An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. VII.

IN this Chapter hee prosecutes his intended speech con∣cerning Melchisedec, and also the Doctrine of the Ex∣cellency of Christ.

There are two parts of the Chapter: In the first hee proves the Excellency of Christ above the Levitical Priests in re∣spect to his person, to vers. 11. In the second, the Excellency of Christ above them in respect of his Priestly office, to the end. The dignity of Christs person is pro∣pounded, partly in the typical description of Melchisedec, partly in Arguments drawn from thence; And all the parts of the description concerning Melchisedec are taken typically; but concerning Christ truly and properly meant, as it appears in the end of vers. 3. The Marks of the Excellency of the Person of Christ typical∣ly propounded are thirteen.

Vers. 1. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and blessed him:

Mark 1. As Melchisedec was a King in the type; so is Christ a King properly.

A Priest] Mark 2. As Meschisedec was typically Priest of the most High God; so Christ is Priest of the most High God, properly, and hee himself is the most High God.

Met] Mark 3. As Melchisedec met Abraham return∣ing from the slaughter of the Kings, and blessed him, as a type of Christ: so Christ is hee who onely can effectu∣ally bless those that beleeve in him.

Vers. 2. To whom also Abraham gave a tenth part of all: first being by interpretation King of Righteous∣ness, and after that also, King of Salem, which is King of Peace.

Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes (which are properly due to God) to bee a Priest, and the type of Christ that was to come; So also therein hee acknowledged Christ the Priest of God, and God represented in the type.

First] Mark 5. As Melchisedec in the type, so Christ in truth, is first King of Righteousness, bestowing Righ∣teousness (for that Melchisedec the King signifies) then King of Salem, i. e. peace, or bestowing peace, which follows Righteousness imputed by Faith.

Vers. 3. Without Father, without Mother, without descent, having neither beginning of daies, nor end of life, but made like unto the Son of God abideth a Priest continually.

Mark 6. As Melchisedec in his typical state, or in his historical being, is without Father: So Christ as man, born of the Virgin, is truely without Father.

Mother] Mark 7. As Melchisedec in the type, so Christ in the truth of the thing, is without Mother.

Descent] Mark 8. As Melchisedec in his historical and typical being; So Christ as God in the truth of the things, is without descent or genealogy, without all Kindred, and naturall or earthly consanguinity.

Nor end] Mark 9. As Melchisedec in his historical and typical state; So Christ is truly eternal, without begin∣ning of daies, or end of life; wherefore they seem to bee over curious and bold, who dare to search after and de∣fine, even out of the Scripture, the Genealogy of Melchi∣sedec, which God hath purposely concealed.

Made like] That this comparison may bee known to bee solid, the Apostle shews, that all the parts of this de∣scription are to bee conceived typically, and in that as∣similation wherein hee represented the Son of God as Priest eternal.

Vers. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils.

Mark 10. As Abraham (although Conqueror of so many Kings, and a Patriarch, or a most noble Prince of the Fathers) in paying tithes of the spoils, yet hee ac∣knowledgeth Melchisedec superiour to himself, viz. wherein Melchisedec was a type of Christ; So hee neces∣sarily acknowledged Christ represented in that type, much above himself.

Vers. 5. And verily they that are of the Sons of Levi, who receive the office of the Priest-hood, have a com∣mandement to take tithes of the people according to the Law, that is, of their Brethren, though they come out of the loyns of Abraham:

The Apostle proves this a mark of Christs excellency, from this, That Levi upon this very account is above his Brethren, because according to the command of God, hee received tithes of his Brethren: Therefore for the same reason Melchisedec i•• superior to Abraham, who of his own accord offering tithes acknowledged himself infe∣riour to Melchisedec.

Vers. 6. But hee whose descent is not counted from them, received tithes of Abraham, and blessed him that had the Promises.

Mark 11. Melchisedec, who is not reckoned amongst the stock of the Levites; did not onely receive tithes of Abraham, but also as superior, blessed Abraham, Abra∣ham himself, I say, who in the name of all the faithful, first received the Promises: Therefore Christ (whose type and shadow hee onely was) is much more excellent than both Abraham, and all the Levitical Priests, which sprung of him.

Vers. 7. And without all contradiction, the less is bles∣sed of the better.

Hee proves this to bee a mark of Excellency, from this, that it is without controversie, that the less is blessed by the greater: which is not to bee understood of the blessing of Praise, whereby wee bless God, not of the blessing of Charity, whereby wee pray for good things one to ano∣ther: but of the blessing of Power, whereby God effectu∣ally blesseth his, or of Authority, whether ordinary, where∣by Pastors and Parents by office commonly; or extraordi∣nary, whereby the Embassadors of God extraordinary, by special commission, apply the blessing of God to any one by prayer: In this kind hee that blesseth, as such an one, is greater than hee that is blessed.

Vers. 8. And here men that die, receive tithes •• but there hee receiveth them, of whom it is witnessed that hee liveth.

Mark 12. Melchisedec, although neither in a Physi∣cal state, nor Civil, yet in a typical and scriptural state, received tithes, as ever living, as the Image of the immortal God: But the Levites receive tithes, as mortal men: Therefore Christ represented by Melchisedec, who by nature is God truly immortal, compared with the Le∣vites, is far more excellent than they.

Vers. 9. And as I may so say, Levi also who receiveth tithes, payed tithes in Abraham:

10. For hee was yet in the loyns of his Father when Melchisedec met him.

Mark 13. Melchisedec as a type of Christ, and by con∣sequence Christ himself, the truth represented in Melchise∣dec, received tithes, not onely of Abraham, but also of Levi, who was in the loyns of Abraham, according to the account of Natural Generation, when Abraham offe∣red tithes to Melchisedec, and to Christ represented by him: Therefore the true Melchisedec, Christ, both in himself, and compared with the Levites, is far more ex∣cellent than they: It is true that Christ was to spring out of the seed of Abraham, when Abraham paid tithes to Melchisedec, but hee was not to spring of him, according to the account of the eternal Priest-hood of a Mediatour, whereof here hee speaks, nor according to the account of his Natural Generation, nor of his person simply, but onely according to his humane Nature, the matter of his flesh, wherein although Christ was to administer his Priest-hood, yet not as meer man, as the Levites, but as God-man, the God of Abraham, and Mediatour betwixt God and Abraham, in which respect Christ is not con∣tained in Abraham, but is opposed in the type of Melchi∣sedec, both to Abraham, and all others sprung from him, as above them, and far more excellent: Therefore the Argument strongly holds.

Vers. 11. If therefore perfection were by the Levitical Priest-hood (for under it the people received the Law) what further need was there that another Priest should rise after the order of Melchisedec, and not bee called after the order of Aaron?

Wee have spoken of the Excellency of Christ Per∣son: The second part of the Chapter follows, wherein the excellency of Christs Priest-hood is proved to bee a∣bove the Levitical Priest-hood; and that by seventeen Arguments.

Argum. 1. The perfection or effectual consumma∣tion of the worshipers of God, as to the expiation of sin, Justification, Sanctification, and Eternal life, could not bee obtained by the Levitical Priest-hood: Therefore the Levitical Priest-hood is imperfect, nor so excellent as the Priest-hood of Christ.

What further] Argum. 2. Confirming the former, If perfection could have been obtained by the Levitical Priest-hood, there was no need that another more excel∣lent Priest should arise, viz. Christ, after the order of Melchisedec, not after the order of Aaron; Hee leaves the Assumption to us to gather, which is this, But there was a necessity that a more excellent Priest should arise, as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot bee obtained but by the Priest-hood of Christ, and therefore it is more excellent.

The people] A Reason confirming the Major Proposi∣tion. The Law was given under this Priest-hood, and the people were exercised in its Discipline, and whatsoe∣ver force the Law, or the Legal Covenant had, all this is ascribed by those that are zealous of the Law, that the worshipers by this Priesthood might bee perfected, but in vain: Therefore if by this Priest-hood, or the Law, or by the Legal Covenant joyned with it, the worshipers might obtain perfection, there had been no need of a more excellent Priest-hood, and another Law: But seeing that perfection by this Priest-hood could not be obtained, there was need of another more excellent.

Vers. 12. For the Priest-hood being changed, there is made of necessity a change also of the Law.

Argum. 3. Proving withall that Christ should arise a Priest after the order of Melchisedéc, not denominated af∣ter the order of Aaron, nor obnoxious to the Levitical Law: The changeableness and the changing of the Le∣vitical Priest-hood, hath drawn along with it the muta∣bility and change of the Levitical Law, or Legal Cove∣nant joyned with it, that another Priesthood might suc∣ceed,

and another Law, or another unchangeable Co∣venant: Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec, or the immu∣table Priesthood of Christ.

Vers. 13. For hee of whom these things are spoken, per∣taineth to another tribe, of which no man gave atten∣dance at the Altar.

14. For it is evident that our Lord sprang out of Juda: of which tribe Moses spake nothing concerning Priesthood.

Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood. Christ•• concerning whom these things are said in Psalm 110. belongs to a∣nother Tribe, and that the Principal and most worthy viz. Iudah (from whence it appears that our Lord sprang) whereof none attends at the Altar, none hath a∣ny command from Moses ••o exercise the Levitical Priest∣hood. Therefore Christs Priesthood being introduced, the Levitical is to bee done away, with the Levitical Ceremonial Law, and by consequence the Priesthood of Christ, which sprang of the Principal Tribe, is more excellent than the Levitical.

Vers. 15. And it is yet far more evident: For that af∣ter the similitude of Melchisedec there ariseth ano∣ther Priest.

Arg. 5. From the words of Psalm 110. proving the same that before, Christ is another Priest from the Levi∣tical, between whom and Melchisedec his type, there is a similitude. Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law, and also because it is Melchisede••ian, it is far more excellent than the Levitical Priesthood.

Vers. 16. Who is made not after the Law of a carnal commandement, but after the power of an endless life.

Argum. 6. Christ is made a Priest, not according to the Law, which gave weak and carnal commandements, concerning bodily Ceremonies, as the Levitical Priests, but after the power and virtue of an immortal or indisso∣luble life, whereby Christ himself lives for ever, and can as the author of life effectually bestow eternal life: Therefore Christs Priesthood is more excellent than the Levitical.

Vers. 17. For hee testifieth, Thou art a Priest for ever after the order of Melchisedec.

Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec, and by consequence declares the virtue of Christs Priesthood, to bee sufficient unto eter∣nal life.

Vers. 18. For there is verily a disanulling of the Com∣mandement going before, for the weakness and un∣profitableness thereof.

Argum. 7. Taken from the foresaid Psalm, The Law or Legal Covenant (with the Ceremonial Precepts, and the whole Levitical Priesthood, joyned to that Cove∣nant) by reason of the weakness and unprofitableness of it, in it self, for the expiation of sins, and the justifica∣tion of men, and the bestowing of eternal life, is abo∣lished by the introduction of an eternal Priesthood, viz. of Christ: Therefore the Priesthood of Christ is more excellent than the Levitical.

Vers. 19. For the Law made nothing perfect, but the bringing in of a better hope did: by the which wee draw nigh unto God.

Argum. 8. Confirming the former, The Law or Legal Covenant, under the Levitical Priesthood, although it was a School-master unto Christ, yet in it self, it made nothing perfect, it justified, sanctified, saved none; But the Priesthood of Christ, that better hope, or Gospel, that good prefigured and hoped for by the faithful under the Law, being now introduced in the room of the Levi∣tical Priesthood, or Legal Covenant; This (I say) brings perfection to the people of God, and puts them into good hopes of life: Therefore the Priesthood of Christ, &c.

By the which] Argum. 9. By the Priesthood of Christ (or by that hope, better than the Law or Levitical Priest∣hood) wee that are at a great distance from God by na∣ture, all of us come near unto God, to the Throne of his Grace, which was the priviledge of the Priests onely, or rather of the Chief Priest, under the Legal types: There∣fore the Priesthood of Christ, &c.

Vers. 20. And in as much as not without an oath hee was made Priest,

21. (For those Priests were made without an oath: but this with an oath, by him that said unto him, the Lord sware and will not repent, thou art a Priest for ever after the order of Melchisedec.)

Argum. 10. The Levitical Priests, without an oath, by a Law changeable at the pleasure of God the Law-giver, were made Priests: But Christ, as appears from Psal. 110. is declared a Priest for ever, by the oath of God the Fa∣ther: Therefore the Priesthood of Christ, &c.

Vers. 22. By so much was Iesus made a surety of a better Testament.

Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent, by how much the Priesthood confirmed with an oath is more excellent, than that which is mutable and commanded for a time: Therefore his Priesthood is more excellent: For where there is a Priest, there is a Covenant, the Surety whereof is a Priest, the Covenant being legal and vanishing, had for its Surety a typical Priest, which prefigured the true Priest Christ that was to come: But the Covenant of Grace, hath Christ the true Priest for its Surety, who first of all bound himself to give satisfaction to Divine Justice for our debt; furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal. There are other offices of a Surety, but these suffice for the opening of the present Argument.

Vers. 23. And they truly were many Priests, because they were not suffered to continue by reason of death.

24. But this man, because hee continueth ever, hath an unchangeable Priesthood.

Argum. 12. The Levitical Priests were many at one time, and successively followed one another, for one a∣lone could not undergo all things belonging to the of∣fice, and death did hinder that any one should abide long in his office: But Christ alone executes his Priestly Office for ever, having no Partner, or Successor, nor wanting any to substitute in his stead: Therefore his Priesthood is more excellent than the Levitical.

Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him, seeing hee ever liveth to make intercession for them.

Argum. 13. Following upon the former, Christ our Priest living for ever, and in the perpetual odour of his Sacrifice interceding for his, is able to save and perfect to the utmost, or every way to accomplish the sanctification and salvation of all the faithful, or of all that come in to him; But the Levitical Priests could not do that: Therefore his Priesthood is more excellent than the Le∣vitical.

Vers. 26. For such a•• High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens.

Argum. 14. Christ as a Priest, as it became our one∣ly Redeemer, hath more excellent qualities of his per∣son, and a more excellent condition than any of the Le∣vitical Priests: Therefore his Priesthood is more excel∣lent than theirs: As for the qualities of his person, (1) Hee is holy, both in his nature, and in his desire, wholly devoted to the glory of God the Father. (2) Hee is harmless, who doth injury to no man nor creature. (3) Hee is undefiled; first hee is free from the pollution or blot of all sin, both of his own and others. (4) Hee

is separated from sinners, i. e. No waies obnoxious to sin, or so far from sin, that hee cannot bee a sinner. As to the state or condition of his person, his is higher than the Heavens, and all creatures therein, for hee is raised above the Visible Heavens in his body, exalted to a fellowship with the Father in his Throne.

Vers. 27. Who needeth not daily as those high Priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once when he offered up himself.

Argum. 15. Following upon the former; Christ is not necessitated to offer Sacrifice for his own sins, who had none, or to offer Sacrifice often for the sins of the people, it was sufficient to offer himself once: But it was neces∣sary for the Levitical Priests, daily to offer, both for their own and the peoples sins: Therefore his priesthood is more excellent than the Levitical.

Offered up himself] Argum. 16. The Sacrifice of Christ was not of any cattel or brute beasts, but hee offer∣ed up himself, and to the offering of this Sacrifice, there could not bee any fitting and worthy Priest besides him∣self; hee alone offered up himself, but the Levitical Priests offered cartel, which men could perform: There∣fore Christs Priesthood is more excellent than the Levi∣tical.

Vers. 28. For the Law maketh men High-Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son, who is consecrated for evermore.

Argum. 16. Is taken from a six-fold difference be∣twix•• the Levitical or Legal Priesthood, and the Evan∣gelical Priesthood of Christ. (1) The constitution of the Levitical Priesthood proceeds from the Law, which may bee changed; but the constitution of the Evangeli∣cal Priesthood, or of Christ, flows from the word of the Oath, which cannot bee changed, because the Oath of God is unchangeable. (2) The Levitical Law admitteth many to the Priesthood, the Gospel only one, that is Christ. (3) The Law admitteth one man to succeed a∣nother; the Gospel admitteth one only without a Succes∣sor, viz. Christ, the Son of God. (4) The Levitical Law admits men to bee Priests, that labour with infirmities, i. e. obnoxious to sin, who cannot make their Sacrifice ef∣fectual to appease God, or the blessing which they pro∣nounce, they cannot really confer upon those whom they bless; but the Evangelical Word hath ordained Christ (the Omnipotent Son of God) who is able in all things to make his Priesthood effectual. (5) The Law appoints temporary Priests, who are consecrated only for the short time of their life; but the Gospel hath the only Son; who is consecrated for ever. (6) The Levitical Law went before, nor was the Law Gods ultimate determina∣tion touching Priests; but the Gospel, or the word of the Oath, succeeded after the Law, as Gods ultimate deter∣mination: Therefore the Priesthood of Christ is more excellent than the Levitical: All tends to this, that the believing Hebrews, seeing the weakness and abolition of the Levitical Priesthood, and the excellency of Christs, might renounce their Legal Rites, and more firmly cleave unto Christ.