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
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
7. and the whole intended is both expresly and fully laid down Ephes. 3. 8 9 10 11. Unto me who am less than the least of all Saints is this Grace given that I should Preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words is the same with the Counsel of Gods Will in this place And this Purpose was the Fountain Spring and Cause of all those glorious and admirable things whose Declaration was committed unto the Apostle as the great publisher of the Gospel unto the Gentiles by the effects whereof such mysteries were unfolded as the Angels themselves in Heaven did not before understand And what was it saith the Apostle that was declared manifested and known thereby It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisdom of God or the Infinite Wisdom of God exerting it self in such wonderful variety of holy wise Operations as no mind of Men nor Angels can comprehend And 4 On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ Col. 2. 3. There is not only in him and the work of his Mediation the Wisdom of God that is both exerted and manifested but all the Treasures of it that is God will not produce any effects out of the stores of his infinite Wisdom but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not 1 Hence see the horrible depravation of Nature which by sin is befallen the minds reasons and understandings of men For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom that the work which he hath wrought pursuant thereof whereon are impressed the Characters of his manifold Wisdom are esteemed folly or foolish things unto them So far are men by Nature from seeing an excellency of Divine Wisdom in them that they cannot suffer them to pass as things tolerably rational but brand them as foolish or folly it self This our Apostle declares and at large insisteth on 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God some excuse might be pretended for it but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom this discovereth the horrour of its depravation And those in whom this blindness is prevalent may be referred unto three sorts 1 Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose and their own Wisdom to receive As this was the state of the Jews and Pagan world of old and as it is the condition of the Mahumetans and Reliques of the Heathens at this day so I wish that the Poison and Contagion of this wickedness were not further diffused But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel who yet discover themselves sufficiently to hate despise and contemn the Mystery of it and the Wisdom of God therein 2 Such as own the Gospel in the Letter of it but look on the Mystery of it or the Counsel of God therein as foolishness Hence all the principal parts of it as the Incarnation of Christ the Hypostatical Union of his Person his Sacrifice and Oblation the Attonement and Satisfaction made by his Death the Imputation of his Righteousness the Election of Grace with the Power and Efficacy of it in our Conversion are all of them either directly exploded as foolish or wrested unto senses suited unto their own low and carnal Apprehensions And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them 3 There are multitudes whose choice of their outward Conditions being prevented by the Providence of God so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul who do see no reason why with the first sort they should openly reject it nor will be at the pains with the second sort to corrupt it but yet practically esteem it a foolish thing to give place unto its power on their hearts and do really esteem them foolish who labour so to do And this is openly the condition of the generality of those who live under the Dispensation of the Gospel in the world I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind And it is in none more evident than in those who most boast of the contrary And 2 We may learn from hence that there is no greater Evidence of thriving in spiritual Light and Understanding than when we find our Souls affected with and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel The Life and Assurance of our present Comforts and future Glory depend on the Immutability of Gods Counsel To secure those things unto us God shews us that Immutability Our own endeavours are to be used to the same End for we are to give all diligence to make our Calling and Election sure But all depends on the unchangeable Purpose of the Will of God which alone is able to bear the Charge of so great a work But this must be further spoken unto on the next Verse The Purpose of God concerning the Salvation of the Elect by Jesus Christ became Immutable from hence that the Determination of his Will was accompanied with infinite Wisdom It was his Counsel All the certainty that is amongst men as to the Accomplishment of any End designed by them depends on the exercise of Wisdom in finding out and applying suitable means thereunto And because their Wisdom is weak in all things and in most no better than folly whence generally they fix first on ends unprofitable and then make use of means weak and unsuited unto their purpose it is that all their affairs are wrapped up in uncertainties and most of them end in disappointments and confusion But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty whence they are necessarily good and holy so he doth not first do so and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein and fall together under his unalterable Determination Two
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
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
note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently made use of by our Apostle in this Argumentative Discourse as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place ideo quapropter Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument And the causality which here it includes may respect the whole foregoing Discourse as asserting that which necessarily follows thereon Or it may have respect only unto the ensuing clause in this verse As if the Apostle had only intended in particular that the Lord Christ is able to save to the uttermost because he ever abideth But he rather seems to make an Inference from the whole foregoing Discourse and the close of the verse is onely an addition of the way and manner how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office Being such an High Priest as we have evidenced to be made by an Oath and abiding for ever he is able to save Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith and encrease of the Consolation of the Church So they are here by the Apostle After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him And all those who explode such considerations and such improvements of them are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him 2. That which is inferred to be in this Priest is Power and Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able He can This is the second time the Apostle ascribeth Power or Ability unto this Priest see Chap. 2. ver 18. and the Exposition thereof And it is not an Ability of nature but of Office that is intended An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle and that accompanied with Supreme Power or Authority over all But whereas as our Mediator he hath undertaken such Offices for us he is as such able to do no more than he is so by vertue of them or in the discharge of those Offices If therefore there be any thing needfull for us which although it may be supposed within the compasse of the Divine Power of the Son of God is yet not to be effected in a way of Office that as our Mediator he is not able for Hence doth our Apostle presse his Ability not absolutely but as the High Priest of the Church As if a man who is mighty in Wealth Riches and Power be also made a Judge It is one thing what he can do by his Might and Power another what he is able for and can do as a Judge And he who hath to deal with him as a Judge is to consider only what he is able for in the Discharge of that Office And he doth this partly to evince his preeminence above the High Priests of the Law For by reason of their personal Infirmities and the limited nature of their Office they were really unable to effect many things which the Church stood in need of from those that discharged that Office supposing them the only way of our approach unto God Were they never so ready Willing diligent and watchful yet they were not Able to do all that was necessary for the Church Being themselves sinful Men made Priests by the Law of a carnal Commandment and subject unto Death they had no Ability to effect in the Church what is expected from the Priestly Office But the Lord Christ our High Priest being free from all these Imperfections as he was a Priest He is Able But principaliy he insists upon it to encourage and confirm the Faith of the Church in him with respect unto this Office Wherefore having by many Demonstrations assured us of his Love and Compassion Chap. 2. and Chap. 5 there remains nothing but to satisfie us also of his Power and Ability And this he hath now evinced from the nature and dignity of his Office as vested in his Person This is the Ability here intended not an absolute Divine Power inherent in the Person of Christ but a Moral Power a Jus a Right and what can be effected in the just discharge of this Office And hereon The Consideration of the Office Power of Christ is of great use unto the Faith of the Church To this end we may observe 1. That the Foundation of all the Benefits which are received by Christ that is of the Spiritual and Eternal Salvation of the Church is laid in his condescension to undertake the Office of a Mediator between God and Man And as this was the greatest effect of Divine Wisdom and Grace so it is the first Cause the Root and Spring of all Spiritual Blessings unto us This the whole Scripture beareth Testimony unto Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical And the want of laying this Foundation aright as it occasioneth many to Apostatize from the Gospel unto a natural Religion so it weakeneth and disordereth the Faith of many Believers But this is the first Ground of all Friendship between God and Man 2. Having undertaken that Office all the Actings of it for us and towards us or towards God in our behalf are circumscribed and limited by that Office We have no Ground of Faith to expect any thing from him or by him but what belongs unto the Office that he hath undertaken Neither are we in our Addresses unto him and expectations from him to consider him absolutely as God the Eternal Son of God only but as the Mediator between God and Man VVe can look for no more from a King but what he can justly do as a King nor any other Person in Office no more are we to look for from Christ himself 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant is distinguished into three especial Offices of a King a Prophet and a Priest Whatever therefore we receive from Christ or by him we do it as he acts in that threefold capacity or in one of those Offices a King a Priest or a Prophet VVhatever he hath done for us or continueth to do whatever he doth over us for us or towards us he doth it in and under one of these capacities For unto them may all his Office Relation unto us be reduced And the kindness of all those other Relations wherein he stands unto us as of a Shepherd the Bishop of our Souls of an Husband of a Brother a Friend he puts forth and exerciseth in the Acts and Actings of these Offices 4. All these Offices whether vested jointly in any one other Person or severally
then upon our Conjectures to supply other words into it than what are contained in it This is not to explain but to corrupt the Scripture Wherefore one learned man Pocock in Miscellan hath endeavoured to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all Rules of Interpretation in this place must signifie to despise and neglect and ought to have been so Translated And this he confirms from the use of it in the Arabick Language The Reader may find it in the place referred unto with great satisfaction My apprehensions are grounded on what I have before observed and proved The Apostle neither in this nor in any other place doth bind up himself precifely unto the Translation of the words but infallibly gives us the sense and meaning and so he hath done in this place For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Husband or to be an Husband or a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being added unto it in construction as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as jure usus sum Maritali I exercised the right power and authority of an Husband towards them I dealt with them as a Husband with a Wife that breaketh Covenant that is saith the Apostle I regarded them not with the love tenderness and affection of an Husband So he dealt indeed with that generation which so suddenly brake Covenant with him He provided no more for them as unto the enjoyment of the inheritance he took them not home unto him in his habitation his resting place in the Land of Promise but he suffered them all to wander and bear their Whoredoms in the Wilderness until they were consumed So did God exercise the Right and Power and Authority of an Husband towards a Wife that had broken Covenant And herein as in many other things in that dispensation did God give a representation of the nature of the Covenant of Works and the issue of it 4 There is a confirmation of the truth of these things in that expression Saith the Lord. This Assertion is not to be extended unto the whole matter or the promise of the introduction of the New Covenant For that is secured with the same expression v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord. But it hath a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it being added in the close of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respects only the sin of the People and Gods dealing with them thereon And this manifests the meaning of the preceding words to be Gods severity towards I used the authority of a Husband I regarded them not as a Wife any more saith the Lord. Now God thus uttereth his severity towards them that they might consider how he will deal with all those who despise break or neglect his Covenant So saith he I dealt with them and so shall I deal with others who offend in an alike manner This was the issue of things with them with whom the first Covenant was made They received it entred solemnly into the bonds of it took upon themselves expresly the performance of its terms and conditions were sprinkled with the blood of it but they continued not in it and were dealt withall accordingly God used the right and authority of an Husband with whom a Wise breaketh Covenant he neglected them shut them out of his house he deprived them of their Dowry or Inheritance and slew them in the Wilderness On this Declaration God promiseth to make another Covenant with them wherein all these evils should be prevented This is the Covenant which the Apostle designs to prove better and more excellent than the former And this he doth principally from the Mediator and Surety of it compared with the Aaronical Priests whose office and service belonged wholly unto the administration of that first Covenant And he confirms it also from the nature of this Covenant itself especially with respect unto its efficacy and duration And hereunto this Testimony is express evidencing how this Covenant is everlasting by the grace administred in it preventive of that evil success which the former had by the sin of the people Hence he says of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not according unto it a Covenant agreeing with the former neither in promises efficacy nor duration For what is principally promised here namely the giving of a new heart Moses expresly affirms that it was not done in the administration of the first Covenant It is neither a Renovation of that Covenant nor a Reformation of it but utterly of another nature by whose introduction and establishment that other was to be abolished abrogated and taken away with all the Divine Worship and Service which was peculiar thereunto And this was that which the Apostle principally designed to prove and convince the Hebrews of And from the whole we may observe sundry things Obs. 1. No Covenant between God and man ever was or ever could be stable and effectual as unto the ends of it that was not made and confirmed in Christ. God first made a Covenant with us in Adam There was nothing therein but the meer defectibility of our natures as we were creatures that could render it ineffectual And from thence did it proceed In him we all sinned by breach of Covenant The Son of God had not then interposed himself nor undertaken on our behalf The Apostle tells us that in him all things consist without him they have no consistency no stability no duration So was this other Covenant immediately broken It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present Covenant doth depend solely on our own will and diligence had need not only to assert our nature free from that depravation which it was under when this Covenant was broken but also from that defectibility that was in it before we fell in Adam And such as neglecting the interposition of Christ do betake themselves unto imaginations of this kind surely know little of themselves and less of God 2. No external administration of a Covenant of Gods own making no obligation of mercy on the minds of men can enable them unto stedfastness in Covenant obedience without an effectual influence of grace from and by Jesus Christ. For we shall see in the next Verses that this is the onely provision which is made in the wisdom of God to render us stedfast in obedience and his Covenant effectual unto us 3. God in making a Covenant with any in proposing the terms of it retains his right and authority to deal with persons according to their deportment in and towards that Covenant They brake my Covenant and I regarded them not 4. Gods casting men out of his especial care upon the breach of his Covenant is the highest judgment that in this world can fall on any persons And we are concerned in all these things For although the Covenant of Grace be stable and effectual unto all who are really partakers
is humble meek sincere subdued unto the will of God waiting for his pleasure as all Justified persons are in their several degrees he shall live for he is free from that principle of Pride and Unbelief which ruines the souls of men in times of trial There are especial Qualifications of Grace required unto stedfastness in Profession in times of Persecution and long continued tryals Shall live by Faith so we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so express the Instrumental cause way and means whereby a man comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified which is by faith For it is by faith both that a man is justified and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life And this sence I embrace because it is the entrance of the Apostle into his demonstration of the mighty things which faith will doe and which have been done and suffered through Faith by Believers which he declares here in general namely whatever difficulties and oppositions a just man meets withall in the way to things Eternal faith will carry him through them with safety and success He shall live Life in both the principal sences of it is here intended 1. He shall not die in and from his Profession he shall not perish as trees plucked up from the roots twice dead he shall maintain a spiritual life the life of God as the Psalmist speaks I shall not die but live and declare the loving kindness of the Lord. 2. He shall live or attain the Promise of Eternal Life so is the word expounded in the close of the next Verse Believe unto the saving of the Soul I. Many things are required to secure the success of our Profession in times of difficulties and trials As 1. That our Persons are righteous or justified by Grace 2. That we be furnished with those Graces that are appointed unto that end 3. That faith be kept unto a diligent exercise II. The continuance of the spiritual Life and Eternal salvation of true Believers are secured from all oppositions whatever As 't is confest there is in these words a prescription of the way and means whereby they may be so so there is a faithfull promise of God that so they shall be In the latter part of the Verse there is a description of others on a Supposition of a contrary state frame and event In the former the person is righteous the way of his acting in the present case is by faith and the event is Life he shall live On the other hand there is a supposition made of a person not so qualified not so acting not so living not having the same success but contrary in all these things Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of and countenance themselves by the defect of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is naturally and necessarily supplyed in our Translation For this Reading and sence of the words The just shall live by Faith and if any draw back c. is contrary to the order of the words both in the Prophet and the Apostle and the express declaration of the mind of the Apostle in the next verse For as the words lie in the Prophet this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up so as to depart from God But saith he the Just it shall not be so with him that is the Just he shall live by his Faith which is a direct opposition unto the other sort of persons And although the order of the words be changed by the Apostle yet the opposition between the two sorts of persons is evidently continued Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake or concerning whom he speaks in the two states the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the latter he had spoken in the first words and of the former in these that are now to be spoken unto I shall therefore retain the supplement in our Translation if any man or any one draw back if there be in any an evil heart of unbelief in departing from the living God There is an appearance of a great change in the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his Soul which in the Prophet is referr'd unto the persons offending is in the Apostle referr'd unto God who is offended For indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so referred in the Original if we suppose a change of speech and that the Prophet having spoken before in the Name of God doth here speak of God and the respect he had unto proud Unbelievers But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce reconcileable unto this Interpretation Wherefore it is enough that the Apostle gives us the plain general sence and meaning of the words with an Exposition of them as he hath done since he seldom keeps unto the proper words of the testimonies he quotes but alwayes gives the mind of the Holy Ghost in them There are two things in the words 1. A Crime supposed with reference unto the case under consideration which is perseverance under trials and temptations 2. A Sentence pronounced upon that Crime The first is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Prophet denotes the cause of the sin intended therein it 's Nature and Effect The Original of all defection from the Gospel is in the sinful elation of heart not submitting unto not acquiescing in the Will of God not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward When men are under the power of this evil frame of heart they will draw back subduct themselves out of that state and condition wherein they are exposed to these inconveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man who hath made doth make profession of Faith in Christ and of the Gospel upon the invasion and long continuance of trials temptations and sufferings for them do through want of submission unto and acquiescence in the Will of God withdraw himself from that Profession and Communion therein with them who persist faithfull in it my heart shall not c. This is the evil which the great design of the whole Epistle is to obviate and prevent which the Apostle applies himself unto with all manner of Arguments Motives Exhortations and Threatnings to make effectual For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto and which was absolutely ruinous unto the