Commentary on Hebrews

§. 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.

§. 75. Of God's performing promise.

OF the fore-mentioned Lord it is here said that he sprang out of Judah. The verb translated, 〈◊〉 , is for the most part in the New Testament used to set out the rising of the Sun: as Matth. 13. 6. James 1. 11. A noun thence derived signifieth, the E •… st, whence th •… Sun 〈◊〉 , Matth. 2. 2. Where a Prophet resembleth Christ to the Sun, and speaketh of the rising of the Sun, ( Mal. 4. 1.) The LXX render it with this word in my T •… xt. In reference hereunto it may be here thus translated, Our Lord rose. Many expositors thus t •… ke it in this place. Others are of opinion that the Apostle in u •… ing this word hath reference to that title, which in the Old Testament is oft given to Christ and translated, branch, Isa. 4. 2. Ier. 23. 5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth, a Branch, by the Greek noun which is derived from the verb here used. In this sense Judah is here resembled to a stock, and Christ to one of the branches that sprang out of that stock. In this sense our English translateth the verb, sprang. Hereby it is evidenced that Christ was a true man: a Son of man: man of man.

Judah is here metonymically put for the tribe of Judah.

Express mention is made of this tribe of Judah,

• 1. To make the argument more clear: for the tribe of Judah was another tribe then the tribe of Le •… i.
• 2. To show that Christ was a Royal Priest: for the Royalty of a Kingdom appertained to that tribe by virtue of Jacob's blessing, Gen. 49. 10. and of God's promise made to David of that tribe, 2 Sam. 7. 16. Psal. 78. 68, 70, &c.
• 3. To bring to their mind and memory the promise made to that tribe; and that under the forementioned metaphor of a Branch, Psal. 80. 15. Isa. 11. 1. Zech. 3. 8.

It is more then probable that the Apostle had reference to that promise in using this phrase, sprang out of Judah: and we may well from thence infer, that God is faithful in performing his promises. For this particular promise of Christ, being a branch, brings to our mind that first promise made to man after his fall concerning the s •… ed of the woman, ( Gen. 3. 15.) which being accomplished what question can be made of any other promise. That was the first and foundation of all other promise •… . All the promises of God in Christ, are yea, and in him, Amen, (2 Cor. 1. 20.) that is, they are all ratified and accomplished in Christ. God in accomplishing his promises, is called faithful, Heb. 10. 23. and true, Rom. 3. 4.

All promises made by God, are made on good counsel: So as he will neve •… •… pent thereof, they make much to the honor of his name: So as no doubt may be made of his accomplishing thereof.

• 1. Most heinous is the sin of infidelity, which questioneth a matter so infallible. See hereof Chap. 6. v. 13. §. 100. and v. 18. §. 143.
• 2. It will be our wisdom to search after God's promises, and then for strengthening of our faith in them, seriously to consider the faithfulness of him, who m •… keth the promises. If a man whom we judge faithful make us a promise, we rely much upon it: yet many things may intervene, which may make that man to 〈◊〉 b •… t nothing can make the faith of God to fail.

§. 76. Of God's warrant for God's Worship.

THe Apostles proof, that they who were of the tribe of Judah, had nothing to do about Aaron's Priest-hood, is taken from Moses his silence thereabout, thus •… press •… d, Of which tribe Moses spake nothing c •… ncerning the Priest-hood.

The preposition translated, OF, especially as it is here joined with the •… cusative case, most properly signifieth, TO. But the sense will hold the same, whether we translate it, OF, or TO.

Of Moses, see Chap. 3. v. 2. §. 37.

God used Moses to reveal and make known to his people in that time, whatsoever he would have them to know. So as that which Moses did not speak and 〈◊〉 known to them, was not taken to be the mind or will of God. The force then o •… the argument resteth in this: that by Moses speaking nothing about the Priest-hood to be of the tribe of Judah, it appeared, that it was not the Lord's mind that any of the tribe of Judah should be of the Priest-hood.

Though this be a negative argument, yet it being concerning the worship of God, it is a sound concluding argument.

• 1. In that Moses spake nothing of it, it appears that God would not have it to be so. For whatsoever God would have to be done by his people at that time, he revealed to Moses for him to make it known to them.
• 2. In that God declared nothing of his mind therein, it followeth that God would not have them that were of the tribe of Judah to be then his Priests. God hath not left articles of faith, or parts of his divine worship to man's invention and discretion. He then made known whatsoever he would have his Church then believe and practice about his worship. What since that time, he would have his Church to believe or practice thereabouts, since that time he hath by his Prophets and Apostles made known to his Church, and caused to be registered in the 〈◊〉 Scripture.

Thus we see that everything, wherein and whereby God is worshipped, must have an express warrant from God's word. In vain they do worship God, teaching f •… r doctrines, the commandments of men, Matth. 15. 9. It is the main scope of the second commandment to have our warrant from God to worship him.

• 1. No man can tell how God will be worshipped: or how therein, they may please God.
• 2. Mans heart is very foolish: addicted to outward toys, as is evident by all manner of superstitions which are man's inventions.

• 1. I may use this Apostolical argument against that Mass of Popish 〈◊〉 , wherein and whereby they worship God, and I may say, nor Moses, nor any other pen-man of Scripture spake anything concerning such a kind of worshipping God. Therefore no good Christian is to join with them therein. What Prophet or Apostle ever spake anything of worshipping God before Images, or in an unknown tongue, or in numeral prayers, or through the mediation of Saints or Angels, or by offering the sacrifice of the Mass, or by adoring relics, or by crossing themselves, or by sprinkling of holy water, or by other Sacraments then Baptism and the Lord's Supper, or by pilgrimages, or by going bare foot, or by wearing shirts of 〈◊〉 , or by forbearing flesh, or by vowing perpetual continency, voluntary poverty, regular obedience, or by tying themselves to Nunneries, Frieries, Abbeys, and such like 〈◊〉 of retirement, or by making themselves H •… remites, and Anchorites, or by 〈◊〉 the holy land, or doing other like human inventions. These and thousands more which they pretend to be matters of great devotion, and parts of God's worship, are nowhere spoken of in God's word, therefore no more acceptable to God then Vzziahs offering incense, 2 Chro. 26. 19.
• 2. Let us learn to search God's word concerning matters of his worship: and what we find prescribed therein, in faith perform: but let us take heed of all mere human inventions. A man can have no comfort in anything concerning God's worship, of which God's word speaketh nothing.

§. 77. Of making points more and more clear.

IN the fifteenth verse there is another argument to prove that Christ's Priest-hood was not after the order of Aaron's.

The former argument was taken from the different tribes whereof Christ and A •… were. See §. 72.

This, from the different order of Christ's and Aaron's Priest-hood.

This first clause, and it is yet far more evident, showeth that another argument is h •… re produced. Of the former argument, he said, It is evident, v. 1. Of this, it is yet far 〈◊〉 •… vident.

Of the Greek adjective translated, evident, See v. 14. §. 74.

Of this emphatical comparison, far more, See Chap. 2. v. 1. §. 5. And Chap. 6. v. 17. §. 131. The word intendeth an extension of the point to which it is applied: It is interpreted according to the matter in hand: as more earnest, Chap. 2. v. 1. 〈◊〉 abundantly, Chap. 6. v. 17. Far more, in this Text.

Of this adverb, yet, see v. 10. §. 58. and v. 11. §. 64. Here it hath reference to a former evidence: and it implieth, that the point in hand had by the former argument been made clear: and that by this argument so much more evidence was added, as made it more clear.

This heap •… ng up of these emphatical words, evident, far more evident, yet far more evident, do demonstrate, that weighty points are to be made more and more cle •… r. Argument is to be added to argument: and the latter argument more clear then the former. Thus did this Apostle in setting out the Deity of Christ, See Chap. 1. v. 5. §. 63. and v. 6. §. 77. The like he doth about the vigor of faith, Heb. 11. v. 1, 2, &c.

This is useful both in regard of men's understanding and judgment: and also in regard of their heart and affection.

• 1. Many proofs, the latter being clearer, are of the more force to enlighten men's minds, and convince their judgments of the truth and equity of a point. They are as many lights brought into a room, which by their number, make everything seem more clearly. By one argument men may be brought to say, it is evident: but by many, it is far more evident.
• 2. The heart and affection is much more easily wrought upon, when the judgment is more clearly enlightened, and thoroughly convinced. The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes: but if the judgment be not well informed and thoroughly convinced of the truth and •… quity of that which is delivered, the most pithy exhortations and powerful persuasions, will be but as water poured upon a stone. Some that have been 〈◊〉 and earnest in their exhortations, persuasions, yea and denunciations of judgments, extending their voice, clapping their hands, beating the desk with their 〈◊〉 , stamping with their feet, and sweating in their whole body, have yet little •… roved their auditory. One reason may be want of convincing their judgments. When this is once done, the heart will soon be wrought upon. While Ministers are in a doctrinal way clearing th •… points they have in hand, and soundly proving the truth and equity of them, by argument upon argument, the hearts of hearers are oft wrought upon before the Preacher cometh to his application. Then one word of exhortation or reprehension, may more prevail, then thousands without such a preparative.

§. 78. Of the meaning of these words, For that after the similitude of Melchizedek there ariseth another Priest.

THe Greek conjunction translated, for that, is conditional. Most 〈◊〉 and properly it signifieth and is translated, IF. But it is also used 〈◊〉 causal conjunction, and made the ground or cause of that which is said or done: 〈◊〉 where it is said, I •… we this day be examined, (Act. 4. 9.) the meaning is, 〈◊〉 are examined. So here, for that, or because. Where the Apostle speaketh o •… 〈◊〉 Priest-hood in reference to Melchizedek, six times he useth this word, order, 〈◊〉 times before this place, namely, Chap. 5. v. 6, 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter; and twice afterwards, namely, v. 17, 21. But here he useth the 〈◊〉 similitude, or likeness.

Of the derivation of the Greek word, See Chap. 4. v. 15. §. 90.

Th •… se two words, Order, and Similitude, explain each other.

The former showeth that the Priest-hood whereof he speaketh, is a 〈◊〉 Priest-hood, appointed, and set every way most decently.

The latter showeth that all the excellencies spoken of Melchizedek appertain 〈◊〉 Christ, see v. 3. §. 24.

As Christ was after the order of Melchizedek, so in all the excellencies of •… sedec, he was like him: yea, he was the truth and substance of them all This •… nesse of Christ to Melchizedek was as the likeness of a body to the shadow. 〈◊〉 was not only like Melchizedek in surpassing excellencies: but also he was a true 〈◊〉 , after that very order.

Of the Greek verb, translated, ariseth, see v. 11. §. 64.

The present tense, ariseth, here used, implieth a present and continual being of Christ's Priest-hood, after the abolishing of the Levitical Priest-hood: for 〈◊〉 this phrase, another Priest, the Lord Jesus is intended.

This adjective, another, is used by way of distinction from Aaron. So much is plainly expressed in the latter end of the eleventh verse, thus, that another 〈◊〉 should rise after the order of Melchizedek, and not be called after the order of 〈◊〉 . Christ in Person was another then Melchizedek; yet in office he was after his order. But he was another then Aaron, in person, in order, in office, in efficacy, and sundry other ways.

That Christ's Priest-hood was of another kind then Aaron's, is shown, v. 11. §. 66.

That Christ was like Melchizedek in all his excellencies is manifested, Chap. 5. v. 6. §. 30. and Chap. 7. v. 3. §. 24.

§. 79. Of the resolution and observations of Heb. 7. 13, 14, 15.

Vers. 13. IN these three verses it is proved that Christ's Priest-hood was not after 〈◊〉 order of Aaron. The proofs are two.

The first proof is taken from the distinction of tribes. This is,

• 1. Propounded, v. 13.
• 2. Confirmed, v. 14.

In the proposition there is,

• 1. A description of Christ by a reference to things before mentioned, thus, He of whom these things are spoken.
• 2. An expression of the argument: wherein we have,
  • 1. The kind of proof, He pertaineth to another tribe.
  • 2. The ground thereof. Here,
    • 1. One thing is expr •… ssed; of which no man gave attendance, &c.
    • 2. Another is implied: That they of the tribe of Levi gave attendance at the Al •… .

Vers. 14. In the confirmation two points are to be observed.

• 1. The manner of bringing it in, it is evident.
• 2. The matter whereof it consisteth. Hereof are two parts,
  • 1. An exemplification of the tribe whence Christ sprang. Here are distinctly noted,
    • 1. The stock, Judah.
    • 2. The branch; Our Lord.
    • 3. His manner of coming from thence. He sprang.
  • 2. A manifestation of the reason, why they of Judah attended not at the Altar.

The reason is taken from Moses silence thereabouts, He spake nothing about that 〈◊〉 .

Vers. 15. The second proof is taken from distinction of Orders.

Here note,

• 1. The manner of bringing in the proof. It is yet far more evident.
• 2. The matter of the proof: which is,
  • 1. Generally expressed, There ariseth another Priest.
  • 2. Particularly exemplified, After the similitude of Melchizedek.

Doctrines.
• Vers. 13. I. The excellencies spoken of Melchizedek belong to Christ. The things before spoken were excellencies of Melchizedek. But here it is said concerning Christ, He of whom these things are spoken. See §. 72.
• II. Christ was of one of the tribes of Israel. This is here taken for granted. See §. 72.
• III. None ought to intermeddle with others function. They who are of another tribe, might not meddle with the function that belonged to Levi. See §. 73.
• IV. Our own calling is to be attended upon. This phrase gave attendance, implies as much. See §. 73.
• Vers. 14. V. Proofs must be clear. This I gather from the Apostles premising this phrase, It is evident. See §. 74.
• VI. Christ is a Lord. This very title is here given to him. See §. 74.
• VII. Christ is in special the Lord of the Church. This is implied under this reluive, ou •… . See §. 74.
• VIII. Christ was man of man. As a branch he sprang out of an human stock. See §. 75.
• IX. Christ was of the tribe of Judah. This is plainly expressed. See §. 75.
• X. What about God's worship is not revealed from. God, ought not to be done therea •… . Because Moses spake nothing of the tribe of Judah concerning the Priest-hood, therefore none of Judah was to meddle with those duties of God's worship. See §. 76.
• Vers. 15. XI. Weighty points must be made more and more clear. Thus much is intended under this phrase, And it is here far more evident. See §. 77.
• XII. Christ is another Priest then Aaron was. This relative, another, is spoken of Christ as distinguished from Aaron. See §. 78.
• XIII. Christ is like to Melchizedek. He is here said to be after his similitude. See §. 78.

§. 80. Of the meaning of these words, Who is made not after the Law of a carnal Commandment. Heb. 7. 16.

THe first proof of the imperfection of the Levitical Priest-hood was taken from the mutability thereof. See v. 11. §. 61. A second proof is taken from the weakness of that Priest-hood: which was supplied by the powerful efficacy of Christ's Priest-hood. These two points are handled, v. 16, 17, 18, 19.

This relative phrase, who is made, hath reference to Jesus Christ, that o •… hs Priest mentioned in the end of the former verse.

He is said to be made, in that he was appointed and deputed to his function. See Chap. 5. v. 5. §. 14. in the end.

The more to commend Christ's Priest-hood, the Apostle removeth from it such things as appertained to the Le •… iticall Priest-hood: But were far before this other Priest-hood: therefore he saith negatively, not after the Law, &c.

The noun translated, Law, is derived from a verb that signifieth to gi •… e, or to distribute, or to govern, for a Law showeth what is ones own, or what belong •… 〈◊〉 him. And by it men are governed.

The other noun translated commandment cometh from a verb that signifieth to command John: 15. 14. and it implieth a Declaration of his will, who hath power and authority to command.

See a distinction betwixt Law and Commandment, v. 5. §. 38.

Law is a more general and comprehensive word then commandment.

It is indefinitely used for all, or any of those things which were by God gi •… i •… charge to his people.

Commandment is here restrained to such ordinances as concerned the 〈◊〉 Priest-hood. It is metonymically put for the things commanded or enjoined thereabouts. Though those things were many and delivered at sundry times, yet the •… gular number, commandment, is used, to show,

• 1. That they were in general all of one kind.
• 2. That they were all a like, carnal.
• 3. That they all lived and died together.

This Epithite, carnal, is derived from a noun that signifieth, flesh, 1 〈◊〉 1. 24. It is therefore translated fleshly, 1 Pet. 2. 11.

In the New Testament it is applied three several ways.

• 1. By way of commendation. Thus it signifieth, that which is soft and 〈◊〉 as, fleshy tables of the heart, 2 Cor. 3. 3. There is a little difference in the Greek word translated, fleshy, but it cometh from the same root the other doth.
• 2. By way of detestation: and that in four respects, as, when it sets out,
  • 1. Mans natural corruption, Rom. 7. 14.
  • 2. A childish disposition, 1 Cor. 3. 3.
  • 3. A politick and crafty intention, 2 Cor. 1. 12.
  • 4. A puffing humor: making men rest on weak means, 2 Cor. 10. 4.
• 3. By way of diminution. Thus the goods of this world, in opposition to spiritual gifts and graces, are called, carnal, (Rom. 15. 27. 1 Cor. 9. 11.)

Carnal things are much inferior to spiritual.

Thus this Epithite, carnal, is here used. For as the goods of this world are not in themselves evil: but compared with spiritual graces, very mean: small or no account to be put upon them: so the legal commandment about Aaron's Priest-hood, was not evil in itself: but compared to the spiritual excellencies of Christ's Priesthood, very mean, of no esteem: no way to come into competition with them.

Thus is the foresaid commandment called carnal, by way of diminution.

In the New Testament, carnal, is oft opposed to spiritual, Rom. 7. 14. and 15. 27. and 1 Cor. 3. 1. If therefore we take a view of the transcendent excellency of tha •… which is spiritual, we shall the better discern the diminution of this Epithi •… e, •… nall.

That which is spiritual is,

• 1. Internal, in the spirit and soul of man.
• 2. Divine, wrought by the Spirit of God.
• 3. Heavenly, coming from above.
• 4. Firm and stable, that cannot be removed.
• 5. Darable and perpetual, that never vanisheth.

In opposition hereunto things styled, carnal, are,

• 1. External, concerning the outward man.
• 2. Human, wrought by man.
• 3. Earthy, of things here below.
• 4. Alterable, which may be changed.
• 5. Momen •… ary, which lasteth but for a time.

In all these respects was the foresaid commandment, carnal.

§. 81. Of the Ceremonial Law as a carnal commandment.

THe foresaid Epithite given to the commandment whereby the Levitical Priesthood was established, showeth plainly, that the Jews religion, was but a carnal religion consisting of outward, earthy, alterable, momentary matters, made with 〈◊〉 ha •… ds. The meanness thereof is further manifest by other Epithites, as,

• 1. That it was, flesh, Gal. 3. 3. Flesh implieth a greater diminution then carnal. It sh •… weth that it consisted of a putrifying matter.
• 2. The Jews then are said to be in bondage under elements, Gal. 4. 3. Those ordin •… nces are styled elements, in that they were the horn-book (as we speak) or A B C, i •… comparison of the deep mysteries which are revealed, and learned by the Gospel. Under them men are said to be in bondage, in that they were as children, or Schoolboyes, kept under a mean and straight discipline.
• 3. Those elements are called weak and beggarly (Gal. 4. 9.) in that they had nothing in them that could make men thrive in grace, and be rich in God.
• 4. They are styled shadows, (Col. 2. 17.) which of themselves have no substance, but carry only a show and appearance of a body.

Take a view of the particulars comprised under the •… oresaid commandment, and you shall find it to be such a commandment as hath been set forth. Some of the particulars are these.

The Tabernacle made of linen, stuffs, skins and boards: the Ark, Mercy seat, Ch •… ubins, Table and Candle-stick made of Gold; the incense and oil made of spices, and show-bread made of flower, the Altars and Lavers made of brass, the High-Priests Robes, and other Priests garments. Were not these and the other like to these external, earthy, alterable? Their sacrifices were they not of beasts and birds? See v. 11. §. 61.

Object. Excellent ends of the Ceremonial Law are set down, v. 12. §. 68. How then can this commandment be carnal?

Answ. It may be considered two ways, 1. Simply. 2. Comparatively.

The simple consideration admits also a distinction. For,

• 1. The Ceremonial Law being instituted by God, as the outward part of his worship, and prescribing types of Christ the truth, may be accounted spiritual and divine: and thus it was had in high account amongst Saints, till all things typified thereby were accomplished in Christ.
• 2. That Law consisting of external matters specified before, those external things separated from Christ, the divine and spiritual truth, was but carnal. In this respect the Lord saith, I will take no bullock out of thy house, &c. Psal. 50. 9. And to the Lord it is said, sacrifice and offering thou didst not desire, &c. Psal. 40. 6.

Comparatively, and that in opposition to the Gospel, it was indeed a carnal Commandment: especially as it was used for justification and salvation, thorough the observing of it: whether joined with Christ, or excluding Christ.

§. 82. Of men's carnal disposition in worshipping God.

T •… at which hath been said of the carnal Commandment, discovereth the carnal disposition of Sons of men. As most Jews before and after Christ doted upon the Ceremonial Law, as it was carnal, so the Gentiles in all ages had a kind of worship, but merely carnal; in external, earthly ordinances. Yea, many Gentiles •… verted by the Gospel to the Christian faith, much doted upon carnal ordinances, Gal. 3. 1, &c. Cast your eyes throughout the world, and take notice of the worship of several nations, and you shall find it to be a carnal worship.

Papists exceed herein. Their religion is merely carnal. It consisteth in outward 〈◊〉 : as in erecting curious Images, and manifold Altars: in arraying Priests with glorious Copes: in pompous Processions: in melodious Music: in abundance of Tapers: in •… prinkling water: in magical cro •… lings: in numeral prayers: in 〈◊〉 gestures, and a thousand others.

These are carnal in their kind and use.

• 1. In their kind. They are outward and m •… er inventions of man.
• 2. In their use. They are all in an unknown tongue: yet their whole service •… sisteth herein. Fitly is that Church resembled to a woman upon a sca •… let- 〈◊〉 beast, arrayed in purple, &c. Rev. 17. 3. This is that glorious religion which 〈◊〉 much admired and followed in the world.

If the extent of this Epithite Carnal, be duly weighed, many professors of the 〈◊〉 reformed religion will be found to be of carnal dispositions: in that they 〈◊〉 themselves with a carnal serving of God, and observing Christian ordinances •… nally. For howsoever the ordinances that we use, as assembling together to •… ship God, prayers, thanksgiving, reading, expounding and preaching the 〈◊〉 and hearing the same, administering and partaking of the Sacraments, be 〈◊〉 warranted by the Gospel, and so spiritual and excellent in their kind, as never 〈◊〉 to be expected while the world stands: yet as men content themselves with a 〈◊〉 outward performing of them they are made carnal, and prove to be but 〈◊〉 〈◊〉 •… cises which profit little, 1 Tim. 4. 8.

§. 83. Of the meaning of these words, But after the power of an endless life.

THis clause, but after the power of an endless life, is added in opposition to 〈◊〉 which was said of the carnal commandment: as is evident by this 〈◊〉 of opposition BUT.

This last clause is spoken of Christ's Priest-hood, That is it which was 〈◊〉 〈◊〉 power of an endless life.

He calleth the word whereby Christ was made Priest, Power, in that 〈◊〉 Priest-hood had a virtue, efficacy and power, to effect, and that to the full, all 〈◊〉 things for which it was ordained: as to cleanse from sin, to reconcile to God, to justify our persons, to sanctify us throughout, and eternally to save us.

These ends of Christ's Priest-hood are comprised under this word, life: So as that which the Apostle saith of the Gospel, ( Rom. 1. 16.) may b •… here fitly applied to Christ's Priest-hood, It is the power of God unto Salvation. It is a divine power: A power that can and will effect what it undertaketh.

The Greek Epithite translated, endless, is a double compound. The simple v •… rb signifi •… th to loose. John 1. 27. The first compound signifieth 〈◊〉 〈◊〉 , Act. 6. 14. This double compound being with a privative preposition •… rifieth that which cannot be dissolved or destroyed: but ever remaineth the 〈◊〉 : •… nd in that respect is fi •… lie translated, endless.

This Epithite is here used in distinction from, or opposition to our temporal life: or our body, which is thus described, Our earthly house of this Tabernacle, 〈◊〉 it is said that it may be dissolved, 2 Cor. 5. 1.

Here are three distinct points, wherein the excellency of Christ's Priest-hood 〈◊〉 commend •… d: and whereby a supply is made of those things which the 〈◊〉 〈◊〉 Priest-hood could not do.

• 1. That it was a Priest-hood of power: In which respect it is said of this 〈◊〉 , He is able to save them to the uttermost that come unto God by him, v. 25. Thus 〈◊〉 〈◊〉 safely and securely rest upon him.
• 2. Christ's Priest-hood brings to life. His power tends to this, even to sat, v. 25.
• 3. The life which Christ brings men unto is indissolvable. In this respect 〈◊〉 〈◊〉 styled an inheritance incorruptible and that fadeth not away, 1 Pet. 14. 〈◊〉 〈◊〉 Crown of glory that fadeth not away, 1 Pet. 5. 4. The latter Epithite 〈◊〉 •… slated, that fadeth not away is the name of a flower called, Amarantus, which is said to continue fresh and flourishing, Winter and Summer. The word Amarantus •… cording to the Greek notation signifieth that which fadeth not. A Crown or •… land made of such flowers, was counted a not fading Crown or Garland.

The foresaid benefit and effect of Christ's Priest-hood is a strong motive to 〈◊〉 as patiently endure the changes and alterations of this life: they are but for a time. After a little enduring, we shall come to a settled and immutable estate. Our light 〈◊〉 , which is but for a moment, worketh for us a far more exceeding and eternal •… eight of glory, 2 Cor. 4. 17.

This also is a great encouragement against death itself. Sooner or later our earthly 〈◊〉 of this Tabernacle shall be dissolved: but then we have a building that cannot be dissolved, 2 Cor. 5. 1.

§. 84. Of the meaning of the 17. verse.

THis verse is added as a proof of that everlasting power, virtue, and efficacy of Christ's Priest-hood, which is asserted in the latter part of the former verse.

To make the proof to be the more heeded, the Apostle premiseth the ground of his proof: which is a divine testimony. He sets it down indefinitely, thus, He testifieth, meaning the Holy-Ghost. For the testimony is expressly set down in Sacred Scripture concerning which the Apostle useth this phrase, The Holy-Ghost saith, Chap. 3. v. 7.

The confirmation, being taken out of Sacred Scripture, is demonstrated to be a very sound one, Chap. 1. v. 5. §. 46.

Of the manner of quoting it without naming Author, Book, Chapter and verse, and of the emphasis of this word, testifieth, See Chap. 2. v. 6. §. 50, 51.

The Apostles argument, to prove the perpetual efficacy of Christ's Priest-hood, is taken from the kind of Priest-hood after which Christ was.

Herein two branches make much to the proof of the point.

One is the excellency of Christ's Priest-hood, which was, after the order of Melchizedek: and thereupon consisted not of such carnal things as Aaron's Priest-hood did. See v. 4. §. 31. and v. 11. §. 66.

The other is the perpetuity of Christ's Priest-hood, expressed in this phrase, forever. By this means it hath a power to make us partakers of an endless life. See v. 3. §. 26.

Of a further opening of this description of Christ's Priest-hood, see Chap. 5. v. 6. §. 28, &c.

§. 85. Of the meaning of the 18. Verse.

THis Verse is inferred as a consequence following upon the establishing of Christ's Priest-hood. This causal conjunction, FOR, doth sometimes point at a consequence, as verse 12. §. 67.

The consequence is a disannulling of the former carnal commandment. For two opposite Laws cannot stand together, Gal. 5. 2, 3, 4.

To add the more force to this consequence, he inserteth this adverb of asseveration verily, See v. 5. §. 37.

That which before, v. 12. §. 67. was termed a change is here styled a disannulling. Disanulling implieth a plain abrogation and clean taking away of a thing.

How far the Commandment, here intended, is disanulled, See v. 12. §. 68.

This phrase going before, is the interpretation of one compound participle, and properly translated according to the true meaning thereof.

The commandment concerning the Levitical Priest-hood, is here said, to go before, in reference to Christ's Priest-hood.

The Levitical Priest-hood was a type of Christ's: therefore the Commandment concerning that must needs, even in time, go before this: for this succeeded that, to accomplish what that could not.

Weakness and unprofitableness imply two reasons of disannulling the foresaid Commandment.

Of the derivation of the Greek word translated weakness, see Chap. 4. v. 15. §. 89. The word there used is a substantive, and this an adjective: but both from the same root: and this adjective, being of the neuter gender, is as a substantive.

The weakness here spoken of, consisted in this, that that Law was utterly unable by itself, and by strict observance of the rites thereof, to do that which was needful to be done: namely, to make the observers perfect.

This word is translated, impotent, and applied to him that was born a cripple, Acts 4. 9. It is also translated, according to the composition of it, without 〈◊〉 , and applied to a natural man's condition, Rom. 5. 6. In this respect the 〈◊〉 of this Law are called, weak elements, Gal. 4. 9.

The other word translated, unprofitable, is also a compound: and an 〈◊〉 used as a substance.

The simple verb fignifieth, to profit, Rom. 2. 25. From thence an adjective, signifying, profitable, 1 Tim. 4. 8.

This compound with a privative preposition hath the force of a negative. So it is used, Titus 3. 9. It implieth, that though a man be zealous of the Law •… 〈◊〉 take much pains, and be at great costs thereabouts, yet he shall get nothing 〈◊〉 , but lose all his pains and costs: All will be in vain. Therefore these two 〈◊〉 are joined together, unprofitable and vain. Titus 3. 9. The Apostle 〈◊〉 this true by experience. For after he had set forth his zeal about the Law, and declared how blameless he was, touching the righteousness which is in the Law, 〈◊〉 addeth, what things were gain to me, those I counted loss and dung, Phil. 3. 6, 7, 8.

The negative is frequently used of such things as are here called unprofitable: thus, meats which have not profited them which have been occupied therein, Heb. 13. 9: Bodily exercise, (that is external performances of duties of piety) 〈◊〉 〈◊〉 , 1 Tim. 4. 8. The flesh profiteth nothing (John 6. 63.) that is, an external apprehension and observation of things spiritually meant.

These two Epithites, weakness, and unprofitableness, do much aggravate the folly of those who dote on carnal ordinances, which cannot be but weak and unprofitable: and when men have spent themselves thereupon, if they look on the 〈◊〉 that they have labored to do, they will behold all to be vanity and vexation of spirit: as the wise man complaineth of the works that he had wrought, Eccles. 2. 11.

These fools are set down in their ranks, §. 82.

§. 86. Of the meaning of these words, For the Law made nothing perfect.

IN this verse an evidence is given of the weakness and unprofitableness of the Levitical Law, which is this, that it made nothing perfect. What is 〈◊〉 by perfection hath been shown, v. 11. §. 61. If we put the Apostles argument 〈◊〉 a syllogistical form, the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 , thus,

That Law which makes nothing perfect is weak and unprofitable.

But the Law of the Levitical Priest-hood makes nothing perfect, therefore it is weak and unprofitable.

The force of the argument lieth in this, that it is the end of a Law to make those to whom it belongeth perfect. Now that Law which cannot effect that, which is the main end thereof, must needs be weak and unprofitable.

To make perfect, so as is here intended, namely to work and accomplish all those graces that may bring men to glory, is above the power of any external thing 〈◊〉 by man. To work such perfection of grace as may bring to perfect glory, is a di •… work, and cannot be effected but by a divine power: even the power of God himself.

He here useth a word of the neuter gender, nothing, as being most fit to set 〈◊〉 an universality: but he intendeth thereby men's persons; as if he had said, no 〈◊〉 . Thus the neuter gender is used to set out persons, John. 6. 37, 40. All that the Father giveth me, and everyone which seeth the Son.

Upon that which hath been said of the weakness and unprofitableness of the Law of the Levitical Priest-hood, and upon the foresaid ground hereof, the position of Papists, about Sacraments conferring grace by the work done, appeareth to be 〈◊〉 and heretical. The Sacraments which the Jews had, are comprised under that Law. In regard of the external work, what have the Sacraments of the New Testament more then the Sacraments of the Old? They are all institutions and ordinances of God, and external parts of his worship, and appointed in general to the same ends; namely, to keep men in obedience, to strengthen their faith and testify their repentance. They all have the same spiritual object and thing signified. The Jews in their Sacraments did eat the same spiritual meat and drink the same spiritual drink, 1 Cor. 10. 3, 4. The difference was in the manner of setting out Christ the thing signified. They were types of Christ to come, and set him out more obscurely; ours are memorials of Christ exhibited, and set him out more clearly. In that power which they give to Sacraments, they make them plain Idols: for they attribute to them that which is proper to God. To make perfect is to regenerate, justify, and sanctify men: but all these are the work of God: John. 1. 13. Isa. 53. 11. Rom. 1. 4.

§. 87. Of Christ's bringing in a better hope.

TO show that thou •… h the Law could not make perfect, yet God left not his Church without all hope of being made perfect, the Apostle declareth a means that can do it. This he bringeth in by the conjunction of opposition BUT: and that to amplify the power of this means, which could do that that the Law could not.

The means is thus set down, The bringing in of a better hope.

The Greek word translated, bringing in, is a double compound. The simple verb signifieth, to bring, Matth. 21. 2. The single compound, to bring in, Luk. 1 •… . 21. The double compound, to superinduce, or to bring in upon another. There is a double emphasis in this word, bringing in.

• 1. In that the abstract, or substantive is used. He doth not say it doth bring in a better hope: or, is the bringer in thereof: but, the bringing in: which implieth that Christ's Priest-hood doth this: and that nothing but Christ's Priest-hood can do it.

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• 2. In that a double compound word is used. The Grecians use this double compound for such things as are brought in from another place, over and above that which is at home, or in their own Country; as wines, oranges, spices and other such commodities, as are not in our own Countries, but brought to us out of other Countries.

This word then implieth, that Christ is such a bringer in of a better hope, as cometh from another order and kind of Priest-hood, then Levi's.

Fit •… y is this word here used to show, that the powerful means here spoken of is brought in upon the disannulling of the former: to effect that which the former could not. This emphatical word is found only in this place of the New Testament.

That which is here said to be so brought in, is styled, a better hope.

Hope is here metonymically put for the cause of that hope: which was the Priesthood of Christ. This he styleth hope, in a double respect.

• 1. In reference to the time wherein David made known the excellency of this Priest-hood. Then it was to come and hoped for.
• 2. In reference to that perfection which is, and shall be effected by Christ's Priesthood. This is to us, while here we live, to come and hoped for. For heaven, where all things are made perfect, is the hope of believers. See Chap. 6. v. 18. 〈◊〉 . 〈◊〉 .

Of Hope, see Chap. 3. v. 6. §. 62.

Under this phrase, The bringing in of hope, Christ's Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope. The Law proving bankrupt, man's hope was 〈◊〉 As when a supposed able man, having undertaken to do some great work (as 〈◊〉 a College or Hospital) faileth in his estate, or ability to accomplish 〈◊〉 〈◊〉 men's hope of having it effected, faileth. But Christ's Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood, another and surer ground of hope 〈◊〉 given. Thus is Christ's Priest-hood, The bringing in of a better hope.

The soresaid hope is called better in two respects.

One in regard of the matter, or things hoped for. By the Le •… iticall Priest- 〈◊〉 nothing could be hoped for, but legal purifications, outward 〈◊〉 〈◊〉 earthly inheritances. Such blessings as are promised, Le •… it. 26. 4. &c. 〈◊〉 1, &c. But by Christ's Priest-hood all manner of spiritual graces here, and •… nall glory hereafter are hoped for.

The other in regard of the manner of revealing the spiritual and heavenly 〈◊〉 hoped for, namely, more immediately, more perspicuously, more efficaciously 〈◊〉 under the Law.

It cannot be denied, but that all true Saints, even under the Law had the 〈◊〉 the spiritual and eternal things here intended. For Jesus Christ is the same 〈◊〉 day, and today, and forever, Heb. 13. 8. and that both in regard of God's 〈◊〉 which is as sure as the performance it self: and also in regard of the efficacy 〈◊〉 that Christ did and endured for man's redemption: which was as effectual to 〈◊〉 Adams sins, as it shall be to purge the sins of the last man that shall be purged.

Under the Law Christ was the bringing in of a better hope, because the 〈◊〉 which was made of him, made them to hope for better things, then the Law 〈◊〉 afford unto them.

Thus Abraham and all the holy Patriarchs, Prophets and Saints under the 〈◊〉 , looked for a City whose builder and maker is God: they desired a better Country, 〈◊〉 〈◊〉 an heavenly, Heb. 11. 10, 16. This better hope was grounded on Christ who was promised unto them, and confirmed in the legal rites. But now under the Gospel Christ hath actually performed all things that were promised and 〈◊〉 under the Law: and by the revelation of Christ in the Gospel, the whole counsel of God is most clearly and perspicuously opened: So as now we all with open face •… ehold, as in a Glass the glory of the Lord, 2 Cor. 3. 18. As the hope which we have by Christ's Priest-hood is letter, so the covenant and testament ratified thereby, and •… mises depending thereon, and sacrifices appertaining thereto, all better, v. 22. Chap. 〈◊〉 . 6. and 9. 23. Hereupon Christ's blood is said to speak better things, Chap. 12. 〈◊〉 . and God is said to have provided some better thing for us. Chap. 11. 40.

The principal point here intended is, That by Christ's Priest-hood is effected to the full what could not be effected by the Levitical Priest-hood. Oft doth the Apostle a supply in this: as here in this Text, and v. 16, 23, 24, 27, 28. and Chap. 〈◊〉 . 9, &c. This was long observed before by David, Psal. 40. 6, 7, 8.

This gives a demonstration both of the excellency and also of the necessary of Christ's Priest-hood.

The excellency thereof appears in this, that it doth that which no other Priest-hood before it could do.

The necessity, in this, that that which must needs be done to bring man to happiness, was done thereby to the full.

§. 88. Of the privilege of Christ's Priest-hood whereby we draw near to God.

AN effect and proof of the foresaid bringing in 〈◊〉 a better hope, is added as •… n especial privilege of Christ's Priest-hood.

This relative, by the which, may have reference to this word, the •… ing in, or to the word, hope. They are all of the same gender, number and •… son.

The former reference showeth that Christ's Priest-hood, is the ground of our access to God.

The latter, that our hope, resting thereupon, puts us on to draw nigh to God.

Both references tend to the same end. For Christ's Priest-hood is the ground of o •… r drawing nigh to God, because we hope thereon: and our hope makes us go to God, because it is fixed on Christ's Priest-hood. To say that we are justified by the blood of Christ, and to say we are justified by faith in the blood of Christ, intend •… one and the same thing.

This verb, to draw nigh, is in Greek derived from an adverb that signifieth, nigh, or near, Matth. 24. 32, 33.

It is applied to times, Matth. 21. 34. To things, Luk. 21. 20, 28. And to persons, Luk. 22. 47. It is opposed to far off, Matth. 15. 8. Hence this usual phrase, far and near, Esth. 9. 20.

Among persons it is applied to God in reference to men: and to men in reference to God, James 4. 8. God draweth nigh to us by giving unto us evidences of his favor: especially when he heareth our prayers. We draw nigh to God by hearty prayer and praise, by attending upon his word, by partaking of his Sacraments, by adue observation of his sacred ordinances, by holy meditation, and by all manner of pious devotion.

In our drawing nigh to God, and God's drawing nigh to us, consisteth our communion with God: which is an high privilege and a great prerogative: especially if we duly consider the infinite distance betwixt God and man: and that both in regard of God's surpassing Majesty, and excellency, and our meanness and baseness: and also in regard of his infinite holiness, and our vile sinfulness.

This privilege we have by virtue of Christ's Priest-hood. Christ doth not only appear before God, as our Priest for us, but also maketh us Priests unto God, (Rev. 1. 6.) That we ourselves may draw nigh to God. It was not so under the Law. Only the High Priest might go into the most holy place, and draw nigh to the mer •… y seat: yet that, not at all times ( Lev. 16. 2.) but once a year, Heb. 9. 7. As for the people they stood without, Luk. 1. 10. It is Christ that by his Priest-hood hath procured this liberty for us, to draw nigh to God.

Let us therefore go boldly to the throne of Grace. See Chap. 4. v. 16. §. 62, 63.

§. 89. Of the resolution of Heb. 7. 16, 17, 18, 19.

Vers. 16. IN these four verses the preeminency of Christ's Priest-hood above the Levitical Priest-hood, is proved.

Hereof are two parts.

• 1. The Insufficiency of the Levitical Priest-hood▪
• 2. The Alsufficiency of Christ's Priest-hood.

These two are so opposed, as wherein the insufficiency of the former is manifested, the sufficiency of the latter is demonstrated: and that to show, that by this latter a supply is made of whatsoever is wanting in the former.

The Insufficiency of the Levitical Priest-hood is proved by three arguments: and the Alsufficiency of Christ's, by as many.

The first argument to prove the former point is taken from the Law after which it was made. It was a Law of a carnal Commandment.

The latter point is proved,

• 1. Generally by denying it to be after that Law. Not after, &c.
• 2. By affirming another Law, which is styled the power. This is both illustrated and confirmed.

The illustration is taken from the end of it, life, and amplified by the •… nuance of it, endless.

The confirmation is from a divine testimony, verse. 17.

This is,

• 1. Generally hinted thus, for he testifieth.
• 2. Particularly exemplified. Thou art a Priest, &c. Hereof see Chap. 5. v. 6. §. 31.

Vers. 18. The second argument to prove the insufficiency of the Levitical Priest-hood is taken from the abrogation of it. This is

• 1. Expressed thus, There is verily a disannulling of the Commandment.
• 2. Confirmed by two Epithites; which are,
  • 1. Expressed in these words, weakness and unprofitableness.
  • Vers. 19. 2. Confirmed by failing in the main end thereof, which 〈◊〉 make perfect, The Law made nothing perfect.

Another argument to prove the sufficiency of Christ's Priest-hood is taken from the ability thereof, to do what the other Priest-hood could not.

This is,

• 1. Generally intimated in this particle of opposition 〈◊〉 .
• 2. Particularly expressed: and that two ways.

• 1. By a description of Christ's Priest-hood.
• 2. By a declaration of a privilege thereof.

Christ's Priest-hood is described,

1. By substituting it in the room of the other Priest-hood, implied under this word, bringing in: and amplified by the object thereof, a better hope.

The privilege is access to God, by the 〈◊〉 〈◊〉 draw near to God.

§. 90. Of Observations raised out of, Heb. 7. 16, 17, 18, 19.

Vers. 16. I. CHrist was ordained a Priest. This is comprised under this phrase, who is made. See §. 80.

II. Christ was not such a Priest as the Levitical Priests were. This is the 〈◊〉 of this negative, not after the Law. See §. 80.

III. The Levitical Priest-hood had a Law for it. This is taken for granted in this phrase, after the Law. See §. 80.

IV. The ordinances about the Levitical Priest-hood were carnal. The Commandment which is here said to be carnal comprised those ordinances under it. See §. 81.

V. Christ's Priest-hood was with power. This phrase, after the power, being mean •… of Christ's Priest-hood intendeth as much. See §. 83.

VI. The end of Christ's Priest-hood was life: even to bring men to life. It is therefore sti •… ed, the power of life. See §. 83.

VII. The life which Christ brings is everlasting. This Epithite, endless, 〈◊〉 so much. See §. 83.

Vers. 17. VIII. A divine testimony is a sufficient proof. See §. 84.

IX. Christ is a Priest after the most excellent order: even after the order of •… sedec. See §. 84.

Of other Doctrines arising out of this testimony. See Chap. 5. v. 6. §. 3 •… .

Vers. 18. X. The Law about the Levitical Priest-hood is abrogated. This is here affirmed with a note of asseveration. For there is verily, &c. See §. 8 •… .

These two are expressly •… ed to be so. See §. 85.

XI. The Ceremonial Law was weak.

XII. The Ceremonial Law was unprofitable.

Vers. 19. XIII. No perfection can be attained by the Law. This is expressly affirmed. See §. 86.

XIV. Christ's Priest-hood succeeded in the room of the Levitical Priest-hood.

The emphasis of this word, The bringing in, imports thus much. See §. 87.

XV. Christ's Priest-hood is the ground of hope. Therefore it is said to be the bringing in of hope. See §. 87.

XVI. Hope of Christians is better then the hope of the Jews was. This comparative, better, intends as much. See §. 87.

XVII. We may draw nigh to God. This is here taken for granted. See §. 88.

XVIII. Christ's Priest-hood is the means of our drawing nigh to God. This phrase, by the which hath refeeence to Christ's Priest-hood. See §. 88.

§. 91. Of the meaning of v. 21.

A Third argumrnt to prove the excellency of Christ's Priest-hood above the Levitical (see §. 1.) is taken from the different manner of instituting the one and the other. Christ's institution was more solemn then the Levites. Theirs without an oath, Christ's with an oath.

The argument may be thus framed.

That Priest-hood which is established by an oath, is more excellent then that which is without an oath.

But Christ's Priest-hood is with an oath, and theirs without; Therefore.

The proposition is implied by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis.

Both parts of the assumption are expressly set down in verse 21.

The copulative conjunction, and, joineth arguments, and showeth that this is another argument to prove the point in hand.

This relative phrase, in as much, hath reference to the first clause of the 22. verse, which is as a correlative: and both may be thus joined together, In as much, by so much. In as much as not without an oath, By so much is Jesus, &c.

These two negatives, not, without, intend a strong affirmation. See Chap. 4. v. 13. §. 76.

It is here taken for granted that Christ was most solemnly instituted a Priest: even by an oath: the oath of God himself: which is the greatest and most solemn manner of institution that can be.

God's oath importeth two things.

• 1. An infallible certainty of that which he sweareth. See Chap. 6. v. 18. §. 140.
• 2. A solemn authority and dignity conferred upon that which he instituted by oath.

Great and weighty matters of much concernment, use to be established by oath. Hereby it appeareth, that Christ's Priest-hood is a matter of great moment, and of much concernment. This will appear the more evident, if we consider the person who was Priest, the ends why he undertook the function, and the benefits which accrue from thence.

• 1. The person was the greatest that could be, v. 28. Chap. 1. v. 3. therefore he is 〈◊〉 called a great High Priest, Chap. 4. 14.

• 2. The ends of Christ's Priest-hood were very weighty, and that in reference to