Commentary on Hebrews

§. 28. Of the resolution of Heb. 7. 1, 2, 3.

THe sum of these three verses is, The excellency of Melchizedek’s Priest-hood. •… about observe.

• 1. The inference in this causal particle, for. Vers. 1.
• 2. The substance: which is,
  • 1. Propounded.
  • 2. Illustrated, v. 3.

Of the substance propounded, there are two parts.

• 1. An historical narration of some passages.
• 2. A mystical application of others.

About the historical narration, there are two points.

One concerns Melchizedek. The other Abraham.

Three points concern Melchizedek.

• 1. His name.
• 2. His functions. These are two.
  • 1. Kingly, amplified by the place, King of Salem.

  • 2. Priestly, amplified by the Lord, whose Priest he was.

    This Lord is described.

  • 1. By his nature, God.
  • 2. By his sovereignty, Most high.
• 3. By his actions. These are of two sorts.

  • 1. Regal. He met Abraham. Amplified by the victory which Abraham go •… .

    This victory is described two ways,

    • 1. By Abraham's return from the wars.
    • 2. By the slaughter of the Kings.
  • 2. Priestly: he blessed him.

Vers. 2. The act which concerned Abraham, was an act of piety mixed with gratitude.

In setting it down are noted,

• 1. The person Abraham.
• 2. His kind of act, gave.
• 3. The subject matter, the tenth part. This is amplified by the extent: of all.

The mystical application is of two sorts,

• 1. An interpretation of things expressed.
• 2. A manifestation of things concealed.

Two things are interpreted,

• 1. Melchizedek’s name.
• 2. The City of his Kingdom, Salem.

Vers. 3. Five things concealed are in a mystery observed.

• 1. Without father.
• 2. Without mother.
• 3. Without descent.
• 4. Without beginning.
• 5. Without end.

The illustration of the foresaid points is,

• 1. Generally expressed, made like unto the Son of God.
• 2. Particularly exemplified, Abideth a Priest continually.

§. 29. Of observations raised out of Heb. 7. 1, 2, 3.

Vers. 1. I. DEep mysteries must be explained. This causal particle FOR showeth the reason why the Apostle doth unfold this mystery of Melchizedek: because he had implied that it was a deep mystery, Chap. 5. 11. See §. 2.

II. Melchizedek was an especial type of Christ. This is the general sum of all.

III. A King is a warrantable function. It is warranted in the example of Melchizedek. See §. 3.

IV. Kings have their special jurisdiction. So was Salem to Melchizedek. See §. 4.

V. True Priests are Priests of God. Such an one was Melchizedek. See §. 5.

VI. God is the most high. This is his title. See §. 6.

VII. Melchizedek was both King and Priest. Both these functions are here expressly attributed to him. See §. 7.

VIII. Kindred in distress are to be succoured. Abraham succoured Lot his Kinsman. See §. 10.

IX. Neighbors ought to congratulate one another's victory. So did Melchizedek Abraham's neighbor. See §. 8, 11.

X. Refreshing is to be afforded to Soldiers. So did Melchizedek to Abraham's Soldiers. See §. 8.

XI. Enemies in war may be slain. The slaughter here mentioned is of such. See §. 9.

XII. Kings in war are not free from slaughter. Kings are here said to be slain. See §. 9.

XIII. Pious salutations are commendable. Melchizedek’s blessing was in the general a salutation. See §. 13.

XIV. Ministers have an especial power to bless people. Melchizedek as a Minister of God, blessed Abraham. See §. 14.

XV. Christ blesseth the faithful. This is inferred from the type. See §. 15.

Vers. 2. XVI. Tenths were of old paid to God's Ministers. Abram paid them to Melchizedek. See §. 16, 17.

XVII. Ministers of the word must be maintained by people. This is gathered from the general equity of tithes. See §. 18.

XVIII. Strange tongues are to be interpreted. This phrase, by interpretation intendeth as much. See §. 19.

XIX. Kings must be righteous. This is the meaning of Melchizedek’s name. See §. 19, 20.

XX. Kings must be peaceable. This is implied under this word Salem. See §. 22.

XXI. Christ was a King of righteousness and peace. He was the truth of both these. See §. 21.

Vers. 3. XXII. Matters concealed may be mysteries. Here is an instance given of many particulars. See §. 23.

XXIII. Christ as man was without Father.

XXIV. Christ as God was without Mother and descent.

XXV. Christ was God eternal. These were the truths of the things concealed. See §. 24.

XXVI. There were resemblances of Christ before his incarnation. Melchizedek i •… here said to be like him. See §. 25.

XXVII. Christ was the Son of God. Christ is here meant under that title. See §. 2 •… .

XXVIII. Christ is a perpetual Priest. He so abideth continually. See §. 26.

§. 30. Of considering weighty points especially about Christ.

THe Apostle having set forth Melchizedek’s excellency in himself, proceedeth to amplify the same in reference to others: and first preferreth him before Abraham, from whom, Levi, the head of all Legal Priests descended.

Because Melchizedek was an especial type of Christ, and Abraham, the father of all the Jews, was counted by them the most excellent among them, the Apostle 〈◊〉 viseth, to consider, this argument of Melchizedek’s excellency above Abraham's.

The word translated, consider, doth properly belong to the bodily eyes: and is usually translated, to see, Matth. 28. 1. It implieth a fast fixing of the eyes upon a thing, and is translated, beheld, Mark. 12. 41.

The word being applied to the mind, it signifieth a serious pondering of a •… ter: and is translated, perceive, John 12. 19. or, consider, as here.

It being here applied to the truth of the type, it implieth that we should with both the eyes of the soul, understanding and faith, behold or consider Christ. So then, such points as set forth, in general weighty matters, and in particular the excellencies of Christ are seriously to be pondered. Hereof see more Chap. 3. 1. 1. §. 21, 22, 23.

§. 31. Of the greatness of Melchizedek.

THe relative thus translated, this man, hath reference to Melchizedek.

It is sometimes used in scorn and derision. To manifest as much our English useth to add this word, fellow: thus, this fellow: Matth. 12. 24. Act. 18. 13. And sometimes in honor, as where the penitent thief said of Christ; This man 〈◊〉 done nothing amiss, Luk. 23. 41. So here. The Apostle therefore thus 〈◊〉 his excellency, how great? This is the intepretation of one Greek word, which is used in terrogatively and indefinitely. It here implieth such an excellency as occasioneth much admiration.

I find this word only here, and Gal. 6. 11. Another like word of the 〈◊〉 stem, differing only in one letter, is used in the same sense, Col. 2. 1. I am. 3. 5.

A Correlative derived from the same root, and translated, so great, is used, Chap. 2. v. 3. §. 21. All of them carry a great emphasis, and imply a 〈◊〉 excellency.

Melchizedek is hereby implied to be the greatest among men.

I need not seek after more arguments then the Apostle hath used in the former verses. He was especially the greatest in that he was such a type of Christ, as none ever the like, before, or after him.

We may therefore well use this note of admiration, how great? If we may use it of the type, much more of the truth, Christ himself. See more hereof Chap. 2. 17. §. 173, 174.

Take notice by the way of the blasphemous arrogancy of Papists, who make their Mass Priests to be after the order of Melchizedek.

Thereby they would make them the greatest of men. They do much hereby infringe the Apostles argument, and pervert his main intent. If the prerogative •… of a Priest, after the order of Melchizedek ) expressly set down, v. 2, 3.) be duly weighed, we shall find it a blasphemous institution, to induct any mere man thereinto.

§. 32. Of Abraham a Patriarch.

THe argument whereby the Apostle proves the greatness of Melchizedek, is Abraham's inferiority to him. The Jews counted Abraham the greatest among men. If therefore there were one greater then Abraham, how great must he needs be?

Of Abraham's excellency. See Chap. 6. v. 13. §. 91, 92.

As an amplification of Abraham's greatness this title, Patriarch is attributed unto him.

Patriarch, is a noun compound. The first simple noun whereof it is compounded signifieth, •… ather; and the other, beginning, or principality. Thus it implieth the first or chiefest father: or, the first and the chiefest of fathers.

In the New Testament it is attributed as to Abraham here, so to the twelve 〈◊〉 of Jacob: Act. 7. 8, 9. and to David, Act. 3. 29.

Abraham is called Patriarch, because he was the first Father of the stock of the Jews.

The twelve sons of Jacob were so styled, because they were the first heads and fathers of the twelve several tribes.

Da •… id had this title given him for excellency sake: because he was a prime and principal father: or because he was the head and father of that stock, whereof Christ as King should descend: or (some will have it) because the Sanhedrim, or 〈◊〉 of the Jews were of his stock, and he the head thereof.

In the Church of Christ under the Gospel, which was a spiritual Family, Bishops were called by a Greek name which signifieth fathers: and Arch-Bishops were called Patriarchs, the chief of those fathers.

But when the number of Bishops and Arch Bishops increased, this high title, Pa •… , was restrained to four chief Arch Bishops: one at Rome, another at Jerusalem, the third at Antioch, the fourth at Alexandria.

In process of time when the Emperor had his seat at Constantinople, that City also had a Patriarch.

All these continued with a kind of equal dignity, till the pride of Rome grew so 〈◊〉 , as the Bishop thereof would endure no mate: and thereupon had a new style, universal Pope.

To return to the point in hand, this title Patriarch, doth much illustrate the dignity of Abraham: which much tendeth to the magnifying of Melchizedek’s excellency, in that such a Patriarch as Abraham was inferior to him.

§. 33. Of Melchizedek’s receiving tithes as a Superior.

THe particular act whereby Abraham's inferiority to Melchizedek is demonstrated, is thus expressed, Gave the tenth; This was before set down, v. 2. §. 16, 17. Our English useth the same words in both places: but the Greek hath two distinct verbs. The former properly signifieth to distribute (as was shown, v. 2. §. 16.) which is a part of prudence. This other word signifieth to give, and that freely, cheerfully, which is a sign of love.

Both of them are applied to the same person, in the same act: and set out the prudence of his mind, and cheerfulness of his spirit, in what he did. Thus was his act the more commendable, and acceptable.

Commendable thorough his prudence. Acceptable thorough his cheerfulness: for God 〈◊〉 a cheerful giver, 2 Cor. 9. 7. Herein David shown himself a son of Abraham, 1 Chro. 29. 17.

Let us all so do.

Of giving Tenths, see v. 2. §. 16, 17.

This Act of Abraham's giving a tenth to Melchizedek implieth an inferiority in Abraham that gave the tenth, and a superiority in Melchizedek who received it, because the tenth was an holy tribute, due to God: and so it was paid by Abraham. His paying it to Melchizedek, showeth, that he gave it unto him as God's Priest, standing in God's room, and in that respect greater then himself. A Kings Deputy is in that respect greater then those who are under the King.

1. Quest. Was this the only end of tithes to imply superiority in them that received them?

Answ. No, There were other reasons why Levites under the Law received them: for, The tribe of Levi, which had as great a right to a part of the Land of Caanan, as any other tribe, had none allotted them, upon this very ground, because they were to receive tenths of the people. Besides, they spent all their time and pains in and about those public services which by the people were due to God. As a recompense thereof, they received the tenth of the people. But these and other like reasons, tended not in this place to the scope of the Apostle, therefore he passeth them over: and insisteth only on this point of inferiority, in giving, and superiority in taking tenths.

By the way we may hereby learn to have an especial eye to what we have in hand: and to pass by other matters which might otherwise hinder us therein.

2. Quest. Are all that receive tenths greater then they who give them?

Answ. 1. In this particular as they who receive tithes, receive them in God's stead, and as an homage due to God, they are greater then they of whom they receive them; yet not in outward estate and condition. Kings were not 〈◊〉 from paying tenths: yet in their outward and civil state, they were superior to Priests; for Solomon a King put one high Priest out of his place for misdemeanor, 〈◊〉 set another in his room, 1 King. 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons, which is a title of inferiority in them that are so styled.

It was an undue consequence of Pope Boniface, to infer that Popes are 〈◊〉 then Kings, because Kings pay tenths unto them.

This Boniface was the eight of that name, who was that Pope of Rome, of whom 〈◊〉 was said, He entered as a Fox, ruled as a woolf, and died as a dog.

The non-consequence grounded upon the Text we have in hand, is 〈◊〉 these particulars.

• 1. The Pope of Rome, hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it, and a slavish subjection in 〈◊〉 that yield it.
• 2. Receiving of tenths implieth no superiority in civil and secular affairs.
• 3. There is a vast difference betwixt Melchizedek and other Ministers of God 〈◊〉 receiving tithes. Abraham paid tenths to Melchizedek, as he was an extraordinary Priest and type of Christ: and as a public testimony of that homage he 〈◊〉 to Christ, the great high Priest. But tenths are paid to other Ministers for their •… tenance.
• 4. The foresaid argument makes no more for the Pope, then for the 〈◊〉 Parson, or Vicar of a Parochial Church.
• 5. By that argument an ordinary Parson or Vicar, might be greater then the Pope: for if the Pope had •… and within the Parsonage of the meanest Parson, •… e must pay him tithes.

But to leave this point, the main scope of the Apostle in setting forth the greatness of Melchizedek, is to commend unto us, the greatness of him, and his Priesthood, that was typified by Melchizedek and his Priest-hood: that is the greatness of our Lord Jesus, who without comparison, is the greatest Priest that ever was. Hereof, see Chap. 2. v. 17. §. 173.

§. 34. Of giving the best to God.

THe subject Matter: out of which Abraham is here said to pay the tenths is thus expressed, of the spoils. The Greek word translated, spoils, it is here only used in the New Testament. It is compounded of two nounes: the former signifieth the top or uppermost part of a thing, It being applied to the finger is translated the tip thereof, Luk 16. 24. It also signifieth the uttermost part of a thing, and appli •… d to the earth it is translated, the uttermost part, Mark 13. 27.

The other word signifieth an heap: so as to join them together, the Greek word here used, being of the plural number, signifieth the tops, or uttermost 〈◊〉 of heaps. It is used to set forth first fruits, which were wont to be taken from the tops of such heaps of fruits as were taken from the earth, and laid together. The tops of such heaps are commonly the best.

By heathen authors it is commonly taken for so much of the spoils, as were dedicated to their gods. The Apostle here useth the word, as fit to his purpose: answerably most interpreters translate it spoils.

The tenth of spoils were given to God's Priests. On these grounds,

• 1. That people might show their willingness to give part of all they had to God; Ministers: according to the equity of that rule, which is prescribed by the Apostle, Gal. 6. 6.
• 2. Upon a good persuasion, that people are blessed in their undertakings by the prayers of God's Ministers.
• 3. In testimony of their acknowledgement of God's providence in giving them good success, whereby they obtained the spoils that they have.

The things which other authors comprised under the Greek word here used, were commonly the best: for the best things are to be given to God. Abel brought of the first •… ings of his flock, and of the fat thereof unto the Lord, Gen. 4. 4. The beast 〈◊〉 〈◊〉 〈◊〉 was not to be sacrificed to the Lord, Deut. 15. 21.

• 1. God is worthy of the best, for we have all from him.
• 2. That which is dedicated to God is best employed.

Herein is manifested the deceitfulness of their heart, and undue respect towards God, who seem to give something unto God, but of the worst that they have: and 〈◊〉 in Ministers allowance, in setting apart some of their children to the Ministry, in works of piety, of charity, and other like things.

Let us be otherwise minded: and as we desire to be accepted of God, give him the best we have: even our souls, our hearts, our strength, the best of our time, the towardest of our children, The best of our fruits, and the like in other things.

§. 35. Of the resolution of Heb. 7. 4. and observations raised from thence.

THe sum of this verse is a proof of Melchizedek’s greatness.

Here observe,

• 1. The manner of propounding it.
• 2. The matter.

The manner is in two branches,

• 1. By calling them to consider what he was.
• 2. By way of an indefinite interrogation, How great this man was. The matter 〈◊〉 out Abraham's inferiority to Melchizedek.

Of this there are two parts.

• 1. A description of his person.
• 2. Declaration of his act of inferiority.

The person is described,

• 1. By his name, Abraham,
• 2. By his dignity, Patriarch.

His act is set out.

• 1. By the manner, gave, which implies readiness.
• 2. By the measure, the tenth.
• 3. By the subject matter, spoils.

Doctrines.
• I. Weighty matters must be well weighed. Consider saith the Apostle. See §. 30.
• II. Melchizedek was super-excellently great. This emphatical expression, how great this man was, implies as much. See §. 31.
• III. Tenths of old were paid, Abraham paid them to Melchizedek. See v. 2. 〈◊〉 . 16.
• IV. What is given to God's Ministers must be cheerfully given. See §. 33.
• V. Abraham was a Patriarch, He is so expressly styled. See §. 32.
• VI. Just titles may be given to men. Patriarch, was Abraham's just title. See §. 32.
• VII. To receive tenth is an act of superiority. Hereby Melchizedek is proved to be greater then Abraham. See §. 33.
• VIII. Victories are to be ascribed to God. This did Abraham by giving of the spoils to God's Priest. See §. 34.
• IX. The be •… t is to be given unto God. The Greek word translated, spoils, importeth as much. See §. 34.

§. 36. Of the main scope of v. 5, 6, 7. Heb. 7. 5, 6, 7.

IN these three verses there is a confirmation of the former argument, whereby the greatness of Melchizedek above Abraham was proved. That argument was taken from Abraham's giving tithes to Melchizedek. See §. 33.

The confirmation of that argument is taken from that which in Logic is called the less. In s •… tting down this confirmation, there is a double difference of persons manifest.

• 1 A difference of the persons that received tithes.
• 2. A difference of the persons who gave tithes: or of whom tithes were received▪

• 1. The persons that received tithes, being the sons of Levi, were of the same 〈◊〉 that the other Israelites, who paid tithes, were. But Melchizedek was not so.
• 2. The Levites received tithes of the children of Abraham. But 〈◊〉 rec •… ived tithes of Abraham himself.

Two arguments out of the Apostles words may be gathered for 〈◊〉 〈◊〉 th •… former proof of Melchizedek’s greatness, and thus framed.

• 1. Arg. If among them that are brethren coming from the same stock, they 〈◊〉 receive tithes, are in that respect the greater, then much more 〈◊〉 , whose descent is not counted among them of whom he 〈◊〉 tithe •… s.

  But the Levites who received tithes of their brethren, were in that 〈◊〉 greater then their brethren.

  Therefore Melchizedek, whose descent is not from them of whom •… e •… ceived tithes, must needs be greater.

• •… . Arg. He that receiveth tithes of the head and, stock is greater then they wh •… receive tithes of the branches, that sprout out of that head and 〈◊〉 .

  But Melchizedek received tithes, from Abraham, the father and stock of the Levites, who received tithes of the children of Abraham.

  Therefore Melchizedek is greater then the Levites.

There are that make the first verse to contain an objection against the 〈◊〉 former argument, taken from Melchizedek’s receiving tithes of Abraham, to be •… upon the greater: and an answer to be made to this objection in the sixth verse.

They make the objection to be this.

Object. The sons of Levi, received tithes of the other Israelites: yet were not thereupon greater: for they were all brethren.

Therefore Melchizedek’s receiving tithes doth not argue him to be greater.

In answer to this objection, they say, that the Apostle granteth it to be true of the Levites, that their receiving tithes argued no superiority of them over the other Israelites: but that he denieth the consequence, namely that thereupon it should follow, that Melchizedek’s receiving tithes of Abraham, did not argue him to be greater then Abraham: and that for two reasons here alleged. One Because Melchizedek was not counted to be of the same stock that Abraham was. But the 〈◊〉 and other Israelites were all brethren of the same stock.

The other, because the Levites had a Commandment to receive tithes; So as their brethren were bound by the Law to pay them. But Abraham was bound by 〈◊〉 such Law. He gave tithes to Melchizedek voluntarily, in testimony of his reverenc •… , subjection, and inferiority to Melchizedek: Therefore Melchizedek’s receiving of 〈◊〉 may argue a superiority, though the Levites receiving tithes do argue no such thing.

I take the Apostles confirmation of his former argument to be most especially here intended.

§. 37. Of those Sons of Levi that were Priests.

THe Greek adverb translated, verily, is oft used merely in reference to the adversative conjunction translated, But: which is used, v. 6. whereunto 〈◊〉 hath reference. Sometimes it is a note of strong affirmation, so it is used Chap. •… . v. 5. §. 50. and Chap. 6. v. 16. §. 115. Other times it is used as a mere 〈◊〉 of the Greek tongue, and is not translated in English, as Chap. 1. v. 7. and in 〈◊〉 2. and 8. verses of this Chapter. So here it may be taken as a mere ornament. 〈◊〉 it be further taken as a note of asseveration, it implieth, that the point, here spoken of, is the more thoroughly to be weighted, as a matter most certainly true.

This phrase, ( c) They that are of the sons of Levi, doth in general imply the posterity of Jacob's third son.

The notation of this name Levi is 〈◊〉 given, Gen. 29. 34. It appeareth 〈◊〉 Jacob had taken more delight in Rache •… s company then Leah's. B •… t by this 〈◊〉 son, God's blessing being manifested in making Leah fruitful, when her 〈◊〉 was barren, she was persuaded that her husband would now associate himself •… ore with her, and thereupon this son was named Levi. For the verb from •… hence this noun, Levi, hath his notation, in the passive, signifieth to be joined to 〈◊〉 , Numb. 18. 2. Isa. 56. 6. In desire, or hope, or fore sight that her husband would be joined to her, and keep her company, this name Levi is given to her son.

Among the sons of Jacob, God chose Levi, and his posterity to be his Ministers i •… public, holy duties, and to attend the services of the Tabernacle in the room o •… all the rest of the children of Israel, Numb. 1. 50.

Of the sons of Levi, Aaron, and his seed were chosen to serve in the Priests 〈◊〉 . They herefore that were of Aaron's seed are here especially intended, as is evident by this clause, who receive the office of the Priest-hood. So much was hinted in the first clause of this verse. He saith not in the nominative case, They that are the 〈◊〉 of Levi: but in the genetive, and that with a preposition prefixed, They that are OF the sons of Levi. This phrase as it implieth such as descended from Levi, so a set and distinct number of them: some chosen out from among them. For all the children of Levi received not the Priesthood, ( Numb. 16. 10.) but only some of them: even Aaron and his posterity.

By Priest-hood is here meant that office which belonged unto Priests. It hath the same notation in Greek: whereof see Chap. 2. v. 17. §. 172. Of those general points which belong to a Priest, see Chap. 5. v. 1. §. 2, &c. This function is here brought in for honor sake: for it implieth a dignity conferred upon those sons of Levi which are here meant. This function is expressly styled an honor, see Chap. 5. v. 4. §. 18.

This verb, receive, is relative, and hath reference to giving. It implieth that they had not this office of themselves, but that it was given them, namely of God For they only have a right to be for men in things pertaining to God, (as Priests were) who are 〈◊〉 thereunto by God. From hence it followeth that all true Ministers must have their call from God, see Chap. 3. v. 2. §. 34, 35. And Chap. 5. v▪ 4. §. 20.

§. 38. Of the difference betwixt Commandment and Law.

THe manifestation of that honor and prerogative which the foresaid sons of Levi had, is in their power to receive tithes: thereupon it is added that they had a 〈◊〉 to receive tithes.

That receiving tithes argued a superiority was shown, v. 4. §. 33.

The ground of their receiving tithes, is set down in this word, Commandment, and also in the other word following, Law.

Of the derivation of these two Greek words. See v. 16. §. 80.

These are two of those ten words, which are used to set out the Law or word of God: and are all of them set down in the 119. Psalm.

In tha •… Psalm, they are set down in this order.

• 1. Way, v. 1. whereby is meant that course which God hath set before us to walk in.
• 2. Law. v. 1. Whereby the will of God is made known unto us, and we enjoined to conform ourselves thereto.
• 3. Testimony, v. 2. Whereby testimony or witness is given of that which is good or evil.
• 4. Precepts, v. 4. The Hebrew verb from whence the Hebrew noun translated, precepts, is derived, among other things, signifieth to require. The Rabbins say that those precepts especially which are written in man's heart, are intended under this word.
• 5. Statutes, v. 5. These do especially intend those ceremonial Laws to which the Jews were bound.
• 6. Commandment, v. 6. Under this word such Commandments as declared the power and authority of God over us, is declared.
• 7. Judgments, v. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.
• 8. Righteousness, or justice, v. 7. By this what is due to everyone is manifested.
• 9. Word, v. 9. There is also another noun which we translate 〈◊〉 , v. 11. These two last words are oft attributed to the whole Law. The 〈◊〉 signifieth the intent of the mind, expressed by words. The latter a promise expressed; and it is oft translated promise, Psal. 77. 8.

The difference betwixt these two words, Commandment, Law, here used by the Apostle, I take to be this: that Law is here in general taken for a statute and 〈◊〉 that was set down unto them, that so much should be dedicated and given to 〈◊〉 Lord: and Commandment for a particular warrant and direction to the sons of L •… vi, to receive such a part, as by Law was dedicated to God: as when a Law or S •… tute is made, that such subsidies shall be given to the King, the King there •… pon 〈◊〉 command to such and such to receive the same.

§. 39. Of God's ordering his precepts according to Law.

THe inference of this phrase, according to the Law, upon the 〈◊〉 which was given, giveth evidence that God ordereth particular precepts according to his general Law. If we compare the particular Commandments, which God from time to time gave to his people, we shall find them to be according 〈◊〉 the Law.

1. Object. The Commandment given unto Abraham to sacrifice his son ( 〈◊〉 22. 2.) was not according to the Law.

Answ. It was not a Commandment of a thing simply and absolutely to be 〈◊〉 ▪ but a Commandment of proof and trial. The event proveth as much.

2. Object. The Commandment given to the Israelites to borrow of their 〈◊〉 Jewels, raiment and other things, thereby to spoil the Egyptians, was not according to Law, Exod. 3. 22.

Answ.

• 1. It was not against the Law, which is that none defraud his neighbor of such goods, as he hath a right unto.
• 2. The Israelites did not fraudulently take what they had of the Egyptians:

Concerning the right to that which the Israelites took, it appears to belong to the Israelites two ways.

• 1. By donation on God's part: For God is the most high supreme sovereign, and hath power to transfer what he will, to whom he will.
• 2. By debt on the Egyptians part. For Israel had long served the Egyptians, and done great work for them, yet were not satisfied for their pains.

Concerning the manner of the Israelites taking what they had of the Egyptians, they used no fraud therein. The word which our English thus translateth, 〈◊〉 borrow, doth properly signify to ask, so do the LXX, the vulgar Latin and sundry other translators, turn it. Answerably the Egyptians gave to the Israelites what they asked: not simply to have the same restored: but to move them more speedily to depart, Exod. 12. 33. Besides, it appeareth, that there was somewhat extraordinary in this case. For it is said, that the Lord gave the people 〈◊〉 in the sight of the Egyptians, Exod. 12. 36.

To return to the main point, Such is the immutability of God's justice, so perfect 〈◊〉 the Law of the Lord, so wisely is that Law ordered, as the Lord will not suffer 〈◊〉 particular precept to thwart and cross the same.

• 1. This giveth one evidence of the corruption of man's nature, which is so •… ward to, and averse from that perfect Law of God, and particular precepts of the word, which are all according to Law. They who are truly renewed, are otherwise minded, Psal. 19. 10. and 119. 72, 103, 127.
• 2. This is a forcible motive to yield all holy obedience to the particular Commandments which here and there are to be found in God's word: because they are all according to Law: all grounded on common equity, and framed according to right: So as the benefit will redound to the practi •… ers thereof.
• 3. God's prudence in ordering his Commandments according to Law, is a good pattern for such as are in God's stead, and have power to command others. Their rule must be God's Law, and they ought to command nothing, but what is according to that Law. If God, who is the most supreme Sovereign, and hath none higher then himself, orders his commandments according to Law: how much more ought •… en so to do, who are to give an account of that which they enjoin to others. Indeed God orders his Commandments according to his own Law, because there is 〈◊〉 superior Law, no Law more just and equal. As he sware by himself, because he 〈◊〉 no greater to swear by. Chap. 6. 13. So he goeth by his own Law, because there is none higher, none better.

If Governors would order their Commandments according to divine Law, they might more boldly press them upon the people: yea, their people would more cheerfully yield unto them: and in case any should refuse to yield, they might with better conscience enforce them.

§. 40. Of the Law of paying Tithes.

THe particular Commandment here set down was to take tithes of the people. This phrase, to take tithes of, is the interpretation of one Greek word: which we may answerably thus translate, to tithe. It is a compound verb. The simple verb, is derived from that which before was translated, tenth, §. 16. It sometimes signifieth to pay tithes, as Luke 18. 12. But here to receive tithes. So doth the simple verb signify both to receive and to pay tithes, v. 6, 9. The circumstance therefore of the place must direct us in finding out the meaning of the word: of paying and receiving 〈◊〉 . See v. 2. §. 17.

By the people, are here meant all the other tribes, save the tribe of Levi: for 〈◊〉 else were exempted from this tax▪ The children of Levi were for the people in things pertaining to God, and did for them, what otherwise the people should have done themselves, and in recompense thereof, the people paid them tithes.

The Greek phrase word for word thus soundeth, to tithe the people: which implieth both a duty on the people's part in paying tithe: and also a power or privilege on the Levites part, to receive tithe.

This was it, which is here said to be according to the Law: and that the judicial, Ceremonial and Moral Law.

• 1. By the judicial Law the Levites had not their portion in Canaan for their inheritance, as other tribes had: therefore in lieu thereof, by the said Law, they had the tenth of the rest of the people.
• 2. The holy services which they performed to the Lord for the people were ceremonial. Therefore the recompense given, was by a like Law.
• 3. The general equity that they who communicate unto us spiritual matters, should partake of our temporals: and that they who are set apart, wholly to attend God's service, should live upon that service, is moral. See more hereof, v. 2. §. 16, 17.

§. 41. Of coming out of ones Loynes.

THe parties that paid tithes to the foresaid sons of Levi, are thus described, that is, of their brethren, &c. Of the different acception of this title, brethren, See Chap. 13. §. 3. Here it is taken, for all those that descended from Abraham, and in that respect, we were all of the same stock. So is is used, Acts 13. 26.

In this place it implieth a kind of equality among all the Israelites of what tribe, or what degree soever they were. The Apostles meaning is explained in these words, though they came out of the loins of Abraham.

The Greek word translated loins, is of the singular number. It is taken for that part of the back, which useth to be girded, Matth. 3. 4. The Hebrew word i •… of the dual number: because the loins are on both sides of the body. In Latin, English, and other languages, the word is of the plural number. In reference to the foresaid signification, the phrase of girding the loins is frequent: and that for 〈◊〉 and strength: as Soldiers use to gird their harsnesse fast to their loins, Eph. 6. 14. Or, for speed and expedition: as runners or travellers use to 〈◊〉 their long-side garments, Luk. 12. 35.

This word loins, is also taken for the inward, and lower part of a man's belly, where his seed lieth. In reference hereunto the phrase of coming out of the 〈◊〉 ▪ 〈◊〉 oft used, as Gen. 35. 11. So here.

By this phrase, They come out of the loins of Abraham, are meant, the very 〈◊〉 whom before he called the people and bre •… hren. It is here brought in to show, 〈◊〉 they all came from the same stock: even L •… vites that received tithes, and the 〈◊〉 their brethren that paid tithes.

The phrase of coming out of Abraham's loins, is the rather mentioned, 〈◊〉 Abraham, who paid tithes to Melchizedek, was the father of the Levites, who •… ceived tithes, as well as of those who paid tithes.

This discretive conjunction, though, implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes, was no hindrance to the Levite •… 〈◊〉 receiving tithes, nor afforded any exemption to the other tribes, from 〈◊〉 tithes. Though in the common stock, Priests and others were equal, yet the 〈◊〉 in office were more excellent, and in this privilege, of receiving tithes, greater.

Thus we see, that equality in outward condition is no bar to superiority in office: nor hindrance to just rights appertaining thereunto. Moses and 〈◊〉 〈◊〉 uterine brothers, that came out of the same womb, yet Moses was so prefer'd, 〈◊〉 office before Aaron, as God himself said to Moses in reference to Aaron, 〈◊〉 〈◊〉 be to him instead of God, Exod. 4. 16. The Israelites were to choose a King from among their brethren ( Deut. 17. 15.) yet being King, he had a superiority and •… nity over his brethren. Men who were like unto others in their nature, are in regard of their function, styled gods and children of the most High, Psal. 82. 6. The •… postles were but of mean outward condition, yet in regard of their function, 〈◊〉 were in a high degree advanced above others.

Excellency, Dignity, Superiority, and other like privileges, are not from •… ture, but from that order which God is pleased to set betwixt party and party.

They whom God advanceth, have in that respect an excellency, whatsoever their birth were: instance David, who though the youngest, yet was advanced above 〈◊〉 his brethren.

Object. The first-born had a dignity by their birth, Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles, have by their birth a dignity.

Answ. Even all these are from that order which God hath set amongst men.

On this ground we are to respect men, according to that place and office, wherein God setteth them. This may in particular be applied to Ministers, whose function is not by birth. The Jews looking upon Christ as a mere and mean man, 〈◊〉 and brought up amongst them, did not discern either his excellent function, or his eminent gifts, and thereupon despised him, Matth. 13. 54, 55. From this evil disposition arose that Proverb, A Prophet is not without honor, save in his Country, 〈◊〉 in his own house, Matth. 13. 57. This was▪ the pretended ground of Corah, 〈◊〉 , and Abirams mutiny, Numb. 16. 3. Great damage doth hence arise, not only to •… sters persons, who are basely accounted of, but also to their function, which is too much disrespected. It hath been an old trick of Satan, thus to bring contempt upon Ministers and Ministry.

§. 42. Of Melchizedek’s Priest-hood greater then Levi.

THe main point, that Melchizedek exceeded Levi, is here proved in this sixth 〈◊〉 : and withal the consequence of the former argument (mentioned §. 36.) is confirmed. The consequence was this. If the sons of Levi in receiving tithes from their brethren, were therein counted greater then their brethren, then 〈◊〉 must needs be counted greater then they.

The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes: which was Abraham the Father of Levi. For he that is greater then the Father, must needs be greater then the son.

The former part of the sixth verse, containeth a description of Melchizedek, in 〈◊〉 〈◊〉 , He whose descent is not counted from them: which are the interpretation of this mystery, without descent, because his descent or pedigree was not 〈◊〉 up.

This phrase, descent is counted, is the interpretation of one Greek word: which is a compound of a noun and a verb. The noun signifieth, among other things •… 〈◊〉 , or pedigree, or linage. The verb signifieth to utter or declare, or 〈◊〉 〈◊〉 : So as to have ones descent counted, is to have those from whom he come •… , and who descend from him, reckoned up and declared. But no such thing is done of Melchizedek: therefore it is said, his descent is not counted.

This clause, from them, is here added to show a further difference betwixt 〈◊〉 and the Levites. Their descent was counted from Levi and from Abraham; 〈◊〉 Melchizedek’s from none such.

Or otherwise this phrase, from them, may indefinitely be taken: as if it had been 〈◊〉 , from men. For he was, without descent, as is noted, §. 24.

This showeth, that the right which Melchizedek had to receive tithes, was by no privilege of kindred, as being one of Abraham's progenitors or predecessors: but only in regard of his office: merely and simply, because he was a Priest of God, and in that respe •… hath a special prerogative, power and dignity above Abraham. And i •… above Abraham, then much more above Levi, who descended from Abraham; and for this end it is again expressly mentioned that, he received tithes from Abraham.

The issue of all is, that Melchizedek’s Priest-hood was greater then the Priest-hood of the 〈◊〉 : and in that respect much m •… re was Christ's Priest-hood greater: and th •… reupon the more to be admired, and with greater confidence to be rested upon, See v. 4. §. 31. and v. 11. §. 66.

§. 43. Of Melchizedek’s blessing Abraham.

A Second argument to prove the preeminency of Melchizedek’s Priest-hood, is taken from an act of superiority, which Melchizedek performed in reference to Abraham the Father of Levi. This act was to bless.

The argument may be thus framed.

He that blesseth one, is greater then he whom he blesseth.

But Melchizedek blessed Abraham, therefore Melchizedek was greater then Abraham.

The general proposition is cleared in the next verse. The assumption which containeth the act itself, is here set down. Of the various acceptions of this word blessed, and of the particular intendment thereof in this place. See v. 1. §. 12, 14, 15.

§. 44. Of the privilege of having promises.

THe person blessed is not by name expressed, but thus described, him that had the promises. This description doth so clearly belong to Abraham, as it may easily be known that he is meant thereby: for it hath reference to this phrase, God made promise to Abraham, Chap. 6. v. 13.

This p •… rticiple, had, may have reference both to God, who made the promises, and so gave them to Abraham: and also to Abraham himself, who believed and enjoyed the benefit of the promises. In this respect he is said to have received the promises, Chap. 11. v. 17. and to have obtained them, Chap. 6. v. 15. Of this word 〈◊〉 , See Chap. 4. v. 1. §. 6. Of promises.

This description of Abraham is set down for honor sake. For the Apostle setteth forth Abraham's privileges, that thereby, the privileges and dignities of Melchizedek might appear to be the greater.

〈◊〉 . seeing the promises were such as appertained to the whole mystical body of Christ, why are they here appropriated to Abraham?

Answ. God was pleased to choose Abraham as an head and Father of his Church •… & that both of that paculiar visible Church of the Jews▪ which for many ages was severed from the whole world; and also of that spiritual invisible Church, the company▪ of true believers, which should be to the end of the world, Rom. 4. 11.

Though this honor of having the promises be here in special applied to •… ham, yet is it not proper to him alone: but rather common to all that are of the same faith, who are styled •… eires of promise, Chap. 6. v. 17.

It hereby appeareth that it is a great privilege to have a right to God's 〈◊〉 . Among other privileges belonging to the Jews, this is one, that the promises •… tain to them, Rom. 9. 4. On the contrary side it is noted, as a matter of in •… amy, 〈◊〉 be aliens from the covenants of promise, Eph. 2. 12.

God's promise is the ground of all our happiness. There is no other right whereby we may claim anything. Man by his fall utterly deprived himself of all 〈◊〉 happiness, wherein God made him. It is God's free promise that gives him 〈◊〉 hope of other happiness, Gen. 3. 15. But they who have a right to God's •… ses, have a right to all things that may make to their happiness. For what good thing is there, whereof God hath not made promise?

Believers have much cause to rest hereupon, and to rejoice herein. Let 〈◊〉 brag of their outward privileges. The promises made in Christ, whereof 〈◊〉 infidelity they have deprived themselves, far exceed and excel all their 〈◊〉 .

Let worldlings brag of their outward preferments, dignities, wealth, and 〈◊〉 like things. If they have not a right to the promises, they have a right to 〈◊〉 .

This should stir us up in general to walk worthy of the Lord, who hath 〈◊〉 these promises, Col. 1. 10. 1 Thes. 2. 12. and of the Gospel, wherein and 〈◊〉 they are tendered unto us. Phil. 1. 27.

In particular we ought hereupon, To believe the promises made unto us, •… wise we deprive ourselves of the benefit of the promises, Chap. 4. v. 1, 6.

• 2. It will be our wisdom to observe the conditions annexed to those promises.
• 3. It is just and equal that we moderate our care about the things of this world, and not seek great things for ourselves here, Ier. 45. 5.
• 4. It becomes us to rest content in the state where God sets us. Having such promises, as God hath made unto us, we have enough.
• 5. These promises should make us with patience, expect the time appointed for the accomplishment of them.

§. 45. Of the need that the best have of means to strengthen their Faith.

THis phrase, him that had the promises, being inferred upon Melchizedek’s blessing, giveth instance, that the best faith needeth strengthening. Melchizedek’s blessing was by way of ratification and confirmation of those promises which Abraham had. Now consider what a man Abraham was: and how great his faith was: yet this means of blessing was used to ratify the same. For this end God added promise to promise and his oath also. See Chap. 6. v. 13. §. 97.

The ground hereof resteth not in ourselves: For,

• 1. As we know but in part (1 Cor. 13. 9.) So we believe but in part: the 〈◊〉 have cause to say, Lord I believe, help thou my unbelief, Mark. 9. 24.
• 2. The flesh is in the best: which is weak when the spirit is ready, Matth. 26. 41.
• 3. The best are subject to many temptations. The better men are, the more will Satan seek to fist them: Luke 22. 31.

How diligent should men hereupon be, in observing what means God hath •… ctified, for strengthening their faith, and how conscionable in using the same.

Above all, let men take heed of too much confidence in themselves. God is thereby provoked to give men over to themselves, which if he do, Satan will soon take an advantage against them. Take instance hereof in Peters example, Matth. 26. 69. &c.

§. 46. Of undeniable Principles.

Vers. 7. THe general proposition noted, §. 43. is here in the seventh verse expressly set down: namely, that he who blesseth is greater then he 〈◊〉 he blesseth.

So true and sure is this proposition, as the Apostle premiseth this phrase of asseveration, without all contradiction.

The Greek noun translated, contradiction, is the same that was used, Chap. 6. 〈◊〉 . 16. §. 121. and translated, strife. The notation of the word was there declared.

This general particle, all, addeth emphasis, and implieth, that none that is of understanding can or will deny the truth of the foresaid assertion.

This manner of asseveration, as it setteth forth the certainty of the thing itself, so a duty on our part, which is, to yield to the truth thereof, and not oppose against it.

From this particular instance, may well be inferred this general observation.

There are principles so infallibly true, as they admit no doubt, or despute thereabout. The Apostle about another and greater principle useth a like asseveration, without controversy, 1 Tim. 3. 16. To like purpose this phrase is used, This i •… a faith •… ull saying, and worthy all acc •… ptation. 1 Tim. 1. 15. and 4. 9.

• 1. Some principles are expressly set down in the word of truth; these are to be received without all contradiction. He that cometh unto God must believe that he is, &c. H •… b. 11. 6. A must, A necessity of believing it, is laid upon us. Such are all fundamental principles.
• 2. There are principles so agreeable to the light of nature, to reason itself, and common sense, as they admit no contradiction: such are these, a true body is circumscribed within a place: and it hath the essential properties of a body: A Priest is greater then the sacrifice: works of merit must be answerable to the reward me •… ited. They on whom we call, must be able to hear us, and help us.

• 1. The 〈◊〉 of Papists is hereby discovered, in that they maintain many here •… contradictory to express evidence of Scripture, and to principles of nature; as those before named, and s •… ndry others. Therein they contradict those things which are without all contradiction.
• 2. It will be our wisdom carefully to observe such principles, and quietly to rest in them: neither stirring up needless controversies about them: nor suffering ourselves to be drawn from them. The Philosopher thought not him worthy to be disputed with all that denied principles. If a man deny the fire to be hot, the best demonstration to prove it, is, to put his finger or hand into the fire.

§. 47. Of blessing as an act of preeminency.

THat principle which is here brought in, to be without all contradiction, is thus expessed, The less •… s blessed of the better or greater. Of the Greek word translated •… etter. See Chap. 1. v. 4. §. 39.

This comparative, the less, though it be of the neuter gender, yet it hath reference to Abraham, who is said to be blessed of Melchizedek, v. 1. The neuter gender is used, because it is a general proposition, and may be extended to all sorts of things as well as persons.

The other comparative, greater, hath reference to Melchizedek, who blessed Abraham, v. 1.

Of 〈◊〉 in general. See Chap. 6.

That we may the better discern, how the foresaid proposition is without all contradiction, we must take notice of the kind of blessing that is here meant. For men may bless God who is infinitely greater then all men, Judge. 5. 9. James 3. 9. And among men, the less in many cases bless the greater. As Solomon a King blessed his people, so the people blessed him, 1 King. 8. 55, 66. Mean persons that are relieved, bless great ones that relieve them, Job. 31. 20.

The blessing here meant is a blessing of ratification, whereby Melchizedek assureth Abraham of the full accomplishment of all those promises that God had made unto him. This Melchizedek did as a Minister, and Priest and Prophet of God: in all which functions he was greater then Abraham. Thus are all they, who by virtue of their calling, or relation to others, stand in God's room, and in God's name, assure them of God's blessing to them: or at least call upon God for his blessing upon them. This is an authoritative kind of blessing, and argueth superiority in them who 〈◊〉 Parents, Governors of Families, Governors of Common-wealths, and 〈◊〉 〈◊〉 the word have a power in this manner to bless. See more hereof, v. 1. §. 12.

Object. Kings and other Governors are oft times among them, whom 〈◊〉 Ministers bless. Are Ministers thereupon greater then Kings or other 〈◊〉

Answ. Though in their persons and civil government, Kings and other governors are greater then Ministers of the word: yet such Ministers in the execution 〈◊〉 their office are greater then the foresaid persons. For they stand in God's 〈◊〉 : and are God's mouth: they command in God's name: they exhort to do God's 〈◊〉 . So they bless in God's name.

• 1. This doth much commend the Ministerial function.
• 2. It should stir up men to have that calling in high account, and to believe God •… word preached by them, 1 Thes. 2. 13.

The main point here proved is, that Melchizedek was greater then Abraham 〈◊〉 by consequence then Levi: and his Priest-hood greater then the Priest-hood of 〈◊〉 Levites: and that thereupon Christ's Priest-hood, which is after the order of Melchizedek is greater then the Priest-hood of the Levites: and answerably to be 〈◊〉 way prefer'd.

Melchizedek, as a type, blessed Abraham the father of the faithful. Christ, 〈◊〉 truth, did not only bless little children ( Mar. 10. 16.) but also upon his 〈◊〉 on into heaven, he lift up his hands and blessed his Apostles ( Luk. 24. 50, 51.) 〈◊〉 that in the room of all the faithful.

§. 48. Of the resolution of Heb. Chap. 7. v. 5, 6, 7.

Vers. 5. THe sum of these three verses is a proof of Melchizedek’s greatness above Abraham.

The parts are two.

• 1. A confirmation of a former argument.
• 2. Another argument.

The confirmation is taken from the difference betwixt Melchizedek, and the •… evites. Hereof are two branches,

One concerneth the Levites, The other Melchizedek.

In the former is set down,

• 1. A description of the persons.
• 2. A declaration of the difference.

The persons are described,

• 1. By their relation, Sons of Levi, which is amplified by a select company in this phrase, of the Sons, namely, some of them.
• 2. By their function, which is set out,

• 1. By the kind of it, the office of the Priest-hood.
• 2. By their right to it, in this word, receive.

The foresaid function is amplified by a privilege appertaining 〈◊〉 . Hereabout four points are observed.

• 1. The kind of privilege, to take tithes.
• 2. Their warrant for it, they have a Commandment.
• 3. The rule, according to Law.
• 4. The persons of whom they took tithes. These are,
  • 1. Generally expressed, the people.
  • 2. Particularly described: and that by a double relation,
    • 1. To themselves, in this word, Brethren.
    • 2. To their common Father. In setting him down, is noted,
      • 1. The kind of inference, in this particle, though.
      • 2. The manner of coming from him, They come out of his loins.
      • 3. The name of their Father, Abraham.

The other part of difference declareth two points.

• 1. Wherein Melchizedek agreed with Levi, He received tithes. Vers. 6.
• 2. Wherein they differed. Hereof are two branches:
  • 1. A description of Melchizedek. He whose descent is not counted from them.
  • 2. The name of the person of whom he received tithes, Abraham.

The second argument whereby Melchizedek’s greatness is proved, is an act of 〈◊〉 on his part. Hereabout observe,

• 1. The substance of the argument.
• 2. An inference made thereupon.

In the substance we may observe,

• 1. The kind of act performed. Blessed.
• 2. The person to whom it was performed, him that had the promises.

Vers. 7. The inference is an excellency. In setting down whereof observe,

• 1. The manner of bringing it in: with this asseveration. Without all contradi •… .
• 2. The matter, which declareth the difference betwixt him that blessed, and him that was blessed.

He that did bless was greater: the other less.

§. 49. Of the Doctrines raised out of Heb. 7. 5, 6, 7.

I. THe excellency of Melchizedek’s Priest-hood is a certain truth. This note of asseveration verily proves as much. See §. 37.

II. All Le •… ies sons had not the same dignity. They were but some of them. See §. 37.

III. The Priest-hood was a choice office. So it is here brought in to be. See §. 37.

IV. Tr •… e Priests were deputed to that office. They received it. See §. 37.

V. 〈◊〉 were due to Priests. They had a Commandment to receive them. See §. 39.

VI. God's command is a good warrant. It was the Levites warrant See §. 39.

VII. God's Command was ordered according to Law. Hereof is given a particular instance. See §. 39.

VIII. All sorts paid tithes. Under this word people all sorts are comprised. See §. 39.

IX. An office may give a dignity over Equals. This phrase came out of the loins implieth an equality: yet Priests had a dignity above others that came out of the same loins. See §. 41.

X. Priests and others were brethren. For Priests received tithes of their brethren. See §. 41.

Vers. 6. XI. Melchizedek’s pedigree was not counted from men. This is here expressly affirmed. See §. 42.

XII. Melchizedek received tithes of the father of Levi, namely of Abraham. See §. 42.

XIII. There is an authoritative kind of blessing. Such an one is here mentioned. See §. 43.

XIV. Priests had a power to bless authoritatively. So did Melchizedek. See §. 43.

XV. The •… aith of the best needs strengthening. Instance Abraham. See §. 45.

XVI. It is a privilege to have a right to God's promises. This is here noted as one of Abraham's privileges. See §. 44.

Vers 7. XVII. There are unquestionable truths. Even such as are without all 〈◊〉 . See §. 46.

XVIII. To bless is an act of superiority. In this was Melchizedek greater. See §. 47.

XIX. To be blessed is an act of inferiority. In this was Abraham less. See §. 47.

XX. Christ is greater then all. Christ was the truth of that which is here set down concerning Melchizedek’s excellencies.

§. 50. Of a likeness in unequals.

INn this verse the Apostle produceth a third argument, to prove the excellency 〈◊〉 Melchizedek’s Priest-hood above the Levites. The argument is taken from the •… ferent condition of the Priests. The Levites were mortal: Melchizedek not so.

The argument may be thus framed.

He that ever liveth, to execute his Priest-hood, is more excellent then 〈◊〉 who are subject to death, and thereupon forced to leave their 〈◊〉 others.

But Melchizedek ever liveth, &c. And the Levites are subject to death, 〈◊〉 ▪ Therefore Melchizedek is more excellent then they.

Of the adverb truly, expressed in Greek, but not in English. See v. 5. §. 〈◊〉 .

In setting down this argument the Apostle giveth an instance of a common •… ledge that belonged to the Levites as well as to Melchizedek: which was to 〈◊〉 tithes. How this was a privilege is shown, §. 33. Herein he giveth an 〈◊〉 , that a common privilege in some things argueth not an equality in all. 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much •… ferent one from another. There is a like resemblance betwixt the sun and a 〈◊〉 in giving light: yet there is a great disparity betwixt these creatures. Man is 〈◊〉 to be made in the Image of God, and after his likeness ( Gen. 1. 26, 27.) This •… plieth a resemblance betwixt God and man: which is further manifested by 〈◊〉 title, God's, given to sons of men, Psal. 82. 6. Yet if any shall imagine man to be equal to God, he neither knoweth God, nor man aright.

• 1. Hereby sundry places of Scripture, which otherwise might seem very strange, are cleared: such as these, Walk in love as Christ also hath loved us, Eph. 5. 2. Forgive one another, as God hath forgiven you. Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect, Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 , Matth. 6. 10. Every man that hath hope in Christ, purifieth himself, even as •… e 〈◊〉 pure, 1 John. 3. 3. All these and other like places are to be understood, of such a resemblance as may stand with much in-equality.
• 2. This discovereth, the false inference, which Anabaptists do put upon sundry spiritual privileges which are common to all Christians: as, to be one in 〈◊〉 (Gal. 3. 28.) to be made free by Christ ( Gal. 5. 1.) To have one Father, one 〈◊〉 , one teacher and to be all brethren (Matth. 23. 8, 9, 10.) From these and other like common privileges they infer, that all of all sorts, Kings and Subjects, Masters and Servants, and others differenced by other relations, are equal every way: and that the ordinary degrees of superiority and inferiority, are against the warrant o •… God's word, and common privilege of Christians. Herein they bewray much ignorance, being not able to discern betwixt those different respects, wherein things are equal and things differ. By this consequence the difference here noted betwixt 〈◊〉 -dec and Levi would be taken away.

These two adverbs, here there are fitly used in this place. For the Apostle speaketh of the Levites as of his Country-men, dwelling where he did: 〈◊〉 of Melchizedek, as of a stranger, dwelling in a remote place.

2. He spake of the Levites, as men of latter days, nearer his time: but of •… sedec, as of a man of ancient days, long before the Levites.

These two adverbs imply thus much, In this place, and in that place, every 〈◊〉 at this time, and at that time: at all times Priests of the Lord received 〈◊〉 . This was not a prerogative proper to Melchizedek, but common also to the Levites. Prudently therefore is their due given to both parties.

Though the main drift of the Apostle be to advance Melchizedek and his Priesthood, above the Levites, and their Priest-hood: yet he denies not the Levites 〈◊〉 ▪ 〈◊〉 which was due to them, as well as to Melchizedek: which was 〈◊〉 ▪ tithes▪

This is be noted against s •… ch wrangling Sophisters and intemperate disputers, as in their heat, through violence in opposing their adversaries, deny them that which 〈◊〉 d •… e unto them, and labor to d •… base them more then is meet: they will deny ma •… y truths, because they are averred by their adversaries.

§. 51. Of Ministers being mean men that die.

ALbeit there were a common privilege betwixt the Levites and Melchizedek, yet there was a great disparity in th •… ir persons: for of the Levites it is here said, they were men that d •… e: but of Melchizedek, he liveth. So as there was as great a difference betwixt them, as betwixt mortality, and immortality.

There are two points observable in this phrase, men that die. The first is about this word, men. Th •… Greek word signifieth ordinary, mean men. It is the same that is used, Chap. 2. v. 6. §. 54.

The other is in this word, die, meaning such as are subject unto death: and in their time shall die: and thereupon leave this world, and all their employments therein: yea so leave them as not to do anything about them anymore: for there is 〈◊〉 〈◊〉 , nor device, nor knowledge, nor wisdom in the gra •… e, Eccles. 9. 10.

The Greek verb translated, die, is a compound. The simple verb signifieth, to die, Matth. 2. 20. Thence an adjective that signifieth mort •… ll, 1 Cor. 15. 53, 54. The compound being with a preposition that signifieth, from, hath an emphasis, and implieth a departing from all that a man hath.

This mortality of the sons of Levi, who were Priests is in special here set down, to amplify the excellency of Melchizedek who liveth▪ but withal it may be brought in as an evidence of the mutability of the legal Priest-hood: and that by a kind of resemblance betwixt the persons and their office: that as the persons, who are Priests, had their time, and after that were taken away: so their office, which was the Priest-hood, had an appointed time, after which it should be abrogated. This point of the mutability of the Priest-hood is expressly proved by the Apostle, v. 11, 12.

Of Priests being subject to death. See v. 23. §. 97.

That which is here said of the Levites, is true of all Ministers of the word, that they are but men, mean men, mortal men, that die. Hereupon this title son of man is given to a choice Prophet, Ezek. 3. 17. And choice Apostles say thus of themselves, We also are men of like passions with you, Act. 1 •… . 1 •… . They said this, when people so admired them, as they supposed them to be gods, and would have sacrificed unto them.

God doth herein magnify his power by enabling men, that are subject to death, to perform so great things, as the ministerial function requireth to be performed.

• 1. This common condition of Ministers to be men that die, should make them oft to look upon these black feet of theirs, that they do not too proudly strut out their Gay-peacock-Feathers: that they be not too conceited, either in any prerogatives 〈◊〉 to their function, or in any abilities bestowed upon them, for the execution thereof.
• 2. This is a forcible motive to raise up their eyes and hearts to God for his divine assistance, in their human weakness.
• 3. Herein ought people also to be helpful to their Ministers in calling on God for them. This is it which an Apostle earnestly desired his people to do for him, Rom. 15. 30. Eph. 6. 19.
• 4. This also should move people to tender their Ministers, as such as are men, and s •… bject to human frailties, and thereupon to bear with them.
• 5. Because Ministers are mortal men that must die, Ministers themselves must be diligent in improving that time, which God doth afford unto them, to the best adva •… tage that they can: and people must take the opportunity of their Ministers life, to •… eap the best good that they can, while their Ministers remain with them; even before they are taken away.

§. 52. Of Ministers prerogatives notwithstanding their meanness.

THe inference of the prerogative of receiving tithes upon this their 〈◊〉 , 〈◊〉 they were men that die giveth instance, that the common, frail, mortal •… on of Minister, is no bar to the privileges and prerogatives of their function. 〈◊〉 is verified not only in the ordinary privileges of ordinary men, but also in the •… traordinary prerogatives that belonged to extraordinary Ministers, as Prophe •… s 〈◊〉 Apostles. For these all were men that die.

Sundry privileges that belong unto Ministers, may be gathered out of those 〈◊〉 that are given unto them in God's word. Some of those titles are given unto 〈◊〉 in relation to God himself: as Angels, Rev. 1. 20. Ambassadors, (2 Cor. 5. 〈◊〉 .) Revealers of the Gospel ( Eph. 6. 19.) Keepers of the Keies of the Kingdom of 〈◊〉 , (Matth. 16. 19.) Remembra •… cers, (Isa. 62. 6.) Stewards, 1 Cor. 4. 1.

Others titles have relation to people, as Fathers, (1 Cor. 4. 15.) Elders ( •… 〈◊〉 ▪ 5. 17.) Rulers (Heb. 13. 7.) Overseers, (Act. 20. 28.) Pastors (Eph. 4. 11.) 〈◊〉 (1 Cor. 12. 28.) Chariots and horsemen, 2 King 13. 14.

Thus God honoreth them, lest by reason of their meanness they should be •… spised, and thereupon their Ministry prove unprofitable.

Let people learn hereby to remove their eyes from the meanness of their 〈◊〉 persons to the digniti •… s of their office: and consider the place wherein God 〈◊〉 〈◊〉 them, and the work which he hath deputed unto them, and the end whereunto 〈◊〉 Ministry tends.

As the Israelites paid tithes to the Priests, though they were men that 〈◊〉 ▪ 〈◊〉 ought Christians to yield to their Ministers whatsoever is their due, though 〈◊〉 〈◊〉 such men.

§. 53. Of Melchizedek’s ever living.

THe other branch of the disparity betwixt Melchizedek and the sons of Le •… i, i •… i •… regard of Melchizedek’s excellency, which is thus expressed, of whom it is 〈◊〉 that he liveth. The excellency itself consisteth in this, that he liveth. The other words are a proof hereof.

This phrase, he liveth, being of the time present, implieth a continual act, which ceaseth not. Many hundred, yea, and thousand years had passed betwixt that time wherein Melchizedek met Abraham, and that wherein the Apostle 〈◊〉 this Epistle. Yet he saith of him, he liveth; So as it implieth an everlasting 〈◊〉 , which hath no end. This in reference to Melchizedek is to be taken mystically 〈◊〉 typically.

Mystically in that no mention in that history is made of his death.

Typically in that he prefigured Christ, who doth indeed and that properly, 〈◊〉 forever. It doth therefore set forth the everlastingness, as of Christ's person, so •… so of his Priest-hood. For Christ ever liveth to execute his Priest-hood in 〈◊〉 by himself. Hereof see more Chap. 5. v. 6. §. 29.

The proof of this great point is taken from a testimony. It is 〈◊〉 , saith the Apostle. Of the derivation of the Greek word. See Chap. 3. v. 6. §. 53.

This point is testified. First negatively, and implicitly. Then affirmitively 〈◊〉 expressly.

Negatively and implicitly the Holy-Ghost witnesseth that Melchizedek 〈◊〉 , in that he maketh no mention of his death, where he bringeth him forth as a Priest, Gen. 14. 18, 19, 20.

Affirmatively and expressly, where saith, Thou art a Priest forever after the 〈◊〉 〈◊〉 Melchizedek, Psal. 110. 4.

Of the force of a testimony of Scripture, see Chap. 1. v. 5. §. 46.

Of an implicit proof See v. 3. §. 23.

Of things spoken of Melchizedek, and applied to Christ, See •… . 3. §. 24.

§. 54. Of the Resolution and Observations of Heb. 7. 8.

IN this verse, is a third proof of Melchizedek’s excellency above the sons of Levi. Hereof are two parts.

• 1. An equality.
• 2. An inequality.

• 1. The mortality of the sons of Levi.
• 2. The immortality of Melchizedek. This is,
  • 1. Implied, In this phrase, He liveth.
  • 2. Proved, thus, Of whom it is witnessed.

Doctrines.
• I. Argument may be added to Argument to prove the same point. This is here a third arg •… meant added to two former.
• II. There may be a likeness betwixt unequals. The sons of Levi and Melchizedek, were much unequal: yet the like privilege of receiving tithes, belonged to them both. See §. 50.
• III. Tithes have of old been paid. Both Melchizedek and the Levites received them.
• IV. Ministers are mortal men. Such were the Levites. See §. 51.
• V. A di •… ine testimony is a sound proof. This is the witness here intended.
• VI. Christ ever liveth. Melchizedek, as he was a type of Christ is said to live. See §. 53.

§. 55. Of qualifying strange phrases.

IN these two verses the Apostle maketh a particular application of that which he had delivered about Abraham's in •… eriority to Levi: this he doth by showing, that what Abraham the Father did, Levi also the son did. Thus he doth manifest, that what he had said of Abraham, was not to vilify his person, but to draw the •… ind of the Hebrews from the Priest-hood of Levi, to Christ's Priest-hood.

The foresaid point is brought in with a phrase of qualification, thus, As I •… ay so say. In this mollifying clause there are two Greek words, that are of the same stem. One expressed under this verb, say. The other implied under this particle, so. This clause may thus be translated verbatim, as to say the word. that i •… , to use the phrase. Thus we see that a phrase or sentence which may seem strange is to be mollifi •… d. To this purpose tend these qualifications, I speak as a 〈◊〉 (Rom. 3. 5.) I speak after the manner of men (Rom. 6. 19.) I speak this by per •… , 1 Cor. 7. 6.

This is a means to prevent misinterpretations: and to make that which is spoken to be more fairly and candidly taken.

§. 56. Of Levi paying tithes in Abraham.

LEvi is here metonymically put for his sons, who are so set down, v. 5. §. 37. For Levi himself was no Priest, nor did he receive tithes: but he was their great Grand-father.

Two things are here spoken of Levi, one taken for granted, which was that he received tithes. The other expressed and proved, which was, that he paid tithes.

The former was a prerogative, and a sign of superiority. Of it, see v. 2. •… . 〈◊〉 . and v. 4. §. 33.

The latter is a sign of inferiority. See v. 4. §. 33.

Against this latter it might be objected that Levi was not then born when 〈◊〉 were paid to Melchizedek. For Abraham met Melchizedek before Ishmael was born Now he was born in the 86. year of Abraham (Gen. 16. 16.) Isaac was born 〈◊〉 years after, In the 100. year of Abraham, Gen. 21. 5. Jacob was born in 〈◊〉 year of Isaac, (Gen. 25. 26.) which was 74. years after Ishmael's birth. Jacob 〈◊〉 above 40. years old when he went to his uncle Laban, Gen. 26. 34. Thus there 〈◊〉 114. years betwixt Ishmael's birth and Jacob's going to Laban. How many year •… more there were betwixt Abraham's meeting Melchizedek, and Ishmael's birth: 〈◊〉 again betwixt Jacob's going to his uncle, and the birth of Levi, is not expressly 〈◊〉 down. This is certain, that Levi was born many more then an 100 years before Abraham's paying tenths to Melchizedek, and Levies being in this world. So as it 〈◊〉 seem strange that Levi should pay tithes to Melchizedek.

To resolve this doubt the Apostle here expressly saith, that Levi paid tithes in Abraham.

From this answer ariseth another scruple: namely, that Christ was in Abraham as well as Levi: So as Christ himself should pay tithes by this reason, and 〈◊〉 be inferior to Melchizedek.

Answ.

• 1. In general it may be replied that Melchizedek was a type of Christ •… 〈◊〉 that that which is said of Melchizedek and his Priest-hood, is spoken of him as of a type: and that purposely to set forth the greatness and excellency of Christ and 〈◊〉 Priesthood. Wherefore to put Christ into the rank of those who are inferior to Melchizedek, is directly to cross the main scope of the Apostle.
• 2. Christ consisted of two natures, divine and human. Though therefore be might be reckoned among the sons of Abraham in regard of his human nature: yet in regard of his person which consisted of both natures, he was superior to Abraham, and greater then he. Thus David, whose son according to the flesh Christ was, calleth him Lord, in reference to his person, Matth. 22. 44.
• 3. Though Christ took flesh by ordinary descent from Abraham: yet came he not from Abraham, by ordinary and natural generation. From his Mother the Virgin Mary he received the substance and matter of his flesh, out of which it was raised and formed: Yet, having no Father, he came not by any natural act of generation. Though a Mother afford matter for generation, yet the active force and virtue of generation cometh from the Father. Hence is it that Christ was 〈◊〉 from the common contagion of original sin. For though he were of Adam, and so of Abraham by reason of the substance of his flesh: yet he was not by Adam, or by Abraham. No son of their posterity was the procreant cause or begetter of him. Christ therefore cannot be said to do in Abraham those things which others of his posterity did.

§. 57. Of children's being in their parents condition.

IN that Levi paid tithes in Abraham, it appears that children are in the same common condition that their parents are. I say common condition, to exempt such particular privileges, as God by his providence may, and oft doth con •… er upon children above their parents. These privileges may be outward and inward.

Outward, in worldly dignities: as Saul and David, were both advanced above their Fathers, in that they were made Kings.

Inward, in spiritual graces. Herein Hezekiah and Josiah were much advanced above their Fathers: So are all pious children that are born of impious Fathers.

The inferiority of Abraham, and, in him, of Levi, here mentioned was a common condition. None of their sons were exempted from it. Parents are themselves by nature unclean, so are all their children. Who can bring a clean thing 〈◊〉 of an unclean? Job 14. 4. In this respect Bildad having said that man is a worm: addeth, and the son of man, is a worm (Job. 25. 6.) As man is, so is a son of man. In this respect this phrase is oft used: we are as all our Fathers were, 1 Chro. 29. 15. Psal. 33. 12. And this, I am not better then my Fathers, 1 Kings 19. 4.

This the Lord so ordereth

• 1. That the same laws, and ordinances, instructions, and directions, exhortations and consolations, promises and threatenings might be of force and use to all of all ages.
• 2. That none might presume above others.
• 3. That none might be too much debased.

• 1. This gives a check to their pride, who for some outward privilege advance themselves above the common condition of man: as if they were gods and not men: from heaven and not from earth. Such were they who said, Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. and such as said of Christ, we will not have this man to reign over us, Luk. 19. 14. Pharaoh was such an one, Exod. 5. 2. And Nebuch adnezzar, Dan. 3. 15. And Haman, Hester 3. 2. And Tyrus, Ezek. 28. 2. Now mark the end of all these.
• 2. This puts us in mind to consider what our fathers have been: and to what they have been subject: and from thence to gather what we are subject unto: to what inferiority, infirmity, pains, diseases, distresses, and other calamities. A heathen man could say, I am a man, and find myself exempted from no human frailty. We can better discern weaknesses and infirmities in others that have been before us, then in ourselves. We can speak much of our Fathers infirmities, imperfections, troubles and mortalities: but self-love so blindeth our eyes, as we cannot so well discern the same things in ourselves. The like may be applied to duties. In our Fathers we may observe what duties we ourselves are bound unto.

§. 58. Of the meaning of the tenth verse.

Vers. 10. IN the tenth verse there is a confirmation and an explanation of Levi's paying tithes in Abraham. The caufall conjunction FOR, showeth that this verse is inferred as a confirmation of that which went before.

The argument is taken from that union that is betwixt a Father and his posterity. They are all contained in him, and as one with him: so as what he doth, they do.

The explanation is in this phrase, he was in his Fathers loins. By Father is metonymically meant his great Grand-Father Abraham. In a third generation Levi descended from Abraham: in which respect he was in him. For that which cometh out of one must needs be first in him.

Of this word, loins, and of coming out of ones loins, see v. 5. §. 41.

This adverb of time, translated, yet, signifieth for the most part a continuance of time, as Heb. 11. 4. Abel yet speaketh, that is, he still continueth to speak.

It hath reference also to all distinctions of time, as to time present, thus, while he yet talked, Matth. 12. 46. and to the time to come, John. 14. 30. and to the time past, Act. 21. 28.

Here without question, this particle hath reference to the time past, and for perspicuity sake may be translated, then. He was then in the loins of his Father, when Melchizedek met him.

Of Melchizedek’s meeting Abraham, see v. 1. §. 8.

§. 59. Of children's doing what their parents do, and that in their loins.

LEvi is said to do what Abraham did, because he was in Abraham's loins: so as Parents bare in their bowels, and represent the persons of all that are to come from them. Not only Isaac, who was Abraham's immediate Son: but also Jacob his sons son, yea, and Levi also the son of his sons son, was (as the Apostle here saith) in Abraham's loins, and paid tithe to Melchizedek. The like may be said of Aaron, who was the son of the sons son of Levi. For Kohath was Levi's son: Amram Kobaths son, and Aaron Amrams son, Exod. 6. 16, &c.

The like may be applied to all succeeding generations, which have been, and shall be to the end of the world.

God made this promise to Jacob, Kings shall come out of thy loins, Gen. 35. 11. Yet there came not Kings from Jacob's stock, not Kings of Israel, which are especially meant in that promise, for the space of six hundred years after that. This is further manifested by these metaphors, wherein the extent of God's promise was transfested, Thy seed shall be as the dust of the earth, (Gen. 13. 16.) as the stars of 〈◊〉 , (Gen. 15. 5.) as the sand on the Sea-shore (Gen. 22 17.) Hereby was meant the promised seed, out of which the Church should sprout: yet Abraham himself had 〈◊〉 one son of that seed: and that one son had but one other son, and that other many sons, the Grand-child had but twelve sons: so as many generations succeeding 〈◊〉 after another, were comprised under the seed of Abraham.

God in his eternal counsel hath appointed, that such and such shall by 〈◊〉 come from such a stock: and thereupon he accounteth them to be in that very 〈◊〉 and withal accounteth the things done by that stock to be done by all them: 〈◊〉 all that, time after time, shall sprout from thence.

Hereupon, as a corollary and just consequence it may be inferred, that children and children's children, generation after generation stand accessory to the 〈◊〉 actions of Parents. I say natural, because actions of grace are more properly the actions of God's Spirit then our own. For it is God that, in that case, worketh 〈◊〉 , both to will and to do of his good pleasure, Phil. 2. 13. All such graces are the 〈◊〉 •… the Spirit, Gal. 5. 22.

This action of Levi was an action of man's common condition.

In regard of God's accounting a man's posterity to be in his loins, the •… ning against transgressors is thus enlarged, I will visit the iniquity of the Fathers 〈◊〉 their children, Exod. 34. 7.

Object. Promises also of reward, upon that grace that is in Fathers, is extended unto their children: as well as threatening of revenge for sin, Exod. 20. 5, 6.

Answ. True: but upon a different ground. The promise of reward is of 〈◊〉 grace: but the threatening of vengeance, is upon desert.

On the foresaid ground it may well be inferred, that all Adams posterity did 〈◊〉 of the forbidden fruit in him. Wherefore by one man sin entered into the world, and death by sin; and so death pussed upon all men, sor that all have sinned, namely in Adam. And by the offense of one, judgment came on all men to condemnation, Rom. •… . 12, 18. Herein this proverb is verified, The Fathers have eaten so •… re grapes, and the hill •… ens teeth are set on edge, Ezek. 18. 2.

Object. The Jews are blam •… d for using that proverb.

Answ.

• 1. They are blamed for putting sin off from themselves, as if they had been punished only for their Fathers sins: as they themselves, in their own perso •… , 〈◊〉 .
• 2. The foresaid proverb holdeth not in such as are true penitents: neither their own, nor their Fathers sins shall be laid to their charge.

A double instruction hence ariseth. One concerning children or posterity. The oth •… r concerning parents or progenitors.

The former concerning children, is to instract them how far they ought to asc •… in examining their spiritual estate, and in making their confession of sin to God: even to their Father and Fathers Fathers, till they come to Adam. A due consideration hereof will be an especial means to humble our souls the more. For when we sh •… ll well weigh how to the numberless number of our own most •… ctuall transgressions, the sins of our forefathers lie upon our neck, it can •… deeply humble us: especially if we well understand the heinousness of Adam 〈◊〉 sin: which if well considered in all the circumstances thereof, will be found the gre •… test sin tha •… ever was committed. As Levi in Abraham's loins by giving tit •… , testified an homage to Melchizedek, so we in Adams loins, by eating the forbid •… n fruit, testified our homage to Satan.

The latter instruction concerning parents, is that they be the more way and watchful of their actions, even for their children and posterity sake. Because they are counted to do those things which themselves do. That damage which by our Laws extendeth to the children and posterity of felons and traitors, 〈◊〉 many, that have respect to their posterity, from those transgressions. See m •… e hereof in Domest. Dut. Treat. 6. §. 6, 7.

§. 60. Of the resolution and observations of Heb. Chap. 7. v. 9, 10.

THe sum of these two verses is, Levi's paying tithes in Abraham. This is 1. Propounded, v. 9. 2. Proved, v. 10.

In the proposition two points are observable.

• 1. The manner of bringing it in, thus, As I may so say.
• 2. The matter. This consisteth of two Acts,
  • 1. An Act of superiority, which was to receive tithes.
  • 2. An Act of inferiority. Herein is laid down,
    • 1. The kind of Act, He paid tithes.
    • 2. The manner of doing it, in Abraham.

In the proof are two points,

• Vers. 10. 1. The union betwixt parents and children. A son is in the loins of •… is Father.
• 2. The extent of this union, unto succeeding generations. This is implied under this phrase, when Melchizedek met him.

Doctrines.
• I. Strange phrases must be mollified. This phrase, as I may so say, is a mollifying phrase. See §. 55.
• II. Priests received tithes. This is here taken for granted. See §. 56.
• III. Children in their Parents do things before they are born. Levi paid tithes in Abraham before he was born. See §. 56, 57.
• IV. Difficult and doubtful points are to be explained, and confirmed. This is the main scope of the tenth verse. See §. 58.
• V. Children are in their parents loins. An instance hereof is given in Levie. See §. 59.
• VI. Relations of children to Parents continue generation after generation. This description of the time of Levi's being in Abraham's loins, even when Melchizedek 〈◊〉 him, proves this point. See §. 56.

§. 61. Of the imperfection of the Levitical Priest-hood.

HItherto the Apostle hath set forth the excellency of Christ's Priest-hood, by way of similitude to Melchizedek’s: who was a type of Christ: So as all the excellencies typically set out about Melchizedek were really and properly found in Christ, the truth.

Here further the Apostle begins to declare the excellency of Christ's Priest-hood by way of dissimilitude, betwixt it and the Levitical Priest-hood: wherein he showeth how far Christ's Priest-hood excelled Aaron's.

The Jews had Aaron's Priest-hood in high account: and so rested on that, as they little or nothing at all regarded Christ's. The Apostle therefore endeavors to draw their mind, from Aaron's Priest-hood to Christ's: which he proveth, to be far the more excellent.

The foresaid dissimilitude is exemplified in seven particulars, (See §. 1.)

The first branch of dissimilitude is in the mutability of Aaron's Priest-hood, and the immutability of Christ's.

From the mutability of the former Priest-hood, the imperfection thereof is infer'd: which is the first point laid down in this verse: and that by way of •… on, thus, If therefore perfection, &c.

The Apostle here taketh it for granted, that perfection was not to be had by the Levitical Priest-hood. His argument may be thus framed.

If perfection were by the Levitical Priest-hood, there needed no other. 〈◊〉 there needed another Priest-hood, therefore perfection was not by the Levitical.

Thus this conditional conjunction IF is the ground of a strong negation.

The illative conjunction, Therefore, hath reference to that which he had before produced out of Scripture concerning Melchizedek, who had another 〈◊〉 〈◊〉 Priest-hood, then the Sons of Levi; and concerning Christ, who was the truth •… pified by Melchizedek, and witnessed to be a Priest after the order of Melchizedek. This therefore, being so, perfection cannot be imagined to be by the Levitical Priesthood.

Of the derivation of the Greek word translated, perfection, see Chap. •… . •… . 10. §. 97.

Here it is taken in the largest latitude of perfection: namely for such a 〈◊〉 absoluteness, as nothing needs be added thereto.

The Levitical Priest-hood was not so full and absolute. For the Apostle 〈◊〉 〈◊〉 this Text implieth, that there was need of another Priest-hood.

The Levitical Priest-hood was that which the Sons of Levi, namely 〈◊〉 his posterity executed under the Law.

The Greek word translated, Priest-hood, is not the very same that 〈◊〉 used before, v. 5. but it is derived from the same root, and signifieth the 〈◊〉 thing. See §. 37.

The main point here intended is, that the Priest-hood under the Law was imperfect. This is proved in this Chapter by many arguments which we shall note in their due place. Perfection here meant is a furnishing of men with all such graces as may make them eternally happy. It compriseth under it effectual vocation, justification, sanctification, yea, and glorification. That Priest-hood could not by true grace bring men to glory. In this respect it is said that the gifts and sacrifices, which those Priests offered up could not make him, that did the service perfect, Heb. 9. 9. And that the Law can never make the comers thereunto perfect, Heb 10. 1.

Quest. Why then was this Priest-hood ordained?

Answ. It was ordained for a means to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ, Gal. 3. 24. See §. 68.

This point discovereth sundry dotages.

• 1. The dotage of the superstitious Jews, who lift up their eyes no higher then to this Priest-hood, whereon they rested and built their faith. They would not be brought to subject themselves to any other: No, not when this was actually •… gated, and another more perfect, actually established in the room of it. Herein they perverted the wisdom and goodness of God towards them, and the main 〈◊〉 which he aimed at in appointing the Levitical Priest-hood: which was to lead them, as it were by the hand, to Christ, and to afford them some easy steps, in regard of their weakness, to ascend upon, and to see Christ the better thereby. The fullness of time wherein the Messiah was to be exhibited, was then to come. God therefore afforded means, answerable to their condition, to support their faith, and 〈◊〉 their hope. But they made those means an occasion to withhold, or to withdraw them from Christ. Such an error this was, as the Apostle saith of them that were seduced therewith, Christ shall profit you nothing, Gal. 5. 2. The Levitical Priesthood, and Christ's Priest-hood can no more stand together, then Dagon, and the 〈◊〉 of God.
• 2. The dotage of Christian Jews, or Jewish Christians who conform themselves to the Jewish ceremonies. If the forenamed error of them, who never made profession of Christ be so heinous, as was before shown, what may be thought of them who being instructed in the Christian religion, and thereupon professing Christ, would induce a Priest-hood contrary to Christ's. For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood, under which the Jewish ceremonies were first established. Do not these cross the main scope of the Apostle? do they not advance the Levitical Priest-hood against Christ, and make Christ's Priest-hood imperfect?
• 3. The dotage of Papists who do directly establish another Priest-hood: which is neither Jewish nor Christian: nor after the order of Aaron, nor after the order of Melchizedek: a monstrous Priest-hood: such an one as never was heard of before.

For,

• 1. Their Priests are no such persons as Melchizedek was.
• 2. Their sacrifice, they say, is unbloody, and yet for sin: but without sh •… dding of blood is no remission, Heb. 9. 22.
• 3. They make their sacrifice to be for the sins of quick and dead; yet after death the judgment, Heb. 9. 27.
• 4. They say, that their sacrifice is the very flesh and blood of Christ; yet that which Melchizedek brought forth, was true bread and wine.
• 5. The things that they say they offer, are indeed mere creatures, yet they call them their Creator.
• 6. Their Priests are not denied to be creatures, yet their sacrifice, they say, is their Creator. Thus they make creatures greater then their Creator: for the Priest is greater then the sacrifice.
• 7. They pretend a Priest-hood after the order of Melchizedek, wherein there is nothing like to Melchizedek’s.

But, to let other absurdities pass, If perfection be by Christ's Priesthood, what further need was there that other Priests should be established. O abhominable religion, that obtrudes such an unheard of Priesthood to the Church!

Let us learn, to use the Priest-hood of Christ, which succeeds the Levitical Priesthood, and that whereby perfection may be had, so as to trust perfectly thereunto. 〈◊〉 the Jews might conceive hope, and receive comfort by that Levitical Priest-hood, how much more hope, and more comfort may we by the Priest-hood of Christ? Such is the dignity of this Priest, being God and man; such the worth of his sacrifice, being the body of him that was God; so efficacious the sprinkling of his blood, his entering into the holy place, his intercession with God, as we may safely, securely and confidently trust thereunto.

Let us do with our Priest the Lord Jesus, as the Jews did with their Priests. They brought all their sacrifices to them.

Let us first apply to ourselves Christ's sacrifice. This is a true Catholicon: A general remedy for every malady. Then let us offer up the sacrifice of a broken heart and contrite spirit, the offering of prayer and praise: and the oblation of new obedience to Christ.

Of yielding obedience to the Gospel on such a ground, see §. 68. in the end thereof.

§. 62. Of the meaning of these words, for under it the people received the Law.

THe Apostle before he bringeth in his proof of the imperfection of the Levitical Priest-hood, inserteth within a parenthesis, an especial privilege of that Priesthood, which is thus s •… t down, for under it the people received the Law.

This causal conjunction FOR, implieth a reason of that Priest-hood: why there was such a function: namely, that there might be a means of passing a Law betwixt God and the people. Of this word people, see §. 40. and Chap. 4. v. 9. §. 57.

Here by people are meant the congregation, or nation of the children of Israel: for to them in special was the Law given, Rom. 9. 4.

This phrase, received the Law, is the interpretation of one Greek verb: which is a compound, and that of a verb (that signifieth to put (Matth. 12. 18.) To •… ache (Heb. 1. 13.) and to appoint, Matth. 24. 51.) and of a noun that signifieth a law, v. 5.

The verb active signifieth to make a law; or to appoint, or establish a Law.

The passive signifieth to be established by Law. This very word is used, Chap. 8. v. 6. and translated established. The word, Law, included in the Greek •… pound is not expressed in our English. The Latin there used by most •… preters, signifieth to establish by Law. So much must be understood in our •… lish.

The foresaid compound, passive verb, here used in my Text, is joined 〈◊〉 the noun people, to whom the Law was given. It cannot be word for word 〈◊〉 in English. It is somewhat like to this phrase, to tithe the people, §. 40. And 〈◊〉 this Levi was tithed. To come the nearest that we can to the original, 〈◊〉 be thus rendered. The people had a Law made: or the people were subject 〈◊〉 the Law.

Our English, which thus translates it, The people received the Law, 〈◊〉 〈◊〉 vulgar Latin; which hitteth the sense of the Apostle.

By Law, is here in special meant the ceremonial Law, which was most 〈◊〉 that Priest-hood, and which was most especially abrogated by Christ's Priest-hood

This relative phrase, under it, hath reference to the Levitical Priest-hood

The force of the reason lieth in the relation between a Law and Priest-hood There cannot pass a Law of Covenant between God and man without a Priesthood. This is here taken for granted. Yea further he taketh it for granted, 〈◊〉 the Law and Priest-hood are answerable one to another: Such as the Law is, 〈◊〉 is the Priest-hood.

§. 63. Of the necessity of a Priesthood to establish a Law.

AN especial point intended by this clause, For under it the people received 〈◊〉 Law, is this.

A Priest-hood is necessary for establishing ordinances betwixt God and man. The main end of a Priest, is to be for men in things pertaining to God, Heb. 5. 1. •… nances betwixt God and man, there is a kind of Covenant: for which there must be a kind of mediator betwixt God and man.

There is no proportion betwixt God and man, whether we consider the greatness, the brightness, or holiness of God.

Object. Before Aaron there was no Priest.

Answ. The first born were Priests before the Law. On this ground the Lord saith, I have taken the Levites from among the children of Israel instead of all the fir •… t born. And again he saith to Moses, Take the Levites instead of all the first born, 〈◊〉 . 3. 12, 45.

We may from hence infer, that there is a necessity of a Priest-hood in the Church. This is as necessary as a Covenant to pass betwixt God and man: as necessary as God's favor to be turned to man: and man's service accepted of God.

Our adversaries in the general grant a necessity of Priest-hood: and thereby think they have a great advantage against us. They much insult on this, that they have such Priests, as offer up an outward, real, propitiatory sacrifice.

But the truth is, that we have the substance, they but a shadow; we have the 〈◊〉 , they but a conceit of their own. We have that Priest-hood, which the Apostle here so much commendeth: the Priest-hood which abolished Aaron's, and succeeded in the room thereof: A Priest-hood of God's own appointing: which is •… sting: and perfecteth all that trusteth thereunto. Our Priest is both God and 〈◊〉 most holy: who offered himself up without spot: who actually entered into the 〈◊〉 holy place, who there abideth ever before God the Father: who doth so full •… y effect all things belonging to a Priest, as there needeth none to succeed him.

The Popish pretended Priest-hood is indeed no Priest-hood. It was never ordained of God. It is of neither of those two orders, which only are mentioned in Scripture. Not of Aaron's, for they themselves will not say that they descend from him. Nor of Melchizedek’s, for in nothing they agree with him in his Priest-hood. Their Priests are no whit better then the sons of Levi: For they are sons of 〈◊〉 , sinful, mortal: yea, they are far worse then the Levites were in their usurped 〈◊〉 and palpable Idolatry.

Let them glory in their new-non Priest-hood, and in their devilish Idolatry: but 〈◊〉 cleave to our ancient, true Priest, and perfectly trust unto his Priest-hood, un •… which we the people of God receive all divine ordinances needful for and use •… to the Church.

§. 64. Of the meaning of these words, What further need was there that another Priest should rise.

THe main force of the Apostles argument, whereby he proveth the imperfection of the Levitical Priest-hood is thus interrogatively expressed, what further need 〈◊〉 there, &c. This interrogation intendeth a strong negation. See Chap. 1. v. 5. •… . •… 6.

Of the word translated need; see Chap. 5. v. 12. §. 62.

An adjective thence derived, and compounded with the privative prepositi •… , signifi •… th unprofitable, Matth. 25. 30. So as that whereof there is no need, especially if it hath been in use before, is unprofitable: So the Levitical Priest-hood.

The Greek adverb, translated further, is the very same that was translated yet, •… . 58. Here it hath reference to the time, wherein Christ the true Priest, far more excellent every way, then any of the sons of Levi, was exhibited. Hereby he granteth, that formerly the Levitical Priest-hood was needful and useful: but none af •… , that there was no further use or need thereof.

The other Priest whom here he intendeth, is Christ himself: who is expressly said to be after the order of Melchizedek. Of that order, see Chap. 5. v. 6. §. 30.

The verb translated rise, is a compound. The simple verb signifieth to see, or, •… lice, Matth. 4. 5. The compound, to rise,, Matth. 9. 9. Or to 〈◊〉 , Matth. 22. 24. It is here used in the former sense, and fitly translated, rise. It implieth a cle •… r manifestation of a thing. Christ was ever. As God he was from 〈◊〉 to everlasting, Psal. 90. 2. As God-man, Mediator and Pri •… st, he was shadowed and typified in all the Priests, that ever were from the beginning of the world: But being incarnate, he rose, as the Sun; and by his rising dispelled the clouds and shadows of all the types and ceremonies.

Upon these premises, that Christ was a Priest, and after another order, then the sons of Levi, and raised up instead of them, to perfect what they could not, the imperfection of the legal Priest-hood is evinced.

§. 65. Of superfluous additions to perfection.

FRom the Apostles argument, that the Levitical Priest-hood was imperfect, because another was raised after it; It may well be inferred, that Nothing need be 〈◊〉 to that which is perfect. Hereby the wise man proveth the work of God to be 〈◊〉 , because, nothing can be put to it, Eccl. 3. 14. The like may be said of the word of God: and thereupon the wise man giveth this advice, add thou not unto his words, Prov. 30. 5, 6.

• 1. Whatsoever is added to that which is perfect, must need be superfluous: because nothing is wanting, or defective in that which is perfect.
• 2. An addition to that which is perfect is dishonorable: for it seemeth to impeach it of some imperfection.

Hereby is discovered the boldness, pride, and presumption of the Church of Rome, who of her own idle brain, maketh many additions to things most absolute and perfect: as to God, Christ, the Holy Ghost, and holy ordinances.

• 1. To God, who is all-sufficient, they add many idols to help them in their needs, as if God were not of himself able to help in all needs.
• 2. To Christ, who is in all that he undertaketh, willing and able to accomplish it, they add in all his offices coadjutors, and helps. To his kingly office they add a viceroy, an head, a spouse of his Church, as if he alone could not govern it. To his prophetical office, they add a great Prophet to coin new articles of faith: to turn those which Christ hath established, this way, or that way, as their Pope pleaseth. To his Priesthood they add other Priests to off •… r up, as they say, true, real, •… pitiatory sacrifices for the quick and dead. To his mediation and 〈◊〉 they add the mediation and intercession of all the Angels 〈◊〉 Saints in heaven. To his blood, the milk of the Virgin Mary. To 〈◊〉 wounds, the wounds of their Saint Francis. To his death, the 〈◊〉 of Martyrs: among whom they reckon many traitors, and 〈◊〉 •… rious malefactors. To his merits the merits, of men's works.
• 3. To the Holy Ghost, who likewise is able to effect what he undertaketh: 〈◊〉 in wisdom, in regard of man's weakness, he useth means: (which 〈◊〉 are but bare instruments) they add Bishops and Priests, to whom 〈◊〉 give a divine power of breathing in an holy spirit: and to the •… ments of working grace by the very act done.
• 4. To the word of God, which is most perfect, they add Canons of •… cels, decrees of Popes, and sundry human traditions.
• 5. To the two Sacraments, which Christ the wise King of his Church 〈◊〉 thought sufficient, they add five others, namely, Orders, Penance, •… firmation, Matrimony, and Extream unction.

Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God, Christ, the Holy Ghost, the word of God, and Sacraments be perfect, 〈◊〉 those additions are vain. But if there need such additions, then are not God, 〈◊〉 , the Holy-Ghost, the word of God, and Sacraments perfect. Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church.

2. Let us learn to testify our acknowledgement of God's, and Christ's, 〈◊〉 〈◊〉 Spirits all sufficiency and perfection, by trusting wholly, and only on them. T •… e 〈◊〉 is to be applied to Christ's offices, sacrifice, merits, word and Sacraments.

§. 66. Of Christ's Priest-hood differing from Aaron's.

THe Apostle sets down the difference betwixt the Levitical Priest-hood and Christ's, both affirmatively, thus, After the order of Melchizedek: and negatively, thus, and not to be called after the order of Aaron. This he doth purposely to 〈◊〉 with an objection, which might be made against his former arguments: namely, that a succession of one thing after another, doth not necessarily imply an imperfection in the one, and perfection in the other. For Eleazar succeeded •… Wprd •… , and so other Priests under the Law one after another, yet the latter were not more perfect then the former.

Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another: but of one Priest-hood, and that after another order.

These two orders of Melchizedek and Aaron, are the only two orders of Priesthood that ever were instituted in God's Church. In this respect the numeration of orders, here set down, is full and perfect.

The former, after which Christ was, hath been proved to be far more excellent then the latter, see v. 4. §. 31.

The latter, after which Christ was not, is styled the order of Aaron. 〈◊〉 was the first public legal Priest: that Priest-hood was appropriated to him and li •… seed: and the Laws concerning that Priest-hood were first given to him: and, in and under him, to his posterity. Fitly therefore is that Priest-hood said to be, after 〈◊〉 order of Aaron.

This word, called, is not the same that was used, Chap. 5. v. 4. §. 〈◊〉 .

About God's deputing one to an office. It properly signifieth to be said, Chap. 3. v. 15. For Christ is nowhere said to be a Priest after the order of Aaron. But he is said to be after the order of Melchizedek, Psal. 110. 4. Of a negative 〈◊〉 , See Chap. 1. v. 5. §. 46.

That then which is here to be especially observed, is, that Christ's Priest-hood is of another kind then Levi's was. The Apostle proveth this by many arguments, namely, in that it was after another order; under another Law, v. 12. by a Priest of another tribe, v. 14. Of greater efficacy, v. 19. having a better sacrifice, Chap. 9. 23. and a more glorious place, Chap. 9. 24.

Aaron's Priesthood was not sufficient actually and effectually to do the things 〈◊〉 are to be done by that function. It could not cleanse from sin, It could not 〈◊〉 , It could not properly sanctify, It could not make perfect those which are 〈◊〉 it, Chap. 10. v. 1. &c. Therefore that which doth these things must needs be of another kind.

This teacheth us to be of other minds and other manners: not to dote on out •… ard 〈◊〉 : after another manner to come to Jesus and to use him, then the 〈◊〉 came to their Priests and used them. We need not now go on pilgrimage to 〈◊〉 : but with the eye of faith look to heaven: We need not bring doves, 〈◊〉 , goats, bulls, but spiritual sacrifices. Another Priest requireth another kind of disp •… sition and conversation. All things are now new; So must we be new crea •… , 2 Cor. 5. 17.

§. 67. Of the meaning of the twelfth Verse.

THis twelfth verse is inferred as a consequence upon the change of the Levitical Priest-hood. He proved, in the former verse, that that Priest-hood was changed by another, which was after another order, and substituted in the room of it. Hereupon he inferreth that the Law also must needs be changed.

The causal conjunction, FOR, is here a note of a consequence. The consequence is insert'd upon the privilege of a Priest-hood, which was inserted in the former verse within a parenthesis. The privilege was this, under the Levitical Priest-hood, the people received the Law. Thence it followeth that upon the change of the Priest-hood, the Law also must be changed.

The noun translated, Priest-hood, is the same that was used before, v. 11. §. 61.

Of this word, changed, see Chap. 6. v. 18. §. 135. Here it implieth such a change, as one Priest-hood is utterly abrogated and nulled, and another substituted in the r •… om of it. This noun change, here signifieth in effect as much as the word translated, disannulling doth v. 18. Both the words are compounded with the same simple verb, but different prepositions. We may not therefore think that the Apostle intends a translation of one and the same Priest-hood, from one Priest to another (though this word be sometimes used for translating the same thing from one place to another, Chap. 11. 5. Act. 7. 16.) but rather a taking of it clean away.

This phrase, of necessity, implieth that it could not be otherwise.

There is such a mutual dependence of the Law and Priest-hood one upon another, as they cannot be separated. They are like Hippocrates twins: they live together and die together.

By Law some take the particular ordinances about the Levitical Priest-hood to be meant. But surely it here intendeth as much as it did in this clause, the people received the Law, v. 11. Now the people did not receive such ordinances only as concerned the Priest-hood, but that whole Law which concerned the whole polity of the Jews.

The Apostle doth the rather take this occasion of demonstrating the abrogation of the Law, to draw their mind and hearts from it: that they might more firmly and steadfastly be set and settled on that Law, which is established by Christ's Priesthood▪ and that is the Gospel. This is the principal intendment of this Epistle.

§. 68. Of the abrogation of the Ceremonial Law.

THe Apostle in these words, The Priest-hood being changed, taketh it for granted, that the Levitical Priest-hood was abrogated. For this he had proved in the former verse. The main point here intended, is the abrogation of the Law; upon which he layeth a necessity.

The Jews were under a threefold Law, Moral, Ceremonial, and Judicial▪

The Ceremonial Law is here in particular intended: for that especially depended upon the Levitical Priest-hood.

The Moral Law concerns all the Sons of Adam: but the two other concerns the Sons of Abraham.

The Ceremonial Law enjoins such services as were to be performed to God, 〈◊〉 such ceremonies and rites as appertained thereunto: and withal it directed 〈◊〉 and people in the use of them.

This is that Law whereof the Apostle thus speaks, There is verily a 〈◊〉 of the Commandment, v. 18. This is that Law of Commandments, which is 〈◊〉 be abolished by Christ, Eph. 2. 15. This is that hand-writing of ordinances 〈◊〉 〈◊〉 said to be blotted out, Col. 2. 14.

Object. This is it that is said to be, a Statute forever, Exod. 28. 43. And •… •… nant of Salt forever, Numb. 18. 19.

Answ.

• 1. The Hebrew word translated, forever, Is sometimes indefinitely 〈◊〉 for a long season: the end whereof is not known to us, Eccl. 12. 5.
• 2. It is put for an unalterable stability, so long as the date appointed 〈◊〉 Thus that which continued unalterable till the year of Jubile is said to be for 〈◊〉 , Exod. 21. 6.
• 3. It is put for the continuance of ones life. Thus Samuel is devoted 〈◊〉 〈◊〉 before the Lord forever, 1 Sam. 1. 22.
• 4. It is put for the whole time of the polity of the Jews. That which 〈◊〉 〈◊〉 continue so long as that estate lasted, is said to be forever, or everlasting▪ 〈◊〉 17. 8.
• 5. It is put for that which ended in the truth, the Lord Jesus: and so is said 〈◊〉 〈◊〉 forever, as Solomon's throne, 2 Sam. 7. 13.

In the first and two last respects before mentioned may the ceremonial Law 〈◊〉 said to continue forever. For it continued a long time, many hundred 〈◊〉 ▪ even so long as the polity of the Jews lasted: and it ended in Christ, the 〈◊〉 〈◊〉 all the legal ceremonies.

• 1. In this respect it could not properly continue forever, but must vanish a •… ay: because it was the figure of a substance, the shadow of a body, and type of a truth to come, Heb. 10. 1. Now a figure and type ceaseth, when the substance and truth is exhibited: and a shadow vanisheth away, when the body is in place and present. Herein lie •… h a difference between shadows and types on the one side, and 〈◊〉 and Sacraments on the other side; that the former are of things future: the 〈◊〉 〈◊〉 things exhibited and past. The former cannot retain their life and vigor together with the substance and truth. The latter may retain their life and full vigor together with the thing signified.
• 2. The ceremonial Law was as a wall of partition betwixt Jew and Gentile▪ whereby the Jews were so fenced, as the Gentiles could not be mixed with them: as when beasts of one Lord are so fenced in a pasture, as other beasts cannot come i •… to their pasture. Therefore when Christ came to unite Jew and Gentile, and 〈◊〉 make of them one, He is said to break down this stop of partition wall, Eph. •… . 14. •… that Law had not been abrogated, the Gentiles could not have been brought into Christ's fold: as of necessity they must be, John. 10. 16. Till the fullness of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited, 〈◊〉 accomplished that Law of ceremonies remained in force with the Jews upon 〈◊〉 grounds.

• 1. The several branches thereof were parts of God's outward worship.
• 2. Thereby they were kept from will-worship.
• 3. They were also thereby kept from conforming themselves to the Gentile •… i •… their Idolatrous Services.
• 4. They being types and shadows of Christ to come were as a looking gl •… sse t •… show unto them that Image of Christ.
• 5. They being many, heavy, burthensome, painful, chargeable rites, they 〈◊〉 the Jews the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law, that it was our School-master to bring us unto Christ, Gal. 3. 24. For,
  • 1. It pointed out Christ under rudiments and ceremonies.
• It forced men to seek help else-where, because it could not perfect those that came unto it.

• 1. This aggravateth those dotages which were noted, §. 61.
• 2. It informs us in God's goodness to us, who are reserved to that fullness of time wherein Christ hath been exhibited: for we are freed from that yoke which neither 〈◊〉 n •… r our Fathers are able to bear, Act. 15. 10. This is a bondage worse then the Egyptian bondage. They that were freed from that bondage, had many memorials of God's goodness to them therein, the more to quicken up their spirits, to praise God for their deliverance; and to continue the memory thereof from generation to generation.
• 3. The change of the Law is a strong motive to stir us up willingly and cheerful •… to submit ourselves to this Law, whereinto that is translated: that is, to the Law of the Gospel, which is established under Christ's Priest-hood. This Law requires 〈◊〉 impossibilities, as to ascend into heaven, or to descend into the deep, Rom. 10. 6, 7. but it requires faith and repentance, Mar. 1. 15. Faith, to give evidence to the free g •… ace of God, who requireth of us but to receive what he graciously offereth. Repentance, to demonstrate the purity of God: who though he freely justify a sinner, yet he will not have him continue in sin. Yea, this Law of the Gospel giveth power and ability to perform what it requireth. If this Law into which the other is transl •… ted, be thoroughly compared with that, we shall find just cause to acknowledge, that this is an easy yoke, and a light burden, Matth. 11. 30. but that a yoke and burden 〈◊〉 none could bear, Act. 15. 10.

§. 69. Of the judicial Law of the Jews.

BEsides the ceremonial Law, the Jews had a judicial Law, proper and peculiar to that polity. This Law concerned especially their civil estate. Many branches of that Law appertained to the Jewish Priest-hood: as, The particular Laws about the Cities of refuge, whether such, as slew any unawares, fled, and there abode till the death of the High Priest, Numb. 35. 25. And Laws about Lepers, which the Priest was to judge, Lev. 14. 3. And sundry other cases which the Priest was to judge of. Deut. 17. 9. So also the Laws of distinguishing tribes, of reserving inheritances to special tribes and families, of selling them to the next of Kin, 〈◊〉 . 4. 4. Of raising seed to a brother that died without issue, Gen. 38. 8. 9, Of all manner of freedoms at the year of Jubilee, Levite. 25. 13. &c.

There were other branches of the judicial Law which rested upon common equity: and were means of keeping the moral Law: as putting to death Idolaters and such as enticed others thereunto: and witches, and willful murderers, and other notorious malefactors: So likewise Laws against incest, and incestuous Marriages: Laws of reverencing and obeying Superiors and Governors: and of dealing justly in borrowing, restoring, buying, selling, and all manner of contracts.

The former sort were abolished together with the Priest-hood.

The latter remain as good directions to order even Christian polities accordingly.

• 1. By these kinds of Laws the wisdom of God was manifested in observing what was fit for the particular kind and condition of people: and in giving them answerable Laws, and yet not tying all Nations and States thereunto.
• 2. That liberty which God affordeth to others to have Laws most agreeable to their own Country, so as they be not contrary to equity and piety, bindeth them more obediently to submit themselves to their own wholesome Laws, and to keep peace, unity, and amity among themselves.

§. 70. Of the Moral Law.

THe Moral Law is a general rule for all sorts of people. It was therefore given to Adam and his posterity: yea, it was engraven in man's heart, Rom. 2. 15. It is a perfect rule of all righteousness •… , whereby is declared what is due to God and man. It is an inviolable, unchangeable, and everlasting Law: of perpetual use, never 〈◊〉 be abrogated.

This is that Law which Christ came not to destroy but to fulfill. Matth. 5. 1 •… . 〈◊〉 is the Law which through faith we establish, Rom. 3. 31. This is that Law 〈◊〉 which not one jot, or one title shall pass till heaven and earth pass, Matth. 5. 18.

Yet because through man's corruption it is so far from bringing man to 〈◊〉 (which was the primary and principal •… nd thereof) as it beateth him down into 〈◊〉 most woeful and cursed estate, it is by Jesus Christ, (who is the resurrection and 〈◊〉 John. 11. 25.) in sundry circumstances altered; or rather mollified.

It will be therefore requisite distinctly to declare, both wherein that alteration, 〈◊〉 qualification consisteth, and also wherein the moral Law still remaineth of use 〈◊〉 Christians.

It is mollified in these circumstances.

• 1. In regard of justification, Act. 13. 39. The Law was first given to justify 〈◊〉 observers thereof: but now in regard of man's corruption, that is impossible, 〈◊〉 ▪ 8. 3. Gal. 3. 11. God therefore now hath appointed another means for that end, 〈◊〉 is, Christ and saith in him, Act. 13. 39. Rom. 3. 28.
• 2. In regard of the rigor thereof. The Law accepteth no duty, but that which is every way absolute and perfect. Thus much is implied under this phrase, 〈◊〉 man which doth these things, shall live by them, Rom, 10. 5. This therefore is 〈◊〉 doom of the Law, cursed is everyone that continueth not in all things which are 〈◊〉 in the Book of the Law, to do them, Gal. 3. 10. Yet there is a righteousness (though not framed according to this exact rule) which is accepted of God. This is 〈◊〉 righteousness of faith, where by laying hold on Christ's righteousness to be •… ed, we 〈◊〉 ourselves to have always a conscience void of offense towards God, 〈◊〉 towards ma •… , Act. 24. 16. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.
• 3. In regard of an accidental power, which the Law, through man's corruption, hath to increase sin, and to make it out of measure sinful, Rom. 7. 13. For the •… ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it: as a stubborn child will do a thing the more, because it is forbidden. Heathen by the light of nature discerned thus much, hereupon they had this proverb, we are 〈◊〉 prone to that which is forbidden, and desire things denied. There is a secret antipathy, and contrary disposition in our corrupt nature to God's pure Law. But by the Spirit of Christ that antipathy is taken away, and another disposition wrought in true believers: namely, a true desire, and faithful endeavor to avoid what the Law forbiddeth: and to do that which it requireth. In this respect saith the Apostle, I delight in the Law of God concerning the inward man, Rom. 7. 〈◊〉 .
• 4. In regard of the curse of the Law. For the Law peremptorily denounceth a curse against every transgressor and transgression, Deut. 27. 26. Gal. 3. 10. The Law admits no surety, nor accepts any repentance.

Thus, all men having sinned come short of the glory of God, Rom. 3. 23. Yet this curse doth not light on all: for Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. In this respect, there is no condemnation 〈◊〉 that are in Christ Jesus, Rom. 8. 1.

Though the moral Law be altered in the forementioned respects, yet still it remains to be of use for instruction and direction.

• 1. For instruction, it demonstrateth these points following.
  • 1. What God himself is, Exod. 20. 2.
  • 2. What his holy will is, Psalm. 40. 8.
  • 3. What our duty is to God and man, Matth. 22▪ 37, 38, 39.
  • 4. What sin is, 1 John 3. 4. Rom. 3. 20.
  • 5. What are the kinds of sin, I am. 2. 11. Rom. 7. 7.
  • 6. What the pravity of our nature is, Rom. 7. 14.
  • 7. What the sinfulness of our lives is, Rom. 7. 19.
  • 8. God's approbation of obedience, Exod. 20. 6, 12.
  • 9. God's detestation of transgressors, Exod. 20. 5, 7.
  • 10. The fearful doom of sinners, Gal. 3. 10.
  • 11. Mans disability to keep the Law, Rom. 8. 3.
  • 12. The necessity of another means of salvation, Rom. 3. 20, 21.
• 2. For direction. The Law is of use to these points following.
  • 1. To convince men of sin.
  • 2. To humble them for the same.
  • 3. To work an hatred of sin.
  • 4. To restrain them from it.
  • 5. To work self-denial.
  • 6. To drive m •… n to Christ.
  • 7. To p •… t them on to endeavor after as near a conformity to the Law as they can.
  • 8. To make them fearful of pulling upon their souls a more fearful doom then the curse of the Law: which is by despising the Gospel.
  • 9. To make impenitents the more inexcusable.
  • 10. To make believers more thankful for Christ's active and passive obedience: •… hereby as a sur •… ty he hath done fo •… them what they could not: and endured that curse which they deserved, to free th •… m from the same.

§. 71. Of the resolution and observations of Heb. 7. 11, 12.

THe sum of these two verses is a demonstration of the imperfection of the Levitical Priest-hood.

Thereof are two parts.

In the first, The point it self is laid down. In the second, a proof thereof.

The point it self is a Priest-hood. This is set out two ways.

• 1. By the kind of it.
• 2. By the privilege appertaining to it.

In setting down the kind of that Priest-hood, we are to observe.

• 1. The manner of setting it down, by way of supposition, in this particle, IF.
• 2. The matter whereof it consisteth. This hath two branches.
  • 1. The persons exercising it, The sons of Levi, implied in this word, Levitical.
  • 2. The imperfection of it: implied in this supposition, If perfection, &c.

The privilege of a Priest-hood is a relation betwixt it and the Law: under i •… the Law, &c.

This is amplified,

• 1. By the persons who received the Law under it, The People.
• 2. By a consequence following upon it, v. 12.

The proof of the point is from the n •… ed of another Priest-hood.

Here again we are to observe the manner, and the matter.

The manner of expressing the proof, is by an interrogation, what need, &c.

The matter is,

• 1. Generally propounded in this phrase, another Priest, &c.
• 2. Particularly exemplified.

The exemplification is in two orders.

The first order is asserted, thus, After the order of Melchizedek.

The other order is removed, thus, not called after the order of Aaron.

V •… rs. 〈◊〉 . The consequence of the foresaid privilege of a Priest-hood being a re •… betwixt it and a Law, is a change of the one with the other. Hereof are two 〈◊〉 .

〈◊〉 taken for granted. The Priest-hood being changed.

The other, an inference made upon that grant, there is made a change, &c.

This is amplified by the necessity of it, of necessity.

Doctrines.
• I. A conditional supposition may be the ground of a contrary conclusion. This supposition it perfection, &c. Is a ground to prove the Priest-hood imperfect. See §. 61.
• II. There was a Priest-hood under the Law. This is here taken for granted. See §. 〈◊〉 .
• III. The Priests under the Law were Sons of Levi. This word Levitical 〈◊〉 〈◊〉 as much. See §. 61.
• IV. The Priest-hood under the Law was imperfect. This is implied under the •… sequence inferred upon this supposition, If perfection, &c. See §. 61.
• V. A Priest-hood was used for establishing a Law. This was the reason of this •… hood. See §. 63.
• VI. The Law established by a Priest-hood is for people's use. For the people 〈◊〉 it. See §. 63.
• VII. An imperfect Prie •… t-hood needs another. This is here taken for granted. See §. 64▪
• VIII. Nothing may •… e added to that which is perfect. This by consequence followed from the Apostles argument. See §. 65.
• IX. Christ came in the room of Levi. This also is here taken for granted See §. 64.
• X. Christ's Priest-hood is after the order of Melchizedek. This is expressly 〈◊〉 See §. 66.
• XI. Christ was not after the order of Aaron. This also is expressly affirmed. See §. 66.
• Vers. 12. XII. The Legal Priest-hood is changed. This is here presupposed. See §. 67.
• XIII. The Law and Priest depend each on other. This is the force of the •… quence here inferred. See §. 67.
• XIV. A Law cannot stand without a Priest-hood. This phrase of necessity, 〈◊〉 as much. See §. 67.

§. 72. Of the meaning of the 13 verse.

IN these two verses the Apostle giveth a proof of this main point, that Christ's Priest-hood was of another kind then the Levitical Priest-hood. His argument is drawn from the different tribes, whereof the one and the other Priests were. The grounds of the argument resteth upon this, that God restrained the Priest-hood, under the Law, to the tribe of Levi. None of any other tribe might be of 〈◊〉 Priest-hood, Num. 18. 1. &c. Christ therefore being of another tribe, was no •… a Priest after that order. The first particle FOR intendeth a reason.

These words, He of whom these things are spoken, are relative. They have reference to him that was the true Priest, whom Melchizedek prefigured: and •… o whom all those excellent things, before mentioned of Melchizedek, as a type, most truly and properly appertained. This was Jesus Christ, who in the next verse is styled, 〈◊〉 Lord, This relative description of Christ, giveth good ground to apply that Priesthood of Melchizedek, and other excellencies, spoken of him thereabout, to 〈◊〉 ▪ See v. 3. §. 2 •… , 26. and v. 4. §. 31.

Of the meaning of the Greek word translated, pertaineth, see Chap. 2. v. 14 •… . 139. Christ was pleased to associate himself among the people of God, and 〈◊〉 so as to be of on •… of their tribes.

A tribe was a company of people that descended from a distinct stock. Now I •… cob or Isaa •… k having twelve Sons, so many as descended from each of them, 〈◊〉 accounted to make so many tribes; and thereupon were called the twel •… e tribes 〈◊〉 •… rael, Gen. 49. 28. This word tribe, is also by way of resemblance, applied to 〈◊〉 divisions of people in other Nations, and translated, kindred, Rev. 5. 9. but here it is taken in the first and proper sen •… e.

This distributive pronoun, another, hath reference to the tribe of Levi: so as Christ was not of that tribe, yet of 〈◊〉 What that other tribe was, and why •… e was of that tribe, see v. 14. §. 75.

This in general giveth evidence of a great condescension in Christ: who being one of the glorious Trinity in heaven, vouchsafed to be of one of the twelve tribes of Israel on earth.

Of the tribe whereof Christ was, it is said, no man gave attendance at the Alt •… r.

An Altar was that whereon sacrifices were offered up. The Hebrew word that signifieth an Altar, is derived from a verb that signifieth to sacrifice. The Greek word here used is a compound of two nounes, whereof one signifieth a sacrifice; the other implieth a place to lay that sacrifice upon: our English word Altar is taken from the Latin Altar, which signifieth a thing raised on high: or so called, because it used to be raised up and set in high places.

This phrase, gave attendance, is the interpretation of one compound Greek word, whereof see Chap. 2. v, 1. §. 6. There is shown, that it signifieth a serious •… eeding of a thing, or attending it: so as, it is here fitly translated gave attendance. Such as are said to wait at the Altar, 1 Cor. 9. 13.

The Altar is here metonymically put for the Priests offering sacrifices thereon; and the services about the Altar are synecdochically put for all other services apper •… aining to that calling.

Where he saith, no man gave attendance, he speaks rather of right then of fact. For Uzziah of the tribe of Judah gave attendance at the Altar of incense (2 Chro 26. 16.) but without warrant and against the Law. He had no right so to do: he ought not to have done it.

In this last clause one thing is expressed: that none of another tribe gave attendance at the Altar: another is implied: that the Priests who were of the tribe of Levi, did give attendance at the Altar.

§. 73. Of not intermeddling with things not appertaining to us, 'but attending our own business.

FRom the foresaid point expressed, that none of another tribe gave attendance at the Altar, we may well infer this general, that, no man ought to meddle with that office which belongs not to him. When Christ was desired to decide a controversy betwixt brothers about their inheritance, be returned this answer, Man, who made me a Judge, or a divider over you? Luke 12. 13, 14. None could better have done it: but because it belonged not to him, he would not do it. Every fool will be meddling, Prov. 20. 3. The Apostle calls such, busy-bodies, and saith that they walk disorderly, 1 Thes. 4. 11. Another Apostle gives Christians to understand that such meddling with other men's matters may cause suffering: but such suffering as a Christian can have no comfort in: and therefore adviseth that none suffer as a busy-body, 1 Pet. 4. 15. The wisdom of the prudent is to understand, HIS way, Prov. 14. 8. And, The just man walketh in HIS integrity, Pro. 20. 7. in these and other like places, this relative, HIS, implieth that which in special appertaineth to him. Express in this case is this charge, Let every man abide in the same calling, wherein he was called, 1 Cor. 7. 20. This is the way to bring quietness to a man: thereupon saith the Apostle, study to be quiet, and to do your own business, 1 Thes. 4. 11. Well weigh the direction, which the Baptist giveth to those that inquired of him what they should do, and you shall find that it tends to this, to have an eye to the particular duties of their several callings, Luk. 3. 10, &c.

See sundry grounds of the equity of this point in the Whole Armor of God on Eph. 6. 14. Treat. 2. Part. 1. §. 4.

Do not they swerve from this ruled case, who being of other callings, give attendance at the Pulpit? and such as being Ministers give attendance at Shops, Farms, and other like places? so they who attend upon trades, wherein they were never trained up, nor have any skil. Many Absalom-like pretend to do great matters, if they were in such and such places (2 Sam. 15. 4.) when they are most unfit so to do, and do the contrary. From that which is taken for granted, that they who are of the tribe of Levi gave attendance at the Altar, it followeth, that the 〈◊〉 which belong to our particular places, must be carefully performed: we must be diligent and faithful therein: So were two of those servants whom the Lord i •… trusted with talents, Matth. 25. 16, 17. So were other servants of God guided by his Spirit: and among others Moses and Christ himself, Chap. 3. v. 2.

Those two encouragements which are of most force to quicken any hereunto, 〈◊〉 both propounded in the parable of the talents: The Lord's gracious 〈◊〉 , and bountiful remuneration, Matth. 25. 21.

It is observable, that God frequently manifested some extraordinary 〈◊〉 of his special favor to his servants, while they were employed in their 〈◊〉 callings. The Lord first appeared unto Moses, to make known unto him his purpose of advancing him to be a Governor over his people, while he was keeping the sleep of his Father in Law, (Exod. 3. 1. &c.) For this was his particular 〈◊〉 Thus Elisha was first called to be a Prophet, while he was plowing, 1 King. 19. 1 •… . The good tidings that old Zacharias should have a son, was brought to him, 〈◊〉 he gave attendance at the Altar, Luk. 1. 11. The first blessed tidings of our 〈◊〉 birth was brought to Shepherds, while they were keeping their flocks, Luk. 2. 8. &c. Many like instances might be given of God's approbation of men's diligence 〈◊〉 faithfulness in their particular callings.

Of diligence in our undertakings, see Chap. 4. v. 11. §. 63, 64. and Chap. 6. 〈◊〉 . 11. §. 79.

By way of resemblance I may further infer, that as they of the tribe of Iud •… 〈◊〉 nothing to do with the ordinances proper to the tribe of Levi: So we 〈◊〉 with the Altar and ordinances proper to the Jews, we are another people, and 〈◊〉 another Priest-hood: we have the Gospel and ordinances proper thereto, upon those we must give attendance. As they had an Altar whereof we had no right to eat: So we have an Altar, whereof they have no right to eat, Heb. 13. 10.

§. 74. Of Christ our Lord.

THe fourth verse is added both as another argument to prove that Christ was not a Priest after the order of Aaron (because he was of the tribe of Judah ) and also as a confirmation of the former argument, that he was of another tribe: because he was of the tribe of Judah, which was another then the tribe of Levi. The •… ausall conjunction show's that it is added as a reason.

The adjective translated, evident, is a compound: properly it signifieth, before▪ manifest, or manifest before hand: So it is translated, 1 Tim. 5. 24, 25. But here the preposition addeth emphasis. The simple noun signifieth, manifest, 1 Cor. 15. 27. Sundry compounds, very manifest: which emphasis our English implieth under this word, evident. Hereby he gives us to wit, that it was most 〈◊〉 and unquestionable truth.

This title, our Lord, hath reference to Christ. Lord, setteth out his supreme sovereignty, dignity and dominion. Hereof see Chap. 1. v. 10. §. 128.

This relative, our, hath special reference to the Church, and to the several members thereof. So was the pen-man of this Epistle, and they to whom he directed it.

Christ then is i •… special the Lord of the Church. In this sense do the Apostles use this correlative, our, joined with, Lord, in their salutations ( Gal. 1. 3. 〈◊〉 〈◊〉 . 1. 2.) In their gratulations ( Eph. 1. 3. 1 Pet. 1. 3.) In their benedictions ( Rom. 1 •… . 24. 2 Cor. 13. 13.) and on sundry other occasions. Yea, many times believers do appropriate this relation to themselves in the singular number, thus, My Lord, Psal. 110. 1. John 20. 28.

This being taken of Christ as he is the mediator betwixt God and man, •… eth unto him sundry ways: as,

• 1. By God's ordination: For God himself saith of this his son, I have set my 〈◊〉 〈◊〉 my holy hill of Zion, Psal. 1. 6. And an Apostle saith, God gave him to be the head 〈◊〉 all things to the Church, Eph. 1. 22.
• 2. By that redemption which Christ hath mad •… of his Church. He that redeemeth any out of bondage, is in that 〈◊〉 their •… ord, 〈◊〉 20. 2. Therefore these two titles, Lord, Redeemer, are oft joined together, 〈◊〉 . 43. 14. and 44. 24.
• 3. By a mutual compact and Cov •… nant betwixt Christ and his Church ▪ as it was of old betwixt God and Israel. God avouched Israel to be his peculiar people: and Israel avouched the Lord to be their God, 〈◊〉 . •… 6. 17, 18. This was oft foretold by the Prophets, Ier. 31. 33. Hos. 2. 23. 〈◊〉 13. 9. This the Apostle testifieth to be accomplished in the Christian Ch •… rch, Heb. 8. 10. Christ in and by the Gospel and Sacraments offereth himself to be our Lord; and we take him so to be, by subjecting ourselves to his ordinances.
• 4. By the Laws and Ordinances which Christ hath given to his Church. It is the part of a Lord to give Laws; and he is their Lord in special to whom he giveth his Laws. But God's word wherein his Laws are contained, is in a peculiar manner given to his Church, Psal. 147. 19, 20. In this respect the Church is styled, 〈◊〉 pillar and ground of truth, 1 Tim▪ 3. 15.
• 5. By a special care which he taketh of his Church. He doth good unto all men: especially unto them who are of the boushol •… o •… faith. He is the Savior of all men, specially of those that believe, 1 Tim. 4. 10.

This special relation doth most of all bind those who profess themselves to be of the Church, carefully to perform all duties which belong to Christ as a Lord: and with strong confidence to rest on him as their Lord, both for provision of all things needful, and for protection from all things hurtful.