Example and work of their Master: Yea they did avowedly prefer the Example of the Baptist as they supposed, before that of our Saviour, which sufficiently reflects on his Wisdom and Holiness. Nor indeed did they in the least express the Pattern which they proposed unto themselves for Imitation. For although John lived in the wilderness of Judaea for the most part, yet was he the voice of one crying in the wilderness. He lived there where it was most convenient for him to discharge his Ministry, and preach the word of God. And his Austerities in Food and Raiment, were but to express outwardly the Doctrine of Repentance enforced by threats which he preached. But as these Persons forsook the Example of Christ and the Gospel to go back unto John and his Ministry, so they utterly mistook their pattern, and instead of making their Retirement a means and help to discharge the Ministry in calling others unto Faith and Repentance, they made it a Covert for their own Ignorance and Superstition. And for those Votaries of the Roman Church who pretend in the foolish Imitation of them to fancy a Wilderness in the middest of populous Cities, there can be no course of life invented, more alien from the conduct of natural Light, more useless unto the Glory of God and the Good of the Community of Mankind, nor more contrary to the Example and Commands of our Lord Jesus Christ and his Apostles. 3. He is not said to be separate from Sinners, so in state and condition, as Kings and Potentates are from Persons poor and mean: and who therefore out of a sense of their own meanness, and the others State and Greatness of mind, dare not approach unto them. No, but as he was meek and lowly, and took up his whole converse with the lower sort of the People, the poor of this world; so he did by all ways and means, invite and encourage all sorts of sinners to come unto him. 4. He is not said to be separate from sinners, as though he had been ever in any communion with them, in any thing wherein he was afterwads separated from them. The Participle [non-Latin text not transcribed] hath the sense of an Adjective, declaring what is, and not how he came so to be. He was always in such a state and condition, so Holy, so Harmless, and Undefiled, as never to have a concern in any thing, from which he was to be separated. It appeareth hence plainly wherein it was that he was separate from sinners; namely, in Sin, in its Nature, causes and effects. Whatever of that sort he underwent was upon our Account and not his own. He was every way, in the perfect Holiness of his Nature and his Life, distinguished from all sinners; not only from the greatest, but from those who ever had the least taint of Sin, and who otherwise were most Holy. And so it became us that he should be. He that was to be a middle Person between God and Sinners, was to be separate from those sinners, in that thing, on the Account whereof he undertook to stand in their stead. And these are the Properties of the Humane Nature of our High Priest, and which were necessary antecedently unto the discharge of any Part or Duty of his Office. His present state and condition is in the next place expressed; and made higher than the Heavens. [non-Latin text not transcribed]. Made higher. God is called [non-Latin text not transcribed], the most high God; God above. And Glory is to be asscribed unto him [non-Latin text not transcribed], in the Highest, Luk. 2. 14. And the Lord Christ in his Exaltation is said to sit down at the right hand of the Majesty [non-Latin text not transcribed] chap. 1. 3. On high. He was for a season made lower than the Angels, made on the Earth, and descended into the lower parts of the Earth; and that for the Discharge of the principal Part of his Priestly Office, namely, the offering of himself for a Sacrifice unto God. But he abode not in that state nor could he discharge his whole Office and all the Duties of it therein; and therefore was made higher than the Heavens. He was not made higher than the Heavens that he might be a Priest: but being our High Priest and as our High Priest, He was so made, for the discharge of that part of his Office which yet remained to be performed; for he was to live for ever to make Intercession for us. [non-Latin text not transcribed], as may be seen in the foregoing Instances, hath a double signification; (1) Of Place. (2) Of state and condition. 1. If it be Place that is meant, then by the Heavens which he is made above, those aspectable Heavens with all their Glory are intended. He is no longer on the Earth, but exalted into a Throne of Majesty above these Heavens. So it is said that he passed through these Heavens when he went into the Presence of God, chap. 4. 14, 15. And there he abides. For although the Heaven of Heavens cannot contain him as unto the Immensity of his divine Nature; yet as unto his humane Nature here spoken of, the Heavens must receive him, until the time of the Restitution of all things, Act. 3. 21. He is in this sense no more on the Earth, nor Subject unto any of those inconveniences, which his abode here below must be exposed unto. Yea, had he always continued here, he could not have been such an High Priest as became us, as our Apostle declares, chap. 8. 4. 2. [non-Latin text not transcribed] may respect state and condition; or the Glorious state on the right hand of the Majesty on high which he is exalted unto. And in this sense by the Heavens, than which Christ is made higher, exalted above, the Angels the sacred Inhabitants of those Heavenly Places are intended. And this our Apostle in other places often insists upon, as a great manifestation of the Glory of Christ: See Ephes. 1. 21, 22. Phil. 2. 10, 11. Heb. 1. 4. chap. 2. 7, 8. I see no Reason but that both these may be included in this expression. He was so exalted as to the place of his Residence from the Earth, above those aspectable Heavens, as withal to be placed in Honour, Dignity and Power above all the Inhabitants of Heaven, he only excepted who puts all things under him. And so we have finished the Exposition of these words, with the vindication of the proper meaning of them. Two ends there are why the Apostle gives us such a Description of the High Priest that became us, or which we stood in need of. 1. To manifest that the Levitical Priests were no way qualifyed for this Office, no way meet or able to bring us unto God. Something they did represent, but nothing of themselves they did effect. They all of them came short in every Qualification which was necessary unto this end. They were all sinners, and living and dying on the Earth, they never attained unto that condition of Glory and Dignity which were necessary unto the full and final discharge of that Office. So he declares his mind to have been expresly in the next verses. 2. To encourage the Faith of Believers, by evidencing unto them, that whatever was needful in an high Priest, to bring them to God, and to save them to the utmost, was found in all Perfection in Christ Jesus. And we may observe, that, 1. Although these Properties of our High Priest are principally to be considered as rendring him meet to be our High Priest, yet are they also to be considered as an Exemplar and Idea of that Holiness, and Innocency which we ought to be conformable unto. If we will give up our selves to the conduct of this High Priest, if by him alone we design to approach unto God; conformity unto him in Holiness of nature and Life according unto our Measure is indispensably required of us. None can more dishonour the Lord Christ, nor more pernitiously deceive and betray their own Souls, than by professing him to be their Priest, with their Trust thereby to be saved by him, and yet not endeavour to be holy, harmless, undefiled, separate from sinners, like unto him. 2. Seeing all these Properties were required unto Christ and in him, that he might be our High Priest; he was all that he is here said to be for us, and for our sakes; and benefit from them doth redound unto us. For seeing he was a Priest for us, all that he was that he might be a Priest, was for us also. Such an High Priest became us, and such an High Priest we have. 3. The infinite Grace and Wisdom of God are always to be admired by us in providing such an High Priest as was every way meet for us, with respect unto the Great End of his Office, namely, the bringing of us unto himself. 4. The Dignity, Duty, and Safety of the Gospel Church depend solely on the Nature, Qualifications, and the Exaltation of our High Priest. Or Our High Priest every way answering the Mind, the Holiness and Wisdom of God, as also all our want, and necessities, our whole state and Condition, the work of our Salvation is absolutely secured in his hand. The great Design of the Gospel is to satisfie Believers herein. And God would have it so, that he might provide not only for our future Salvation, but for our present consolation also. 5. If such an High Priest became us, was needful unto us, for the establishment of the New Covenant and the Communication of the Grace thereof unto the Church, then all Persons, Christ alone excepted, are absolutely excluded from all Interest in this Priesthood. He that takes upon himself to be a Priest undere the Gospel, must be Holy, Harmless, Undefiled, separate from Sinners, that is, absolutely so; or he is an Impostor, who endeavours to deceive the souls of men. 6. If therefore we consider aright what it is that we stand in need of, and what God hath provided for us, that we may be brought unto him in his Glory, we shall find it our wisdom to forego all other Expectations, and to betake our selves unto Christ alone.

VER. XXVII. XXVIII. [non-Latin text not transcribed]. The words used in this context have been opened in several places before. And in one thing only is there any material Difference among the Translators of them. And this is in those words [non-Latin text not transcribed]. For the Syriack reads them, [non-Latin text not transcribed]; rendring the Article in the masculine Gender, who was after the Law; and so doth the Vulgar Latine also, qui post legem est, referring unto [non-Latin text not transcribed] as the antecedent, and not [non-Latin text not transcribed]. And Erasmus renders [non-Latin text not transcribed] by supra legem, above the Law. But others think and that rightly, that [non-Latin text not transcribed] with an Accusative case, is never to be rendred by supra, or above. Who needeth not dayly, as those High Priests, to offer up Sacrifices, first for their own sins, and then for the Peoples, for this he did once, when he offered up himself. For the Law maketh men High Priests which have Infirmity, but the word of the Oath, which was since the Law, the Son who is perfected for evermore. As these verses contain other instances of the Preeminence of our High Priest above those of the order of Aaron: so all those mentioned in the former of them, do depend directly on, and flow from the qualifications and endowments of his Person expressed in that foregoing. For whereas he is such an one as is there described, Holy, Harmless, Undefiled, Separate from sinners, and made higher than the Heavens, for such an one alone became us, he was above and freed from all those things and services which the Levitical Priests were obliged unto, for want of these Qualifications. For all the things asscribed ver. 27. unto them and denied concerning him, were all effects of the weaknesse and imperfection of their Persons and their services, which he as unto his Person was absolutely exempt and free from, so that he had no need to do as they did. And this being declared, the whole matter, with the fundamental Reason of all the differences insisted on, is summarily expressed, ver. 28. as we shall see in the Exposition of the words.

VER. XXVII. VVho needeth not dayly, &c. The words are a Negation as they respect our High Priest, and include an Affirmation with respect unto the Priests of the Law, both in sundry instances. And the design of them is to exclude all those Imperfections from him, which they were subject unto. And we may observe in the words. 1. The manner of the negation, [non-Latin text not transcribed], He needeth not; it is not necessary [non-Latin text not transcribed] for him. The things expressed were not such as those Priests might do, or omit as they saw occasion; but they were necessarily obliged unto them. And the necessity the Apostle intends, was not only that which arose from Gods Institution, who appointed them to offer dayly, first for themselves and then for the People, but that also which arose from their own state and condition, and from the nature of the sacrifices that they offered. For themselves being weak, infirm, and sinful, and their offerings being only of earthly things that could never perfectly expiate sin, these things were necessary for them, and so God had ordained. Wherefore there are three Grounds or Reasons of the necessity here asscribed unto these Priests. 1. God had appointed them so to do. This comes first to view although there be another Reason even of this Appointment. And God taught hereby both them and the Church, their utter incapacity to effect the work committed unto them, at once, whereon they were to multiply their Oblations. 2. The Nature of the Offerings and Sacrifices which they offered did make the manner of it here expressed, necessary unto them. For they were such as could not attain the end of expiating sin: but only could represent that which did so; and therefore the Repetition of them was needful, because their principal use was to be instructive only. Things that are really efficient themselves, may at once produce and perfect their effects: But those which are instructive only must be reiterated. 3. This Necessity arose from their own state before God, and the state of the People. For they themselves often sinned, and having no other to offer for them, it was necessary that they should often offer for themselves. And so it was with the People also. They sinned still, and still must be offered for. After one offering, their sins again encreased on them, and made another necessary. From all these considerations our High Priest was absolutely exempted; and that on a twofold Account, (1.) Of his Person, which being Holy, Harmless, Undefiled, and Separate from sinners, he needed not offer for himself. (2.) Of his Offering, which being at once perfectly expiatory of the sins of the People, needed not to be repeated. And on these Grounds God also had appointed that he should offer himself only once for all. 2. The second thing in these words is the Declaration of them that lay under this necessity which our High Priest was not liable unto, [non-Latin text not transcribed], As the High Priests, that is, those High Priests of the Law concerning whom he had treated. So [non-Latin text not transcribed] we well render the words, as those High Priests, in like manner as they were, or as they had need. For the Apostle with respect unto the Levitical Priesthood carrieth on the comparison between Christ and them, especially in the instance of the High Priests and the Discharge of their Office; For they were the Head of the Priesthood, and the Glory of the Church of Israel. Howbeit all other priests employed in the holy Offerings and Sacrifices of the People, are included herein. And it is apparent that if the Priesthood of Christ doth so far excell that Office in the High Priests of the Old Testament, it must needs excell it in those of a subordinate Order or Degree. All these priests had need to offer in the manner here expressed. 3. A threefold Difference is intimated between our High Priest and them. As, 1. In the frequency of their Offerings, they were to offer dayly, which also includes the order of their Offering, first for themselves, and then for the People: Whereas he offered once only. 2. It is supposed they offered the sacrifices appointed by the Law which were of brute Creatures only, whence their insufficiency and frequent Repetition did proceed; as declared, Chap. 10. 1, 2, 3. He offered himself. 3. In the cause of their offering; they offered for their own sins, but he had none of his own to offer for. Now all the things here asscribed unto the Levitical priests, are weaknesses and imperfections in their Office. And hereby the main position of the Apostle, and which was destructive of the whole Fabrick of Mosaical worship, namely, that the Law whereby they were constituted made nothing perfect, was abundantly confirmed. For the greatest effect of that Law was the constitution of this Priesthood. And what perfection can be expected by such a Priesthood where the Priests were obliged continually to offer for their own sins? No sooner was one offering past, but they were providing matter, making another necessary. And so it was with respect unto the sins of the People. And what perfection could be comprized in an everlasting Rotation of sins and sacrifices? Is it not manifest that this Priesthood and these sacrifices, could never of themselves expiate sin, nor make perfect them that came to God by them? Their instructive use was excellent: They both directed Faith to look unto the great future Priest and Sacrifice, and established it, in that they were Pledges given of God in Assurance thereof. The eye of them all was a continual guidance unto the Church, to look unto him who alone was to make Attonement for sin, and bring in Everlasting Righteousness. Howbeit they were of that nature, and were so ordained of God, that they should never give perfect ease and Peace unto them that were exercised in them. Some relief they found in them, but compleat Peace they did not afford. Nor can any thing do so, that is often to be repeated. The frequent Repetitions of the sacrifices of the masse in the Church of Rome, doth sufficiently manifest that there is no solid abiding Peace with God in that Church. For this is not to be attained by any thing that must be frequently repeated. So our Apostle affirms expresly, that if the Sacrifices of the Law could have made perfect them that came to God by them, or given them perfect Peace with God, they would have ceased to have been offered. And so it would be with the sacrifice of the Masse. Only by the one offering of Christ, they are perfected as to Peace with God, for whom he offered. And it gave great evidence unto their instructive efficacy, that in themselves they were so weak, so imperfect, and ineffectual. It was therefore unbelief heightned unto Obstinacy, which caused the Hebrews to refuse this High Priest and Sacrifice when exhibited of God, whereas before they could never attain unto Peace firm and stable. But Love of carnal Worship, and adherence unto self Righteousnesse, are inseparable companions. Obs. God requireth our Faith and Obedience in and unto nothing, but what is as absolutly needful for us, so highly reasonable unto the minds of them that are enlightned. Such was this Priesthood of Christ, now proposed unto the Faith of the Church, in comparison of what was before enjoyed. 4. There is in the words the Time and Season of the performance of what is here asscribed unto these High Priests, as necessary for them. They were to do it, [non-Latin text not transcribed]. [non-Latin text not transcribed], Dayly: that is, so often as occasion required according unto the Law. For there is no Reason to confine the Apostles intention unto the annual expiatory sacrifice only; as though [non-Latin text not transcribed] were the same with [non-Latin text not transcribed], Chap. 10. 1. Dayly as much as Yearly. It is true that in that sacrifice the High Priest offered first for his own sins, and then for the sins of the People. But [non-Latin text not transcribed] here used doth not expresse that order, as we shall see. Nor is it the [non-Latin text not transcribed] or Dayly sacrifice alone that is intended; though that be included also. For that juge sacrificium had respect unto the sins of the whole Church both Priests and People. As we are obliged to pray for the pardon of sin every day, by vertue of that sacrifice which is [non-Latin text not transcribed], new and living in its efficacy continually, and as occasion did require. And so there was an Obligation on the Priest to offer for himself a sin-offering, as often as he sinned according to the sins of the People, Levit. 4. 3. If the Priest that is anointed (that is, the High Priest) do sin according unto the sin of the People, then let him bring for his sin which he hath sinned, a young bullock without blemish, unto the Lord for a sin offering. And unto this institution the Apostle here hath respect. 5. What they were thus obliged unto, is declared; [non-Latin text not transcribed]; [non-Latin text not transcribed]. to offer sacrifices for sins. All Propitiatory and expiatory sacrifices are intended. But possibly a principal regard is had unto the great Anniversary sacrifice in the feast of Expiation, Levit. 16. For although the Apostle mentions [non-Latin text not transcribed] sacrifices in the plural number, and that was but one; yet because of the Repetition of it, it being offered year by year continually, as he speaks, Chap. 10. 1. it may be signifyed hereby. And those sacrifices were [non-Latin text not transcribed]. And in answer unto them our Lord Jesus Christ offered himself a sacrifice for sin. And this is expressed by [non-Latin text not transcribed] for sin only, without the mention of sacrifice. Rom. 8. 3 For because [non-Latin text not transcribed] signifies both the sin and the sacrifice for it, as the Verb [non-Latin text not transcribed] signifies in one conjugation to sin, and in another to expiate sin, the sacrifices it self is expressed by [non-Latin text not transcribed], For sin. 6. The order of these sacrifices is expressed by [non-Latin text not transcribed] and [non-Latin text not transcribed]; first and then. First for his own sins, and then for those of the People. Either the whole Discharge [non-Latin text not transcribed]. of the office of the High Priests may be intended in this order, or that which was peculiar unto the Feast of Expiation. For he was in general to take care in the first place about offering for his own sins according to the Law, Levit. 4 For if that were not done in due order, if their own legal Guilt were not expiated in its proper season according to the Law, they were no way meet to offer for the sins of the Congregation; yea, they exposed themselves unto the penalty of Excision. And this order was necessary seeing the Law appointed men to be Priests who had infirmities of their own, as is expressed in the next verse. Or the order intended may respect in an especial manner the form and process prescribed in the solemn Anniversary sacrifice at the least of Expiation. Levit. 16. First he was to offer a Sin-offering for himself and his house, and then for the People, both on the same day. 1. [non-Latin text not transcribed]; for his own sins: And this upon a double Account. [non-Latin text not transcribed]. First, because he was really a sinner as the rest of the People were. If he do sin according to the sin of the People, Levit. 4. 3. Secondly, That upon the expiation of his own sins in the first place, he might be the more meet to represent him who had no sin. And therefore he was not to offer for himself in the offering that he made for the People, but stood therein as a sinless Person, as our High Priest was really to be. 2. For the sins of the People; [non-Latin text not transcribed], that is, for the whole congregation of [non-Latin text not transcribed]. Israel; according to the Law; Levit. 16. 21. This was the Duty, the order and method of the High Priests of old in their offerings and sacred services. This their weaknesses, Infirmities and Sins, as also the Sacrifices which they offered, did require. All that could be learned from it was, that some more excellent Priest and Sacrifice was to be introduced. For no Perfection, no Consummation in divine Favour, no settled Peace of Conscience could in this way be obtained; all things openly declared that so they could not be. And hence have we an Evidence of what is affirmed, Joh. 1. 17. The Law was given by Moses, but Grace and Truth came by Jesus Christ. And the Priviledge or Advancement of the Church in its Deliverance from those various multiplyed obscure means of Instruction, into the glorious light of the way and causes of our Adoption, Justification and Salvation, is inexpressibly great and full of Grace. No longer are we now obliged unto a rigid observance of those things which did not effect what they did represent. An encrease in thankfulness, fruitfulness and holiness, cannot but be expected from us. These are the things that are here denied of our High Priest: He had no need to offer Sacrifice in this way, order, and method. The offering of Sacrifice is not denied, that is, Sacrifice for the sins of the People; yea, it is positively asserted in the next words; but that he offered dayly, many sacrifices, or any for himself, or had need so to do, this is denied by the Apostle. That alone which he did, is asserted in the remaining words of the verse; For this he did once when he offered himself. And two things are in the words; (1) What he did in general; (2) In particular, how he did it. For the first, it is said, [non-Latin text not transcribed], This he did; [non-Latin text not transcribed], refers only unto one clause of the Antecedent, namely, offering for the sins of the People. This he did [non-Latin text not transcribed]. once, when he offered himself; for himself he did not offer. But contrary unto the sense of the whole Church of God, contrary to the Analogie of Faith, and with no small Danger in the expression, Socinus first affirmed that the Lord Christ offered also for himself or his own sins. And he is followed herein by those of his own Sect, as Schlinctingius on this Place, and so he is also by Grotius and Hammond, which is the Chanel whereby many of his Notions and Conceptions are derived unto us. It is true, that both he and they do acknowledge, that the Lord Christ had no sins of his own properly so called; that is, Transgressions of the Law; but his Infirmities, say some of them, whereby he was exposed unto Death, his sufferings, say others, are called his sins. But nothing can be more abhorrent from Truth and Piety than this Assertion. For, 1. If this be so, then the Apostle expresly in terms affirms that Christ offered for his own sins, and that distinctly from the sins of the People. And from this Blasphemy we are left to relieve our selves by an Interpretation that the Scripture no where gives countenance unto; namely, that by sins, infirmities or miseries are intended. It is true that Infirmity, [non-Latin text not transcribed], doth sometimes signify sin, or obnoxiousness unto sin, but sin doth no where signify natural infirmities but moral evils always. It is true Christ was made sin, but where it is said so, it is also added, that it was for us; and to take off all Apprehensions of any thing in him that might be so called, that he knew no sin. He was made sin for us, when he offered for the sins of the People. And other distinct offering for himself he offered none. And therefore in sundry places where mention is made of his offering himself, it is still observed, that he did no sin, but was as a Lamb without spot and without blemish. Let therefore men put what Interpretation they please on their own words (for they are not the words of the Apostle that Christ offered himself for his own sins) the language is and must be offensive unto every Holy Heart, and hath an open appearance of express contradiction unto many other Testimonies of the Scripture. 2 The sole Reason pretended to give countenance unto this absurd Assertion is, that, [non-Latin text not transcribed], This, must answer to the whole preceding proposition which is its Antecedent. Now therein is mention of the Priests offering first for their own sins, then for the sins of the People, and this it is said Christ did, that is, he offered first for his own sins, and then for the People. But to answer the whole Antecedent in both parts of it, it is indispensably necessary that he must, as they did, offer two distinct offerings, one, namely the First, for himself, and the other, or then, for the People. For so did they, so were they obliged to do by the Law, and other offerings for themselves and the People in any other order or method there never was nor could be. But this is expresly contradictory unto what is here affirmed of the Lord Christ and his offering; namely, that he offered himself once only, and if but once, he could not offer first for himself, then for the People; Nor at all for himself and them in the same offering, which the High Priests themselves could not do. 3. This Insinuation not only enervates, but is contradictory unto the principal Design of the Apostle in the verse foregoing and in that which follows. For, ver. 26. He, on purpose describes our High Priest by such Properties and Qualifications as might evidence him to have no need to offer for his own sins, as those other Priests had. For from this consideration that he was holy, harmless, undefiled, separate from sinners, the Apostle makes this Inference, that he needed not to offer for himself as those High Priests did. But according unto this interpretation, no such thing ensues thereon; but notwithstanding all those Qualifications he had need to offer for his own sins. And, ver. 28. the Difference he puts between him and them is this, that they were men Subject to infirmities, but he is the Son consecrated for ever; which apparently exempts him from any necessity of offering for himself. For as is apparent from the Antithesis, he was not subject unto any of those infirmities which made it necessary unto them, to offer for themselves. Wherefore the whole design of the Apostle in these verses is utterly perverted and overthrown by this Interpretation. 4. When those priests offered for their own sins, their sins were of the same nature with the sins of the People. If the Priest that is anointed, shall sin after the manner of the People, Levit. 4. 3. If therefore this be to be repeated [non-Latin text not transcribed], this he did when he offered for his own sins and of the People, sins being only expressed in the first place and understood in the later, sins properly so called must be intended, which is the height of Blasphemy. 5. If the Lord Christ offered for himself or his own Infirmities, then those Infirmities were such as were Obstructions and hinderances unto his offering for others; for that is the only Reason why he should offer for their removal or taking away. But this is so far otherwise as that indeed he was obnoxious unto no Infirmity, but what was necessary that he might be a meet High Priest and Sacrifice for us. For so was every thing that is inseparable from humane nature; which is utterly destructive of this Figment. 6. This Imagination will admit of no tolerable sense in its Exposition or Application. For how can we conceive that the Lord Christ offered for his own infirmities, that is, his sorrows, sufferings, and obnoxiousness unto death? It must be by his sufferings and death; for in and by them he offered himself unto God. But this is absurd and foolish: By his suffering he offered for his sufferings. What he offered for, he took away, as he did the sins of the People. But his own sorrows and sufferings he took not away, but underwent them all. 7. It is contradictory unto the principal Maxim of the Socinians with respect unto the Priesthood of Christ. For they maintain, that his one perfect offering or Expiatory Sacrifice was in Heaven only, and not on the earth. But he could not at his Appearance in the Holy place offer for his own infirmities and miseries, for they were all past and finished, himself being exalted in Immortality and Glory. These things are sufficient to repress the vanity of this Figment. But because there is no small danger in the proposal that hath been made of it, I shall briefly examine what Reasons its Authors and Promoters do produce to give countenance unto it. Thus proceeds and argues Crellius or Schlictingius on the place. Peccata preprie dicta, id est, divinar am legnm transgressiones, cum in Christo locum non habeant ullum, (1) Necesse est ut in voce peccatorum sit improprietas, significenturque Christi infirmitates & perpessiones, (2) Qua de re jam egimus. cap. 5. ver. 2. 3. (3) Sic vidimus istarum infirmitatum & perpessionum contraria, Sanctitatis & innocentiae nomine paulo ante versu superiore describi; qui duo versiculi mutuo se illustrant: (seipsum offerens.) (4) Docet quando Christus pro se obtulerit, preces nimirum & supplicationes ut cap. 5. ver. 7. vidimus: tunc nempe cum in eo esset, ut seipsum deo offerret, cum sese ad oblationem sui ipsius accingeret, hoc est, cum tanquam victima mactaretur. (5) Oblatio enim Christi sic hoc loco extendenda est ut mortem ipsius tanquam necessarium antecedens, & quoddam veluti initium complectatur. (6) Cum vero hic versiculus ex superiori commate pendeat & inferatur, vel hinc apparet, non agi isthic de moribus, sed de natura, deque felici statu ac conditione nostri Pontificis. Nec enim ideo Christus opus non habet amplius pro se offerre, quod Sanctus sit & inculpatus, ratione morum seu actionum suarum, cum semper talis fuerit; sed quod in perpetunm ab omnibus malis & afflictionibus sit liberatus. I have transcribed his words at large, because what is offered by others unto the same Purpose, is all included in them. But the whole of it will be easily removed. For, 1. The Impropriety of speech pretended, that sins should be put for Infirmities, is that which the use of the Scripture will give no countenance unto. It is only feigned by these men at their pleasure. Let them, if they can, produce any one place, where by sins not moral evils, but natural infirmities are intended. But by feigning Improprieties of speech at our pleasure we may wrest and pervert the Scripture, even also as we please. 2. Of the Infirmities of the Humane Nature of Christ, which were necessary that he might be a Sacrifice, and usefull unto his being a Priest, we have also treated in the place quoted; chap. 5. 2, 3. Whereunto the Reader is referred. 3. Not the contrary unto these Infirmities, but the contrary unto sin Original and Actual, is intended by Holiness and Innocency in the verse foregoing, as hath been proved in the Exposition of that verse, whereunto the Reader is referred. 4. The Lord Christ offered up prayers and supplications unto God, when he offered himself: not to expiate his own infirmities by his offering, but that he might be carried through and supported in his Oblation which he offered for the sins of the People; and had success therein. See the exposition on chap. 5. 7. 5. He is more kind than ordinary in extending the Oblation of Christ unto his death also. But he recalls his grant, affirming that he did only prepare himself for his offering thereby. And this also casts his whole Exposition into much confusion. Christ offered himself once, saith the Apostle; [non-Latin text not transcribed], once, and at one time. This I suppose is agreed. Then he offered for himself and his own sins, or not at all. For he offered but once, and at one time; Where then did he thus offer himself and when? In Heaven upon his Ascension, say the Socinians with one accord. Where then and when did he offer for himself? On the earth. Then he offered himself twice? No, by no means, he offered not himself on the Earth; how then did he offer for himself on the earth? He did not indeed offer himself on the Earth, but he prepared himself for his offering on the Earth, and therein he offered for himself; that is, he did, and he did not offer himself upon the earth. For they cannot evade by saying that he did it when he offered up prayers on the Earth: For the Apostle says expresly in this place, that what he did, he did it when he offered himself. And it must be by such an offering as answered the offering of the high Priest for himself, which was bloody. 6. The close of his Discourse, whereby he would prove the Truth of his Exposition of the verse foregoing from his Interpretation of this, is absurd; as that which would give countenance, unto an evident falsehood, from what is more evidently so. Grotius adds little unto what Schlictingius offers in this case. Only he tells us that [non-Latin text not transcribed] is taken for those griefs which are commonly the punishment of sin; Rom. 6. 10. But it is a mistake: [non-Latin text not transcribed], in that place, signifies nothing but the Guilt of Sin, which Christ died to expiate and take away. He died once for sin, that is, he suffered once for sin. He says moreover, that profluvium mulierum is called [non-Latin text not transcribed] Levit. 12. 8. 15. 13. as also is the leprosie; chap. 14. 13. But herein also he is mistaken; both the one and the other subject unto those defiling Distempers, were appointed to offer a sin-offering for those sins, which those Defilements were tokens of, and the sin of Nature which they proceed from. Again he says, that Christ in his offering was freed from those infirmities and miseries, per mortem acceleratam. But his death was not hasted one moment until all was finished; nor did he offer for the hastening of his Death. And his ensuing words are most ambiguous; Christ offered, pro doloribus istis qui solent peccatorum poenae esse, & quos Christus occasione etiam peccatorum humani generis toleravit. If the sorrows intended were not true punishments of sin, they could not be offered for. And what sorrows Christ underwent so far as they were penal, he offered for them when he offered for the sins of the People, and not otherwise. But those which are called his own sins, must be every way distinct from the sins of the People, and have no Relation unto them; as the sins of the High Priests of old had not. Wherefore if by the occasion of the sins of men, he intend, that his Sufferings and Griefs were for the sins of men, then he offered for them when he offered for the sins of the People, when he bare our sins and sorrows, and had no need to offer distinctly for them as his own. And if it were a sorrow that was not for sin, it cannot be called Sin. Christs sufferings on the occasion of the sins of mankind, is well understood by those who are any way skilled in the Socinian Mysteries. Hammond says the same. He both (saith he) offered for himself, that is, made expiation as it were (not to deliver himself from sin, for he was never guilty of any) but from the infirmities assumed by him, but especially from death it self; and so is now never likely to dye, and to determine his Melchisedecian Priesthood. Ans. (1) To make expiation as it were from the infirmities assumed by him, or to be delivered from them, is hard to be understood. (2) Much more is it, how by death wherein he offered himself, he should make expiation to be delivered from death it self. (3) And it is as hard to say, that Christ offered for himself once by death, that he might dye no more; seeing it is appointed unto all men only once to dye. I have digressed thus far to crush this novel Invention, which as it is untrue and alien from the sense of the Apostle, so it hath in the expression of it an ungrateful sound of Impiety. But I expect not so much Sobriety, as that considering the means of its conveyance unto the minds of men at present, it should not be vented again, until what hath been here pleaded in its confutation be answered. At present I shall proceed with the Exposition of the remainder of the words. How, and what Christ offered for the sins of the People is declared in the words remaining. 1. For the way or manner of it. He did it [non-Latin text not transcribed], Once only. This is directly opposed unto the frequency of the legal Sacrifices repeated daily as there was occasion. [non-Latin text not transcribed], Those High Priests offered [non-Latin text not transcribed], daily, on all occasions; He [non-Latin text not transcribed], Once only. And I cannot but observe by the way that this Assertion of the Apostle is no less absolutely exclusive of the Missatical Sacrifices of the Priests of the Roman Church, than it is of the Levitical Sacrifices of the High Priest of the Church of the Jews. Their Expositors on this place do generally affirm in plea for their Church, that they offer it not to make expiation of sins, but only to represent and make application of the one Sacrifice of Christ on the Cross. But in their Mass it self they speak otherwise, and expresly offer it to God a Sacrifice for the sins of the living and the dead. Neither yet do we enquire unto what End they do what they do: and this is all they say, that they offer the same sacrifice that Christ did, that is, himself. And this they do a thousand times more frequently, than the Expiatory Sacrifices were among the Jews. Neither were their Sacrifices offered properly by Gods Appointment to make Attonement for Sin by their own vertue and Efficacy; but only to be a Representation and Application of the Sacrifice of Christ to come. Whatever ends they therefore fancy unto themselves, by pretending to offer the same sacrifice that Christ did, they contradict the words of the Apostle, and wholly evert the force of his Argument. For if the same sacrifice which the Lord Christ offered be often offered and had need so to be, the whole Argument to prove the excellency of his Priesthood in that he offered himself but once, above them who often offered the same sacrifices, falls to the ground. And hence also the Foundation of this fiction is rased. For it is, that the Lord Christ offered himself at the supper the night before he was hetraied, as the Trent Council affirms, Sess. 22. Cap. 1. For if he did so, he offered himself more than once, twice at least; which being a matter of Fact, is to give the Apostle the lye. What he offered is expressed in the last place, and therein the Reason is contained why he offered but once, and needed not to do so daily, as those Priests did. And this is taken from the excellency of his offering, he offered [non-Latin text not transcribed], himself. [non-Latin text not transcribed] And this gives the highest preference of the Priesthood of Christ above that of Levi. For, (1.) Those Priests had nothing of their own to offer, but must be furnished with offerings from among the other Creatures. (2.) Though they had the best from them, the blood and fat, yet it was but the blood of Calves, and Sheep, and Goats. And what can this do for the real Expiating of the sins of our souls? See Micah 6. 6, 7, 8. Wherefore when at any time the People were brought under any serious conviction of sin, they could not but apprehend, that none of these sacrifices, however multiplyed, could deliver them from their Guilt. But the Lord Christ had something of his own to offer, that which was originally and absolutely his own, not borrowed or taken from any thing among the Creatures. And this was himself, a sacrifice able to make Attonement for all the sins of Mankind. And from the words thus expounded we may observe, 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church; much less is any sinful man fit to offer Christ himself. As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews, so doth the latter the vain pretence of the Priests of the Church of Rome. The former the Apostle proves and confirms expresly. For no other high Priest but such a one as was in himself perfectly sinless, did become us, or our state and condition. He that was otherwise could neither have any thing of his own to offer, and must in the first place offer for himself, and this he must be doing day by day. And the latter on many accounts is a vile presumptuous Imagination. For a poor sinful worm of the Earth, to interpose himself between God and Christ, and offer the one in sacrifice unto the other, what an issue is it of Pride and Folly? 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto. And the due Apprehension hereof is a great guide unto us in the consideration of those Types. For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ, nor find out what they did prefigure. But all of them were such that their own infirm state and condition did require. Such was their outward Call and Consecration which they had by the Law, in the sacrifice of beasts, with certain washings and unctions, their sacrificing often, and for themselves, their Succession one to another, their Purifications or legal Pollutions. These and sundry things of like nature were made necessary unto them from their own sins and infirmities, and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all, taught the Church thus much, that nothing of that was to be found in the true high Priest wherein they were defective. 3. No Sacrifice could bring us unto God and save the Church to the utmost, but that wherein the Son of God himself was both Priest and Offering. Such an High Priest became us who offered himself once for all. And we may consider, (1.) That this was one of the greatest effects of infinite divine Wisdom and Grace. His Incarnation wherein he had a body prepared for him for this purpose, his call to his Office by the Oath of the Father and Unction of the Spirit, his sanctifying himself to be a sacrifice, and his offering up himself through the eternal Spirit unto God, are all full of Mysterious Wisdom and Grace. All these wonders of wisdom and love, were necessary unto this great End of bringing us unto God. (2.) Every part of this Transaction, all that belongs unto this sacrifice, is filled up with Perfection, that no more could be required on the part of God, nor is any thing wanting to give countenance unto our unbelief. The Person of the Priest and the Offering it self are both the same, both the Son of God. One view of the Glory of this Mystery, how satisfactory is it unto the souls of Believers? (3.) A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers. What could not this Priest prevail for in his Interposition on our behalf? Must he not needs be absolutely prevalent in all he ayms at? Were our cause intrusted in any other hand; what security could we have that it should not miscarry? And what could not this offering make Attonement for? What sin, or whose sins could it not expiate? Behold the Lamb of God that takes away the sins of the World. 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood, attended with so many weaknesses and infirmities. Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear, Act. 15. 10. Which the Lord Christ gives us deliverance from, Math. 11. 27, 28, 29, 30.

VER. XXVIII. 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 consecrated for evermore. The Apostle in this verse summeth up the whole of his precedent Discourse, so as to evidence the true and proper Foundation, which all along he hath built and proceeded on. (1.) One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions; and this was, that an High Priest over the Church there must be; and without such an one there is no approach unto God. So it was under the Law, and if the same order be not continued, the Church must needs fall under a great disadvantage. To lose the High Priest out of our Religion, is to lose the Sun out of the firmament of the Church. This was a common Principle agreed on between them, whereon the Apostle doth proceed. (2.) He Grants unto them that the High Priests who officiated in the Tabernacle and the Temple were called and appointed by God unto their Office, in the Law. (3.) Hereon ensued the main Difference between him and them. They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration. He contends that there was a time designed wherein they were to be removed, and a Priest of another order to be introduced in their room; which would be so far from being any disadvantage unto the Church, as that the whole safety, glory, and blessedness thereof did depend thereon. And this he proves by many cogent and irrefragable Arguments unto them. As, 1. That before the erection of the Levitical Priesthood by the Law, there was another priest of the High God, who was far greater and more excellent than those Priests, yea, than Abraham himself from whom they derived all their Priviledges. 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby, God again promiseth to raise up another Priest, in another kind, after another order, after the manner of him who was called unto that office long before the giving of the Law. Wherefore he was prefigured before the Law, and promised after the Law, so that his Introduction could not be prejudiced by the Law. 3. That this High Priest thus promised, neither was to be nor could be, of the same stock, Nature, or Order with the Levitical priests, but one that was not only distinct from them, but really inconsistent with them. He manifests that there was no possibility they should be priests together, or that the Church should be under the conduct of them both. 4. Whereas hereon it may be said, who knows whether this change and Alteration will be to the Advantage of the Church or no, whether it were not better to adhere unto these priests which we have already, than relinquishing them and all Benefits by them, to betake our selves unto this new High Priest; the Apostle in answer unto this possible Objection, declares in sundry instances the excellency of this other Priest above them. And not only so, but he proves undeniably that by all which those other Priests did perform in divine service, and by all that the Law could effect, whereby they were constituted and made Priests, there was no Access unto God, no Perfection, nor Consummation in peace of Conscience to be obtained. For there were so many defects and weaknesses that accompanied them and their services, as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced, and his one sacrifice offered once for all, by reason of the perfection of the one and the other, all those blessed Ends were compleatly accomplished. This being the Design of the Apostles Discourse in this Chapter, he giveth us a summary of the whole, and of the principal Grounds which he proceeds upon, with wonderful Brevity in this last verse. For upon an acknowledgement of the different Principles mentioned, he shews us in an elegant Antithesis, 1. The different means of the constitution of these different Priests; on the one hand, the Law; and on the other, the Word of the Oath. 2. The different times of their constitution; the one in the giving of the Law; the other after the Law. 3. The difference of their Persons; those of the first sort were Men, and no more; the other was the Son. 4. The Difference in their state and condition; the former had infirmities, the later is consecrated for ever. 5. This also is included in the words, that those of the first sort were many, men that had infirmities; he of the later was one only. And in these things, as we shall briefly see, be the springs of all the Arguments which the Apostle hath used in this case, and a plain Representation is given us of the Truth he contended for. 1. The first Difference is in the constituting Principles of these distinct Offices: That on the part of the Levitical Priesthood was [non-Latin text not transcribed] the Law, that is, the [non-Latin text not transcribed], ceremonial Law, as we call it; the Law given in Horeb, concerning Religious Rites, the way and manner of the Solemn worship of God in the Tabernacle. It was not the Moral Law, not immediatly the commands of the Decalogue, but the especial Law of divine Service and Worship that is intended. And what doth the Law do? [non-Latin text not transcribed], It appointeth. It did so Morally, God [non-Latin text not transcribed]. appointed them in and by the Law. And he speaks in the Present Tense. So long as the Law continueth in force and Efficacy it appointeth such Priests. None other are to be looked for in, or expected from the Law. Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men. So is it under the New Testament. It is the Gospel that makes Ministers, and not the People or any others, who have no power but only to act in Obedience unto the Laws thereof. Hereby those other Priests came so to be. Hereunto is opposed [non-Latin text not transcribed], the word of the Oath, as the constituting cause of this new Priest and Priesthood. Thus much it had in common with [non-Latin text not transcribed]. the other way. It was a word as that was also. The Law was [non-Latin text not transcribed], The word spoken by Angels. chap. 2. 2. The word of God, though spoken by them. And a word in this sense is either a meer word of command, or a word of Promise; either of which is sufficient to constitute an office, being Declarations of the Authority of God himself. By this Word was both the Office of the Priesthood of Christ consecrated, and himself called to be a Priest. See the Exposition on chap. 5. ver. 5, 6. But herein especially did this Word excel the Word of the Law, in that it was confirmed by the Oath of God. It was the Word, the Will, the Promise of God declared in and by his Oath. And herein hath it many Advantages above the Law, which was not so. As, 1. An high federal Solemnity. Things confirmed by an Oath are peculiarly Sacred; and are distinguished from all things that are not so; And therefore the Interposition of an Oath was originally (it may be, solely) used in the confirmation of Covenants about things of moment, and wherein several Parties were highly concerned. 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed. In the giving of the Law, God declared his will, so far as to what he would have the People at present obliged unto. But he did not by any means declare that he had in his unchangeable counsel determined, that the kind of worship, and state of the Church then erected, should continue for ever. Yea, he did many ways intimate that he did reserve unto himself the power of altering the whole. But now the Immutability of Gods Counsel is declared by his Oath. What was this Oath of God, and how the Lord Christ was made a Priest thereby, hath been before at large declared. The Apostle takes notice of it here only as it was given out in prophecy by David which was but a Solemn Declaration of the Eternal compact between the Father and the Son. 2. The Difference of the Time wherein these Priesthoods were ordained, is included on the one hand and expressed on the other. For the former, it was when the Law was given, whereby they were made Priests: the latter was [non-Latin text not transcribed], [non-Latin text not transcribed]. after the Law, or the giving of it. This, I confess, doth not appear at first view to be to the advantage of the Apostles Design, namely, that this Oath was after the Law. For in another place he expresly argues on the other hand, that what is first in such cases hath the Preeminence; and cannot be disanulled by what doth ensue. Gal. 3. 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after cannot disanul, that it should make the Promise of none effect. May it not be as well said that this Oath, which was declared about four hundred years after the giving of the Law, could not disanul it, or make it of none effect? The Objection being not without its difficulty, I shall spend a little time in the full solution of it. I answer therefore, That what followeth after cannot Disanul what went before, 1. If that which is afterwards introduced be consistent with what was before established. For in that case there is no intimation of the Pleasure of God that it should be disanulled. He may add what he will, unto what is already ordained, so it be consistent with it, without prejudicing the first Institution. 2. Especially it cannot do so, if it be inferior unto that which went before, either in Dignity or use and benefit, and so be made subservient unto it. 3. And it must be invalid unto any such Purpose, if it had no other antecedent foundation, that did indeed precede the former Grant: for if it have so, it may rationally be supposed to be farther declared on purpose to supersede it. Now thus it was with the Law in respect unto the Promise, which (as the Apostle proves) going before it, could not be disanulled by it. For, 1. The Law as it was then ordained of God, was consistent with the Promise; Yea, and given in the pursuit of it; so as that there was no need that any should forsake the Promise to comply with the Will of God in giving the Law. 2. The Law as it was inferior in Dignity and Use unto the Promise, so it was made subordinate and subservient unto it. For the man end of giving the Law, was to guide and direct the Church unto the right use and benefit of the Promise. 3. The Promise had an absolute priority above the Law. There was no Ground or Foundation laid for the Law, no intimation of its future introduction, before the giving of the Promise: And therefore the Promise could not be disannulled by it. But in the present case all things are otherwise. For, 1. The Priesthood confirmed by an Oath, and introduced after the Law, was utterly inconsistent with the Law and the Priesthood thereof. This the Apostle hath fully proved before. Wherefore of necessity either the Law and the Priesthood of it must be disannulled, or the Oath of God must be of none effect; For what he had sworn unto was inconsistent with the continuance of what was before appointed for a time. 2. This new Priesthood could no way be made subordinate or subservient unto the other, so as to leave it a place in the Church. But as it was eminently above it in Dignity and Benefit; so the use of the other was only to be an Introduction unto it, and therefore must cease thereon. 3. This Priesthood had its Reasons, Grounds, Foundation and Representation long before the giving of the Law. For besides that it had a virtual constitution in the first Promise 2000 years before the giving of the Law, it had also a Typical Representation before it in the Priesthood of Melchisedek; and it received only a Declaration and Confirmation in the Account given of the Oath of God after the Law. Wherefore the direct contrary is here the matter in hand, unto what is spoken unto in that other Argument of the Apostle. And therein the first thing, namely, the Promise was confirmed by an Oath, the latter was not. But here the latter which was after the Law, was confirmed by the Oath of God, which the Law was not. And hereon its being after the Law is a sufficient Evidence of its preeminence above the Law, and all the Institutions of it. For hereby was that introduced which was to supply all the defects and weaknesses of the Law and its Priesthood, and so to disanul them and take them out of the way. 3. The third Difference is, that the Law made [non-Latin text not transcribed], Men to be High Priests; [non-Latin text not transcribed] that is, those who were meer men and no more. And therefore notwithstanding the Office and Dignity which they were called and exalted unto, they were all but servants in the House of God, nor could they be any other as the Apostle proves, Chap. 3. 5. In opposition hereunto, the Word of the Oath makes [non-Latin text not transcribed], the Son an High Priest; that Son who is Lord over the whole House, and whose the House is, [non-Latin text not transcribed] as he declares in the same place, ver. 5, 6. And in this word the Apostle openeth the necessity and Dignity of the Priesthood of the New Testament. For it consists in the Dignity of the Person designed unto that Office. This was no other, nor could be other, but the Son, the Eternal Son of God. Filium, nempe Dei, non hominem caeteris parem, nascendi sorte, saith Grotius; as though Christ were here called the Son, that is the Son of God, because he was differenced from other Men, in the way and manner of his birth, being born of a Virgin. But this is not the true and formal Reason of this Denomination. Christ is the Son of God by Eternal Generation, and thereon alone doth his Sonship depend. But many ways there were, whereby he was manifested so to be, especially by his miraculous Conception and Nativity, and by his Resurrection from the Dead. Hence with respect unto them he is sometimes called the Son of God; not that he became so thereby, but was only declared so to be. This therefore the Apostle resolves the force of his Argument into, namely, the Dignity of the Person of our High Priest, he was the Son of God; for hereon the whole excellency and efficacy of his Priesthood doth depend. 4. It is added in the last place that the Law made men Priests, [non-Latin text not transcribed], that had infirmity: subject to infirmities. And these were of two sorts, Moral and [non-Latin text not transcribed] Natural; neither could they be freed from either of them during the whole time of their Priesthood. The first were their Sins, hence they were obliged continually to offer sacrifice for their own sins, and that to the very last day of their Lives. The summe and issue of their natural weaknesse was death it self. This seized on every one of them, so as to put an Everlasting end unto their sacerdotal Administrations. But wherefore did the Law make such Priests, men, meer men, that had infirmity, subject to sin and death, so as to put an end unto their Office? The Reason is, because it could neither find any better, nor make them any better whom it found in that condition. The Law must be content with such as were to be had, and in it self it had no power to make them better. In opposition hereunto it is said the Word of the Oath made the Son [non-Latin text not transcribed], consecrated for ever. What was the consecration of the Lord Christ unto [non-Latin text not transcribed]. his Office and wherein it did consist, I have before at large declared. That which the Apostle intends here, in an especial manner, is his absolute freedom from the infirmities which those other Priests were obnoxious unto, namely, such Infirmities in the first place as with respect whereunto, sacrifice was to be offered unto God, that is, their own sins. And the Apostle here opposing the Consecration of Christ, unto their having Infirmities, sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own, seeing he is wholly different from them and opposed unto them who had such infirmities. And if he had offered for his own infirmities, the Apostle could not have objected it as the weaknesse of the Law; that it made Priests which had infirmity; for in that sense, the Word of the Oath should have done so also. But whereas his Exaltation into Heaven for the discharge of the remaining Duties of his Priesthood in his Intercession for the Church, belonged unto the perfection of his Consecration, he was therein also freed from all those natural Infirmities which were necessary unto him that he might be a sacrifice. The ensuing Observations offer themselves unto us. 1. There never was, nor never can be any more than two sorts of Priests in the Church, the one made by the Law, the other by the Oath of God. Wherefore, 2. As the bringing in of the Priesthood of Christ after the Law and the Priesthood constituted thereby, did abrogate and disanul it; so the bringing in of another Priesthood after his, will abrogate and disanul that also. And therefore, 3. Plurality of Priests under the Gospel overthrows the whole Argument of the Apostle in this place, and if we have yet Priests that have infirmities, they are made by the Law, and not by the Gospel. 4. The summe of the Difference between the Law and the Gospel, is issued in the Difference between the Priests of the one and the other state, which is inconceivable. 5. The great Foundation of our Faith, and the hinge whereon all our consolation depends, is this, that our High Priest is the Son of God. 6. The Everlasting continuance of the Lord Christ in his Office, is secured by the Oath of God. [non-Latin text not transcribed]