Christ which never changeth and that of Aaron which was alwaies in a transient Succession And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so Successive because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities But as to the Lord Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever being made a Priest according to the Power of an endless Life which is the sum of all Perfections that our nature is capable of And we may observe 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life He did not undertake any Office for the Church to lay it aside whilst he lives until the whole Design and work of it be accomplished And therefore he tells his Disciples that because he liveth they shall live also John 14. 19. For whilst he lives he will take care of them But this must be spoken unto on the next verse 2. The perpetuity of the Priesthood of Christ as unchangeably exercised in his own Person is a principal part of the Glory of that Office His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it 1. Hereon depends the Churches preservation and stability There is neither a ceasing nor any the least intermission of that Care and Providence of such interposition with God on its behalf which are required thereunto Our High Priest is continually ready to appear and put in for us on all occasions And his abiding for ever manifests the continuance of the same Care and Love for us that he ever had The same Love wherewith as our High Priest he laid down his Life for us doth still continue in him And every one may with the same confidence go unto him with all their concerns as poor diseased and distempered Persons went unto him when he was upon Earth when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were 2. Hereon depends the Union and Communion of the Church with it self in all successive Generations For whereas he who is their Head and High Priest in whom they all center as unto their Union and Communion and who hath all their Graces and Duties in his hand to present them unto God they have a Relation unto each other and a concernment in one another VVe that are alive in this generation have Communion with all those that died in the Faith before us as shall be declared if God will on Chap. 12. ver 22 23 24. And they were concerned in us as we are also in the generations that are to come For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever And he returns the prayers of one Generation unto another VVe enjoy the fruits of the Prayers Obedience and Blood of those that went before us and if we are faithful in our generation serving the VVill of God those shall enjoy the fruits of ours who shall come after us Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations And 3. the Consolation of the Church also depends hereon Do we meet with Troubles Trials Difficulties Temptations and Distresses hath not the Church done so in former Ages What do we think of those days wherein Prisons Tortures Swords and Flames were the Portion of the Church all the world over But did any of them miscarry Was any one true Believer lost for ever And did not the whole Church prove victorious in the End Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken by the Faith Patience and Suffering of them whom they hated and despised And was it from their own wisdom and courage that they were so preserved Did they overcome meerly by their own Blood or were delivered by their own Power No but all their preservation and successe their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest It was through his Blood the Blood of the Lamb or the efficacy of his Sacrifice that they overcame their Adversaries Revel 12. 11. By the same blood were their Robes washed and made white Chap. 7. 14. From thence had they their Righteousness in all their Sufferings And by him had the Church its triumphant issue out of all its Trials Now is he not the same that he ever was vested with the same Office and hath he not the same Qualifications of Love Compassion Care and Power for the discharge of it as he always had whence then can any just cause of despondence in any Trials or Temptations arise We have the same High Priest to take care of us to assist and help us as they had who were all of them finally victorious 4. This gives perpetual efficacy unto his sacrifices c. 3. The Addition of sacrificing Priests as Vicars of or Substitutes unto Christ in the discharge of his Office destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood VER 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue in the Application of it unto the Faith and Comfort of the Church It was not his Design meerly to open Mysterious Truths in the notion of them Nor only to prove the Glory and preeminence of the Gospel Church state above that of the same Church under Mosaical Institutions on the Account of the Priesthood of Christ But his principal Design was to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things The sum of what he intends he proposeth in this verse and afterwards enlargeth on unto the end of the Chapter What Believers ought to seek in and what they may expect from this blessed glorious Priesthood is that which he now undertakes to declare In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ and Institutions of the Gospel is the Salvation of his Elect unto the praise of the Glory of his Grace There are in the words 1. The Illative Conjunction or note of Inference Wherefore 2. An Ascription of Power unto this High Priest He is able 3. The end of that Power or the effect of it it is to save which is farther described 1. By the extent of it it is unto the uttermost 2. The especial Object of it Those that come to God by him 4. The Reasons of the whole which are 1. His perpetual life 2. His perpetual work He ever liveth to make Intercession for them The
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
Priests in that he was a King And we may Observe that Acts of Munificence Bounty are memorable Praise-worthy though they no way belong unto things Sacred by Virtue of Divine Institution So was this Bringing forth of Bread Wine by Melchisedec to Refresh Abraham and his People though there was nothing of Sacrifice therein In former Ages either Men were more inclined to such Acts than now they are or there were more efficacious means of engaging them thereunto than are judged meet now to be made Use of because perhaps discovered to have something of deceit in them But this went along with all their Bounty that they would make the Acts of it Sacred and Religious all should be peculiarly devoted and dedicated unto God wherein although their Pious Intentions are to be commended yet it may justly be feared that they missed of their aim in making Things and Services Sacred which God had not made so But such Acts as those we speak of towards Men need no more of Religion in them but that they be done in Obedience to the Will of God who requires of us to do good to all and to exercise loving kindness in the Earth They are so good and Praise-worthy provided 1. They are of real Use and not in things that serve only for Ostentation and show 2. That they enterfere with no other especial Duty nor cause an Omission of what is Necessary c. Again It is acceptable with God that those who have Laboured in any Work or Service of his should receive Refreshments and Encouragements from men For as such an acceptable Service is the Relief given to Abraham and his People by Melchisedec Celebrated God is himself a sufficient Reward unto his People in and for all their Services He needs not call in the help of Men to give them a Recompence However it is well-pleasing unto him that he or his Work which they do in any thing be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition with Respect unto that Office which he principally regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest of the most High God Two things are here asserted 1. That in general he was a Priest 2. The Limitation of that Office with Respect unto the Author and Object of it is expressed He was a Priest of the most High God First he was a Priest and he was the first that was so by especial Institution How the Rite of Sacrificing was common to all Worshippers of Old and what was the peculiar Interest of the First-born therein I have at large before declared I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation And as it was a new so it was a great and Remarkable thing in the World For although we know not how far it was received or understood by the Men of that Age who I believe were not stupidly Ignorant and Carnal as some would have them to be yet certain it is that the Institution of this Office and the Representation of it in the Person of Melchisedec gave great Light and Instruction into the Nature of the first Promise and the work of the Blessing Seed which was to be exhibited For the Faith of the Church in all Ages was so directed as to believe that God had respect unto Christ and his Work in all his Institutions of Worship Wherefore the Erection of the Office of a Priesthood to offer Sacrifice and that in the Person of so great a Man as Melchisedec must needs lead them into an Acquaintance with the Nature of his work in some measure both he and it being so conspicuously represented unto them In this general Assertion that he was a Priest two things are included 1. That he was truly and really a man and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation For every Priest is taken from among men Chap. 5. 1. of the same common Nature with other Men and in the same state untill he be separated unto his Office And so was Melchisedec a Man called out from amongst Men or he was not a Priest 2. That he had an Extraordinary Call into his Office For he falleth likewise under that other Rule of our Apostle No man taketh this Honour unto himself unless he be Called of God Heb. 5. 4. But of what Nature this Call was and how he received it cannot positively be determined in particular Two things are certain concerning him negatively 1. That he came not to this Office in the Church by Succession unto any that went before him as did all the Levitical Priests after Aaron There was none went before him in this Office as none Succeeded unto him as we shall see immediately And when the Lord Christ is said to be a Priest after the Order of Melchisedec it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another but only that it was with Christ as it was with him in point of Call and Office Wherefore his Call was Personal in some Act of God towards him wherein himself and no other was concerned 2. He was not called or set apart unto his Office by any outward Unction Solemn Consecration or Ceremonious Investiture For the Lord Christ Jesus had none of these who was made a Priest after the manner that he was only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood wherein Spiritual things were to have a Carnal Representation And those by whom they are received in the separation of any unto an Evangelical Office do prefer the Ministration of the Law before that of the Gospel as more Glorious because they discern not the Glory of Spiritual things Besides there was none in the World greater than he nor nearer unto God to confer this Office upon him as Aaron was Consecrated by Moses For in the Authoritative Collation of an Office there is a Blessing and without Controversie he who Blesseth is greater than he who is Blessed by him as we shall see immediately And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them because there was none in Heaven or Earth Greater than he or nearer unto God to be employed therein Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit Isa. 61. 1. but they could confer nothing upon him And therefore in the Collation of the Ministerial Office under the Gospel the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws which may be done among Equals Wherefore the Call of
Sacred Administrations the same proportionably is their Interest Power and Duty to act towards them in the Name of God in the Blessing of them And therefore Ministers may Authoritatively bless their Congregations It is true they can do it onely Declaratively but withall they do it Authoritatively because they do it by Virtue of the Authority committed unto them for that purpose Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer Neither is it meerly Doctrinal and Declaratory but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office But whereas it hath respect in all things unto other Ministerial Administrations it is not to be used but with reference unto them and that by them by whom at that season they are Administred Secondly There was an especial Institution of a Sacerdotal Benediction under the Old Testament Recorded Numb 6. 22 23 24 25 26 27. And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying The Lord Bless thee and keep thee the Lord make his Face to shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Their putting the Name of God upon the People was their praying for and pronouncing Blessings on them in his Name by virtue of this Institution For it is an Institution whereby the Name of God is put on any thing or Person Hereon God would effectually bless them This especial Institution I acknowledge was after the Days of Melchisedec and the cessation of his Office as to actual Administration But it is apparent and may be proved that many if not the most of those Sacred Institutions which were given in one Systeme unto Moses were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law onely at Sinai their Number was increased and the Severity of their Sanction heightned Thus this Sacerdotal Benediction was but a Transcript from and expressive of that Power and Form of Blessing which Melchisedec as a Priest enjoyed and used before And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham For 1. It had the Nature of a Blessing in general whereby any one Man may bless another in that it was Euctical and Eucharistical It included both Prayer for him and Thanksgiving on his Account unto God And 2. It was Authoritative and Sacerdotal He was the Priest of the High God and he blessed Abraham that is by virtue of his Office For so the Nature of the Office requireth and so God had in particular appointed that the Priests should bless in his Name 3. It was Prophetical proceeding from an immediate Inspiration whereby he declares the confirmation of the great Blessing Promised unto Abraham Blessed be Abraham And we may see 1. That he who hath received the greatest Mercies and Priviledges in this World may yet need their Ministerial confirmation Abraham had before received the Blessing from the Mouth of God himself And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec And indeed such is the estate of all the Faithful the Children of Abraham in this World that what through the weakness of their Faith what through the greatness of their Temptations and Trials they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them We are apt to think that if God should speak once unto us as he did to Abraham and assure us of the Blessing we should never need farther confirmation whilst we live But the Truth is he doth so speak unto all that believe in the Word and yet we find how much we want the Ministerial Renovation of it unto us Bless God for the Ministry for the Word and Sacraments Ordinarily our Faith would not be kept up without them 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did as our Apostle declares And Abraham in all these things bare the Person of or Represented all his Posterity according to the Faith Therefore doth our Apostle in the foregoing Chapter Entitle all Believers unto the Promises made unto him and the Inheritance of them There is therefore more than a bare story in this matter A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever 3. It is Gods Institution that makes all our Administrations Effectual So did Sacerdotal Benedictions become Authoritative and Efficacious Innumerable ways and means of blessing things and persons have been found out in the Papacy They will bless Bells Steeples and Churches Church-yards Utensils Fonts Candles Salt and Children by Confirmation There is in Truth in them all a want of that wisdom Gravity and Reverence which ought to accompany Men in all Religious Services but that which renders them all Useless and casts them out of the Verge of Religion is that they want a Divine Institution The Second Sacerdotal Act or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all To whom Abraham also gave the Tenth of all As Abraham gave them in a way of Duty so he received them in a way of Office So the Apostle expresseth it ver 6. He received Tithes of Abraham or Tithed him And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all is limited unto the Spoyls which he took of the Enemies ver 4. To whom Abraham gave the Tenth of the Spoyls This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given and of what they were Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all The words immediately preceding are the words of Melchisedec and the Story concerneth him so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave do answer unto the next Antecedent Melchisedec gave the Tenth of all unto Abraham Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all was that is intended whether his own whole Estate or all the Tithable things which he had then with him But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost and withal declared how great a Mystery depended on the right understanding of those words It was Abraham that gave the Tenth of all to Melchisedec whereby he acknowledged him to be the Priest of the High God and the Type of the Son of God as Incarnate every way Superiour unto him who but newly received the Promises And that the Tenth which he gave was only of the Spoyls that
Truths there are which have such an Evidence in themselves and such a Suitableness unto the Principles of Reason and Light Natural that no colour of Opposition can be made unto them And if any out of brutish Affections or Prejudices do force an Opposition unto them they are to be neglected and not Contended withal Wherefore that which is here intimated is That there are some Principles of Truth that are so Secured in their own Evidence and Light as that being unquestionable in themselves they may be used and improved as concessions whereon other less evident Truths may be Confirmed and Established The due consideration hereof is of great Use in the Method of Teaching or in the Vindication of any unquestioned Truths from Opposition In all Teaching especially in Matters that are Controverted it is of great Advantage to fix some unquestionable Principles whence those which are less evident or are more opposed may be deduced or be otherwise influenced and confirmed Neglect hereof makes popular Discourses weak in their Application and those wherein Men contend for the Truth infirm in their Conclusions This Course therefore the Apostle here useth and resolveth his present Argument into such an unquestionable Principle as Reason and common Sence must admit of 2. The Proposition thus Modified is That the Less is Blessed of the Greater that is wherein one is orderly Blessed by another he that is Blessed is therein less than or beneath in Dignity unto him by whom he is Blessed as it is expressed in the Syriack Translation Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men that so they may fix on that concerning which the Rule here mentioned by the Apostle will hold unquestionably But as unto the especial design of the Apostle this Labour may be spared For he treats only of Sacerdotal Benedictions and with Respect to them the Rule is not only certainly true but openly evident But to Illustrate the whole and to shew how far the Rule mentioned may be extended we may reduce all sorts of Blessings unto four Heads 1. There is Benedictio Potestativa that is such a Blessing as consists in an actual Efficacious Collation on or Communication of the matter of the Blessing unto the Person Blessed Thus God alone can Bless absolutely He is the only Fountain of all Goodness Spiritual Temporal Eternal and so of the whole entire matter of Blessing containing it all eminently and virtually in himself And he alone can efficiently communicate it unto or collate it on any others which he doth as seemeth Good unto him according to the Counsel of his own will All will grant that with Respect hereunto the Apostle's Maxime is unquestionable God is greater than Man Yea this kind of Blessing ariseth from or dependeth solely on that Infinite Distance that is between the Being or Nature of God and the Being of all Creatures This is Gods Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Addition of Good as the Jews call it a real communication of Grace Mercy Priviledges or whatever the matter of the Blessing be 2. There is Benedictio Authoritativa This is when Men in the Name that is by the Appointment and Warranty of God do declare any to be Blessed pronouncing the Blessings unto them whereof they shall be made Partakers And this kind of Blessings was of Old of two sorts First Extraordinary by virtue of especial immediate Inspiration or a Spirit of Prophecy Secondly Ordinary by virtue of Office and Institution In the first way Jacob Blessed his Sons which he calls a Declaration of what should befall them in the last days Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions as that of Isaac when he had Infallible direction as to the Blessing but not in his own mind as to the Person to be Blessed Gen. 27. 27 28 29. So Moses Blessed the Children of Israel in their respective Tribes Deut. 33. 1. In the latter the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying unto them The Lord Bless thee and keep thee the Lord make his Face shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Numb 6. The whole Nature of this kind of Blessing is here exemplified It is founded in Gods Express Institution and Command And the Nature of it consists in putting the Name of God upon the People that is declaring Blessings unto them in the Name of God praying Blessings for them on his Command Wherefore the word Bless is used in a two-fold sence in this Institution ver 23. Ye shall Bless the Children of Israel is spoken of the Priests ver 27. I will Bless them is spoken of God The Blessing is the same declared by the Priests effected by God They blessed declaratively He efficiently And the blessing of Melchisedec in this place seems to have a mixture in it of both these For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office which our Apostle principally considereth so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature 3. There is Benedictio Charitativa This is when one is said to bless another by praying for a Blessing on him or using the means whereby he may obtain a Blessing This may be done by Superiours Equals Inferiours any or all Persons mutually towards one another See 1 Kings 8. 14 55 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing it being only improperly so wherein the Act or Duty is demonstrated by its Object doth not belong unto this Rule of the Apostle 4. There is Benedictio Reverentialis Hereof God is the Object So Men are said often to Bless God and to Bless his Holy Name which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies But this belongs not at all unto the design of the Apostle nor is regulated by this general Maxime but is a particular Instance of the direct contrary wherein without Controversie the Greater is Blessed of the Less It is the second sort of Blessings that is alone here intended and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec and his Preeminence above Abraham It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies It is God alone who Originally and
attended the Services of it though they could Offer neither burnt Incense nor Sacrifice that is all the Levites in their courses For He so excludes the Tribe whereof he speaks from the least Relation unto the Sacerdotal VVork or Office None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion that the Priesthood was changed and therewithal the Law For it appears that there was to be a Priest who had no Right by the Law so to be seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar and much more those which were peculiar unto the Aaronical Priests Thus 1. All mens Rights Duties and Priviledges in Sacred things are fixed and limited by Divine Institution And 2. Seeing Christ himself had no Right to Minister at the Material Altar the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood VER 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. de Sacerdotibus without countenance from any Copies of the Original or Ancient Translation The words contain a double Assertion 1. That our Lord sprang of the Tribe of Judah 2. That of that Tribe Moses spake nothing concerning the Priesthood There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest which he therefore proves in the ensuing Verses VER 14. For it is Evident or Manifest that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priesthood In the first part of the words there are two things considerable The manner of the Proposition or the Modification of the Assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth only shew that a Reason or Proof of what was before laid down is here introduced And of this he saith palam est manifestum it is manifest open a thing confessed Evident as we say in it self A thing easie to be proved but that it is by no Man denyed Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand And this may not only respect but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers who granted him to be the Messiah For nothing was more plainly promised under the Old Testament nor more firmly believed by the Church than that the Messiah was to be of the Tribe of Judah and of the Family of David And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand For unto Judah the Promise was Solemnly confined Gen. 49. 8 9 10. and frequently reiterated unto David as I have shewed elsewhere VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah as all the Hebrews did unto whom our Apostle wrote though the most of them adhered unto the Law and Ceremonies of it they must and did grant that he sprang of the Tribe of Judah And none of the Unbelieving Jews made use of this Objection that he was not of the Tribe of Judah which if they could have managed had absolutely Justified them in their Unbelief This was sufficient unto the purpose of the Apostle seeing he proceeded not only on what was granted among them but firmly believed by them and not denied by their Adversaries 2. It was in those days manifest by his known Genealogy For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod seeking his Destruction among the Children of Bethlehem Mat. 2. And the Genealogies of all Families whilst the Jewish Common-wealth continued in any condition were carefully preserved because many legal Rights and Constitutions did depend thereon And this Preservation of Genealogies was both appointed of God and fenced with Legal Rights for this very End to Evidence the accomplishment of his Promise in the Messiah And unto this End was his Genealogy written and recorded by two of the Evangelists as that whereon the Truth of his being the Messiah did much depend Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi in the Regal and Sacerdotal Offices as he who was to be both King and Priest And there is a Story inserted in Suidas how in the days of Justinian the Emperour one Theodosius a principal Patriarch of the Jews acquainted his Friend one Philip a Christian how he was enrolled by the Priests in their Order as of the Linage of the Priests by the Name of Jesus the Son of Mary and of God and that the Records thereof were kept by the Jews at Tiberias to that very time But the whole Story is filled with gross effects of Ignorance and incredible Fables being only a Dream of some Superstitious Monastick But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest who was the Daughter of Aaron Luke 1. 5. But this whole conceit is not only false but directly contradictory to the Scope and Argument of the Apostle in this place For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi as thence to be entitled unto the Priesthood which yet it could not be unless he was also proved to be of the Family of Aaron And to assign a Priesthood unto him as derived from Aaron is openly contradictory unto the Apostle in this place and destructive of his whole Design as also of the true real Priesthood of Christ himself as is evident unto any one who reads this Chapter The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families whence Jehoshabeath the Wife of Jehoiadah was the Daughter of Jehoram the King 2 Chron. 22. 11. as some have imagined but such Marriages were usual unto and Lawful among all the other Tribes where Women had no Inheritances of Land which was expresly provided against by a particular Law And
all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
the State of things under the Law by Gods appointment as to Sin and Punishment the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel v. 29. Of how sorer punishment c. And there is in these words three things 1. The nature of the sin unto which the punishment is annexed 2. The punishment it self expressed comparatively with and unto that of the transgression of Moses Law 3. The evidence of the inference which he makes for this is such as he referrs it unto themselves to judge upon suppose ye-shall be thought worthy The Sin it self is described by a threefold Aggravation of it each instance having its especial Aggravation 1. From the Object sinned against 2. From the Act of the minds of men in sinning against it 1. The first aggravation of the sin intended is from the Object of it the Person of Christ the Son of God and that included in it is the Act of their minds towards him they trod or trampled upon him 2. The second against the Office of Christ especially his Sacerdotal Office and the Sacrifice of his blood which he offered therein the blood of the covenant wherewith he was Sanctified And the aggravation included therein from the act of their minds towards it that they accounted it an unholy thing 3. A third aggravation as unto the Object is the Spirit of Christ or the Spirit of grace and the aggravation included therein is that they do despight unto him In general the Nature and Aggravation of the sin intended may be reduced unto these heads 1. The Object of it which is the summ and substance a divine constellation of all the blessed effects of infinite Wisdom Goodness and Grace yea the whole divine Wisdom Goodness and Grace of God in the most glorious manifestation of them All these things are comprized in the Person Office and Glory of the Son of God as the Saviour and Redeemer of the Church 2. The Actings of the minds of men towards this Object which is in and by all the vilest affections that humane nature is capable of Contempt Scorn and Malice are ascribed unto such sins they trample on they despise and do despight Wherefore if it be possible that any thing any sins of men can provoke the heat of divine indignation if any can contract such a guilt as that the holiness righteousness truth and faithfulness of God shall be engaged unto its eternal punishment the sin here intended must do it We shall therefore consider it in its Nature and distinct Aggravations The sin in General is that which we have spoken to before namely sinning wilfully after we have received the knowledge of the truth and in an absolute total relinquishment and rejection of the Gospel In the description of the special Object of this sin that which is first exprest is the Person of Christ the Son of God I have on sundry occasions before shewed how the Apostle doth vary in his expression of Christ here he calls him the Son of God and he maketh use of this name to give a sence of the glorious greatness of the person with whom they had to do against whom this sin was committed For although he were a man also who had Blood to shed and did shed it in the Sacrifice of himself and notwithstanding what cursed Blasphemous thoughts they might have of him yet indeed he is and will appear to be the Eternal Son of the Living God But how comes this Son of God to be concerned herein What injury is done him by Apostates from the Gospel I answer that as the Lord Christ in his own Person was the special Author of the Gospel as his Authority is the special Object of our Faith in it as his Office with all the fruits of it is the Subject Summ and Substance of the Gospel So there is no reception of it in a due manner unto Salvation no rejection of it unto final condemnation but what is all of it Originally fundamentally and vertually contained in the reception or rejection of the person of Christ. This is the Life the Soul and Foundation of all Gospel truth without which it is of no power or efficacy unto the Souls of men But I have treated at large of these things elsewhere I cannot but Observe that as whosoever rejects refuses forsakes the Gospel rejecteth and forsaketh the Person of Christ so on what account soever men take up the Profession of it and perform the Duties of it if the foundation be not laid in a reception of Christ himself of the Person of Christ all their profession will be in vain This is the first aggravation of this sin it is committed immediately against the Person of the Son of God and therein his Authority Goodness and Love But it may be thought if the Person of Christ be concerned herein yet it is indirectly or consequentially only and in some small degree No saith the Apostle but he that is guilty of this sin doth trample on the Son of God or tread him under foot The word is rendred with great variety but that of our Translation is proper and 't is the highest expression of scorn contempt and malice amongst men To tread under foot is to despise and insult over as is plain in the Metaphor And this contempt respects both the Person of Christ and his Authority He is proposed in the Gospel was professed by this sort of sinners for a while to be the Son of God the true Messiah the Saviour of the World Hereon Faith in him and all holy reverence unto him are required of us as on him whom God had exalted above principalities and powers and whom therefore we ought to exalt and adore in our Souls But now by this sort of Persons he was esteemed an Evil doer a Seducer one not at all sent of God but one that justly suffered for his crimes Herein they trod under foot the Son of God with all contempt and scorn Again it respects his Authority This the Gospel declared and those who had come unto any profession of it as those had done whereof he speaks in this place as all must have done who contract the guilt of this sin did avow and submit themselves unto The profession they made was to Observe and do all that he had commanded them because all Power was given unto him in Heaven and Earth This they now utterly rejected and despised as unto the outward observance of his Commands Ordinances and Institutions of Divine Worship they openly rejected them betaking themselves unto other Modes and Rites of Divine Service in opposition and contradiction unto them even those of the Law Neither did they retain any regard in their minds unto his Authority I. Though there may be sometimes an appearance of great severity in Gods Judgments against sinners yet when the nature of their sins and the aggravation of