part whom the Priest represented And this did even Abraham do so great a Man so great a Patriarch yea the Prince of Patriarchs the very Root and foundation of God's People Now he that receiveth Tithes is greater than he that give them as he that receiveth Tribute or Taxes is greater than he that paies them and he that receiveth Rents is greater than he that paies them This was the Dignity and Prerogative of the Title of Levi that all the other Tribes who though his Brethren yet were to pay Tithes of all to him and in special to the Priests of the Line of Aaron that came from him which Family only had right to the Priesthood Numb 3. and the rest of that Tribe did minister unto them in and about the Holy things of the Ark and Temple of the Lord. Numb 18. And first the People must give Tithes to the Levites Numb 18.21 then the Levites must give Tithes of their Tithes to the Priests Numb 18.28 which declares the Dignity of the Priests above the Levites as the Clergy receive Tithes of the People of England and then pay the Tithes of their Tithes to the King which shews the Dignity of the King above the Clergy SECTION III. 2. Melchisedec not of Aaron's Tribe And yet farther is demonstrated the Dignity of Melchisedec above the Levitical Priests in that Melchisedec came not from their Tribe nor from the stock of Aaron at all yet he received Tithes and that from Abraham too of whose Loyns Levi was So that Abraham himself became Tributary and therefore subject to Melchisedec which is Christ which is much more honour than for those only to pay Tribute who came from the loyns of Abraham Therefore the Levitical Priests have no cause to boast as that their Line alone had the Priviledge and Prerogative above the rest to take Tithe of the People seeing here is one here greater than they that takes Tithes of them themselves who were then in the loyns of their Father Abraham and yet he neither belongs to their Line nor accounts himself of their stock at all and is bold to Decimate even Abraham himself the Prince and Father of them and of their whole Nation SECTION IV. Abraham Blessed of Melchisedec Gen. 12.23 Secondly Abraham acknowledgeth himself subject to Melchisedec 2. By Receiving a Blessing from Melchisedec For he blessed him that had the Promises i. e. Melchisedec blessed him whom God had promised to Bless so eminently and comprehensively that in him and by him all the Nations of the Earth should be blessed A greater Blessing than this could not be and yet he that had this great Blessing was blessed of Melchisedec and therefore Inferior unto him What honour is this to Bless such a Man Surely a Greater than Abraham is here For without all contradiction the Less is blessed of the Greater Sacerdotal Blessing Every kind of Blessing cannot here be understood for even the least and meanest Persons may humbly wish and pray for a Blessing upon the greatest that are But this must be a Singular and Royal Sacerdotal Blessing which is of great Efficacy and Power and those that are blessed therewith shall be Blessed God seconds the Blessing of the Priest to whom he hath given Authority to Bless in his Name Thus we read Numb 6.27 that God commanded Aaron and his Sons to Bless the People and prescribed them a Form for that Blessing on this wise 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 his Countenance upon thee and give thee peace After all this the Lord professes there that He will second the Blessing and confirm it upon the People saying They shall put my Name upon the Children of Israel and I will bless them And elsewhere In Blessing I will bless And the Son of Syrach praies God to hear the Prayers of his Servants Eccles 36.17 according to the Blessing of Aaron over his People SECTION V. Levi paid Tithes to Melchisedec III. The Dignity of Melchisedec appears in that Melchisedec was Greater than Levi and Aaron Because Levi paid Tithes to Melchisedec For in tithing Abraham he tithed Levi who then was in Abraham's loyns and so Aaron so great a Priest as he was the Prince of Priests of whose Loyns the Priests were all descended payeth Tithes himself to a Greater Priest than he And as I may say Heb. 7.9 Levi also who receiveth Tithes paid Tithes in Abraham For when Melchisedec took Tithes of Abraham he tithed Levi also and all the Priests Abraham took not Tithes but Levi did and yet Melchisedec took Tithes of him Levi did not receive Tithes in his own Person because he was not then but in his Posterity neither did he give Tithes to Melchisedec in his own Person but in his Father's Person If at that time Levi had been a Person separated from Abraham and had enjoyed his Estate apart by himself then this act of Abraham in paying Tithes to Melchisedec had nothing concerned him but because Levi was then so united and joyned with Abraham that he was one Person with him lying conched in Abraham's Loyns so the Embrio in the Womb is part of the Mother therefore also he is justly accounted to have given Tithes to Melchisedec in or through Abraham his Father SECTION VI. Yet all the Actions of a Father's Will Actions of Fathers transmitted to Children with the regularities or irregularities thereof must not be transferred or imputed to be the Actions of the Childrens Will But only those Acts which properly concern the Augmentation or Diminution of the Father's estate which is of right to descend to his Children do as they descend from him by way of Inheritance still the Father or his enjoying what was his outwardly in Estate as they do inwardly in Flesh and Blood And the payment of Tithes is such an Action for as to a Tenth part it decreaseth the Father's Estate which therefore is properly but nine Parts of Ten For the Tithes are paid out of the Father's Goods though they are not his Goods but his to whom they are due which Goods of the Fathers are thus far already the Childrens in that the right of Inheritance of what is their Father's belongs unto the Children when their Father dies Who in the mean time are Lords though Servants even lesser Lords in Reversion to their Father's Estate when it falls For as the Son and Heir after his Father's Decease doth in a manner represent his Father's Person being Flesh of his Flesh and of his Form and Resemblance and by his Succession and Possession of all that was his Father's honour and Estate So likewise the Father before his Children spring from his Loyns and become distinct persons from himself having right to dispose of his Goods as their own doth in a manner also represent the Person of his Son and Heir and of the
Children that descend from him and what he then ordereth or doth as concerning his Goods the same in a manner his Heirs are accounted to do and may be bound to do as his Heirs Executors Administrators or Assigns Hence may easily be understood that which together with the Author of the Hebrews we affirm That such external Acts of the Parents concerning their Honours or Estates not their Manners or Conversation good or evil must be extended or imputed to their Children whether by Nature Law or Adoption it is all one or Posterity that succeed in their Estates or Honours otherwise if the Estate or Honour be spent or forfeited or the Children disinherited or otherwise that the Inheritance fall and is not conveyed as in a stream or line of Succession Then whatsoever any man orders or disposes as to his Estate and all that belongs thereunto cannot be attributed or imputed at all to his Posterity SECTION VII Levi Blessed of Melchisedec Because Levi received a Blessing from Melchisedec Levi was a Blesser of others but here Levi himself is Blessed by another Levi did not Bless others in his own Person because he was not then in being but in his Posterity neither did he receive a Blessing properly in his own Person because he was not subsisting but in his Father's Person If at that time Levi had been a Person separated from Abraham his Father then he had been capable by the consent of his own Will to have received the Blessings from another's Will and so this Act of Abraham's Reception of the Blessing from Melchisedec had been nothing to him But because Levi was so united and joyned to Abraham as that he was part of him and one Person with him as fast asleep in his Causes and close locked up in his Loyns therefore also he is justly reckoned or imputed to have received a Blessing from Melchisedec in or from or through Abraham his Father Melchisedec Immortal 3. Because Levi was Mortal but Melchisedec Immortal He that blesseth and receiveth Tithes dieth and another comes in his place and dies also and so the Priests still die one after another But Melchisedec both Blesseth and receiveth Tithes and never dies having no Successor Heb. 7.8 but abideth for ever Thou art a Priest for ever after the order of Melchisedec Psal 110.4 The CONTENTS Christ of that Order Christ's Pedigree Joseph's Pedigree Maries Pedigree Christ no Priest by Birth Christ made a Priest by Oath Christ a Royal Priest Christ Priest and Sacrifice Christ Ministers in Heaven Tabernacle Imperfect Sanctuary a Worldly Manufacture Ordinances Arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the Last day Services Imperfect Christ's Blood dedicates the Holy of Holies One Offering Christ offers Self in Heaven Christ reigns in Heaven Melchisedec a Type of Christ Of the offering of Christ Through the Spirit Without Spot Once In Heaven TITLE VI. Of the Order of Melchisedec CHRIST a Priest of the Order of Melchisedec Christ of that Order Christ was not a Priest after the Order of Aaron Because Christ came of the Princely Tribe of Judah Christ's Pedigree which by Law had no right to the Priesthood nor never gave any attendance on the Altar as Priests For it is evident that our Lord sprang out of Judah Heb. 7.14 of which Moses spake nothing concerning Priesthood Judah was the Tribe Royal the Kings of that Tribe were called the Kings of Judah of this Tribe was the Virgin Mother of Christ and by Family of the House of David the Family Royal Luk. 1.24 c. for the Kings of Judah were all of that Family Joseph also was of the same Tribe and Family but in Line different from Maries Joseph's Pedigree Luk. 3. For Joseph descended from David by his Son Solomon in whom ran the Line of the Kings who ruled before the Captivity Maries Pedigree But the Virgin descended from David by his Son Nathan from whom ran the Line of the Dukes who ruled after the Captivity So Joseph came from the Line of the Kings and Mary from the Line of the Dukes 1 Chr 3.16 Jer. 22.30 who were the Princes of the Blood and possessed the Government when the Line of the Kings failed in the Issue of Jeconiah Math. 1.11 Luk. 3.31 St. Luke describes this Pedigree of Mary from the Tribe of Judah and Family of David Luk. 3.23 descending by his Son Nathan to her natural Father Eli or Eliakim the Father-in-law of Joseph Heb. 7.14 The Author of the Epistle to the Hebrews supposes this for granted because he wrote to the Jews that believed that Jesus was the Christ who by the Scriptures was to come from David Judah and Abraham and did come accordingly by being born of the Virgin Mary the Wife of Joseph who was of the Seed of David Judah and Abraham For any Son that is born of the Body of a Man's Wife whose Body is accounted the Husband's Body though he be not begotten by the Husband so it be not begotten by another Man that is not her Husband is and must be his Son who is the true Husband to the Woman Because God hath free Power to give a man a Son which way he pleaseth that is either naturally by generation of the Husband or supernaturally without the generation of the Husband or Wife either as in the case of Isaac by Abraham and Sarah both dead as to Generation So by the Law of God it was ordained that when the Husband died without Issue his Brother should marry the Widow and if he had any Child by her it should be called the Seed of the Husband that was deceased to whom his Brother was to raise up Seed by his Widow With how much more reason may Christ be called the Son of Joseph and therefore of David Judah or Abraham though conceived and begotten of the Holy Ghost upon Mary the espoused Wife of Joseph after a supernatural manner SECTION I. Christ no Priest by Birth 2. Because not a Priest by Carnal Law or Birth as Aaron and his Sons were For The Priesthood was bound to the Tribe of Levi and to the Family of Aaron in that Tribe but Christ's Priesthood was clear another thing not after a Carnal Commandment but after the Power of an endless Life Christ made a Priest by Oath Heb. 7.10 3. Because Christ was made with an Oath to make his Priesthood immutable but Aaron without an Oath An Oath declares the truth and strength of a thing Now the things which God will have to be firm strong and unchangeable must needs be better than those that are weak and mutable such as the things are to which no Oath is added but God will have them to depend only upon his will and pleasure to retain or remove as it shall seem good unto him For those Priests were made without an Oath but this with an Oath Heb.
come for he hath given them a right to be forgiven here and therefore they cannot be punished hereafter The Gospel is the word of promise for the forgiveness of sins not only for the act but for the right thereof To them that are justified there can be no condemnation Ro. 8.1 Now then there is no condemnation to them that are in Christ Jesus i. e. To them that are incorporated into Christ and justified but all their trespasses are forgiven them You that were dead in your sins Col. 2.13 hath he quickened together with Christ He that is pardoned is fully acquitted from the guilt of his sin and from the punishment due for the same Be it known unto you therefore Acts 13.38 39. Men and Brethren that through this Man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses God's Pardon is not specially restrained to this or that sin at such a time but generally for all sins at all times The King's Pardon is with exceptions of persons and crimes and times and places but God's pardon is without all exceptions of persons times places or crimes excepting only that of the Holy Ghost And you being dead in your sins and the uncircumcision of your Flesh hath he quickened together with him having forgiven you all your trespasses SECT III. 2. A right of Liberty from the slavery of sin Liberty and the Bondage of the Law We are loose from all evil and free to all good adopted naturalized endenized made the Lord's Free-men Free 1. To the Fruition of God 2. To the Guidance of his Spirit 3. To act the will of God 4. To the Rule thereof God's Law 5. To a state of bearing God's Image 6. To the possession of God If the Son have made you free then are you free indeed Joh. 8.38 Rom. 8.2 Gal. 5.1 free from the law of sin and death Stand fast therefore in the Liberty wherewith Christ hath made you free SECT IV. 3. A right of Provision for Soul and Body Provision as the Son hath the right of aliment from his Father for the Children make not provision for the Fathers but the Fathers for the Children Christ therefore forbids all immoderate carefulness for our Heavenly Father careth for us Mat. 6.31 O we of little Faith we have good reason to be content for God will never leave us nor forsake us Can a Mother forget her Child that she should neglect the fruit of her womb yet she may but 't is contrary to Nature if she doth yet will not God forget us when our Father and Mother forsake us the Lord taketh us up God will never leave us nor forsake us The Lions shall lack and suffer hunger but no good thing shall they want that fear the Lord. He that hath given us Christ how shall he not with him also freely give us all things 1 Pet. 5.7 Cast therefore all your care upon God for he careth for you SECT V. Protection 4. A right of Protection to defend us from all our enemies and from all injuries against the subtilty and malice of Satan As the Subject hath in the King a right of Protection to defend him liegely against the injury done by any of his fellow-subjects or any other Subject to any other King whatsoever so have the justified a right of Protection in God to defend them from all evil When God justified Abraham he gave him the right of Protection Fear not Abraham Gen. 15.1 saith God I am thy shield i. e. thy Protector The same right Holy David claimed in God Psal 3.3 Ps 18.2 Ps 33.20 But thou O Lord art a shield for me I will not be afraid for ten thousands of People that have set themselves against me round about The Lord is my rock and my fortress my deliverer my strength and my buckler Our Soul waiteth for the Lord he is our help and our shield Sons have right of Protection from their Fathers and to whom else should they flie for succour in their distress Satan sought to sift thee said Christ to Peter as the wheat is sifted but I have pray'd for thee that thy Faith fail thee not The Gates of Hell shall not be able to prevail against us Resist the Devil and he will flee from thee We shall bruise Satan under every one of our feet And as from Satan so God protects us from the World Fear not little flock I have overcome the World Abimelech was witheld from Sarah Laban from Jacob Balaam from cursing Israel Saul from destroying David and God protects us from our selves restrains us from lusts Sin shall not have the dominion over us nor rule in our mortal Bodies that we should obey it in the lusts thereof SECT VI. Audience 5. A right of Audience To hear and grant all our petitions prayers and suits The prayers of the wicked are not heard but return into their own bosom but the justified have the right of Audience that their prayers should be heard God heareth not sinners but if any Man be a doer of his will Joh. 9.31 him he heareth They are heard for themselves and for others Abraham undertakes for Sodom the City of sin descending from fourty to ten The prayer of a righteous Man if it be fervent availeth much And this is the confidence that we have in him Jam. 5.9 that if we ask any thing according to his will 1 Joh. 5.14 Mat. 21.22 he heareth us Whatsoever ye shall ask in prayer believing ye shall receive Vid. 1 Joh. 5.14 SECT VII 6. A right of Alliance to be the Friends and Allyes of God Alliance God is an enemy to the ungodly because they are enemies to him because they are friends to Satan who is God's enemy But to the justified God is a friend for by his justifying he gives them a right of being his friends for he not only grants them his peace but his alliance to be his friends Christ calls the Apostles Friends and adds the reason because he acquainted them with his actions Henceforth I call you not Servants Joh. 15.13 for the Servant knoweth not what his Lord doth but friends for all things that I heard of my Father I have made known unto you Abraham being justified Jam. 2.23 had this right of Alliance and was called the Friend of God For God imparted himself unto him and so communed with him as a Man doth with his Friend Moses communed with God face to face David a Man after God's own heart Shall I hide from Abraham the thing that I do Such know the mind of God as Friends understand each others minds and they open the secrets of their bosoms one to another The Justified are related unto God besides friendship in his Nature of which they are made partakers and in a manner