A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the resolution of HEB. Chap. VII.

THe Apostle in this Chapter, returneth to that mysterious matter which he had interrupted, Chap. 5. v. 11. which was concerning Christs Priest-hood, after the order of Melchisedec.

The sum of this Chapter, is, The excellency of Christs Priest-hood.

This is set out two wayes.

• 1. By way of similitude.
• 2. By way of dissimilitude.

The similitude hath reference to the Priest-hood of Melchisedec, from the begin∣ning to v. 11.

This dissimilitude to the Priest-hood of Aaron, from v. 11. to the end.

The Apostle doth the rather induce these two orders, because there never were in the Church any but these two orders of typicall Priests.

The Iewes had the order of Aarons Priest-hood in high account.

The Apostle therefore proves the other order of Melchisedec, after which Christ was a Priest, to be far the more excellent: that thereby he might draw the Hebrewes from the legall ceremonies, unto Christ and his Gospell.

The excellency of Melchisedecs Priest-hood is demonstrated two wayes.

• 1. Simply, v. 1, 2, 3.
• 2. Comparatively from v. 4. to v. 11.

The simple demonstration is,

• 1. Propounded.
• 2. Illustrated.

It is propounded,

• 1. By an historicall narration of sundry passages registred.
• 2. By a mysticall explanation of some of them, and others. Matters of History are four.

• 1. The name of the High Priest here intended, Melchisedec.
• 2. His offices. These are two,
  • 1. A King,
  • 2. A Priest.
• ...

  3. His Actions.

  These are of two kinds,

  • 1. Royall, He met Abraham, returning from his victory.
  • 2. Priestly: He blessed Abraham.
• 4. His prerogative: which was to receive tithe of Abraham.

Matters of mystery are of things either revealed, or concealed.

Two mysteries are gathered out of things revealed.

One from his name, Melchisedec, that he was a King of righteousnesse.

The other from the place of his government, Salem, that he was a King of peace.

Five mysteries are gathered from things concealed.

• 1. That he was without Father.
• 2. That he was without Mother.
• 3. That he was without descent.
• 4. That he had no beginning of dayes.
• 5. That he had no end of life.

The illustration is by a resemblance of Melchisedec to the Son of God, v. 3.

The comparative demonstration is from the excellency of Melchisedec above A∣braham, out of whose loines Levi, Aaron and all their posterity came.

This comparative excellency of Melchisedec is exemplified in three particulars.

• ...

  1. That Abraham paied tithes to Melchisedec. This was an act of an inferiority: and that in Abraham to Melchisedec. It is amplified by the relation betwixt Abra∣ham and Aaron. Abraham was the great Grand-father of Levi, from whom Aaron descended: and whose posterity was deputed to the Priest-hood. Upon this ac∣count Levi and all his posterity were in the loines of Abraham, and in him paid tithes to Melchisedec.

  The argument thus lyeth.

  That Priest-hood which received tithes of others is more excellent then that which paided tithes thereto.

  But Melchisedec received in Abraham tithes of Levi, Aaron and all their poste∣rity.

  Therefore Melchisedecs Priest-hood was the more excellent, v. 4, 5, 6.

• 2. That Melchisedec blessed Abraham. This is an act of eminency and superio∣rity. Therefore Melchisedec was greater then Abraham: and by consequence grea∣ter then they who descended from Abraham, v. 6, 7.
• 3. That Melchisedec ever liveth. But all the Leviticall Priests died. Therefore Melchisedec must needs be greater then Aaron, and all the Leviticall Priests, v. 8.

The extent of the first argument unto Levi, and his posterity is asserted, v. 9, 10.

The dissimilitude betwixt Christs Priest-hood and Aarons, is largely amplified in the remainder of this Chapter.

The dissimilitude betwixt Christs, and the Leviticall Priest-hood, consists in this:

That the Leviticall Priest-hood was imperfect and insufficient: but Christs every way perfect, and all-sufficient. Yea, the Apostle distinctly noteth in every branch of the insufficiency of the Leviticall Priesthood a sufficient, and an abundant supply in and by Christs Priest-hood.

This is exemplified in seven particulars,

• ...

  1. The change of the Leviticall Priest-hood. There was another order of Priest∣hood to succeed the Leviticall. Therefore the Leviticall was imperfect. For that which is perfect, needs not be altered, v. 11.

  The consequence is confirmed by this, that the change of the Priest-hood, pre∣supposeth the change of the law, v. 12.

  The proposition, that the Leviticall Priest-hood was changed by a Priest-hood of another order, is hereby proved, That Christ the other Priest was of another tribe, (v. 13▪ 14.) and that he was after the order of Melchisedec, v. 15.

• 2. The weaknesse and unprofitablenesse of the Leviticall Priest-hood: which is made up by the efficacy of Christs Priest-hood, v. 16, 17, 18, 19.
• ...

  3. The manner of instituting the one, and the other Priest-hood. The Leviti∣call Priest-hood was instituted without an oath: But Christ most solemnly by an Oath, v. 20, 21.

  Hence is inferred the excellency of the New Testament, v. 22.

• ...

  4. The mortality of the Leviticall Priests: but Christ ever remaines, v. 23, 24▪

  Hence is inferred the fulnesse of that salvation which Christ hath wrought, v. 25.

• 5. The sinfulnesse of the Leviticall Priests, which forced them to offer for them∣selves. But Christ was perfectly pure, v. 26.
• ...

• 6. The reiteration of Leviticall sacrifices. But Christs was but once offered, v. 27.
• 7. The nature of Leviticall Priests: They were but men. Christ was the S•…•…r, namely of God, v. 28.

§. 2. Of Melchisedec who he was.

Heb. 7. 1, 2, 3.

1.

For this Melchisedec King of Salem, Priest of the most high God, who met Abra∣ham returning from the slaughter of the Kings and blessed him,

2.

To whom also Abraham gave a tenth part of all: first being by interpretation King of Righteousnesse, and after that also, King of Salem, which is King of peace.

3.

Without Father, without Mother, without descent, having neither beginning of dayes, nor end of life: but made like unto the Son of God, abideth a Priest cc•…•…∣tinually.

THe first particle (as our English hath it) is a causall conjunction, a 1.1 FOR: and implieth a reason of that which goeth before: which was that Christ was an High Priest after the order of Melchisedec. The Apostle here sheweth the reason why Christ was a Priest after that order: even because Melchisedec was such an one, as is here described.

The mystery concerning the order of Melchisedec, as it is a most excellent and use∣full mysterie: so it is a very deep and difficult one: Therefore the Apostle doth largely and distinctly propound and expound it. For usefull and hard mysteries are to be explained: otherwise the benefit of them will be lost.

The notation of this name, Melchisedec, is given by the Apostle, v. 2. Here there∣fore* 1.2 we will consider, who is the person that is thus stiled.

There ever hath been in the Christian Church great difference about this point: and that by reason of the transcendent points here delivered by the Apostle about him,

1. Some of old, not determining in particular who he was, have notwithstanding avouched him to be a person a 1.3 greater then Christ: and that because he is said to be after the order of Melchisedec.

Answ. Though there may seem to be some modesty in this, that they determine not who he was: yet it is high presumption to assert him to be greater then Christ. Christ was true God. If greater then Christ, greater then God. Their own ar∣gument refuteth them; For Christ being High-Priest, after the order of Melchisedec, Melchisedec was a type of Christ: and Christ the truth of that type: but the truth is greater then the type.

2. b 1.4 Others hold that the Holy Ghost was this Melchisedec.

Answ.

• 1. The Holy-Ghost was never incarnate: but Melchisedec here mentioned was a true man: for he lived among men: and was a King of men.
• 2. The Holy-Ghost cannot be said to be taken from among men, as every High-Priest is, Heb. 5. 1. And it is necessary that he should be so: because he was to be as a middle person between God and man, 1 Tim. 2. 5.
• 3. The Holy-Ghost was not a type of Christ: for a type must be visible: and a type is inferiour to the truth.

3. c 1.5 Others are of opinion, that Melchisedec was an Angel.

Answ. This cannot stand with the description of an High-Priest set down, Chap. 5. v. 1. An High-Priest must be taken from among men: neither can it stand with the History noted of Melchisedec, Gen. 14. 18. &c.

4. There are that hold Melchisedec to be one of Chams stock: because he was King of Salem which was in Canaan. Many both ancient and latter divines are of this* 1.6 opinion.

Answ. Cham with his posterity were cursed, Gen. 9. 25. And it is not probable th•…•…

any of that cursed generation should be of place and authority, to blesse Abraham the father of the faithfull.

As for their argument taken from Salem in Canaan, nothing hindreth, but that one that was no Canaanite, might live and raign there, at that time that is here in∣tended: which was more then four hundred yeares before Ioshuah subdued the Ca∣•…•…aanites.

5. The most common received opinion is, that Shem the Son of Noah, was this* 1.7 Melchisedec.

Our Countrey-man, Mr. Broughton, produceth two and twenty Rabbies of the Jewes to be of this opinion, and inferreth that it was the common opinion of the Jewes.

Epiphanius reckoneth this among Heresies, which he ascribeth to the Samaritans, and laboureth to disprove it by an argument, wherein he himself is much mistaken. For he affirmeth that Melchisedec died eight and twenty, or thirty yeares before A∣braham rescued his brother Lot. But if the six hundred years which Shem lived, be duly computed, with the Genealogie of Shems posterity set down, Gen. 11. 10. &c. It will be found, that Shem lived about an hundred yeares in Isaacs time. That which deceived the foresaid, and other Greek Fathers, was, the false computation of the yeares of the Patriarchs made by the LXX.

Some of the Arguments to prove that this Melchisedec was Shem, are these,

• 1. Shem lived an hundred yeares before the flood; and none born before that time was then living. So as his parentage might well then be unknown.
• 2. He was the most honourable then in the world: so as he might well be counted greater then Abraham.
• 3. Shem was a most righteous man: and in that respect the title Melchisedec be given unto him. See §.
• 4. God is stiled the Lord God of Shem, (Gen. 9. 26.) So as he may fitly be cal∣led the Priest of the most high God, Gen. 14. 18.
• 5. Shem was that Stock from whence Christ according to the flesh descended, Luk. 3. 36.
• 6 To Shem was the promise made, Gen. 9. 26. And in that respect, he the fittest to blesse others.
• 7. Shem was the root of the Church: even that root from whence Abraham and his posterity sprouted: so as he might well be accounted greater then Abraham and fit to blesse him.
• 8. All the following branches of the description of Melchisedec, may fitly be applyed to Shem, as will appear in opening the particulars.

On these grounds I dare not gain-say this opinion.

6. There are that think it the safest to determine none at all to be this Melchise∣dec: but rather to speak and think of him, as of one unknown, whose Father, Mo∣ther, kindred, age and generation are not made known. And this the rather, be∣cause he is here so transcendently described.

This particular instance of Melchisedec, giveth proof of profound mysteries to be couched in the sacred Scriptures: which require all the meanes that can be used for finding out the true and full sense of them: of which meanes, See The Whole Ar∣mour of God, Treat. 2. Part. 8. of Gods word, on Eph. 6. 17. §. 3.

§. 3. Of Monarchicall government.

THe foresaid Melchisedec, is here said to be a King. King is a title of Soveraign∣ty and superiority, as the notation of the word in all the three learned langua∣ges implieth.

a 1.8 The Hebrew word is derived from a b 1.9 verb that signifieth to go, yea, and to go before. It hath the notation from c 1.10 another word that signifieth a staffe. Now the use of a staffe is to lean upon, or to defend one, or to drive away such as may be hurtfull. A State is supported, provided for, and defended against enemies by a King: who is in that respect a stay and staffe for it.

In Greek the d 1.11 notation of the word translated King implieth that the stabi∣lity of a state resteth on him.

In Latin the word e 1.12 King is derived from a verb that signifieth to rule and raign.

In that this title, King, is given to Melchisedec, who was born an hundred years before the flood, who also was a righteous man, and took upon him nothing, but that which was right, and belonged to him, it appeares that Monarchicall government, and Kingly authority is both ancient and warrantable.

The choyce which not only Gods people, but also God himself hath made of* 1.13 sundry Kings, and the directions which he hath given unto them, how to manage their authority, and the promises which he hath made to them, and blessings which he hath bestowed on them, do all prove the lawfulness of this high function: for God would not call men unto unlawfull callings. But most clear doth the Apostle make this point, where he exhorteth Christians to be subject unto the higher powers: and that on this ground, that there is no power but of God, Rom. 13. 1. Another Apostle in this case of subjection nameth the King, and that as supreme. 1 Pet. 2. 13.

The very heathen by the light of nature discerned the equity of this point. As most States in all ages have been after that manner governed, so their wise and learned Philosophers have upon discussing the point, concluded a Monarchicall go∣vernment to be the best kind of government.* 1.14

Nature hath instilled thus much into sundry unreasonable creatures. The 〈◊〉〈◊〉 have a kind of King among them: So heards and flocks of great and small ca•…•…ell. The Cranes are said to follow one guide.

By this kinde of government will unity, peace, and order (which are the very nerves, whereby polities are fastned together) be better preserved. Where there are many of equall authority, especially if they have not one over them, to over∣rule them all, there cannot but be many distractions. So many men, so many 〈◊〉〈◊〉.

Besides mens minds are raised up by a monarchicall government to a due consi∣deration of the eternall, unalterable, supreme Monarch over all, the Lord God him∣self. For a Monarchicall government is a representation of the supreme soveraign∣ty, which God the highest Monarch hath over all.

Object. Many eyes may see more then one can. In the multitude of counsellors there is safety and stability, Prov. 11. 14. and 15. 22.

Answ. True: It is so. In that respect wise Monarchs have had their counsellers. Such were Achitophel and Hushai to David and Absolon, 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon: and gave counsell to Rehoboam his son, 1 King. 12. 6. Such were those seven counsellers that 〈◊〉〈◊〉 had Ezra. 7. 14. Such were those seven wise men, which are said to see the Kings face (Hest. 1. 14.) that is, to have a free accesse into his presence, to advise with him a∣bout weighty affaires. Thus there were Ephori among the Lacedemonians, for their Kings to consult withall: and Consulls and Senators at Rome in the Emperours times.

• 1. This layeth a duty upon Kings lawfully to use what is lawfull in it self, le•…•…t they make that which is lawfull in it self, to be unlawfull unto them. There are many directions in Gods word given to this purpose: which as it is their duty, so it will be their wisdom, well to observe.
• 2. This layeth a duty upon people, to be subject unto them in the Lord, Rom. 13. 1, 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself, whose Image Monarchs bear. Thus also they will bring much outward and inward peace to themselves, and avoyd temporall and eternall vengeance.

§. 4. Of Salem where Melchisedec raigned.

THe place where Melchisedec was King, is by the Apostle stiled a 1.15 Salem: which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this wo•…•…, and saith it signifieth peace.

b 1.16 The root in Hebrew from whence this word is derived signifieth, to be at peace, Job. 22. 21. or to make peace, 1 King. 22. 44. And c 1.17 a noune signifieth peace it self, Deut. 23. 6.

d 1.18 This Salem was in that place where afterwards Ierusalem was built 〈◊〉〈◊〉

a noun compound. The first part is taken from that word which Abraham 〈◊〉〈◊〉 to his Son Isaac, who asked him, where the Lamb for a burnt offering was, Abra∣•…•… answered, God e 1.19 will provide. Ieru, the first part of Ierusalem is taken from that 〈◊〉〈◊〉 that is translated provide. Salem, being added thereunto, maketh up Ierusa∣•…•…, and signifieth (according to that composition) God will provide peace.

Ierusalem was called by this name Salem in Davids time. For thus saith he, in Salem is Gods Tabernacle, Psal. 76. 2.

Salem might be called Ierusalem in memoriall of Gods providence in preserving Isaac from death, when his Father was about to sacrifice him, Gen. 22. 12, 14. This Salem was the place where Isaac should have been offered up: and where So∣•…•… built his Temple, 2 Chro. 3. 1. And where David offered up his sacrifice, whereby a great plague was stayed. 1 Sam. 24. 18. The Jewes say that Abel and 〈◊〉〈◊〉 here offered up their sacrifices. There was a City in Samaria neer Shechem of f 1.20 this name, Gen. 33. 18. But the former is here meant.

Questionlesse the people that lived under so righteous a King as Melchisedec was, who also was the Priest of God, were in profession at least, a Church of God; So as we may not unfitly infer, that there may be a civill Monarchicall government in the Church of God: such were the Kings of Israel; many of whom had care well to order the things of the Church of God. This as a lawfull and beneficiall thing is promised to the Christian Church, Kings shall be thy nursing Fathers, and their Queens thy nursing-mothers, Isa. 49. 23. Great is the benefit that Gods Church hath in sundry ages reaped from this kind of civill government.

Christians therefore, among others, ought for conscience sake, and for the Lords sake, be subject unto them, Rom. 13. 5. 1 Pet. 2. 13. and pray for them, 1 Tim. •…•…. 1, 2.

He is said to be King of Salem, for distinction sake. There were then other Kings* 1.21 besides him, (Gen. 14. 1, 2.) but of other places. Though he was born almost an hundred years before the Flood, and might be then the eldest man on earth, yet he was content with that which God alloted to him. So ought all Kings: and all o∣thers. Though God used Monarchs to punish people, yet he punished them also for their ambitious humour, Isa. 5. 10. &c. and 14. 4. &c.

§. 5. Of Melchisedec a Priest of God.

ANother function here attributed to Melchisedec, is this, a Priest Of the notation and meaning of this word Priest, see Chap. 2. v. 17. §. 172. and Chap. 5. v. 2. §. 2.

He is here said to be a Priest of God, in sundry respects.

• 1. To shew that he was ordained of God. This Apostle giveth an hint of his most solemn ordination, v. 20, 21.
• 2. To shew that he made God the object of his service: his eye was upon God.
• 3. To distinguish him from heathenish Priests: who were Priests of Idols.
• 4. To manifest the reason why Abraham had him in so high esteem, and did him such honour as he did. We cannot doubt, but that Abraham knew him, and took him to be the Priest of God.

Of this must all be sure, that look for any acceptance from God, or respect from Saints of God, that their calling be of God: that they may be truly said to be Ministers of God.

§. 6. Of God the most High.

BOth the Pen-man of the History, whereunto this hath reference, (Gen. 14. 18.) and also this Apostle having occasion to mention God, thus set him forth, The •…•…st high God.

The Hebrew word translated, a 1.22 most high is derived from b 1.23 a verb that sig∣nifieth to ascend on high, Psal. 68. 18. c 1.24 The Greek word is of the superlative de∣gree. d 1.25 The positive signifieth height, Eph. 3. 18. This word in the singular num∣ber is attributed only to God in the New Testament. The Greek LXX do usually

translate the foresaid e 1.26 Hebrew into when it is attributed to God with this Greek f 1.27 superlative.

This noun is one of those ten names, which in Scripture are attributed 〈◊〉〈◊〉 God, to set forth his excellency unto us. Of those ten names, see the 〈◊〉〈◊〉 Conquest on Exod. 17. 15. §. 72.

This particular title is given to God in reference to his place and power.

• 1. In regard of his place; The Lord is exalted, for he dwelleth on high, Isa. 33. 5. In this respect, saith the Psalmist, who is like unto the Lord our God, who dwelleth on 〈◊〉〈◊〉 Psal. 113. 5.
• 2. In regard of his power, dignity, and authority, he is higher then the hig•…•…, and above all Kings. The most high ruleth in the Kingdome of men; and the 〈◊〉〈◊〉 〈◊〉〈◊〉 God giveth Majesty, glory and honour, Dan. 4. 32. and 5. 18. The Lord is high 〈◊〉〈◊〉 all Nations, and his glory above the heavens, Psal. 113. 4.

This title, here given to God, gives us to understand, that when we have occa∣sion* 1.28 to speak or think of God, we do it with all reverence, and with an high 〈◊〉〈◊〉 of him. So will dutifull subjects to their Soveraign. Thus we use to sp•…•…k of Kings, his highnesse, his excellency, his Majesty, his excellent Majesty, his most 〈◊〉〈◊〉 Majesty. Should we not much more do it to him, that is King of Kings, to wh•…•… most properly highnesse, excellency, Majesty, dignity, dominion, and all manner of honour and glory doth belong.

It was usuall with Christ, when he spake of God, thus to expresse him, 〈◊〉〈◊〉 •…•…∣ther in heaven, your heavenly Father, Matth. 5. 16. and 6. 32.

• 1. How far short do they come of this, who vainly, rashly, yea, many times pro∣phanely, and blasphemously, use the name of God. This commination in the third Commandement, The Lord will not hold him guiltlesse that taketh his name in vain, 〈◊〉〈◊〉 fearfull doome against such.
• 2. Wonderfully doth this amplifie the condescention of God towards man. T•…•…e most high dwelleth in the lowest heart, Isa. 57. 15.
• 3. This description of God affords singular comfort to the faithfull; their God is •…•…he most high. He must therefore needs see them in all their cases, and be able to help them. To this purpose doth the Psalmist thus presse this title, He that d•…•…el∣leth in the secret place of the most High shall abide under the shadow of the Almighty, Psal. 91. 1. And thereupon thus saith, I will cry unto God most high, Psal. 57. 2.
• 4. This cannot be but great terror to the wicked, in that their wickednesse can∣not be hid from the most high, nor they have power to carry it out against him. The Lord most high is terrible, Psal. 47. •…•…. It was a great aggravation of the sins of Is∣rael, that they provoked the most high God. If therefore thou seest the oppression of the poor, &c. marvell not at the matter: for he that is higher then the highest, regard•…•…, Eccl. 5. 7.

§. 7. Of Melchisedec both King and Priest.

IT is a surpassing excellency in Melchisedec, that he was both King and Priest; The like is not noted in sacred Scripture of any meer man; namely, of any that right∣ly, and lawfully held those two offices.

Some have intruded on them both. Among the Heathen very many. B•…•…t none* 1.29 of those were Priests of the most high God. Among the Jewes, one King presumed to take upon him the Priests function: but for that his presumption, he carried the stamp of Gods indignation to his dying day; •…•… Chro. 26. 16, &c. The like is 〈◊〉〈◊〉 of Ieroboam, 1 King. 12. 33, and 13. 1. But at that very time was a Prophet 〈◊〉〈◊〉 to denounce a most heavy judgement against him, and his posterity.

Melchisedec was herein a peculiar type of Christ, who was all in all to his Church, both King, Priest, and Prophet.

By the way take notice from hence, of the arrogancy and presumption of the* 1.30 Pope of Rome, who usurpeth those two offices, of King and Priest, which are cal∣led his two keyes. Herein he sheweth himself to be plain Antichrist. Arguments urged by them to this purpose are very ridiculous: as those words of Peter, Lord behold here are two swords, Luk. 22. 38, And this voyce from heaven, rise Peter, 〈◊〉〈◊〉 and eat, Act 10. 13.

We, in reference to Christ, may, in regard of the union of those two offices in his person, expect what good may be done by a King, or a Priest.

§. 8. Of Melchisedecs royall entertaining Abrahams Army.

THe first act here attributed to Melchisedec is a Royall act. It is thus expressed, who met Abraham. a 1.31 The Greek word translated met, is a compound. b 1.32 The simple signifieth to meet. (c) The compound to meet with, namely, with others. Thus Cornelius met Peter with many in his company, Act. 10. 24, 25. And much people met Iesus, Luk. 9. 37. This word is here fitly used: for Melchisedec did not come alone: but as a King with great company and good provision. In the Histo∣ry, whereunto this hath reference, it is thus set downe, He brought forth bread and* 1.33 〈◊〉〈◊〉, Gen. 14. 18. Under this word bread, all needfull and usefull food is comprised. In this extent is the word bread frequently used in the Scripture: particularly in the Lords Prayer, Matth. 6. 11. See The explanation of the Lords Prayer, on the fourth petition, §. 81.

Under this word, wine, is in generall meant drink: but it further implyeth a kind of choyce and dainty refreshing: it was not water, which might have been sufficient for Souldiers, but wine to cheere their spirits: For wine maketh glad the* 1.34 heart of man, Psal. 104. 15. So as he brought forth, not only that which was ab∣solutely necessary to feed them: but also that which might cheer up their spirits: he made them a royall feast. Thus doth Iosephus a Jew, who wrote the History of* 1.35 the Jewes, set down this point. He brought forth, saith •…•…e, great abundance of such things a•…•… the season afforded.

This was a warrantable and a commendable act, and giveth proof that Souldi∣ers* 1.36 are to be succorded and rewarded. This must be taken of such Souldiers as fight in a good cause. Ioshuah bountifully rewarded the Reubenites, and others that assisted their brethren against the Canaanites, Iosh. 22. 8. It is said of Toi, that he sent to salute David, and to blesse him, because he had fought against Hadadezer, and withall he sent great presents, 2 Sam. 8. 10. God himself gave the rich land of E∣gypt to Nebuchadnezzar, because he had caused his army to serve a great service against Tyrus, Ezek. •…•…9. 18, 19. On this ground it was a custome in Israel, to meet such at returned with good success from the war, with tabrets, with joy & with instruments of musick, 1 Sam. 18. 6. Judg. 1•…•…. 34. Sore vengeance was executed on the men of Succ•…•…th and Penuel, because they refused to succour Souldiers in such a case, Iudg. 8. 5, &c.

This kind of succour as it argueth gratefulnesse for what hath been done, so it gives great encouragement for the future: victory useth not to be easily gotten: much hazard must be undergone, and great hardnesse endured for effecting it: no work like unto it.

Such as tarry at home preceive the fruit and benefit of Souldiers paines and dan∣ger:* 1.37 thereby their peace is maintained, and they preserved from much violence and oppression, which otherwise, through the fury of enemies, might fall upon them.

If incouragement is to be given to Souldiers after the war is ended, much more while they are in war, that they may the better hold out, and not faint in their great undertakings.

As for those who deny to Souldiers their due and just wages and allowance, they do the greatest injustice that can be. The Apostle as a ruled case thus propounds this point, who goeth a warfare any time at his own charges? 1 Cor. 9. 7. Who bet∣ter deserve their wages then Souldiers?

Commendable in this case is the charity of those, who have built Hospitals, or given revenewes, or otherwise provided for such Souldiers, as have been maimed in war, and made thereby unable to provide for themselves.

§. 9. Of Kings slain in War.

THe time of Melchisedecs meeting Abraham is thus described, returning from the slaughter, &c. This hath reference to Abrahams arming Souldiers, and pursu∣ing

those enemies that had sacked Sodom, and among others of the City had taken Lot, and all that he had, Gen. 14. 14, &c. Melchisedecs meeting Abraham and royal∣ly entertaining him and his army, after he had in a warlike manner set upon the enemies, and slain them, testifieth his approbation of what Abraham had do•…•…e: which is further confirmed by Melchisedecs blessing him for what he had done. This giveth a plain proof both of the lawfulnesse of war: and also of slaying enemies 〈◊〉〈◊〉 warre.* 1.38

Of these two points, see the Churches Conquest on Exod. 17. 9. §. 13. and o•…•… Exod. 17. 13. §. 60.

The parties here said to be slain, are stiled Kings. There were foure Kings 〈◊〉〈◊〉 joyned together in that army which Abraham set upon: and by this text it 〈◊〉〈◊〉* 1.39 that they were slain. To confirme me the truth whereof, the History it self thus saith: Abraham divided himself against them, he and his servants by night, and 〈◊〉〈◊〉 〈◊〉〈◊〉, Gen. 14. 15. The History in generall saith, that the enemies were smitten, which includeth Commanders, as well as common Souldiers: and the Apostle, who 〈◊〉〈◊〉 the full extent of that History, expresly mentioneth the Kings themselves to be 〈◊〉〈◊〉 so as the greatest that be among men have no priviledge in war. Bullets, Arrows, Swords, and other warlike instruments, put no difference betwixt the greatest 〈◊〉〈◊〉 the meanest. Not only Ahab a wicked King of Israel was in wars slain with an ar∣row (1 King. 22. 34.) but also Iosiah King of Iudah, one of the best Kings 〈◊〉〈◊〉 ever Iudah had, 2 Cro. 35. 23. The flesh of Kings, of Captaines and mighty 〈◊〉〈◊〉, 〈◊〉〈◊〉▪ in this respect said to be meat for the foules of the Aire, Rev. 19. 18.

All that joyn in war are as members of the same body, and counted by the 〈◊〉〈◊〉 common trespassers: The greater the commanders are, the more they are sought al∣ter by the enemy: and in that respect in greater danger; hereupon Davids 〈◊〉〈◊〉 would not suffer David himself to go with them in his own person, and that upon this reason, Thou art worth ten thousand of us, 2 Sam. 18. 3.

God also doth oft take occasion in this case to punish wicked Kings, as 〈◊〉〈◊〉, 1 Kings 22. 28. Or to punish people by taking away good Kings, as Iosiah, 2 Kings 23. 29.

Kings therefore and other great ones have just cause, when they attempt war, to be sure that their cause be just and weighty: and to seek unto God for his protection and blessing, yea, and to commend their soules into his hands. As in other cases, so in war, unto God the Lord belong the issues from death, Psal. 68. 20: See t•…•…e Churches Conquest on Exod. 17. 16. §. 86.

They who are here said to be slaine, were those who had before gotten a great* 1.40 victory, and slaine many on the other side, Gen. 14. 10. So as this giveth proo•…•…, that Conquerers may soon be Conquered. See the Churches Conquest, on Exod. 17. 11. §. 47.

§. 10. Of succouring such as we are nearly related unto.

THe occasion which Abraham took to wage the war, whereunto this hath refe∣rence, was, that his kinsman was taken by the enemies. For it is thus expresly said, when Abraham heard, that his brother was taken captive, he armed his trai•…•…d servants &c. Gen. 14. 14. He that is stiled his brother, was Abrahams brother•…•… son,* 1.41 Gen. 11. 27. and 14. 12. It hereby is evident, that distresse of kindred is a just oc∣casion to afford help unto them: and if their distresse be captivity under an 〈◊〉〈◊〉 (as Lots was) it is a good ground, to rescue them by force of armes: On this gro•…•…d the Reubenites, Gadites, and half the tribe of Manasseh, who were settled in their own inheritance, were enjoyned to help their brethren of the other Tribes, against their common enemies: answerably they promised so to do, (Numb. 32. 20, 25.) and they performed their promise to the full: and were commended and rew•…•…ded for the same, Iosh. 22. 1, &c. On the other side, Reuben, Gilead, Dan, and 〈◊〉〈◊〉, are reproved for sailing to afford help to their brethren in their need, Iudg. 5. 15, 16, 17.

This is one speciall end of those bonds of relation, whereby God hath knit 〈◊〉〈◊〉 〈◊〉〈◊〉 to another.

This point is to be applyed, as God by his providence shall afford occasion.

This pattern of Abraham herein, is the rather to be observed, because not long before this, there was a strife between the heardmen of Abrahams Cattle, and Lots, 〈◊〉〈◊〉. 13. 7. Besides it was Lots folly to dwell among the Sodomites.

Abraham would not suffer conceits of any such matters to hinder him from this work of charity: no though there were danger in attempting the fame against such 〈◊〉〈◊〉 enemies. That reason which the Apostle useth, to stir up children or ne∣•…•… to shew piety at Home and to requite their parents, may be applyed to all that by any bond of relation are knit unto them, and that in all sorts of distresses. The reason is thus expressed, For that is good and acceptable before God, 1 Tim. 5. 4. who would not be moved to a duty by so forcible a motive.

§. 11. Of congratulating the successe of neighbours of the same profession.

THe nearest relation that we read of betwixt Melchisedec and Abraham, was neigh∣bourhood,* 1.42 or cohabitation. For Salem was not far from the place where Abra∣ham sojourned. Abraham sojourned in the Land of Canaan; and Salem was a place bordering near unto it. There might be also a spirituall relation to move Melchi∣sed•…•… to do the courtesie, which he did, to Abraham: for they both feared and wor∣shipped the same God, and were of the same profession. This instance further shew∣eth,* 1.43 that neighbouring Nations ought to congratulate one anothers good successe, especially if they be of the same religion.

Successe against enemies of our neighbours may be a benefit to us that are their neighbours. For being common enemies, if they prevaile against our neighbours, they may take occasion to annoy us. Enemies will not be content with one con∣quest. When they have subdued one neighbouring Nation, they will be ready to set upon others: witnesse Nebuchadnezzar, Cyrus, Alexander, and other Mo∣narch•…•….

As occasion is offered, this pattern of Melchisedec is to be imitated, and that the* 1.44 rather, because Melchisedec was a King of peace, v. 2. Yet he congratulated him, that was victorious over enemies.

Such victories are meanes of peace: for such enemies, if not subdued, will di∣sturb the peace of all they can.

Besides there ought to be a sympathy with such as are of the same profession and religion. They ought to rejoyce with them that do rejoyce, Rom. 12. 15.

It is in these respects a point of wisdome to encourage such as God gives good successe unto: especially against enemies of his Church: and that in particular by congratulating that good successe which God doth give them.

§. 12. Of one mans blessing another.

THe next act attributed to Melchisedec in reference to Abraham is thus set down, and blessed him. Melchisedec blessed Abraham.

Of the notation of the Greek word translated a 1.45 blessed. See Chap. 6. v. 6. §. 47. b 1.46 The Hebrew root signifieth sometimes to c 1.47 bow the knee, Psal. 95. 6. 2 Chro. 6. 1•…•…. Sometimes to wish well, or to pray for one, Psal. 129. 8. In this sense the Greek word used in this Text is answerable unto it; and the LXX do ordi∣narily translate that Hebrew word, with this Greek word. For when man is said to blesse man, it is ordinarily intended of one mans wishing well to another, or pray∣ing* 1.48 for him. In the generall it may here be so taken. For in the History it is writ∣ten to this effect, Melchisedec blessed Abram, and said, Blessed be Abram of the most high God, Gen. 14. 19.

The latter clause sheweth that Melchisedec prayed unto God to blesse Abram: and in that respect is said to blesse Abram.

It is also there noted, that Melchisedec blessed God: blessed be the most high God, saith he.

Thus we see that this act of blessing is attributed to God and man. It is attributed* 1.49 to God in a double respect.

• 1. As he sanctifieth and setteth apart any thing to an holy use. Thus God is said to blesse the seventh day and sanctifie it, Gen. 2. 3.
• 2. As he conferreth some reall actuall good thing upon his creature. Thus God is said to blesse man and woman, Gen. 1. 28.

Gods blessing man is in e 1.50 Greek and f 1.51 Latin set forth by words that sig•…•… to s•…•…eak well, to shew the power of Gods word. It shall indeed be well to them, to whom God wisheth or saith well. In the Creation of Gods works, it is on every day noted, that God said, let it be so and so: and thereon it is inferred, It was 〈◊〉〈◊〉, Gen. 1. 7, 9, &c. This is further manifest by the ratification of Gods blessing th•…•…, •…•… will blesse thee, and thou shalt be a blessing, Gen. 12. 2. and Thou blessest O Lord, 〈◊〉〈◊〉 it shall be blessed for ever, 1 Chro. 17. 27. On this ground is the word oft dou•…•… thus, in blessing I will blesse thee, Gen. 22. 17. Psal. 132 15.

Of Gods blessing his creatures, see more Chap. 6. v. 8, §. 47. and v. 15. §. 〈◊〉〈◊〉.

The act of blessing is here attributed to man.

Blessing attributed to man, hath reference to the Creator and creatures. This* 1.52 Melchisedec blessed God (Gen. 14. 20.) as well as Abram.

God is blessed by man two wayes.

• 1. By acknowledging, and confessing Gods excellencies, 1 Chro. 29. 10, 11.
• 2. By thanking and praising God for the same, Psal. 34. 1.

This is to be observed of such as think it an harsh speech, to say that man blesseth God.

The creatures that are blessed by man, are either other men, or other kinds of creatures.

Other kinds of creatures are blessed by man two wayes,

• 1. By way of supplication; by craving Gods blessing upon them. Thus every* 1.53 creature is said to be sanctified or blessed, by the word of God and prayer, 1 Tim. 4. •…•…. Gods word giveth warrant and direction for the right use of it, and prayer obtain•…•… a blessing thereupon: Thus it hath been of old, and still is a commendable custome for Saints to blesse their meat. So did Samuel, 1 Sam. 9. 13. and Christ, Luk. 24▪ 30. For man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord man liveth, Deut. 8. 3. It is not the creature alone, which can do us any good, but that blessing which God is pleased to give unto it.
• 2. By way of consecration, when a creature is by one sent of God, and standing in Gods roome, set apart in Gods name to some religious use. In this respect the Apostle thus saith of the sacramentall cup, the cup of blessing which we blesse, 1 Cor. 10. 16.

One man is blessed of another two wayes,* 1.54

• 1. By supplication, or gratulation.
• 2. By confirmation.

• ...

  1. By supplication; when one prayeth for another, or desireth God to blesse him. Thus any one may blesse another. An inferiour may blesse a superiour. Thus the workmen of Boaz blessed him, Ruth. 2. 4. In this respect Christ adviseth to blesse them that curse us, Matth. 5. 44. So his Apostle, Rom. 12. 14.

  By gratulation one man blesseth another, by thanking him for a kindnesse: or by praising God for him, Iob. 29. 11. and 31. 20.

• 2. By confirmation, when one in Gods name assures another that God will bless him: thus is this an act of superiours. In this sense the lesse is blessed of the greater, v. 7. These must be such superiours as stand in Gods roome, and have an especiall charge over them whom they blesse.

Of these there are three sorts. Governours of Families. Magistrates in com∣mon-wealths. Ministers of Gods word.

• 1. For Governours of Families, it is said that David returned to blesse his 〈◊〉〈◊〉, 2 Sam. 6. 20. Of these Governours, Parents have the most especiall power to bless their children. Hereof see Domest. Duties, Treat. 5. §. 9. and Treat. 6. §. 58, 5•…•…▪
• 2. For Governours in Commonwealths, the highest therein have especially this prerogative. Ioshua in his time blessed Caleb, Iosh. 14. 13. And he blessed the tribe of Reuben, Gad, and half tribe of Manasseh, Josh. 22. 6. So David blessed the people, 2 Sam. 6. 18. And Solomon, 1 King. 8. 14.
• 3. For Ministers of Gods word, to them especially belongeth this solemne

• ... 〈◊〉〈◊〉 publick kind of blessing by way of confirmation. For they in a most peculiar 〈◊〉〈◊〉 stand in Gods roome. We are ambassadours for Christ, as though God did 〈◊〉〈◊〉 you by us, &c. 2 Cor. 5. 20.

According to the different calling and function of Ministers may their blessing be distinguished. Some Ministers calling is extraordinary; as the calling of Prophets and Apostles were. Others ordinary.

The blessing of extraordinary Ministers is more extraordinary in the kind, and in∣fallible in the issue.

Their blessing extraordinary in the kind, was by way of prediction. They fore∣•…•…old the future estate of those whom they blessed. In the issue it was infallible, in 〈◊〉〈◊〉 the blessing that they foretold, did so fall out in every circumstance and failed not. Thus Isaac blessed Iaacob, and Esau concerning things to come, Heb. 11. 20. and accordingly they so fell out.

The blessing of ordinary Ministers, though it be not so extraordinary distinct and infallible a prediction of things to come, yet is it much more then a private Prayer or desire: namely, a Testimony, a pledge, and assurance of that which God will do. So as it is a kind of Divine work, and a blessing rather of God then of man. The Mi∣nister uttereth what he uttereth in Gods name: or rather God uttereth it by his Mi∣nisters mouth. In testimony here of the Minister useth to stand on high, over the people, and to lift up his hand, to shew that he speaketh from him, who is above all. In this respect God having given a charge unto the Priests under the Law, to blesse his people, addeth this ratification, and I will blesse them, Num. 6. 27.

To apply, what hath in generall been said, to the blessing intended in my Text, the blessing here spoken of was of one mans blessing another: And that man a publick Minister, and an extraordinary one. It was a most solemn blessing of confirmation: a part of his Priestly function, wherein he shewed himself to be greater then Abra∣ham, v. 7.

Quest. What good thing was it that Melchisedec by this blessing ratified to A∣bram.

Answ.

• 1. Because no particular is expressed, it may in generall be extended to all those good things which God promised to Abraham, as the stock of the Church, and the Father of the faithfull.
• 2. This Apostle hinteth one main particular, where he saith of Melchisedec, in re∣ference to Abraham, He blessed him that had the promises, v. 6. Now because the prin∣cipall promise of all, under which all the rest may be comprised was the blessed seed, questionlesse that blessing was here in speciall ratified and sealed up to Abra∣ham.

§. 13. Of Saints pious salutations.

MElchisedecs foresaid blessing of Abraham was in general, a congratulation, and salutation: and it sheweth how Saints should carry themselves one towards another, when they first meet, even with wishing well one to another, and blessing one another: when Boaz came to see his reapers, he said, The Lord be with you, and they answered him, The Lord blesse thee, Ruth. 2. 4. This phrase, we have blessed you out of the house of the Lord, (Psal. 118. 26.) implyeth, that it was usuall, especially for such as belonged to the house of the Lord, to blesse those that came to them.

In that such holy wishes are denyed to unworthy ones, it appeares that it was ve∣ry usuall to blesse those whom they deemed worthy. The denyall hereof is thus expressed, Neither do they which go by, say, the blessing of the Lord be upon you: we blesse you in the name of the Lord, Psal. 129. 8.

This kind of salutation, is both a testification of mutual love, and also a meanes of preserving it.

• 1. Commendable in this respect is the common practise of Christians, who use to salute one another with these or such like speeches, God save you; The Lord be with you. Then especially are they most commendable, when they come from the heart.
• •…•…. What may be thought of the usuall imprecations of many, when they meet

• one another. They are such as I am ashamed to name. Let them well weigh 〈◊〉〈◊〉 doome thus expressed, As he loved cursing, So let it come unto him: as he 〈◊〉〈◊〉 not in blessing, so let it be far from him. &c. Psal. 109. 17, 18. See more hereof in 〈◊〉〈◊〉 whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 57, 58.

§. 14. Of Ministers blessing the people.

MEchisedec being considered in generall as a Minister of God, giveth instance, that Ministers of the word have power to blesse Gods people: to blesse th•…•…, I say, not onely with a meer desire and prayer, but also with a declaration of Gods blessing them. Thus much is intended in this charge of Christ to his Discipl•…•…, When ye come into an house, salute it, (Matth. 10. 12.) Hereby is meant the fore•…•…id kind of blessing, as appears by this consequence, If the house be worthy, let your 〈◊〉〈◊〉 come upon it; For this end did God prescribe an expresse form of blessing to the Priests under the Law, Numb. 6. 23. The Apostle useth a blessing (•…•… Cor. 13. 1•…•…) which the Christian Church to this day observeth: so it doth Christs ble•…•…ng Luk. 11. 28.

Ministers stand in Gods room, and are to people in his stead, and as his mou•…•… as was shewed before.

Such a Ministeriall blessing is of singular use to strengthen the faith of Gods peo∣ple, and to settle their conscience. The calling and function of a Minister 〈◊〉〈◊〉 much hereunto.

As Ministers are to be conscionable in performing their duty herein, so people must have this in high account: and not lightly esteem of it, as too many do. Ho•…•… usuall is it for many to depart from the congregation, before the Ministers ble•…•…ng be pronounced, and so goe away without the grace of the Lord Jesus Christ.

§. 15. Of Christs blessing the faithfull.

AS in other things, so in this act of blessing, Melchisedec was an especiall type of Christ: and Abraham was there blessed, as the father of the faithfull: so as there∣in was prefigured an act of Christ, towards the promised seed: which was, that Christ blesseth the faithfull: such as are of the spirituall seed and faith of Abraham. A particular instance hereof is thus given, Christ lift up his hands, and blessed them. Luk. 14. 50. And as a further evidence hereof, when Christ ascended he gave gifts unto men, Eph. 4. 8.

Christ doth thus blesse partly as God. Thus he blessed Iacob, Gen. 32. 29. and partly as Mediator, betwixt God and man. Thus God hath blessed us with all spiri∣tuall blessings in Christ, Eph. 1. 3.

• 1. No doubt but that this blessing wherewith Melchisedec blessed Abraham was a singular comfort unto him. Much more comfortable may the true blessing, which Christ conferreth on his Church, be to the members thereof. They whom C•…•…st blesseth are and ever shall be truly blessed.
• 2. This may be a great encouragement against the curses of Idolaters and pro•…•…ane persons. They use to curse us, and to imprecate all evill against us, for Christs sake, and for our professions sake. We may in this case say, surely there is 〈◊〉〈◊〉 in∣chantment against Jacob, neither is there any divination against Israel, Numb. 23. •…•…3. As God turned Balacks endeavour to curse into a blessing, so he will requ•…•…e good for wicked mens cursing, 2 Sam. 16. 12. It is further added in the History 〈◊〉〈◊〉 upon Abrahams victory, Melchisedec did not only blesse Abraham himself, but also blessed the most high God, which delivered his enemies into his hands. Gen. 1•…•…. •…•….* 1.55 Hereby he evidently sheweth that the praise of victory is to be given to God. See more hereof in the Churches Conquest, on Exod. 17. 16. §. 77.

§. 16. Of Abrahams giving a tenth to Melchisedec.

Vers. 2. ITt was an especiall prerogative appertaining to Melchisedec, that •…•…∣ham gave a tenth part of all unto him. This relative, a 1.56 To 〈◊〉〈◊〉, 〈◊〉〈◊〉 reference to Melchisedec.

The verb translated b 1.57 gave is derived from c 1.58 a noun that signifieth a part or portion, Act. 8. 21.

d 1.59 This verb implieth a dividing, or distributing that which is meet to be given to one. It is used, where it is said, God hath dealt to every man the measure of faith, Rom. 12. 3. See more in the emphasis of this word, Chap. 2. v. 4. §. 35

Abraham saw it meet that Melchisedec should have a tenth of what he had.

Though the word, part, be not expressed in the Greek, yet it is here well sup∣plied. e 1.60 The Greek word translated, tenth, when it is set alone, and hath not ap∣parent reference to any particular thing, signifieth a tenth part. It is derived from that numerall noun which signifieth * ten.

This generall phrase, f 1.61 of all, hath especiall reference to the spoiles that Abra∣ham took in war: for so much is expressed, v. 4. For Gods people did use to give of that which they took in war unto the Lord, 1 Chro. 26. 27. and this was according to the Commandement of the Lord, Numb. 31. 28. &c.

This giving of a tenth the Apostle here setteth down as an evidence of Abrahams respect to Gods Priest: and of his thankfulnesse to the King for that royall kind∣nesse and grace which he shewed him.

Principally and especially did Abraham give the tenth to Melchisedec, as he was a Priest of God.

Two reasons moved Abraham to do this,

• 1. To shew that of Christ he held whatsoever he had: in testimony whereof he* 1.62 gives a part to him that was a type of Christ and stood in his roome.
• 2. To shew how just and equall it is that they who communicate unto us spiritu∣all blessings, should partake of our temporals.

These two reasons resting upon a morall and perpetuall equity, shew that in those generall cases Abraham is a pattern to all sorts of Saints in all ages, to do as he did. Namely,

• 1. To testifie their acknowledgement of all they have to come from Christ, and to testifie that they hold all they have of Christ, by giving thereof to him. This is to 〈◊〉〈◊〉 the Lord with our substance, and with the first fruits of our increase, Prov. 3. 9. Of offering gifts to God, see Chap. 5. v. 1. §. 6.
• 2. To communicate of our temporals to such as make us partakers of their spiri∣tuals. See §. 18.

§. 17. Of tenths how far due to Ministers of the Word.

ABout Abrahams giving a tenth to Melchisedec sundry questions are moved.

Quest. Have all Ministers of the word, the same right to tenths that Melchise∣dec had?

Answ. Not in every particular circumstance: for,

• 1. Melchisedec was an extraordinary type of Christ: and that both of his Kingly* 1.63 and Priestly function: by vertue of both those he received tythes. No other Priest or Ministers are such.
• 2. Melchisedec received tythes of Abraham in a Mystery, to shew the preheminen∣cy of his Priest-hood: and withall the preheminency of Christs Priest-hood above Lev•…•…'s. This the Apostle himself maketh manifest, v. 4, 5, 6.

Yet there is a common and generall equity in Melchisedecs receiving tythes: which may appertain to all sorts of Gods Ministers.

2. Quest. Is the tenth part such an inalterable portion as to be due to all Ministers, at all times?

Answ. If that precise portion be not unalterable: yet that which is equivalent there∣unto is: namely, that Ministers be sufficiently and plentifully maintained.* 1.64

There be some reasons rendred about the Levites receiving tenth which are proper to the Jewes.

One is this, that the Jewes, paying first fruits and tenths, did thereby testifie their acknowledgement of Gods bringing them out of the Egyptian bondage: and giving them Can•…•…an as a setled inheritance, Deut. 26. 5, &c.

The other is this, a recompence for their having no inheritance proper to the

tribe of Levi. Unto the tribe of Levi no inheritance was given, Iosh. 13. 14. 〈◊〉〈◊〉 thus saith the Lord, I have given the children of Levi, all the tenth in Israel 〈◊〉〈◊〉 •…•…∣heritance, Num. 18. 21.

Object. Abraham payed tythes to Melchisedec, before there was any 〈◊〉〈◊〉 of tribes, Gen. 14. 20. And Iacob also, before that distinction of 〈◊〉〈◊〉 vowed to give the tenth unto God: Gen. 28. 22.

Answ. Neither of these carry the force of a perpetuall law.

The one was not constantly done: the other was not necessarily don•…•…▪ •…•…∣ham did not every year pay tithes: but only this once. Iacobs vow 〈◊〉〈◊〉 〈◊〉〈◊〉 voluntary act of his own: and it was a vow made upon conditions, 〈◊〉〈◊〉 no morall and inviolable precept will admit.

3. Quest. Is the law of tenth utterly abolished?* 1.65

Answ. In this case distinction must be made betwixt the ceremony, and 〈◊〉〈◊〉 〈◊〉〈◊〉 a Law.

• 1. That there should be Altars, Sacrifices, Incense, &c. was a ceremony: 〈◊〉〈◊〉 that there should be ordinances, wherein and whereby God should be •…•…∣shipped, is a perpetuall equity, Mal. 1. 11.
• 2. That there should be sacrificing Priests, and high Priest, and other 〈◊〉〈◊〉 of Levites was a ceremony. But that there should be Ministers of the 〈◊〉〈◊〉 is a perpetuall rule, Isa. 66. 21.
• 3. That in their fastings, they put on sackcloth, and put ashes on their 〈◊〉〈◊〉, was a ceremony: but that there should be times of fasting, and 〈◊〉〈◊〉 〈◊〉〈◊〉 mens souls afflicted, is a perpetuall equity.
• 4. That women after child bearing should be legally purified, was a 〈◊〉〈◊〉▪ but that there should be publick thanksgiving for their deliverance, i•…•… a perpetuall equity.

Thus for the point in hand, though it be granted that the Leviticall tenths 〈◊〉〈◊〉 proper to the Jewes, yet this is a generall common equity, that they who labou•…•… i•…•… the word should live of the word: and that they should have sufficient 〈◊〉〈◊〉 from them, for whom they do labour: that they should not be put otherwise •…•…o seek a maintenance, but rather live upon their labours, for whose spirituall good they watch.

Object. Paul wrought for himself in another calling, Act. 18. 3. and 20. 34.* 1.66

Answ. The Apostle himself implyeth, that he had power to forbear working, 1 Co•…•…. 9. 6. That which he did, in the foresaid case, was extraordinary.

4. Quest. Why are tenths under the Gospell paid to Ministers?* 1.67

Answ. It is for the most part the fittest proportion, and that the very heathen did observe about their Ministers. When God himself set down a particular and di∣stinct portion for his Ministers, he judged a tenth to be the most convenient. Here∣upon good Governours have in their Common-wealths, thought meet to 〈◊〉〈◊〉 such a portion. This generall rule, Let him that is taught in the word, 〈◊〉〈◊〉 unto him that teac•…•…eth in all good things, (Gal. 6. 6.) may be most fitly brought to the foresaid proportion of tenths. Where such a portion is established by Law, people are bound in conscience to observe the same.

Object. Establishment of a set maintenance maketh Ministers negligent.* 1.68

Answ.

• 1. It may make unconscionable Ministers to be so: but not such as for the Lords sake, and conscience sake, perform their duty.
• 2. Greater inconveniencies may arise from not setling of any 〈◊〉〈◊〉▪ but leaving it wholy to peoples devotion: as,
  • 1. If people be left at such liberty, they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance: so as thi•…•… may be a meanes to make Ministers meal-mouth'd, and to seek to please their people.
  • 2. This kind of maintenance is accounted a meer benevolence: whereas in this case Christ and his Apostles make it a matter of due debt, 〈◊〉〈◊〉 workman is worthy of his meat, Matth. 10. 10. 1 Tim. 5. 18. A Ministers paines is a valuable consideration, for the greatest allowance that p•…•…o∣ple use to give. If we have sown unto you spirituall things, is it •…•… 〈◊〉〈◊〉

• ...
  • ... thing if we shall reap your carnall things? 1 Car. 9. 11.
  • 3. This is an hindrance of the choyce of good Ministers. For many are ready to entertain Ministers, as they use to hire workmen, such as will come at the cheapest rate.
  • 4. This may be a meanes of laying the heaviest burthen upon the better sort. When the profaner sort withdraw, they that are of the better sort are forced to inlarge themselves the more.
  • 5. From thence may follow undue emulation, and ostentation in seeking to be above others.

A set established maintenance is the nearest to Gods order.

§. 18. Of Ministers Maintenance.

THis generall point may well be inferred from Abrahams giving the tenth to Mel∣•…•…, that Gods Ministers who communicate unto us spirituall blessings, are* 1.69 to be made partakers of our temporall commodities. This is almost in these words s•…•…t down by the Apostle, 1 Cor. 8. 11. and again, Gal. 6. 6. Our Lord Christ, and his Apostle witnesseth that a Minister is a 1.70 worthy hereof: Matth. 10. 10. 1 Tim. 5. 18. The Apostle stileth the Ministers allowance b 1.71 wages: for it is as due to him, as wages is due to a servant, Souldier, workman, or any other that taketh paines for our good. The Apostle exemplifieth the equity of this by a Souldiers living upon his warfare: by a Vine-dressers partaking of the fruit of it; by a shepheards living upon the flock; by an oxes eating of the corn that he treadeth out; by a plough∣•…•…, threashers, reapers, and other workmens living upon their paines, yea, and of the Levites partaking of the sacrifices that they prepared, 1 Cor. 9. 7, &c.

• 1. Iustice requires as much, and this is implyed under these words, worthy, wages,* 1.72 Luke 10. 7. This therefore is one of those dues which the Apostle would have Christians to render, Rom. 13. 7. and that upon these and other like •…•…onsidera∣tions.* 1.73
  • 1. Ministers use to spend the prime of their age in fitting themselves to this cal∣ling. They might otherwise have fitted themselves to another calling, whereupon they might have lived with greater plenty.
  • 2. Their friends, for the most part, have been at great costs in training them up hereunto.
  • 3. They are deprived of other meanes of maintenance, by attending upon this calling.
  • 4. The paines required to this calling useth to be very great: both while they are in fitting and preparing themselves thereto, and also when they come to exercise the same. Ministers are many times at their study, while o∣thers are asleep, and have no other witnesse of their paines but their can∣dle, which teacheth them to spend themselves in giving light to others.
  • 5. The benefit received by their paines is invaluable. No calling affords grea∣ter. It concerneth the soul: the spirituall and eternall good thereof. If therefore recompence be given to men of other callings, much more to Ministers of the word.
• 2. Gratefulnesse should move people to recompence their Ministers; for good* 1.74 must be requi•…•…ed with good. This was one reason whereby Abraham was moved to give the tenth to Melchisedec. This is acceptable to God and man.
• 3. Wisdome should induce men hereunto, That Ministers might thereby more di∣ligently* 1.75 attend their calling: and be better enabled to go through the work of it: and so their people receive the more good from them. Daily wants whereby Mini∣sters are forced otherwise to provide for themselves and families, do make them more negligent in their calling. Men will well feed their beasts, that they may do the more and better work, 1 Cor. 9. 9.
• 4. That homage which they owe unto God, should most of all stir up people to* 1.76 be liberall to their Minister. For Ministers stand to them in Gods roome, 2 Cor. 5. •…•…0. What is given to them, as Ministers of the word, is given to God. The Apo∣stle

• therefore saith of that the Philippians sent him, I have received an 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 sweet smell, A sacrifice acceptable, and well pleasing to God, Phil. 4. 18. In this •…•…∣spect God doth account himself robbed by such as withhold from his Ministers 〈◊〉〈◊〉 due, Mal. 3. 8, 9. For under the Law first fruits, tithes and all manner of 〈◊〉〈◊〉 which were given to Priests and Levites, were accounted to be given to the Lord.

People therefore ought for the Lords sake, (Ioh. 13. 20.) for their soules 〈◊〉〈◊〉▪ (Heb. 13. 17.) and for their own incomparable advantage (Matth. 10. 41.) to 〈◊〉〈◊〉 to their Ministers what is meet.

Many imagine that under the Gospell there is no Law to bind people to give 〈◊〉〈◊〉* 1.77 thing to their Minister: and that what in this kind they do is a meer bene•…•…▪ and an arbitrary gratuity. But that which hath been before set down, doth 〈◊〉〈◊〉 eutly manifest, that people are bound by the strongest bonds that can be to 〈◊〉〈◊〉 their Ministers: namely, Gods charge and invaluable benefits received. What 〈◊〉〈◊〉 binds men to give such liberall fees, as they ordinarily do, to Lawyers, and Physici∣ans? Were they as sencible of their spirituall good, as they are of their bod•…•… welfare, and temporall estate, they would be as liberall to their Ministers 〈◊〉〈◊〉 others.

§. 19. Of Melchisedec a King of righteousnesse.

SUndry mysteries are by our Apostle observed about the foresaid Melchisedec. 〈◊〉〈◊〉 first is concerning his name. This because it is the chiefest of all and belonged unto him, before he was King of Salem, the Apostle bringeth it in, in the first place with this particle of order a 1.78 first.

Of the adverb, truly, mentioned in Greek, but not expressed in our English, See* 1.79 v. 5. §. 37.

This phrase, leing by interpretation, implyeth that his name did signifie that which is here set down: and thereupon, metonymically he is said to be by interpretati•…•…, 〈◊〉〈◊〉 being interpreted (as Iohn 1. 38.) King of righteousnesse.

c 1.80 To interpret a word, is to declare the meaning of that which otherwise would not be understood. Melchisedec was an Hebrew name.

They to whom the Apostle wrote, understood Greek better then Hebrew: There∣fore he expounds the meaning of the Hebrew name in the Greek tongue: as we in∣terpret the Greek in English.

Strange words are to be interpreted▪ so sentences also. It was usuall with the* 1.81 Penmen of the New Testament so to do, Mark. 15. 20, 34. This is expresly com∣manded, 1 Cor. 14. 27. For this end a peculiar gift of interpreting strange tongues, was given to sundry particular persons in the primitive Church, 1 Cor. 12. 10.

Strange words or sentences, without interpretation, are to no purpose: no 〈◊〉〈◊〉 can be reaped thereby. They are as musicall Instruments and Trumpets sounded without any distinction: or like words spoken in the aire, which soon vanish, and come to nothing, 1 Cor. 14. 7. &c. But on the other side, it much satisfieth on•…•…, to have that which he cannot understand expounded and made clear, Gen. 40. 7, 8. and 41. 8. Dan. 4. 5, 6. and 5. 29.

Great is that wrong which Papists do to their people, in and by their Latin •…•…∣gy.* 1.82 Latin is not a tongue which the common people do at this day, in any pa•…•… of the world understand. Yet among Papists all their publick prayers, and other sacred ordinances, as reading the word, or administring Sacraments, are in Latin. It is a sore doome that the Apostle denounceth against such, in these words, 〈◊〉〈◊〉 (namely strange tongues) are for a signe, not to them that believe, but to them 〈◊〉〈◊〉 be∣lieve not, 1 Cor. 14. 22.

Too neer to these do they come, who fill their Sermons with such words, and* 1.83 sentences as their people cannot understand: and yet do not interpret them. So do they also who affect strong lines: that is such kind of phrases that their people un∣derstand not.

Seeing interpretation of strange tongues is necessary, Surely it is requisite that Mi∣nisters be expert, in the learned tongues especially, that they may be able to inter∣pret them. It is also requisite that they be well acquainted with the Types, Pro∣verbs,

Prophesies, and other obscure passages in Scripture, that they may declare the meaning of them to the people, as the Apostle here doth.

This name Melchisedec is a compound word, and containeth in it two Hebrew* 1.84 〈◊〉〈◊〉. The former Melec a King. The title, I, in this word, Melchi, may signi∣fie, My, as if it were translated My King, Psal. 5. 2. or else it may be inforced fo•…•… composition sake. The other word tsedec signifieth, righteousnesse, Psal. 15. 2.

Of the Greek word translated righteousnesse, see Chap. 1. v. 9. §. 114. and of the Hebrew and Greek word, translated King, See v. 1. §. 3.

This name Melchisedec, compriseth under it two things,

• 1. His function, he was a King.
• 2. His practice, he ruled in righteousnesse.

Whether this name were given him in his infancy, or after he was a King, is un∣certain. If this Melchisedec were Shem (whereof see v. 1. §. 2.) then Shem was his proper name given him in his infancy: So as it is most probable, that it was given him after he was King, and manifested his righteousnesse in governing the people. On a like occasion Gideon was called Ierubbaal, Judg. 6. 32. And Iacob was cal∣led Israel, Gen. 32. 28.

If this name were given him in his infancy, it was certainly by way of prophesie. The spirit foreseeing what his office should be, and what his practise would be, di∣rected those that gave him his name, to give this name Melchisedec: As Noah, Gen: 5. 29. and Iacob, Gen. 25. 26. and Solomon, 2 Sam. 12. 24.

Of giving fit names to children, see Domest. Duties. Treat. 6. §. 20.

Whether this name were given in his infancy, or after he was King, both make to the same purpose. One implyed a prediction of what should be, the other a ra∣tification of what was.

In the name and meaning thereof Melchisedec is to be considered two wayes.

• 1. As a type.
• 2. As a pattern.

As a type he fore-shewed two things.

• 1. That Christ was a true King.
• 2. That Christ raigned in righteousnesse.

Of both these, see Chap. 1. v. 8. §. 111, 112, 113.

§. 20. Of righteous Kings.

AS Melchisedec was a pattern to future ages, his name importeth two other points,

• 1. Men may be Kings. Hereof see v. 1. §. 3.
• 2. Kings must rule in righteousnesse. They must so carry themselves as they may truly be called Melchisedecs. A King shall raign in righteousnesse, Isa. 32. 1. Hereup∣on the Psalmist thus prayeth. Give the King thy Iudgements, O God, and thy righte∣ousnesse unto the Kings son, Psal. 72. 1. For this end when David was near his death, he giveth his son, who was to be King after him, sundry directions for practise of righteousnesse, 1 King. 2. 3. &c.

• ...

  1. Kings do after an especiall manner beare the Image of God: they stand in his roome, and raign for him: in which respect they are stiled Gods, (Psal. 82. 6.) and Ministers of God, Rom. 13. 4. They Iudge for the Lord, 2 Chro. 19. 6.

  Now God is a righteous Lord, and loveth righteousnesse. See Chap. 1. v. 9. §. 114, 115.

• 2. Righteousnesse is the greatest ornament to a Kingdome that can be. It is the very glory and beauty thereof. It makes it like unto heaven. Yea, 'tis the strength and stability of a Kingdome. Righteousnesse exalteth a Nation: and the throne is e∣stablished by righteousnesse, Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome, he addeth this as a reason thereof, The Scepter of thy Kingdome is a Scepter of righteousnesse, Psal. 45. 6.
• 3. Righteousnesse is an especiall meanes to maintain peace. For all troubles, di∣ssentions, tumults, insurrections, and warres arise from unrighteousnesse, one way or other: from the Agents or patients. Of the benefit of peace, see §. 22.

• 1. Kings in this especiall point must shew themselves like to Melchisedec, and 〈◊〉〈◊〉 in righteousnesse. They shall thus gain a double benefit. One in regard of their persons, to themselves. The other in regard of their place, to their people.
• 2. People must pray for their Kings, that they may be Melchisedecs. We have a pattern hereof, Psal. 72. 1 &c. This we may and must do with confidence, because, the Kings heart is in the hand of the Lord, &c. Prov. 21. 1. Pray that righteous Lawes may be made: and those righteously executed. Pray that the Gospell, the rule of righteousnesse, may be established. That there may be righteous Councellers, righ∣teous Magistrates. Thus will the eyes of the righteous Lord be upon it, to pro•…•… it, and to blesse it withall needfull blessings.

§. 21. Of Christ a Prince of Peace.

A Second mystery is taken from the place where Melchisedec raigned: which 〈◊〉〈◊〉▪ Salem, and signifieth peace, as was shewed, v. 1. §. 4. In this also was Melchise∣dec both a type and a pattern.

As a type he prefigured Christ to be a King of peace. This is he who is stiled the Prince of Peace, Isa. 9. 6. and said to be our peace, Eph. 2. 14. As an evidence here∣of, so soon as he was born, an heavenly host sang, On earth peace, Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out, Isa. •…•…. 4. and 11. 6. &c.

Two things there be which especially declare him to be a King of peace.

• 1. That peace which he made betwixt the Creator and creatures.
• 2. That which he made among creatures themselves.

God at first made all in perfect peace. There was a sweet harmony and con∣sent. No discord, no dissention. Creatures by sin brought all out of frame. For,

• 1. Gods wrath was incensed, and he made an enemy.* 1.85
• 2. Good Angels, holding close to their Lord, proved also enemies to such as re∣belled against him, and became executioners of Gods vengeance upon them.
• 3. There was variance in man himself. All the powers and parts of soul and bo∣dy rising one against another: and conscience accusing and terrifying him.
• 4. Hatred, malice, and enmities were so betwixt man and man, as they became wolves, Tygers, Lyons, yea, devils one to another.

But Christ being made King, made up all these breaches. For,* 1.86

• 1. He satisfied Gods justice, pacified his wrath, and reconciled man to God, 〈◊〉〈◊〉. 3. 25. and 5. 8, 9, 10.
• 2. Christ took men and made them members of his mysticall body: and having so united them to himself, made Angels to be at peace with them, Col. 1. 20.
• 3. He communicateth his Spirit unto men, whereby all the powers of their souls, and parts of their body are renewed and brought into a sweet harmony.
• 4. He brake down the partition wall betwixt Jew and Gentile, (Eph. 2. 14.) and made all one in himself (Gal. 3. 28.) and so alters their disposition, as they may lovingly live together, Isa. 11. 6. &c.

Object. Christ himself saith that he came not to send peace but a sword, Matth. 10. 34.* 1.87

Answ. Three distinctions are here duly to be observed.

• 1. Betwixt peace and peace. There is a peace of the world, which is conspiracy of worldlings together in evill matters: and there is a peace of Christ which is spiri∣tuall. The former Christ came not to send: the latter he gives to all his, 〈◊〉〈◊〉. 14. 27.
• 2. Betwixt persons and persons. Christ came not to make wicked ones at peace with his Saints: but Saints with Saints.
• 3. We must distinguish betwixt the proper end of a thing, and a consequence fol∣lowing therupon. Thus these words, I came not to send peace but a sword (Ma•…•…h. 10. 34.) intend a consequence which followed upon Christs comming into the world. For the Gospell of Christ being a light, and professors thereof holding out this light, thereby is discovered the darknesse and lewdnesse of the men of th•…•… world: which they can no way endure: but thereupon draw the sword, and 〈◊〉〈◊〉

• all manner of persecution against those that hold out this light. By reason of this consequence, Christ is said not to come to send peace, but the sword.

The foresaid peace being proper to Christs Kingdome, serves as a matter of tryall, to discover who are of the Kingdome of Christ.

The subjects thereof are men of peace: and that,* 1.88

• 1. As they are at peace with God, reconciled to him, and made subject to his will.
• 2. In that their consciences are pacified, and they cheerfully go on in their Chri∣stin course.
• 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will.
• 4▪ In regard of their peaceable disposition: they pursue peace, and hurt none, 〈◊〉〈◊〉. 11. 9.

Peace being the property of Christs Kingdome, this is a strong attractive to draw •…•…n unto this Kingdome, and move them there to abide. Who would not dwell in Salem, in a Kingdome of peace? If the excellency and necessity of that peace which Christ bringeth were duly weighed, this would be found to be a very great privi∣ledge. All out of this Kingdome are haters of God, and hated of him: liable to Gods* 1.89 wrath, Vassals of Satan, heires of hell: but all in and of this Kingdome are lovers of* 1.90 God, and be loved of him: his children and heires of glory.

§. 22. Of righteousnesse and peace joyned together.

THe conjunction of these two prerogatives King of righteousnesse, and King of Sa∣lem,* 1.91 with conjunction upon conjunction, thus, first, King of righteousnesse, b 1.92 and after that also King of Salem: gives us to understand, that a King of righte∣ousnesse, is also a King of peace. It is said of the King which judgeth with righte∣ousnesse, that the mountaines shall bring peace to the people by righteousnesse, Psal. 72. 3. In this respect righteousnesse and peace, are said to meet and kisse each other, Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ, he addeth transcen∣dent expressions of peace, Isa. 11. 4, 5, 6. &c.

This ariseth partly from their endeavour after peace, and partly from Gods bles∣sing upon their endeavour. Great are the benefits which peace brings to a King∣dome. Therefore righteous Kings seek it, and God gives it as a blessing to them.

Of the benefits of peace, See the Churches Conquest, §. 96.

• 1. This may serve as a just taxation of those that delight in war: who are never* 1.93 well when they are out of war. They will therefore pick quarrels: thinking to get a name thereby: to live on spoiles: to trample under and triumph over others. Such are no Kings of righteousnesse. They are more fit to live in wildernesses among ty∣gers, and other ravenous beasts, yea, in hell among Devils, then among men.
• 2. Hereby Kings and others may testifie their righteous disposition: namely, by love of peace: hereunto we are much exhorted, Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace: but also makers of peace, Matth. 5. 9. Ho∣linesse and peace must go together, Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace: nor must love of peace make us lose righteous∣nesse.
• 3. Pray that these two may ever go together: that Melchisedec may dwell in Sa∣lem. Pray that the wars begun may end in peace: and that that peace may be a peace of righteousnesse.
• 4. Be thankfull to God, for that peace that we have, so far as it meeteth with righ∣teousnesse, and for the benefits that we enjoy thereby.

§. 23. Of Mysteries couched under Histories.

IN the third verse there are four mysteries, taken from things concealed. They* 1.94 are all spoken of Melchisedec, as a type respectively, because they are not by the holy Ghost expressed. For in those Scriptures where mention is made of Melchisedec, there is not any mention made of his Father, Mother, descent, birth or death. But all those things are spoken of Christ the truth, simply and properly.

The 〈◊〉〈◊〉, though it go from the words, and from the sense also applyed to Christ, yet in relation to Melchisedec, giveth the right sense, thus, a 1.95 whose Fa∣ther and Mother are not written in the Genealogies: nor the beginning of his 〈◊〉〈◊〉 nor end of his life.

b 1.96 A learned interpreter of the New Testament, thus translates it, who was 〈◊〉〈◊〉 〈◊〉〈◊〉 unknown Father, &c. This phrase, without descent, thus, c 1.97 The originall of 〈◊〉〈◊〉 stock cannot be declared.

Though these may shew the meaning of the words, as applyed to the type, 〈◊〉〈◊〉 they lose the emphasis of them, and obscure the mysteries contained in them.

Object. There are many men mentioned in Scripture, whose Father, Mother, de∣scent, birth and death are not recorded in Scripture: as Obadiah, Habbakuk, 〈◊〉〈◊〉, 〈◊〉〈◊〉, and others.

Answ. The parentage, kindred, birth, and death of these and sundry other•…•…, 〈◊〉〈◊〉 passed over, because there was no great end of knowing them. But these were •…•…∣cealed in the History of this man, purposely to imply a mystery.

Quest. How may we know this?

Answ. Because the Apostle, who was guided by the same Spirit, that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 were, hath observed as much. For the Spirit knoweth his own meaning. 〈◊〉〈◊〉 one inspired by the Spirit of God, had not revealed this mystery, all the 〈◊〉〈◊〉 spirits of men that ever were, could not have found it out; for it is a deep 〈◊〉〈◊〉, and as closely couched in the History, as ever any was.

We may learn hereby diligently to compare the Old and New Testament •…•…∣ther:* 1.98 thus may many profound mysteries be discovered. Thus thou shalt find 〈◊〉〈◊〉 Ark. (1 Pet. 3. 21.) the cloud, the red-sea, the Rock and Manna, (1 Cor. 10. 2, 3.) to be such Sacraments as ours. Thus thou shalt find the two children of Abraham, 〈◊〉〈◊〉 born of a bond-woman, the other of a free-woman, to set forth children of 〈◊〉〈◊〉 fl•…•…sh, and of the spirit: and their two mothers, the two testaments, Gal. 4. 24. &c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉〈◊〉 and substance: and many dark and obscure prophecies cleerly revealed and opened.

§. 24. Of mysteries spoken of Melchisedec applyed to Christ.

THe first three Greek words translated a 1.99 without Father, b 1.100 without Mother, c 1.101 without descent, are here only used in the New Testament. They are all compound words, and that with the d 1.102 privative preposition, that implyeth a plain negation of a thing.

• 1. This without Father, must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity, he is the Son of the first Person, which is his Father; Ioh. 5. 17. But as man he had no proper Father, he was born of a pure Virgin, Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother, it is said, That he was supposed to be his Father (Luk. 3. 23.) and that to hide this great mystery from such as were obstinately malitious.
• 2. This Epithite, without Mother, must needs have reference to Christs divine •…•…∣ture: for we shewed before, that as man, he had a Mother, he was born of the Vir∣gin Mary. The History of his birth is distinctly set down by the 〈◊〉〈◊〉. But it is blasphemy to think that, as God, he should have a Mother. The great Lord of heaven and earth, is not like the gods of the heathen, who were imagined to 〈◊〉〈◊〉 their wives, and some of them to be born of Mothers.

Object. The Virgin Mary is stiled the e 1.103 Mother of God.

Answ. That is, by reason of the hypostaticall union of his two natures, in which respect, that which is proper to one nature, is attributed to the other. 〈◊〉〈◊〉 the Son of man, is said to be in heaven, Joh. 3. 13. because the divine Nature, to which Christ humane Nature was united, was in heaven. So God is said to 〈◊〉〈◊〉 the Church with his own bloud, (Act. 20. 28.) because the blood of that humane Na∣ture, which was united to the divine, was shed to that end.

3. This Epithite, without descent, or without pedigree, or without kindred, 〈◊〉〈◊〉 also be meant of his divine nature, in reference whereunto he had no ancestors, 〈◊〉〈◊〉 posterity. In reference to his humane nature, both Matthew and Luke set down his

distinct Genealogie, Matt. 1. 1. &c. Luke 3. 23. &c. In regard of his divine nature he was begotten of his Father, by an eternal, unalterable, unconceivable genera∣tion.

4. The last mystery consisteth of two branches. One that he had no beginning of 〈◊〉〈◊〉. The other, Nor end of life. These two set down a true proper eternity without beginning, and end. See hereof The Explanation of the Lords Prayer, §. 224.

This most properly and principally is to be taken of his divine nature. As God he is Alpha and Omega, Rev. 1. 8.

Of Christs Eternity, see Chap. 1. §. 129. 143. 145.

Christ as man had his beginning in the Virgins wombe, after many hundred Ge∣nerations had passed in the world, even in the 3928 year of the world: and about 34. yeares after, there was an end of his mortall life in this world; for he was cruci∣•…•…, dead and buried. Indeed he arose again from the dead, ascended into hea∣ven, and there ever liveth, and abideth in his humane nature: so as in heaven he 〈◊〉〈◊〉 no end of life, but on earth he had. From the foresaid mysteries applyed to Christ, we may infer these orthodox positions.

• 1. Christ is true God: without Mother, &c.
• 2. This true God was not a made God, but eternall without beginning; He had neither beginning of dayes, nor end of life.
• 3. Christ was true man, a son of man.
• 4. This true God and true man is one Person: even as the type Melchisedec was one. For the same Person that, as God, was without mother, was also, as man, without father.
• 5. This Person God-man, is High-Priest in both his natures. For Melchisedec that High-Hriest, was in reference to Christs humane nature, without father: and in reference to his divine nature, without mother.

Most of their heresies which are mentioned, Chap. 2. v. 14. §. 140. are by these mysteries apparently refuted.

The foresaid mysteries, as in the truth and properties of them, they belong unto Christ who is our true High-Priest, are of singular use to strengthen our faith in and about his Priest-hood. For,

• 1. Knowledge of his man-hood, maketh us the more boldly and confidently to 〈◊〉〈◊〉 unto him: he being such an one, as hath experience of our infirmities and neces∣•…•… in himself.
• 2. Knowledge of his God-head, makes us more perfectly to relie upon him, and to trust u•…•…to him. For hereby we are assured, that he is able to help.
• 3. Union of his two natures in one person, strengthneth our faith in his obedi∣ence, death, sacrifice, resurrection and merit of all: for hereby we are assured that he is of infinite power: and that what he did and endured for us, is of infinite va∣l•…•…w and worth.
• 4. His exercising of his Priest-hood in both natures, as he was God-man, maketh 〈◊〉〈◊〉 with greater confidence to go to him, and to rest upon him: and to prefer him before all others, and to account him the only sufficient mediator.

§. 25. Of resemblances of Christ before his incarnation.

UPpon the forementioned priviledges the Apostle maketh this inference, that Mel∣chisedec was made like unto the Son of God. This inference the Apostle bringeth in with this conjunction of opposition or discretion, a 1.104 BUT; as if he had said, though Melchisedec were a true man, yet in his singular prerogatives he was made like unto the Son of God. The word translated b 1.105 made like is here only used. It i•…•… a compound. c 1.106 The simple verb signifieth to liken one thing to another, Matth. 7. 〈◊〉〈◊〉. d 1.107 The preposition, wherewith the verb here used is compounded, signifi∣eth, TO. In this composition the word signifieth to represent the very form of a∣nother thing. Thus did Melchisedec, in the foresaid prerogatives, set out the very form and excellency of the son of God. Jesus Christ is here meant by the Son of God. See Chap. 1. v. 2. §. 15.

Hereby we see that God of old, gave visible types and resemblances of his Son:* 1.108 and that before he was exhibited in the flesh. Melchisedec was a meer true man: yet was he so set forth, as he bare a resemblance of the Son of God. In other re∣spects Aaron and other Priests, Moses, and other Prophets, David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices, and espe∣cially the Paschall Lamb, 1 Cor. 5. 7. So the Ark, 1 Pet. 3. 21. So the red-sea, the cloud, Manna and the Rock, 1 Cor. 10. 2, &c. and sundry other types.

God gave before hand such resemblances of his Son, for the good of his Church* 1.109 in those ages: even to support their faith, and uphold their hope, till the 〈◊〉〈◊〉 of time should come: That when it was come, they might the more readily •…•…∣brace and receive that truth, and more confidently rest upon it.

1. Herein the great and good care of God over his Church is manifested. For though in his unsearchable wisdome, he suffered many ages to passe, before his 〈◊〉〈◊〉 was exhibited, yet he took such order for his Church that was on earth 〈◊〉〈◊〉 that fulnesse of time, as it should have meanes to partake of the benefit of th•…•…se things, which Christ should do and endure in that fulnesse of time. It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉〈◊〉, that they did all eat the same spirituall meat, and did all drink the same 〈◊〉〈◊〉 drink, even the same that we do. For by way of explanation he addeth, they 〈◊〉〈◊〉 of that spirituall Rock, that followed them; and that Rock was Christ, 1 Cor. 10. 3, 4. In this respect it is said of Abraham, that he rejoyced to see Christs day: and 〈◊〉〈◊〉 saw it, and was glad, John 8. 56.

The like care doth God shew over his Church, even now: Now that the 〈◊〉〈◊〉 of* 1.110 God is taken into heaven: For we still injoy his Ministers, who are in his stead 〈◊〉〈◊〉 us (2 Cor. 5. 20.) and his Sacraments: both the Sacrament of regeneration, and of spirituall nourishment: yea, also the benefit of his promise to be amongst us (〈◊〉〈◊〉. 18. 20.) even to the end of the world, Matth. 28. 20. wherefore as Saints that lived be∣fore Christ was exhibited, used Priests, Sacrifices and other types of Christ before be was exhibited: So must we use his Ministers, Sacraments, and other 〈◊〉〈◊〉 now after he is taken from us, as memorials of him.

§. 26. Of Christs everlasting Priest-hood prefigured in Melchised•…•…c.

THe most especiall and principall thing, wherein Melchisedec was made like unto the Son of God, was in this, that he (a) abideth a Priest continually.

In regard of the History concerning Melchisedec, this is to be taken as the former points were, in the former part of this verse.

Melchisedec is said to abide a Priest continually, because the History, which •…•…∣eth him to be a Priest, maketh no mention, either of the beginning of his Pri•…•…st. hood, or of the ending thereof. Thus was he said before to have, neither beginning of dayes, nor ending of life.

There are two words that set forth the eternity of Christs Priest-hood, in refe∣rence to the time future, which is beyond all determination or end: and in refe∣rence to the continuance thereof without interruption or intermission.

a 1.111 The Greek word translated, abideth, signifieth, the continuance of a thing, Matth. 11. 23.

The other phrase translated b 1.112 continually, is another then that which is before translated, c 1.113 for ever, Chap. 5. 6. This word here used is a compound. d 1.114 T•…•…e simple signifieth a long continuance. The e 1.115 preposition, wherewith this is com∣pounded signifieth, through. Thus f 1.116 the word compounded with it, 〈◊〉〈◊〉 a continuance, through perpetuity: so as there is no intermission, no determination of the thing.

This applied to Christ the truth, whereof Melchisedec was a type, 〈◊〉〈◊〉 cut three points.

• 1. That Christ was a true Priest. See Chap. 2. v. 17. §. 172.
• 2. That Christs Priest-hood continued for ever. See Chap. 5. v. 6. §. 29.
• 3. That Christ continually executeth his Priest-hood without intermission.

In this respect, as a Priest, he is said to continue ever: and to have an unchargeable

Priest-ho•…•…d: and ever to live to make intercession for vs, v. 24, 25. In regard of the continuall efficacy of Christs Priest-hood, it is said that he offered one sacrifice for 〈◊〉〈◊〉 for ever, or continually: and to perfect g 1.117 continually them that are sanctifi•…•…d: Heb. 10. 12, 14. Christ is in this respect as a spring that continually •…•…loweth forth.

There is in men a continuall spring of corruption, which from time to time de∣•…•… them: So as they need continually to b•…•… cl•…•…ansed. They also by their conti∣nuall sins, continually provoke Gods wrath: so as they have need of a continuall Priest, to make continuall attonement for them.

On this ground we have just 〈◊〉〈◊〉 on all occasions to look unto Jesus, to behold him our Priest making continuall intercession for us. A point this is of singular comfort.

§. 27. Of the bread and wine which Melchisedec brought forth.

PApists doe here infer another mystery about the Priest-hood of Melchisedec,* 1.118 namely, that the bread and wine which he brought forth was the sacrifice pro∣per to the order of his Priest-hood, and prefigured the body and blood of Christ, which, they say, is comprised in their Mass under the shew of bread and wine.

Answ. If this were such a mystery, why did the Apostle, in setting out so many Mysteries as he did, about Melchisedec, make no mention at all of this? which as they say, is the greatest and most pertinent to Melchisedecs Priest-hood.

Be•…•…armine is forced in answer hereunto, to say a 1.119 that it was nothing to the A∣postles purpose to make mention of it here.

What? is it nothing to the purpose of him that sets down a speciall order of Priest-hood, to declare the speciall sacrifice that belongeth thereunto, and to give notice thereof to the Christian Church?

It was (b) too deep a mystery, saith Bellarmine for the Hebrewes.* 1.120

Answ. Was it deeper then those other mysteries which he mentioneth, v. 2. and sundry others, in other parts of this Epistle?

The truth is, that the thing it self, as they would have people to believe it, that the very body and blood of Christ under the visible shew of bread and wine is offer∣ed up for a true, reall, propitiatory sacrifice, is a meer mockage: apparently against Scripture, against reason, against sense.

• 1. The Scripture affirmeth that the body of Christ is in heaven, and there must continue untill the times of restitution of all things, Acts 3. 21.
• 2. Reason tels us that a true body cannot be in divers places at once. But by their position the body of Christ must be in millions of places at the same time.
• 3. Sight, taste, smell, and feeling, tell men that that which they eat and drink at the Sacrament is bread and wine: to say it is flesh and blood is against all those sences.

Papists presse this phrase, he brought forth bread and wine, as signifying an offer∣ing up of bread and wine.

Answ.

• 1. To bring forth doth not properly, nor necessarily in that place im∣port an offering up.
• 2. It was shewed (§. 8.) that the bringing forth of bread and wine there, did declare a royall intertainment of Abraham and his army.
• 3. This was brought in the History, as an act of Melchisedecs Kingly office, rather then of his Priestly.

Papists reply that there was no need of refreshing Abrahams army, which had got great spoiles.

Answ.

• 1. Though Abraham might not need such entertainment, yet Melchisedec might in good respect, restifie his bounty to Abraham.
• 2. Though there might be great spoyles, yet they might want victuals.
• 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision, then with the spoyles that belonged to the King of Sodom, Gen. 14. 23.

They further say that if bread and wine were not Melchisedecs sacrifice, there is no mention of any sacrifice at all: whence it would follow that he should be a Priest without sacrifice.

Answ. That would not follow. He might have sacrifices belonging to his Priest∣hood, though they were not there mentioned: besides though his order were an•…•…∣ther order then Aarons, yet such sacrifices might belong to his Priest-hood, as be∣longed to others Priest-hood.

If bread and wine had been Melchisedecs offering, it had been most improper to bring them forth to Abraham: they should have been brought forth to God.

This improbable supposition of Melchisedecs offering up bread and wine, is 〈◊〉〈◊〉 sandie a foundation for such a Batel, as transubstantiation is, to be built upon.

§. 28. Of the resolution of Heb. 7. 1, 2, 3.

1.

For this Melchisedec, King of Salem, Priest of the most high God, who 〈◊〉〈◊〉 •…•…∣ham returning from the slaughter of the Kings, and blessed him.

2.

To whom also Abraham gave a tenth part of all: first being by interpretati•…•…, King of righteousnesse, and after that also King of Salem, which is 〈◊〉〈◊〉 peace.

3.

Without Father, without Mother, without descent, having neither beginning 〈◊〉〈◊〉 dayes, nor end of life: but made like unto the Son of God, abideth a Priest •…•…∣tinually.

THe sum of these three verses is, The excellency of Melchisedecs Priest-hood. •…•…∣about observe.

• 1. The inference in this causall particle, for. Vers. 1.
• 2. The substance: which is,
  • 1. Propounded.
  • 2. Illustrated, v. 3.

Of the substance propounded, there are two parts.

• 1. An historicall narration of some passages.
• 2. A mysticall application of others.

About the hystoricall narration, there are two points.

One concernes Melchisedec. The other Abraham.

Three points concern Melchisedec.

• 1. His name.
• 2. His functions. These are two.
  • 1. Kingly, amplified by the place, King of Salem.
  • ...

    2. Priestly, amplified by the Lord, whose Priest he was.

    This Lord is described.

  • 1. By his nature, God.
  • 2. By his soveraignty, Most high.
• 3. By his actions. These are of two sorts.
  • ...

    1. Regall. He met Abraham. Amplified by the victory which Abraham go•…•….

    This victory is described two wayes,

    • 1. By Abrahams return from the wars.
    • 2. By the slaughter of the Kings.
  • 2. Priestly: he blessed him.

Vers. 2. The act which concerned Abraham, was an act of piety mixed with gratitude.

In setting it down are noted,

• 1. The person Abraham.
• 2. His kind of act, gave.
• 3. The subject matter, the tenth part. This is am∣plified by the extent: of all.

The mysticall application is of two sorts,

• 1. An interpretation of things expressed.
• 2. A manifestation of things concealed.

Two things are interpreted,

• 1. Melchisedecs name.
• 2. The City of his King∣dome, Salem.

Vers. 3. Five things concealed are in a mystery observed.

• 1. Without father.
• 2. Without mother.
• 3. Without descent.
• 4. Without begining.
• 5. Without end.

The illustration of the foresaid points is,

• 1. Generally expressed, made like unto the Son of God.
• 2. Particularly exemplified, Abideth a Priest continually.

§. 29. Of observations raised out of Heb. 7. 1, 2, 3.

Vers. 1. I. DEep mysteries must be explained. This causall particle FOR shew∣eth the reason why the Apostle doth unfold this mystery of Melchi∣sedec: because he had implyed that it was a deep mystery, Chap. 5. 11. See §. 2.

II. Melchisedec was an especiall type of Christ. This is the generall sum of all.

III. A King is a warrantable function. It is warranted in the example of Melchise∣dec. See §. 3.

IV. Kings have their speciall jurisdiction. So was Salem to Melchisedec. See §. 4.

V. True Priests are Priests of God. Such an one was Melchisedec. See §. 5.

VI. God is the most high. This is his title. See §. 6.

VII. Melchisedec was both King and Priest. Both these functions are here ex∣presly attributed to him. See §. 7.

VIII. Kindred in distresse are to be succoured. Abraham succoured Lot his Kins∣man. See §. 10.

IX. Neighbours ought to congratulate one anothers victory. So did Melchisedec A∣brahams neighbour. See §. 8, 11.

X. Refreshing is to be affoorded to Souldiers. So did Melchisedec to Abrahams Soul∣diers. See §. 8.

XI. Enemies in war may be slain. The slaughter here mentioned is of such. See §. 9.

XII. Kings in war are not free from slaughter. Kings are here said to be slain. See §. 9.

XIII. Pious salutations are commendable. Melchisedecs blessing was in the gene∣rall a salutation. See §. 13.

XIV. Ministers have an especiall power to blesse people. Melchisedec as a Minister of God, blessed Abraham. See §. 14.

XV. Christ blesseth the faithfull. This is inferred from the type. See §. 15.

Vers. 2. XVI. Tenths were of old paid to Gods Ministers. Abram paid them to Melchisedec. See §. 16, 17.

XVII. Ministers of the word must be maintained by people. This is gathered from the generall equity of tythes. See §. 18.

XVIII. Strange tongues are to be interpreted. This phrase, by interpretation in∣tendeth as much. See §. 19.

XIX. Kings must be righteous. This is the meaning of Melchisedecs name. See §. 19, 20.

XX. Kings must be peaceable. This is implied under this word Salem. See §. 22.

XXI. Christ was a King of righteousnesse and peace. He was the truth of both these. See §. 21.

Vers. 3. XXII. Matters concealed may be mysteries. Here is an instance given of many particulars. See §. 23.

XXIII. Christ as man was without Father.

XXIV. Christ as God was without Mother and descent.

XXV. Christ was God eternall. These were the truths of the things concealed. See §. 24.

XXVI. There were resemblances of Christ before his incarnation. Melchisedec i•…•… here said to be like him. See §. 25.

XXVII. Christ was the Son of God. Christ is here meant under that title. See §. 2•…•….

XXVIII. Christ is a perpetuall Priest. He so abideth continually. See §. 26.

§. 30. Of considering weighty points especially about Christ.

Heb. 7. 4.

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

THe Apostle having set forth Melchisedecs excellency in himself, proceedeth to amplifie the same in reference to others: and first preferreth him before Abra∣ham,

from whom, Levi, the head of all Legall Priests descended.

Because Melchisedec was an especiall type of Christ, and Abraham, the father of all the Jewes, was counted by them the most excellent among them, the Apostle 〈◊〉〈◊〉 viseth, to consider, this argument of Melchisedecs excellency above Abrahams.

The word translated, a 1.121 consider, doth properly belong to the bodily eyes: and is usually translated, b 1.122 to see, Matth. 28. 1. It implyeth a fast fixing of the eyes upon a thing, and is translated, beheld, Mark. 12. 41.

The word being applyed to the mind, it signifieth a serious pondering of a •…•…∣ter: and is translated, perceive, John 12. 19. or, consider, as here.

It being here applyed to the truth of the type, it implieth that we should with both the eyes of the soul, understanding and faith, behold or consider Christ. So then, such points as set forth, in generall weighty matters, and in particular the ex∣cellencies of Christ are seriously to be pondred. Hereof see more Chap. 3. 1. 1. §. 21, 22, 23.

§. 31. Of the greatness of Melchisedec.

THe relative thus translated, a 1.123 this man, hath reference to Melchisedec.

It is some times used in scorn and derision. To manifest as much our Eng∣lish useth to adde this word, fellow: thus, this fellow: Matth. 12. 24. Act. 18. 13. And sometimes in honour, as where the penitent thief said of Christ; This man 〈◊〉〈◊〉 done nothing amisse, Luk. 23. 41. So here. The Apostle therefore thus 〈◊〉〈◊〉 his excellency, b 1.124 how great? This is the intepretation of one Greek word, which is used in terrogatively and indefinitely. It here implieth such an excellency as oc∣casioneth much admiration.

I find this word only here, and Gal. 6. 11. c 1.125 Another like word of the 〈◊〉〈◊〉 stem, differing only in one letter, is used in the same sense, Col. 2. 1. Iam. 3. 5.

A Correlative derived from the same root, and translated, d 1.126 so great, is used, Chap. 2. v. 3. §. 21. All of them carry a great emphasis, and imply a 〈◊〉〈◊〉 excellency.

Melchisedec is hereby implied to be the greatest among men.

I need not seek after more arguments then the Apostle hath used in the former verses. He was especially the greatest in that he was such a type of Christ, as none ever the like, before, or after him.

We may therefore well use this note of admiration, how great? If we may use it of the type, much more of the truth, Christ himself. See more hereof Chap. 2. 17. §. 173, 174.

Take notice by the way of the blasphemous arrogancy of Papists, who make their* 1.127 Masse Priests to be after the order of Melchisedec.

Thereby they would make them the greatest of men. They do much hereby in∣fringe the Apostles argument, and pervert his main intent. If the prerogative•…•… of a Priest, after the order of Melchisedec) expresly set down, v. 2, 3.) be duly weighed, we shall find it a blasphemous institution, to induct any meer man thereinto.

§. 32. Of Abraham a Patriarch.

THe argument whereby the Apostle proves the greatnesse of Melchisedec, is Abra∣hams inferiority to him. The Jewes counted Abraham the greatest among men. If therefore there were one greater then Abraham, how great must he needs be?

Of Abrahams excellency. See Chap. 6. v. 13. §. 91, 92.

As an amplification of Abrahams greatnesse this title, Patriarch is attributed un∣to him.

a 1.128 Patriarch, is a noun compound. The first simple noun whereof it is com∣pounded signifieth, b 1.129 •…•…ather; and the other, c 1.130 beginning, or principality. Thus* 1.131 it implieth the first or chiefest father: or, the first and the chiefest of fathers.

In the New Testament it is attributed as to Abraham here, so to the twelve 〈◊〉〈◊〉 of Iacob: Act. 7. 8, 9. and to David, Act. 3. 29.

Abraham is called Patriarch, because he was the first Father of the stock of the Jewes.

The twelve sons of Iaacob were so stiled, because they were the first heads and fa∣thers of the twelve severall tribes.

Da•…•…id had this title given him for excellency sake: because he was a prime and principall father: or because he was the head and father of that stock, whereof Christ as King should descend: or (some will have it) because the Sanhedrim, or 〈◊〉〈◊〉 of the Jewes were of his stock, and he the head thereof.

In the Church of Christ under the Gospell, which was a spirituall Family, Bi∣shops were called by a d 1.132 Greek name which signifieth fathers: and Arch-Bishops were called Patriarchs, the chief of those fathers.

But when the number of Bishops and Arch Bishops increased, this high title, Pa∣•…•…, was restrained to four chief Arch Bishops: one at Rome, another at Ierusalem, the third at Antioch, the fourth at Alexandria.

In processe of time when the Emperour had his seat at Constantinople, that City also had a Patriarch.

All these continued with a kind of equall dignity, till the pride of Rome grew so* 1.133 〈◊〉〈◊〉, as the Bishop thereof would endure no mate: and thereupon had a new stile, universall Pope.

To return to the point in hand, this title Patriarch, doth much illustrate the dig∣nity of Abraham: which much tendeth to the magnifying of Melchisedecs excellency, in that such a Patriarch as Abraham was inferiour to him.

§. 33. Of Melchisedecs receiving tythes as a Superior.

THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated, is thus expressed, a 1.134 Gave the tenth; This was before set down, v. 2. §. 16, 17. Our English useth the same words in both places: but the Greek hath two di∣stinct verbs. The former properly signifyeth b 1.135 to distribute (as was shewed, v. 2. §. 16.) which is a part of prudence. This other word signifieth c 1.136 to give, and that freely, cheerfully, which is a sign of love.

Both of them are applyed to the same person, in the same act: and set out the* 1.137 prudence of his mind, and cheerfulnesse of his spirit, in what he did. Thus was his act the more commendable, and acceptable.

Commendable thorow his prudence. Acceptable thorow his cheerfulnesse: for God 〈◊〉〈◊〉 a cheerfull giver, 2 Cor. 9. 7. Herein David shewed himself a son of A∣braham, 1 Chro. 29. 17.

Let us all so do.

Of giving Tenths, see v. 2. §. 16, 17.

This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth, and a superiority in Melchisedec who received it, be∣cause the tenth was an holy tribute, due to God: and so it was paid by Abraham. His paying it to Melchisedec, sheweth, that he gave it unto him as Gods Priest, stand∣ing in Gods roome, and in that respect greater then himself. A Kings Deputy is in that respect greater then those who are under the King.

1. Quest. Was this the only end of tythes to imply superiority in them that re∣ceived them?

Answ. No, There were other reasons why Levites under the Law received them: for, The tribe of Levi, which had as great a right to a part of the Land of Caa∣nan,* 1.138 as any other tribe, had none alotted them, upon this very ground, because they were to receive tenths of the people. Besides, they spent all their time and paines in and about those publick services which by the people were due to God. As a recompence thereof, they received the tenth of the people. But these and o∣ther like reasons, tended not in this place to the scope of the Apostle, therefore he passeth them over: and insisteth only on this point of inferiority, in giving, and su∣periority in taking tenths.

By the way we may hereby learn to have an especiall eye to what we have in* 1.139 hand: and to passe by other matters which might otherwise hinder us therein.

2. Quest. Are all that receive tenths greater then they who give them?

Answ. 1. In this particular as they who receive tithes, receive them in Gods stead, and as an homage due to God, they are greater then they of whom they re∣ceive

them; yet not in outward estate and condition. Kings were not 〈◊〉〈◊〉 from paying tenths: yet in their outward and civill state, they were superiour to Priests; for Solomon a King put one high Priest out of his place for misdemeanor, 〈◊〉〈◊〉 set another in his room, 1 King. 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉〈◊〉 Sons, which is a title of inferiority in them that are so stiled.

It was an undue consequence of Pope Boniface, to infer that Popes are 〈◊〉〈◊〉* 1.140 then Kings, because Kings pay tenths unto them.

This Boniface was the eight of that name, who was that Pope of Rome, of whom 〈◊〉〈◊〉 was said, He entred as a Fox, ruled as a woolf, and died as a dog.

The non-consequence grounded upon the Text we have in hand, is 〈◊〉〈◊〉 these particulars.

• 1. The Pope of Rome, hath no right to take tenths of Kings of other Nations 〈◊〉〈◊〉 is a proud usurpation of the Pope to demand it, and a slavish subjection in 〈◊〉〈◊〉 that yeeld it.
• 2. Receiving of tenths implieth no superiority in civill and secular affaires.
• 3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉〈◊〉 receiving tithes. Abraham paid tenths to Melchisedec, as he was an extraordinary Priest and type of Christ: and as a publick testimony of that homage he 〈◊〉〈◊〉 to Christ, the great high Priest. But tenths are payed to other Ministers for their •…•…∣tenance.
• 4. The foresaid argument makes no more for the Pope, then for the 〈◊〉〈◊〉 Parson, or Vicar of a Parochiall Church.
• 5. By that argument an ordinary Parson or Vicar, might be greater then the Pope: for if the Pope had •…•…and within the Parsonage of the meanest Parson, •…•…e must pay him tithes.

But to leave this point, the main scope of the Apostle in setting forth the great∣nesse of Melchisedec, is to commend unto us, the greatnesse of him, and his Priest∣hood, that was typified by Melchisedec and his Priest-hood: that is the greatnesse of our Lord Jesus, who without comparison, is the greatest Priest that ever was. Here∣of, see Chap. 2. v. 17. §. 173.

§. 34. Of giving the best to God.

THe subject Matter: out of which Abraham is here said to pay the tenths is thus ex∣pressed, of the spoyles. a 1.141 The Greek word translated, spoyles, it is here only used in the New Testament. It is compounded of two nounes: b 1.142 the former signifieth the top or uppermost part of a thing, It being applied to the finger is translated the tip thereof, Luk 16. 24. It also signifieth the uttermost part of a thing, and appli•…•…d to the earth it is translated, the uttermost part, Mark 13. 27.

c 1.143 The other word signifieth an heap: so as to joyn them together, the Greek word here used, being of the plurall number, signifieth the tops, or uttermost 〈◊〉〈◊〉 of heaps. It is used to set forth first fruits, which were wont to be taken from the tops of such heaps of fruits as were taken from the earth, and laid together. The tops of such heaps are commonly the best.

By heathen authors it is commonly taken for so much of the spoyles, as were de∣dicated to their gods. The Apostle here useth the word, as fit to his purpose: an∣swerably most interpreters translate it spoyles.

The tenth of spoyles were given to Gods Priests. On these grounds,

• 1. That people might shew their willingnesse to give part of all they had to God; Ministers: according to the equity of that rule, which is prescribed by the Apostle, Gal. 6. 6.
• 2. Upon a good perswasion, that people are blessed in their undertakings by the prayers of Gods Ministers.
• 3. In testimony of their acknowledgement of Gods providence in giving them good successe, whereby they obtained the spoyles that they have.

The things which other authors comprised under the Greek word here used, were* 1.144 commonly the best: for the best things are to be given to God. Abel brought of the first •…•…ings of his flock, and of the fat thereof unto the Lord, Gen. 4. 4. The beast 〈◊〉〈◊〉 〈◊〉〈◊〉

〈◊〉〈◊〉 was not to be sacrificed to the Lord, Deut. 15. 21.

• 1. God is worthy of the best, for we have all from him.
• 2. That which is dedicated to God is best imployed.

Herein is manifested the deceitfulnesse of their heart, and undue respect towards God, who seem to give something unto God, but of the worst that they have: and 〈◊〉〈◊〉 in Ministers allowance, in setting apart some of their children to the Ministry, in works of piety, of charity, and other like things.

Let us be otherwise minded: and as we desire to be accepted of God, give him the best we have: even our soules, our hearts, our strength, the best of our time, the to∣wardest of our children, The best of our fruits, and the like in other things.

§. 35. Of the resolution of Heb. 7. 4. and observations raised from thence.

THe sum of this verse is a proof of Melchisedecs greatnesse.

Here observe,

• 1. The manner of propounding it.
• 2. The matter.

The manner is in two branches,

• 1. By calling them to consider what he was.
• 2. By way of an indefinite interrogation, How great this man was. The matter 〈◊〉〈◊〉 out Abrahams inferiority to Melchisedec.

Of this there are two parts.

• 1. A description of his person.
• 2. Declaration of his act of inferiority.

The person is described,

• 1. By his name, Abraham,
• 2. By his dignity, Patriarch.

His act is set out.

• 1. By the manner, gave, which implies readinesse.
• 2. By the measure, the tenth.
• 3. By the subject matter, spoyles.

Doctrines.

• I. Weighty matters must be well weighed. Consider saith the Apostle. See §. 30.
• II. Melchisedec was super-excellently great. This emphaticall expression, how great this man was, implies as much. See §. 31.
• III. Tenths of old were paid, Abraham paid them to Melchisedec. See v. 2. 〈◊〉〈◊〉. 16.
• IV. What is given to Gods Ministers must be chearfully given. See §. 33.
• V. Abraham was a Patriarch, He is so expresly stiled. See §. 32.
• VI. Iust titles may be given to men. Patriarch, was Abrahams just title. See §. 32.
• VII. To receive tenth is an act of superiority. Hereby Melchisedec is proved to be greater then Abraham. See §. 33.
• VIII. Victories are to be ascribed to God. This did Abraham by giving of the spoyles to Gods Priest. See §. 34.
• IX. The be•…•…t is to be given unto God. The Greek word translated, spoyles, import∣eth as much. See §. 34.

§. 36. Of the main scope of v. 5, 6, 7. Heb. 7. 5, 6, 7.

5.

And verily, they that are of the sons of Levi, who receive the office of the Priest-hood, have a commandement to take tythes of the people, according to the Law, that is, of their brethren, though they come out of the Loynes of Abraham.

6.

But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises:

7.

And without all contraction the lesse is blessed of the better.

IN these three verses there is a confirmation of the former argument, whereby the greatnesse of Melchisedec above Abraham was proved. That argument was taken

from Abrahams giving tithes to Melchisedec. See §. 33.

The confirmation of that argument is taken from that which in Logick is called a 1.145 the lesse. In s•…•…tting down this confirmation, there is a double difference of per∣sons manifest.

• 1 A difference of the persons that received tithes.
• 2. A difference of the persons who gave tithes: or of whom tithes were received▪

• 1. The persons that received tithes, being the sons of Levi, were of the same 〈◊〉〈◊〉 that the other Israelites, who payed tithes, were. But Melchisedec was not so.
• 2. The Levites received tithes of the children of Abraham. But 〈◊〉〈◊〉 re∣c•…•…ived tithes of Abraham himself.

Two arguments out of the Apostles words may be gathered for 〈◊〉〈◊〉 〈◊〉〈◊〉 th•…•… former proof of Melchisedecs greatnesse, and thus framed.

• ...

  1. Arg. If among them that are brethren comming from the same stock, they 〈◊〉〈◊〉 receive tithes, are in that respect the greater, then much more 〈◊〉〈◊〉, whose descent is not counted among them of whom he 〈◊〉〈◊〉 tith•…•…s.

  But the Levites who received tithes of their brethren, were in that 〈◊〉〈◊〉 greater then their brethren.

  Therefore Melchisedec, whose descent is not from them of whom •…•…e •…•…∣ceived tithes, must needs be greater.

• ...

  •…•…. Arg. He that receiveth tithes of the head and, stock is greater then they wh•…•… receive tithes of the branches, that sprout out of that head and 〈◊〉〈◊〉.

  But Melchisedec received tithes, from Abraham, the father and stock of the Levites, who received tithes of the children of Abraham.

  Therefore Melchisedec is greater then the Levites.

There are that make the first verse to contain an objection against the 〈◊〉〈◊〉 former argument, taken from Melchisedecs receiving tithes of Abraham, to be •…•…∣upon the greater: and an answer to be made to this objection in the sixt verse.

They make the objection to be this.

Object. The sons of Levi, received tithes of the other Israelites: yet were not there∣upon greater: for they were all brethren.

Therefore Melchisedecs receiving tithes doth not argue him to be greater.

In answer to this objection, they say, that the Apostle granteth it to be true of the Levites, that their receiving tithes argued no superiority of them over the other Is∣raelites: but that he denyeth the consequence, namely that thereupon it should fol∣low, that Melchisedecs receiving tithes of Abraham, did not argue him to be grea∣ter then Abraham: and that for two reasons here alleadged. One Because Melchi∣sedec was not counted to be of the same stock that Abraham was. But the 〈◊〉〈◊〉 and other Israelites were all brethren of the same stock.

The other, because the Levites had a Commandement to receive tithes; So as their brethren were bound by the Law to pay them. But Abraham was bound by 〈◊〉〈◊〉 such Law. He gave tithes to Melchisedec voluntarily, in testimony of his reverenc•…•…, subjection, and inferiority to Melchisedec: Therefore Melchisedecs receiving of 〈◊〉〈◊〉 may argue a superiority, though the Levites receiving tithes do argue no such thing.

I take the Apostles confirmation of his former argument to be most especially here intended.

§. 37. Of those Sons of Levi that were Priests.

THe Greek adverb translated, a 1.146 verily, is oft used meerly in reference to the adversative conjunction translated, b 1.147 But: which is used, v. 6. whereunto 〈◊〉〈◊〉 hath reference. Sometimes it is a note of strong affirmation, so it is used Chap. •…•…. v. 5. §. 50. and Chap. 6. v. 16. §. 115. Other times it is used as a meer 〈◊〉〈◊〉 of the Greek tongue, and is not translated in English, as Chap. 1. v. 7. and in 〈◊〉〈◊〉 2. and 8. verses of this Chapter. So here it may be taken as a meer ornament. 〈◊〉〈◊〉 it be further taken as a note of asseveration, it implyeth, that the point, here spoken of, is the more thorowly to be weighted, as a matter most certainly true.

This phrase, (c) They that are of the sons of Levi, doth in generall imply the po∣sterity* 1.148 of Iacobs third son.

The notation of this name d 1.149 Levi is 〈◊〉〈◊〉 given, Gen. 29. 34. It appeareth 〈◊〉〈◊〉 Iacob had taken more delight in Rache•…•…s company then Leahs. B•…•…t by this 〈◊〉〈◊〉 son, Gods blessing being manifested in making Leah fruitfull, when her 〈◊〉〈◊〉 was barren, she was perswaded that her husband would now associate himself •…•…ore with her, and thereupon this son was named Levi. For e 1.150 the verb from •…•…hence this noun, Levi, hath his notation, in the passive, signifieth to be joyned to 〈◊〉〈◊〉, Numb. 18. 2. Isa. 56. 6. In desire, or hope, or fore sight that her husband would be joyned to her, and keep her company, this name Levi is given to her son.

Among the sons of Iacob, God chose Levi, and his posterity to be his Ministers i•…•… publick, holy duties, and to attend the services of the Tabernacle in the room o•…•… all the rest of the children of Israel, Numb. 1. 50.

Of the sons of Levi, Aaron, and his seed were chosen to serve in the Priests 〈◊〉〈◊〉. They herefore that were of Aarons seed are here especially intended, as is evi∣dent by this clause, who receive the office of the Priest-hood. So much was hinted in the first clause of this verse. He saith not in the nominative case, They that are the 〈◊〉〈◊〉 of Levi: but in the genetive, and that with a preposition prefixed, They that are f 1.151 OF the sons of Levi. This phrase as it implieth such as descended from Levi, so a set and distinct number of them: some chosen out from among them. For all the children of Levi received not the Priesthood, (Numb. 16. 10.) but onely some of them: even Aaron and his posterity.

By g 1.152 Priest-hood is here meant that office which belonged unto Priests. It hath the same notation in Greek: whereof see Chap. 2. v. 17. §. 172. Of those generall points which belong to a Priest, see Chap. 5. v. 1. §. 2, &c. This function is here brought in for honour sake: for it implieth a dignity conferred upon those sons of Levi which are here meant. This function is expresly stiled an honour, see Chap. 5. v. 4. §. 18.

This verb, h 1.153 receive, is relative, and hath reference to giving. It implieth that* 1.154 they had not this office of themselves, but that it was given them, namely of God For they only have a right to be for men in things pertaining to God, (as Priests were) who are 〈◊〉〈◊〉 thereunto by God. From hence it followeth that all true Mini∣sters must have their call from God, see Chap. 3. v. 2. §. 34, 35. And Chap. 5. v▪ 4. §. 20.

§. 38. Of the difference betwixt Commandement and Law.

THe manifestation of that honour and prerogative which the foresaid sons of Le∣vi had, is in their power to receive tithes: thereupon it is added that they had a 〈◊〉〈◊〉 to receive tithes.

That receiving tithes argued a superiority was shewed, v. 4. §. 33.

The ground of their receiving tithes, is set down in this word, Commandement, and also in the other word following, Law.

Of the derivation of these * 1.155 two Greek words. See v. 16. §. 80.

These are two of those ten words, which are used to set out the Law or word of* 1.156 God: and are all of them set down in the 119. Psalm.

In tha•…•… Psalm, they are set down in this order.

• 1. a 1.157 Way, v. 1. whereby is meant that course which God hath set before us to walk in.
• 2. b 1.158 Law. v. 1. Whereby the will of God is made known unto us, and we en∣joyned to conform our selves thereto.
• 3. c 1.159 Testimony, v. 2. Whereby testimony or witnesse is given of that which is good or evill.
• 4. d 1.160 Precepts, v. 4. The Hebrew * 1.161 verb from whence the Hebrew noun tran∣slated, precepts, is derived, among other things, signifieth to require. The Rabbins say that those precepts especially which are written in mans heart, are intended un∣der this word.* 1.162
• 5. e 1.163 Statutes, v. 5. These do especially intend those ceremoniall Lawes to which the Jewes were bound.
• 6. f 1.164 Commandement, v. 6. Under this word such Commandements as declared the power and authority of God over us, is declared.
• ...

• 7. g 1.165 Iudgements, v. 7. By these that mutuall equity, or righteous dealing which should be betwixt man and man is taught.
• 8. h 1.166 Righteousnesse, or justice, v. 7. By this what is due to every one is mani∣fested.
• 9. i 1.167 Word, v. 9. There is also another noun which we translate k 1.168 〈◊〉〈◊〉, v. 11. These two last words are oft attributed to the whole Law. The 〈◊〉〈◊〉 signifieth the intent of the mind, expressed by words. The latter a promise expres∣sed; and it is oft translated promise, Psal. 77. 8.

The difference betwixt these two words, Commandement, Law, here used by the* 1.169 Apostle, I take to be this: that Law is here in generall taken for a statute and 〈◊〉〈◊〉 that was set down unto them, that so much should be dedicated and given to 〈◊〉〈◊〉 Lord: and Commandement for a particular warrant and direction to the sons of L•…•…∣vi, to receive such a part, as by Law was dedicated to God: as when a Law or S•…•…∣tute is made, that such subsidies shall be given to the King, the King there•…•…pon 〈◊〉〈◊〉 command to such and such to receive the same.

§. 39. Of Gods ordering his precepts according to Law.

THe inference of this phrase, * 1.170 according to the Law, upon the 〈◊〉〈◊〉 which was given, giveth evidence that God ordereth particular precepts accord∣ing* 1.171 to his generall Law. If we compare the particular Commandements, which God from time to time gave to his people, we shall find them to be according 〈◊〉〈◊〉 the Law.

1. Object. The Commandement given unto Abraham to sacrifice his son (〈◊〉〈◊〉* 1.172 22. 2.) was not according to the Law.

Answ. It was not a Commandement of a thing simply and absolutely to be 〈◊〉〈◊〉▪ but a Commandement of proof and tryall. The event proveth as much.

2. Object. The Commandement given to the Israelites to borrow of their 〈◊〉〈◊〉* 1.173 Iewels, rayment and other things, thereby to spoyle the Egyptians, was not according to Law, Exod. 3. 22.

Answ.

• 1. It was not against the Law, which is that none defraud his neighbour of such goods, as he hath a right unto.
• 2. The Israelites did not fraudulently take what they had of the Egyptians:

Concerning the right to that which the Israelites took, it appeares to belong to the Israelites two wayes.

• 1. By donation on Gods part: For God is the most high supreme soveraign, and hath power to transfer what he will, to whom he will.
• 2. By debt on the Egyptians part. For Israel had long served the Egyptians, and done great work for them, yet were not satisfied for their paynes.

Concerning the manner of the Israelites taking what they had of the Egyptians, they used no fraud therein. l 1.174 The word which our English thus translateth, 〈◊〉〈◊〉 borrow, doth properly signifie to ask, so do m 1.175 the LXX, n 1.176 the vulgar Latin and sundry other translators, turn it. Answerably the Egyptians gave to the Israelites what they asked: not simply to have the same restored: but to move them more speedily to depart, Exod. 12. 33. Besides, it appeareth, that there was somewhat ex∣traordinary in this case. For it is said, that the Lord gave the people 〈◊〉〈◊〉 in the sight of the Egyptians, Exod. 12. 36.

To return to the main point, Such is the immutability of Gods justice, so perfect 〈◊〉〈◊〉* 1.177 the Law of the Lord, so wisely is that Law ordered, as the Lord will not suffer 〈◊〉〈◊〉 particular precept to thwart and crosse the same.

• 1. This giveth one evidence of the corruption of mans nature, which is so •…•…∣ward to, and averse from that perfect Law of God, and particular precepts of the word, which are all according to Law. They who are truly renewed, are other∣wise minded, Psal. 19. 10. and 119. 72, 103, 127.
• 2. This is a forcible motive to yeeld all holy obedience to the particular Com∣mandements which here and there are to be found in Gods word: because they are all according to Law: all grounded on common equity, and framed according to right: So as the benefit will redound to the practi•…•…ers thereof.
• ...

• 3. Gods prudence in ordering his Commandements according to Law, is a good pattern for such as are in Gods stead, and have power to command others. Their rule must be Gods Law, and they ought to command nothing, but what is accord∣ing to that Law. If God, who is the most supreme Soveraign, and hath none higher then himself, orders his commandments according to Law: how much more ought •…•…en so to do, who are to give an account of that which they enjoyn to others. In∣deed God orders his Commandements according to his own Law, because there is 〈◊〉〈◊〉 superiour Law, no Law more just and equall. As he sware by himself, because he 〈◊〉〈◊〉 no greater to swear by. Chap. 6. 13. So he goeth by his own Law, because there is none higher, none better.

If Governours would order their Commandements according to divine Law, they might more boldly presse them upon the people: yea, their people would more chearfully yeeld unto them: and in case any should refuse to yeeld, they might with better conscience enforce them.

§. 40. Of the Law of paying Tithes.

THe particular Commandement here set down was to take tithes of the people. This phrase, a 1.178 to take tithes of, is the interpretation of one Greek word: which we may answerably thus translate, to tithe. It is a compound verb. The simple verb, is derived from that which before was translated, b 1.179 tenth, §. 16. It sometimes signifi∣eth to pay tithes, as Luke 18. 12. But here to receive tithes. So doth the simple verb signifie both to receive and to pay tithes, v. 6, 9. The circumstance therefore of the place must direct us in finding out the meaning of the word: of paying and re∣ceiving 〈◊〉〈◊〉. See v. 2. §. 17.

By the c 1.180 people, are here meant all the other tribes, save the tribe of Levi: for 〈◊〉〈◊〉 else were exempted from this tax▪ The children of Levi were for the people in things pertaining to God, and did for them, what otherwise the people should have done themselves, and in recompence thereof, the people paid them tithes.

The Greek phrase word for word thus soundeth, d 1.181 to tithe the people: which im∣plieth both a duty on the peoples part in paying tithe: and also a power or privi∣ledge on the Levites part, to receive tithe.

This was it, which is here said to be according to the Law: and that the judici∣all, Ceremoniall and Morall Law.

• 1. By the judiciall Law the Levites had not their portion in Canaan for their in∣heritance, as other tribes had: therefore in lieu thereof, by the said Law, they had the tenth of the rest of the people.
• 2. The holy services which they performed to the Lord for the people were cere∣moniall. Therefore the recompence given, was by a like Law.
• 3. The generall equity that they who communicate unto us spirituall matters, should partake of our temporals: and that they who are set apart, wholy to attend Gods service, should live upon that service, is morall. See more hereof, v. 2. §. 16, 17.

§. 41. Of comming out of ones Loynes.

THe parties that payed tithes to the foresaid sons of Levi, are thus described, that is, of their brethren, &c. Of the different acception of this title, brethren, See Chap. 13. §. 3. Here it is taken, for all those that descended from Abraham, and in that respect, we were all of the same stock. So is is used, Acts 13. 26.

In this place it implieth a kinde of equality among all the Israelites of what tribe, or what degree soever they were. The Apostles meaning is explained in these words, though they came out of the loynes of Abraham.

a 1.182 The Greek word translated loynes, is of the singular number. It is taken for that part of the back, which useth to be girded, Matth. 3. 4. The Hebrew word* 1.183 i•…•… of the dual number: because the loynes are on both sides of the body. In Latin, English, and other languages, the word is of the plurall number. In reference to the foresaid signification, the phrase of girding the loynes is frequent: and that for* 1.184 〈◊〉〈◊〉 and strength: as Souldiers use to gird their harsnesse fast to their loynes,

Eph. 6. 14. Or, for speed and expedition: as runners or travellers use to 〈◊〉〈◊〉 their long-side garments, Luk. 12. 35.

This word loynes, is also taken for the inward, and lower part of a mans belly,* 1.185 where his seed lyeth. In reference hereunto the phrase of comming out of the 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 oft used, as Gen. 35. 11. So here.

By this phrase, They come out of the loynes of Abraham, are meant, the very 〈◊〉〈◊〉 whom before he called the people and bre•…•…hren. It is here brought in to shew, 〈◊〉〈◊〉 they all came from the same stock: even L•…•…vites that received tithes, and the 〈◊〉〈◊〉 their brethren that paid tithes.

The phrase of comming out of Abrahams loines, is the rather mentioned, 〈◊〉〈◊〉 Abraham, who paid tithes to Melchisedec, was the father of the Levites, who •…•…∣ceived tithes, as well as of those who paid tithes.

This discretive conjunction, d 1.186 though, implieth that that equality which 〈◊〉〈◊〉 betwixt the tribe of Levi and other tribes, was no hinderance to the Levite•…•… 〈◊〉〈◊〉 receiving tithes, nor afforded any exemption to the other tribes, from 〈◊〉〈◊〉 tithes. Though in the common stock, Priests and others were equall, yet the 〈◊〉〈◊〉 in office were more excellent, and in this priviledge, of receiving tithes, greater.

Thus we see, that equality in outward condition is no bar to superiority in of∣fice:* 1.187 nor hinderance to just rights appertaining thereunto. Moses and 〈◊〉〈◊〉 〈◊〉〈◊〉 uterine brothers, that came out of the same womb, yet Moses was so preferr'd, 〈◊〉〈◊〉 office before Aaron, as God himself said to Moses in reference to Aaron, 〈◊〉〈◊〉 〈◊〉〈◊〉 be to him instead of God, Exod. 4. 16. The Israelites were to choose a King from a∣mong their brethren (Deut. 17. 15.) yet being King, he had a superiority and •…•…∣nity over his brethren. Men who were like unto others in their nature, are in re∣gard of their function, stiled gods and children of the most High, Psal. 82. 6. The •…•…∣postles were but of mean outward condition, yet in regard of their function, 〈◊〉〈◊〉 were in a high degree advanced above others.

Excellency, Dignity, Superiority, and other like priviledges, are not from •…•…∣ture, but from that order which God is pleased to set betwixt party and party.

They whom God advanceth, have in that respect an excellency, whatsoever their birth were: instance David, who though the youngest, yet was advanced above 〈◊〉〈◊〉 his brethren.

Object. The first-born had a dignity by their birth, Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles, have by their birth a dignity.

Answ. Even all these are from that order which God hath set amongst men.

On this ground we are to respect men, according to that place and office, where∣in God setteth them. This may in particular be applied to Ministers, whose functi∣on is not by birth. The Jewes looking upon Christ as a meer and mean man, 〈◊〉〈◊〉 and brought up amongst them, did not discern either his excellent function, or his eminent gifts, and thereupon despised him, Matth. 13. 54, 55. From this evill dis∣position arose that Proverb, A Prophet is not without honour, save in his Country, 〈◊〉〈◊〉 in his own house, Matth. 13. 57. This was▪ the pretended ground of Corah, 〈◊〉〈◊〉, and Abirams mutiny, Numb. 16. 3. Great damage doth hence arise, not only to •…•…∣sters persons, who are basely accounted of, but also to their function, which is too much disrespected. It hath been an old trick of Satan, thus to bring contempt upon Ministers and Ministery.

§. 42. Of Melchisedecs Priest-hood greater then Levi.

THe main point, that Melchisedec exceeded Levi, is here proved in this sixt 〈◊〉〈◊〉: and withall the consequence of the former argument (mentioned §. 36.) is con∣firmed. The consequence was this. If the sons of Levi in receiving tithes from their brethren, were therein counted greater then their brethren, then 〈◊〉〈◊〉 must needs be counted greater then they.

The confirmation of the consequence resteth on the person of whom 〈◊〉〈◊〉 received tithes: which was Abraham the Father of Levi. For he that is greater then the Father, must needs be greater then the son.

The former part of the sixt verse, containeth a description of Melchisedec, in 〈◊〉〈◊〉

〈◊〉〈◊〉, a 1.188 He whose descent is not counted from them: which are the interpretation of this mystery, b 1.189 without descent, because his descent or pedigree was not 〈◊〉〈◊〉 up.

This phrase, c 1.190 descent is counted, is the interpretation of one Greek word: which is a compound of a noun and a verb. d 1.191 The noun signifieth, among other things •…•… 〈◊〉〈◊〉, or pedigree, or linage. e 1.192 The verb signifieth to utter or declare, or 〈◊〉〈◊〉 〈◊〉〈◊〉: So as to have ones descent counted, is to have those from whom he com∣•…•…, and who descend from him, reckoned up and declared. But no such thing is done of Melchisedec: therefore it is said, his descent is not counted.

This clause, f 1.193 from them, is here added to shew a further difference betwixt 〈◊〉〈◊〉 and the Levits. Their descent was counted from Levi and from Abraham; 〈◊〉〈◊〉 Melchisedecs from none such.

Or otherwise this phrase, from them, may indefinitely be taken: as if it had been 〈◊〉〈◊〉, from men. For he was, without descent, as is noted, §. 24.

This sheweth, that the right which Melchisedec had to receive tithes, was by no priviledge of kindred, as being one of Abrahams progenitors or predecessors: but only in regard of his office: meerly and simply, because he was a Priest of God, and in that respe•…•… hath a speciall prerogative, power and dignity above Abraham. And i•…•… above Abraham, then much more above Levi, who descended from Abraham; and for this end it is again expresly mentioned that, he received tithes from Abraham.

The issue of all is, that Melchisedecs Priest-hood was greater then the Priest-hood of the 〈◊〉〈◊〉: and in that respect much m•…•…re was Christs Priest-hood greater: and th•…•…reupon the more to be admired, and with greater confidence to be rested upon, See v. 4. §. 31. and v. 11. §. 66.

§. 43. Of Melchisedecs blessing Abraham.

A Second argument to prove the preheminency of Melchisedecs Priest-hood, is taken from an act of superiority, which Melchisedec performed in reference to Abraham the Father of Levi. This act was to blesse.

The argument may be thus framed.

He that blesseth one, is greater then he whom he blesseth.

But Melchisedec blessed Abraham, therefore Melchisedec was greater then Abra∣ham.

The generall proposition is cleared in the next verse. The assumption which containeth the act it self, is here set down. Of the various acceptions of this word blessed, and of the particular intendment thereof in this place. See v. 1. §. 12, 14, 15.

§. 44. Of the priviledge of having promises.

THe person blessed is not by name expressed, but thus described, a 1.194 him that had the promises. This description doth so cleerly belong to Abraham, as it may easily be known that he is meant thereby: for it hath reference to this phrase, God made promise to Abraham, Chap. 6. v. 13.

This p•…•…rticiple, b 1.195 had, may have reference both to God, who made the pro∣mises, and so gave them to Abraham: and also to Abraham himself, who believed and injoyed the benefit of the promises. In this respect he is said to have received the promises, Chap. 11. v. 17. and to have obtained them, Chap. 6. v. 15. Of this word 〈◊〉〈◊〉, See Chap. 4. v. 1. §. 6. Of promises.

This description of Abraham is set down for honour sake. For the Apostle set∣teth forth Abrahams priviledges, that thereby, the priviledges and dignities of Mel∣chisedec might appear to be the greater.

〈◊〉〈◊〉. seeing the promises were such as appertained to the whole mystical body of Christ, why are they here appropriated to Abraham?

Answ. God was pleased to chuse Abraham as an head and Father of his Church •…•… & that both of that paculiar visible Church of the Jews▪ which for many ages was se∣vered from the whole world; and also of that spirituall invisible Church, the com∣pany▪

of true believers, which should be to the end of the world, Rom. 4. 11.

Though this honour of having the promises be here in speciall applied to •…•…∣ham, yet is it not proper to him alone: but rather common to all that are of the same faith, who are stiled •…•…eires of promise, Chap. 6. v. 17.

It hereby appeareth that it is a great priviledge to have a right to Gods 〈◊〉〈◊〉. Among other priviledges belonging to the Jewes, this is one, that the promises •…•…∣tain to them, Rom. 9. 4. On the contrary side it is noted, as a matter of in•…•…amy, 〈◊〉〈◊〉 be aliens from the covenants of promise, Eph. 2. 12.

Gods promise is the ground of all our happinesse. There is no other right where∣by* 1.196 we may claim any thing. Man by his fall utterly deprived himself of all 〈◊〉〈◊〉 happinesse, wherein God made him. It is Gods free promise that gives him 〈◊〉〈◊〉 hope of other happinesse, Gen. 3. 15. But they who have a right to Gods •…•…∣ses, have a right to all things that may make to their happinesse. For what good thing is there, whereof God hath not made promise?

Beleevers have much cause to rest hereupon, and to rejoyce herein. Let 〈◊〉〈◊〉 brag of their outward priviledges. The promises made in Christ, whereof 〈◊〉〈◊〉 infidelity they have deprived themselves, far exceed and excell all their 〈◊〉〈◊〉.

Let worldings brag of their outward preferments, dignities, wealth, and 〈◊〉〈◊〉 like things. If they have not a right to the promises, they have a right to 〈◊〉〈◊〉.

This should stir us up in generall to walk worthy of the Lord, who hath 〈◊〉〈◊〉 these promises, Col. 1. 10. 1 Thes. 2. 12. and of the Gospell, wherein and 〈◊〉〈◊〉 they are tendered unto us. Phil. 1. 27.

In particular we ought hereupon, To believe the promises made unto us, •…•…∣wise we deprive our selves of the benefit of the promises, Chap. 4. v. 1, 6.

• 2. It will be our wisdome to observe the conditions annexed to those promises.
• 3. It is just and equall that we moderate our care about the things of this world, and not seek great things for our selves here, Ier. 45. 5.
• 4. It becomes us to rest content in the state where God sets us. Having such pro∣mises, as God hath made unto us, we have enough.
• 5. These promises should make us with patience, expect the time appointed for the accomplishment of them.

§. 45. Of the need that the best have of means to strengthen their Faith.

THis phrase, him that had the promises, being inferred upon Melchisedecs blessing, giveth instance, that the best faith needeth strengthning. Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had. Now consider what a man Abraham was: and how great his faith was: yet this meanes of blessing was used to ratifie the same. For this end God added promise to promise and his oath also. See Chap. 6. v. 13. §. 97.

The ground hereof resteth not in our selves: For,

• 1. As we know but in part (1 Cor. 13. 9.) So we beleeve but in part: the 〈◊〉〈◊〉 have cause to say, Lord I beleeve, help thou my unbelief, Mark. 9. 24.
• 2. The flesh is in the best: which is weak when the spirit is ready, Matth. 26. 41.
• 3. The best are subject to many temptations. The better men are, the more will Satan seek to fist them: Luke 22. 31.

How diligent should men hereupon be, in observing what meanes God hath •…•…∣ctified, for strengthning their faith, and how conscionable in using the same.

Above all, let men take heed of too much confidence in themselves. God is thereby provoked to give men over to themselves, which if he do, Satan will soon take an advantage against them. Take instance hereof in Peters example, Matth. 26. 69. &c.

§. 46. Of undeniable Principles.

Vers. 7. THe generall proposition noted, §. 43. is here in the seventh verse ex∣presly set down: namely, that he who blesseth is greater then he 〈◊〉〈◊〉 he blesseth.

So true and sure is this proposition, as the Apostle premiseth this phrase of asseve∣ration, without all contradiction.

The Greek noun translated, a 1.197 contradiction, is the same that was used, Chap. 6. 〈◊〉〈◊〉. 16. §. 121. and translated, strife. The notation of the word was there de∣clared.

b 1.198 This generall particle, all, addeth emphasis, and implieth, that none that is of understanding can or will deny the truth of the foresaid assertion.

This manner of asseveration, as it setteth forth the certainty of the thing it self, so a duty on our part, which is, to yeeld to the truth thereof, and not oppose a∣gainst it.

From this particular instance, may well be inferred this generall observation.

There are principles so infallibly true, as they admit no doubt, or despute thereabout. The Apostle about another and greater principle useth a like assevera∣tion, c 1.199 without controversie, 1 Tim. 3. 16. To like purpose this phrase is used, This i•…•… a faith•…•…ull saying, and worthy all acc•…•…ptation. 1 Tim. 1. 15. and 4. 9.

• 1. Some principles are expresly set down in the word of truth; these are to be re∣ceived without all contradiction. He that commeth unto God must believe that he is, &c. H•…•…b. 11. 6. A must, A necessity of believing it, is laid upon us. Such are all funda∣mentall principles.
• 2. There are principles so agreeable to the light of nature, to reason it self, and common sense, as they admit no contradiction: such are these, a true body is cir∣cumscribed within a place: and it hath the essentiall properties of a body: A Priest is greater then the sacrifice: works of merit must be answerable to the reward me∣•…•…ited. They on whom we call, must be able to hear us, and help us.

• 1. The 〈◊〉〈◊〉 of Papists is hereby discovered, in that they maintaine many here∣•…•… contradictory to expresse evidence of Scripture, and to principles of nature; as those before named, and s•…•…ndry others. Therein they contradict those things which are without all contradiction.
• 2. It will be our wisdome carefully to observe such principles, and quietly to rest in them: neither stirring up needlesse controversies about them: nor suffering our selves to be drawn from them. The Philosopher thought not him worthy to be disputed with all that denyed principles. If a man deny the fire to be hot, the best demonstration to prove it, is, to put his finger or hand into the fire.

§. 47. Of blessing as an act of preheminency.

THat principle which is here brought in, to be without all contradiction, is thus expessed, The lesse •…•…s blessed of the better or greater. Of the Greek word transla∣ted a 1.200 •…•…etter. See Chap. 1. v. 4. §. 39.

This comparative, b 1.201 the lesse, though it be of the neuter gender, yet it hath re∣ference to Abraham, who is said to be blessed of Melchisedec, v. 1. The neuter gender is used, because it is a generall proposition, and may be extended to all sorts of things as well as persons.

The other comparative, greater, hath reference to Melchisedec, who blessed A∣braham, v. 1.

Of 〈◊〉〈◊〉 in generall. See Chap. 6.

That we may the better discern, how the foresaid proposition is without all con∣tradiction,* 1.202 we must take notice of the kind of blessing that is here meant. For men may blesse God who is infinitely greater then all men, Iudg. 5. 9. Iames 3. 9. And among men, the lesse in many cases blesse the greater. As Solomon a King blessed his people, so the people blessed him, 1 King. 8. 55, 66. Mean persons that are relieved, blesse great ones that relieve them, Iob. 31. 20.

The blessing here meant is a blessing of ratification, whereby Melchisedec assureth Abraham of the full accomplishment of all those promises that God had made unto him. This Melchisedec did as a Minister, and Priest and Prophet of God: in all which functions he was greater then Abraham. Thus are all they, who by vertue of their calling, or relation to others, stand in Gods room, and in Gods name, assure them of Gods blessing to them: or at least call upon God for his blessing upon them.

This is an authoritative kind of blessing, and argueth superiority in them who 〈◊〉〈◊〉 Parents, Governours of Families, Governours of Common-wealths, and 〈◊〉〈◊〉 〈◊〉〈◊〉 the word have a power in this manner to blesse. See more hereof, v. 1. §. 12.

Object. Kings and other Governours are oft times among them, whom 〈◊〉〈◊〉 Ministers blesse. Are Ministers thereupon greater then Kings or other 〈◊〉〈◊〉

Answ. Though in their persons and civill government, Kings and other gover∣nours are greater then Ministers of the word: yet such Ministers in the execution 〈◊〉〈◊〉 their office are greater then the foresaid persons. For they stand in Gods 〈◊〉〈◊〉: and are Gods mouth: they command in Gods name: they exhort to doe Gods 〈◊〉〈◊〉. So they blesse in Gods name.

• 1. This doth much commend the Ministeriall function.
• 2. It should stir up men to have that calling in high account, and to believe God•…•… word preached by them, 1 Thes. 2. 13.

The main point here proved is, that Melchisedec was greater then Abraham 〈◊〉〈◊〉 by consequence then Levi: and his Priest-hood greater then the Priest-hood of 〈◊〉〈◊〉 Levites: and that thereupon Christs Priest-hood, which is after the order of Mel∣chisedec is greater then the Priest-hood of the Levites: and answerably to be 〈◊〉〈◊〉 way preferr'd.

Melchisedec, as a type, blessed Abraham the father of the faithfull. Christ, 〈◊〉〈◊〉 truth, did not onely blesse little children (Mar. 10. 16.) but also upon his 〈◊〉〈◊〉 on into heaven, he lift up his hands and blessed his Apostles (Luk. 24. 50, 51.) 〈◊〉〈◊〉 that in the room of all the faithfull.

§. 48. Of the resolution of Heb. Chap. 7. v. 5, 6, 7.

5.

And verily they that are of the sons of Levi; who receive the office of the Priest-〈◊〉〈◊〉, have a Commandement to take tythes of the people, according to the Law, that 〈◊〉〈◊〉 〈◊〉〈◊〉 their brethren, though they come out of the loynes of Abraham.

6.

But he whose descent is not counted from them, received tithes of Abraham, 〈◊〉〈◊〉 blessed him that had the promises.

7.

And without all contradiction the lesse is blessed of the better.

Vers. 5. THe sum of these three verses is a proof of Melchisedecs greatnesse above Abraham.

The parts are two.

• 1. A confirmation of a former argument.
• 2. Another argument.

The confirmation is taken from the difference betwixt Melchisedec, and the •…•…e∣vites. Hereof are two branches,

One concerneth the Levites, The other Melchisedec.

In the former is set down,

• 1. A description of the persons.
• 2. A declaration of the difference.

The persons are described,

• 1. By their relation, Sons of Levi, which is amplified by a select company in this phrase, of the Sons, namely, some of them.
• 2. By their function, which is set out,

• 1. By the kind of it, the office of the Priest-hood.
• 2. By their right to it, in this word, receive.

The foresaid function is amplified by a priviledge appertaining 〈◊〉〈◊〉. Hereabout four points are observed.

• 1. The kind of priviledge, to take tithes.
• 2. Their warrant for it, they have a Commandement.
• 3. The rule, according to Law.
• 4. The persons of whom they took tithes. These are,
  • 1. Generally expressed, the people.
  • 2. Particularly described: and that by a double relation,
    • 1. To themselves, in this word, Brethren.
    • 2. To their common Father. In setting him down, is noted,
      • 1. The kind of inference, in this particle, though.
      • 2. The manner of comming from him, They come out of his loynes.
      • ...

• ...
  • ...
    • ...
      • 3. The name of their Father, Abraham.

The other part of difference declareth two points.

• 1. Wherein Melchisedec agreed with Levi, He received tithes. Vers. 6.
• 2. Wherein they differed. Hereof are two branches:
  • 1. A description of Melchisedec. He whose descent is not counted from them.
  • 2. The name of the person of whom he received tithes, Abraham.

The second argument whereby Melchisedecs greatnesse is proved, is an act of 〈◊〉〈◊〉 on his part. Hereabout observe,

• 1. The substance of the argument.
• 2. An inference made thereupon.

In the substance we may observe,

• 1. The kind of act performed. Blessed.
• 2. The person to whom it was performed, him that had the promises.

Vers. 7. The inference is an excellency. In setting down whereof observe,

• 1. The manner of bringing it in: with this asseveration. Without all contradi∣•…•….
• 2. The matter, which declareth the difference betwixt him that blessed, and him that was blessed.

He that did blesse was greater: the other lesse.

§. 49. Of the Doctrines raised out of Heb. 7. 5, 6, 7.

I. THe excellency of Melchisedecs Priest-hood is a certain truth. This note of asse∣veration verily proves as much. See §. 37.

II. All Le•…•…ies sons had not the same dignity. They were but some of them. See §. 37.

III. The Priest-hood was a choyce office. So it is here brought in to be. See §. 37.

IV. Tr•…•…e Priests were deputed to that office. They received it. See §. 37.

V. 〈◊〉〈◊〉 were due to Priests. They had a Commandement to receive them. See §. 39.

VI. Gods command is a good warrant. It was the Levites warrant See §. 39.

VII. Gods Command was ordered according to Law. Hereof is given a particu∣lar instance. See §. 39.

VIII. All sorts paid tithes. Under this word people all sorts are comprised. See §. 39.

IX. An office may give a dignity over Equals. This phrase came out of the loynes im∣plieth an equality: yet Priests had a dignity above others that came out of the same loynes. See §. 41.

X. Priests and others were brethren. For Priests received tithes of their brethren. See §. 41.

Vers. 6. XI. Melchisedecs pedigree was not counted from men. This is here ex∣presly affirmed. See §. 42.

XII. Melchisedec received tithes of the father of Levi, namely of Abraham. See §. 42.

XIII. There is an authoritative kind of blessing. Such an one is here mentioned. See §. 43.

XIV. Priests had a power to blesse authoritatively. So did Melchisedec. See §. 43.

XV. The •…•…aith of the best needs strengthning. Instance Abraham. See §. 45.

XVI. It is a priviledge to have a right to Gods promises. This is here noted as one of Abrahams priviledges. See §. 44.

Vers 7. XVII. There are unquestionable truths. Even such as are without all 〈◊〉〈◊〉. See §. 46.

XVIII. To blesse is an act of superiority. In this was Melchisedec greater. See §. 47.

XIX. To be blessed is an act of inferiority. In this was Abraham lesse. See §. 47.

XX. Christ is greater then all. Christ was the truth of that which is here set down concerning Melchisedecs excellencies.

§. 50. Of a likenesse in unequals.

Heb. 7. 8.

And here men that die receive tithes: but there he receiveth them, of whom it is •…•…∣sed that he liveth.

INn this verse the Apostle produceth a third argument, to prove the excellency 〈◊〉〈◊〉 Melchisedecs Priest-hood above the Levites. The argument is taken from the •…•…∣ferent condition of the Priests. The Levites were mortall: Melchisedec not so.

The argument may be thus framed.

He that ever liveth, to execute his Priest-hood, is more excellent then 〈◊〉〈◊〉 who are subject to death, and thereupon forced to leave their 〈◊〉〈◊〉 others.

But Melchisedec ever liveth, &c. And the Levites are subject to death, 〈◊〉〈◊〉▪ Therefore Melchisedec is more excellent then they.

Of the adverb a 1.203 truly, expressed in Greek, but not in English. See v. 5. §. 〈◊〉〈◊〉.

In setting down this argument the Apostle giveth an instance of a common •…•…∣ledge that belonged to the Levites as well as to Melchisedec: which was to 〈◊〉〈◊〉 tithes. How this was a priviledge is shewed, §. 33. Herein he giveth an 〈◊〉〈◊〉, that a common priviledge in some things argueth not an equality in all. 〈◊〉〈◊〉 may be a like resemblance in some particulars betwixt such things as are much •…•…∣ferent one from another. There is a like resemblance betwixt the sun and a 〈◊〉〈◊〉 in giving light: yet there is a great disparitie betwixt these creatures. Man is 〈◊〉〈◊〉 to be made in the Image of God, and after his likenesse (Gen. 1. 26, 27.) This •…•…∣plieth a resemblance betwixt God and man: which is further manifested by 〈◊〉〈◊〉 title, Gods, given to sons of men, Psal. 82. 6. Yet if any shall imagine man to be equall to God, he neither knoweth God, nor man aright.

• 1. Hereby sundry places of Scripture, which otherwise might seem very strange, are cleared: such as these, Walk in love as Christ also hath loved us, Eph. 5. 2. Forgive one another, as God hath forgiven you. Eph. 4. 32. Be perfect even as your father 〈◊〉〈◊〉 is in heaven is perfect, Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉〈◊〉, Matth. 6. 10. Every man that hath hope in Christ, purifieth himself, even as •…•…e 〈◊〉〈◊〉 pure, 1 Ioh. 3. 3. All these and other like places are to be understood, of such a resemblance as may stand with much in-equality.
• 2. This discovereth, the false inference, which Anabaptists do put upon sundry* 1.204 spirituall priviledges which are common to all Christians: as, to be one in 〈◊〉〈◊〉 (Gal. 3. 28.) to be made free by Christ (Gal. 5. 1.) To have one Father, one 〈◊〉〈◊〉, one teacher and to be all brethren (Matth. 23. 8, 9, 10.) From these and other like common priviledges they infer, that all of all sorts, Kings and Subjects, Masters and Servants, and others differenced by other relations, are equall every way: and that the ordinary degrees of superiority and inferiority, are against the warrant o•…•… Gods word, and common priviledge of Christians. Herein they bewray much ignorance, being not able to discern betwixt those different respects, wherein things are equall and things differ. By this consequence the difference here noted betwixt 〈◊〉〈◊〉-dec and Levi would be taken away.

These two adverbs, a 1.205 here b 1.206 there are fitly used in this place. For the A∣postle speaketh of the Levites as of his Country-men, dwelling where he did: 〈◊〉〈◊〉 of Melchisedec, as of a stranger, dwelling in a remote place.

2. He spake of the Levites, as men of latter dayes, neerer his time: but of •…•…∣sedec, as of a man of ancient dayes, long before the Levites.

These two adverbs imply thus much, In this place, and in that place, every 〈◊〉〈◊〉 at this time, and at that time: at all times Priests of the Lord received 〈◊〉〈◊〉. This was not a prerogative proper to Melchisedec, but common also to the Levites. Pru∣dently therefore is their due given to both parties.

Though the main drift of the Apostle be to advance Melchisedec and his Priest∣hood,* 1.207 above the Levites, and their Priest-hood: yet he denies not the Levites 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 which was due to them, as well as to Melchisedec: which was 〈◊〉〈◊〉▪ tithes▪

This is be noted against s•…•…ch wrangling Sophisters and intemperate disputers, as in their heat, through violence in opposing their adversaries, deny them that which 〈◊〉〈◊〉 d•…•…e unto them, and labour to d•…•…base them more then is meet: they will deny ma∣•…•…y truths, because they are averred by their adversaries.

§. 51. Of Ministers being mean men that die.

ALbeit there were a common priviledge betwixt the Levites and Melchisedec, yet there was a great disparity in th•…•…ir persons: for of the Levites it is here said, they were men that d•…•…e: but of Melchisedec, he liveth. So as there was as great a dif∣ference betwixt them, as betwixt mortality, and immortality.

There are two points observable in this phrase, men that die. The first is about this word, a 1.208 men. Th•…•… Greek word signifieth ordinary, mean men. It is the same that is used, Chap. 2. v. 6. §. 54.

The other is in this word, b 1.209 die, meaning such as are subject unto death: and in their time shall die: and thereupon leave this world, and all their imployments therein: yea so leave them as not to do any thing about them any more: for there is 〈◊〉〈◊〉 〈◊〉〈◊〉, nor device, nor knowledge, nor wisdome in the gra•…•…e, Eccles. 9. 10.

The Greek verb translated, die, is a compound. c 1.210 The simple verb signifieth, to die, Matth. 2. 20. Thence an d 1.211 adjective that signifieth mort•…•…ll, 1 Cor. 15. 53, 54. The compound being with e 1.212 a preposition that signifieth, from, hath an em∣phasis, and implieth a departing from all that a man hath.

This mortality of the sons of Levi, who were Priests is in speciall here set down, to amplifie the excellency of Melchisedec who liveth▪ but withall it may be brought in as an evidence of the mutability of the legall Priest-hood: and that by a kind of re∣semblance betwixt the persons and their office: that as the persons, who are Priests, had their time, and after that were taken away: so their office, which was the Priest-hood, had an appointed time, after which it should be abrogated. This point of the mutability of the Priest-hood is expresly proved by the Apostle, v. 11, 12.

Of Priests being subject to death. See v. 23. §. 97.

That which is here said of the Levites, is true of all Ministers of the word, that* 1.213 they are but men, mean men, mortall men, that die. Hereupon this title son of man is given to a choyce Prophet, Ezek. 3. 17. And choyce Apostles say thus of them∣selves, We also are men of like passions with you, Act. 1•…•…. 1•…•…. They said this, when people so admired them, as they supposed them to be gods, and would have sa∣crificed unto them.

God doth herein magnifie his power by enabling men, that are subject to death,* 1.214 to perform so great things, as the ministeriall function requireth to be performed.

• 1. This common condition of Ministers to be men that die, should make them oft to look upon these black feet of theirs, that they doe not too proudly strut out their Gay-peacock-Feathers: that they be not too conceited, either in any prerogatives 〈◊〉〈◊〉 to their function, or in any abilities bestowed upon them, for the execu∣tion thereof.
• 2. This is a forcible motive to raise up their eyes and hearts to God for his di∣vine assistance, in their humane weaknesse.
• 3. Herein ought people also to be helpfull to their Ministers in calling on God for them. This is it which an Apostle earnestly desired his people to do for him, Rom. 15. 30. Eph. 6. 19.
• 4. This also should move people to tender their Ministers, as such as are men, and s•…•…bject to humane frailties, and thereupon to bear with them.
• 5. Because Ministers are mortall men that must die, Ministers themselves must be diligent in improving that time, which God doth afford unto them, to the best ad∣va•…•…tage that they can: and people must take the opportunity of their Ministers life, to •…•…eap the best good that they can, while their Ministers remain with them; even before they are taken away.

§. 52. Of Ministers prerogatives notwithstanding their meanesse.

THe inference of the prerogative of receiving tithes upon this their 〈◊〉〈◊〉, 〈◊〉〈◊〉 they were men that die giveth instance, that the common, frail, mortall •…•…∣on of Minister, is no bar to the priviledges and prerogatives of their function. 〈◊〉〈◊〉 is verified not only in the ordinary priviledges of ordinary men, but also in the •…•…∣traordinary prerogatives that belonged to extraordinary Ministers, as Prophe•…•…s 〈◊〉〈◊〉 Apostles. For these all were men that die.

Sundry priviledges that belong unto Ministers, may be gathered out of those 〈◊〉〈◊〉 that are given unto them in Gods word. Some of those titles are given unto 〈◊〉〈◊〉 in relation to God himself: as Angels, Rev. 1. 20. Ambassadours, (2 Cor. 5. 〈◊〉〈◊〉.) Revealers of the Gospel (Eph. 6. 19.) Keepers of the Keies of the Kingdome of 〈◊〉〈◊〉, (Matth. 16. 19.) Remembra•…•…cers, (Isa. 62. 6.) Stewards, 1 Cor. 4. 1.

Others titles have relation to people, as Fathers, (1 Cor. 4. 15.) Elders (•…•… 〈◊〉〈◊〉▪ 5. 17.) Rulers (Heb. 13. 7.) Overseers, (Act. 20. 28.) Pastors (Eph. 4. 11.) 〈◊〉〈◊〉 (1 Cor. 12. 28.) Chariots and horsemen, 2 King 13. 14.

Thus God honoureth them, lest by reason of their meannesse they should be •…•…∣spised, and thereupon their Ministry prove unprofitable.

Let people learn hereby to remove their eyes from the meaness of their 〈◊〉〈◊〉 persons to the digniti•…•…s of their office: and consider the place wherein God 〈◊〉〈◊〉 〈◊〉〈◊〉 them, and the work which he hath deputed unto them, and the end whereunto 〈◊〉〈◊〉 Ministry tends.

As the Israelites payed tithes to the Priests, though they were men that 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 ought Christians to yeeld to their Ministers whatsoever is their due, though 〈◊〉〈◊〉 〈◊〉〈◊〉 such men.

§. 53. Of Melchisedecs ever living.

THe other branch of the disparity betwixt Melchisedec and the sons of Le•…•…i, i•…•… i•…•… regard of Melchisedecs excellency, which is thus expressed, of whom it is 〈◊〉〈◊〉 that he liveth. The excellency it self consisteth in this, that he liveth. The other words are a proof hereof.

This phrase, a 1.215 he liveth, being of the time present, implieth a continuall act, which ceaseth not. Many hundred, yea, and thousand yeares had passed betwixt that time wherein Melchisedec met Abraham, and that wherein the Apostle 〈◊〉〈◊〉 this Epistle. Yet he saith of him, he liveth; So as it implieth an everlasting 〈◊〉〈◊〉, which hath no end. This in reference to Melchisedec is to be taken mystically 〈◊〉〈◊〉 typically.

Mystically in that no mention in that history is made of his death.

Typically in that he prefigured Christ, who doth indeed and that properly, 〈◊〉〈◊〉 for ever. It doth therefore set forth the everlastingnesse, as of Christs person, so •…•…∣so of his Priest-hood. For Christ ever liveth to execute his Priest-hood in 〈◊〉〈◊〉 by himself. Hereof see more Chap. 5. v. 6. §. 29.

The proof of this great point is taken from a testimony. b 1.216 It is 〈◊〉〈◊〉, saith the Apostle. Of the derivation of the Greek word. See Chap. 3. v. 6. §. 53.

This point is testified. First negatively, and implicitly. Then affirmitively 〈◊〉〈◊〉 expresly.

Negatively and implicitly the Holy-Ghost witnesseth that Melchisedec 〈◊〉〈◊〉, in that he maketh no mention of his death, where he bringeth him forth as a Priest, Gen. 14. 18, 19, 20.

Affirmatively and expresly, where saith, Thou art a Priest for ever after the 〈◊〉〈◊〉 〈◊〉〈◊〉 Melchisedec, Psal. 110. 4.

Of the force of a testimony of Scripture, see Chap. 1. v. 5. §. 46.

Of an implicite proof See v. 3. §. 23.

Of things spoken of Melchisedec, and applied to Christ, See •…•…. 3. §. 24.

§. 54. Of the Resolution and Observations of Heb. 7. 8.

And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth.

IN this verse, is a third proof of Melchisedecs excellencie above the sons of Levi. Here∣of are two parts.

• 1. An equality.
• 2. An inequality.

The equality was in receiving tithes. Of the inequality there are two branches.

• 1. The mortality of the sons of Levi.
• 2. The immortality of Melchisedec. This is,
  • 1. Implied, In this phrase, He liveth.
  • 2. Proved, thus, Of whom it is witnessed.

Doctrines.

• I. Argument may be added to Argument to prove the same point. This is here a third arg•…•…ment added to two former.
• II. There may be a likenesse betwixt unequals. The sons of Levi and Melchisedec, were much unequall: yet the like priviledge of receiving tithes, belonged to them both. See §. 50.
• III. Tithes have of old been paid. Both Melchisedec and the Levites received them.
• IV. Ministers are mortall men. Such were the Levites. See §. 51.
• V. A di•…•…ine testimony is a sound proof. This is the witnesse here intended.
• VI. Christ ever liveth. Melchisedec, as he was a type of Christ is said to live. See §. 53.

§. 55. Of qualifying strange phrases.

Heb. 7. 9, 10.

Vers. 9.

And, as I may so say, Levi also, who receiveth tithes, payed tithes in Abra∣ham.

Vers. 10.

For he was yet in the loynes of his Father, when Melchisedec met him.

IN these two verses the Apostle maketh a particular application of that which he had delivered about Abrahams in•…•…eriority to Levi: this he doth by shewing, that what Abraham the Father did, Levi also the son did. Thus he doth manifest, that what he had said of Abraham, was not to vilifie his person, but to draw the •…•…ind of the Hebrewes from the Priest-hood of Levi, to Christs Priest-hood.

The foresaid point is brought in with a phrase of qualification, thus, a 1.217 As I •…•…ay so say. In this mollifying clause there are two Greek words, that are of the same stem. One expressed under b 1.218 this verb, say. The other implied under this particle, c 1.219 so. This clause may thus be translated verbatim, as to say the word. that i•…•…, to use the phrase. Thus we see that a phrase or sentence which may seem strange is to be mollifi•…•…d. To this purpose tend these qualifications, I speak as a 〈◊〉〈◊〉 (Rom. 3. 5.) I speak after the manner of men (Rom. 6. 19.) I speak this by per∣•…•…, 1 Cor. 7. 6.

This is a meanes to prevent misinterpretations: and to make that which is spoken to be more fairly and candidly taken.

§. 56. Of Levi paying tithes in Abraham.

LEvi is here a 1.220 metonymically put for his sons, who are so set down, v. 5. §. 37. For Levi himself was no Priest, nor did he receive tithes: but he was their great Grand-father.

Two things are here spoken of Levi, one taken for granted, which was that he re∣ceived

tithes. The other expressed and proved, which was, that he payed tithes.

The former was a prerogative, and a signe of superiority. Of it, see v. 2. •…•…. 〈◊〉〈◊〉. and v. 4. §. 33.

The latter is a sign of inferiority. See v. 4. §. 33.

Against this latter it might be objected that Levi was not then born when 〈◊〉〈◊〉* 1.221 were paid to Melchisedec. For Abraham met Melchisedec before Ishmael was born Now he was born in the 86. year of Abraham (Gen. 16. 16.) Isaack was born 〈◊〉〈◊〉 years after, In the 100. year of Abraham, Gen. 21. 5. Iacob was born in 〈◊〉〈◊〉 year of Isaac, (Gen. 25. 26.) which was 74. years after Ishmaels birth. Jacob 〈◊〉〈◊〉 above 40. years old when he went to his uncle Laban, Gen. 26. 34. Thus there 〈◊〉〈◊〉 114. years betwixt Ishmaels birth and Iacobs going to Laban. How many year•…•… more there were betwixt Abrahams meeting Melchisedec, and Ishmaels birth: 〈◊〉〈◊〉 again betwixt Iacobs going to his uncle, and the birth of Levi, is not expresly 〈◊〉〈◊〉 down. This is certain, that Levi was born many more then an 100 years before Abrahams paying tenths to Melchisedec, and Levies being in this world. So as it 〈◊〉〈◊〉 seem strange that Levi should pay tithes to Melchisedec.

To resolve this doubt the Apostle here expresly saith, that Levi payed tithes in A∣braham.

From this answer ariseth another scruple: namely, that Christ was in Abraham* 1.222 as well as Levi: So as Christ himself should pay tithes by this reason, and 〈◊〉〈◊〉 be inferiour to Melchisedec.

Answ.

• 1. In generall it may be replied that Melchisedec was a type of Christ•…•… 〈◊〉〈◊〉 that that which is said of Melchisedec and his Priest-hood, is spoken of him as of a type: and that purposly to set forth the greatnesse and excellency of Christ and 〈◊〉〈◊〉 Priesthood. Wherefore to put Christ into the ranck of those who are inferiour to Melchisedec, is directly to crosse the main scope of the Apostle.
• 2. Christ consisted of two natures, divine and humane. Though therefore be might be reckoned among the sons of Abraham in regard of his humane nature: yet in regard of his person which consisted of both natures, he was superiour to Abra∣ham, and greater then he. Thus David, whose son according to the flesh Christ was, calleth him Lord, in reference to his person, Matth. 22. 44.
• 3. Though Christ took flesh by ordinary descent from Abraham: yet came he not from Abraham, by ordinary and naturall generation. From his Mother the Virgin Mary he received the substance and matter of his flesh, out of which it was raised and formed: Yet, having no Father, he came not by any naturall act of ge∣neration. Though a Mother afford matter for generation, yet the active force and vertue of generation commeth from the Father. Hence is it that Christ was 〈◊〉〈◊〉 from the common contagion of originall sin. For though he were of Adam, and so of Abraham by reason of the substance of his flesh: yet he was not by Adam, or by Abraham. No son of their posterity was the procreant cause or begetter of him. Christ therefore cannot be said to do in Abraham those things which others of his posterity did.

§. 57. Of childrens being in their parents condition.

IN that Levi payed tithes in Abraham, it appears that children are in the same com∣mon condition that their parents are. I say common condition, to exempt such particular priviledges, as God by his providence may, and oft doth con•…•…er upon children above their parents. These priviledges may be outward and inward.

Outward, in worldly dignities: as Saul and David, were both advanced above their Fathers, in that they were made Kings.

Inward, in spirituall graces. Herein Hezekiah and Iosiah were much advanced a∣bove their Fathers: So are all pious children that are born of impious Fathers.

The inferiority of Abraham, and, in him, of Levi, here mentioned was a com∣mon condition. None of their sons were exempted from it. Parents are them∣selves by nature unclean, so are all their children. Who can bring a clean thing 〈◊〉〈◊〉 of an unclean? Job 14. 4. In this respect Bildad having said that man is a worm: ad∣deth, and the son of man, is a worm (Job. 25. 6.) As man is, so is a son of man. In this

respect this phrase is oft used: we are as all our Fathers were, 1 Chro. 29. 15. Psal. 33. 12. And this, I am not better then my Fathers, 1 Kings 19. 4.

This the Lord so ordereth

• 1. That the same lawes, and ordinances, instructions, and directions, exhortations and consolations, promises and threatnings might be of force and use to all of all ages.
• 2. That none might presume above others.
• 3. That none might be too much debased.

• 1. This gives a check to their pride, who for some outward priviledge advance themselves above the common condition of man: as if they were gods and not men: from heaven and not from earth. Such were they who said, Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. and such as said of Christ, we will not have this man to reign over us, Luk. 19. 14. Pharaoh was such an one, Exod. 5. 2. And Nebuch adnezzar, Dan. 3. 15. And Haman, Hester 3. 2. And Tyrus, Ezek. 28. 2. Now mark the end of all these.
• 2. This puts us in mind to consider what our fathers have been: and to what they have been subject: and from thence to gather what we are subject unto: to what inferiority, infirmity, pains, diseases, distresses, and other calamities. A* 1.223 heathen man could say, I am a man, and find my self exempted from no humane frailty. We can better discern weaknesses and infirmities in others that have been before us, then in our selves. We can speak much of our Fathers infirmities, imper∣fections, troubles and mortalities: but self-love so blindeth our eyes, as we cannot so well discern the same things in our selves. The like may be applied to duties. In our Fathers we may observe what duties we our selves are bound unto.

§. 58. Of the meaning of the tenth verse.

Vers. 10. IN the tenth verse there is a confirmation and an explanation of Levi's paying tithes in Abraham. The caufall conjunction a 1.224 FOR, shew∣eth that this verse is inferred as a confirmation of that which went before.

The argument is taken from that union that is betwixt a Father and his posterity. They are all contained in him, and as one with him: so as what he doth, they do.

The explanation is in this phrase, he was in his Fathers loynes. By Father is me∣tonymically meant his great Grand-Father Abraham. In a third generation Levi descended from Abraham: in which respect he was in him. For that which com∣meth out of one must needs be first in him.

Of this word, loines, and of comming out of ones loines, see v. 5. §. 41.

This adverb of time, translated, b 1.225 yet, signifieth for the most part a continuance of time, as Heb. 11. 4. Abel yet speaketh, that is, he still continueth to speak.

It hath reference also to all distinctions of time, as to time present, thus, while he yet talked, Matth. 12. 46. and to the time to come, Ioh. 14. 30. and to the time past, Act. 21. 28.

Here without question, this particle hath reference to the time past, and for per∣spicuity sake may be translated, then. He was then in the loines of his Father, when Melchisedec met him.

Of Melchisedecs meeting Abraham, see v. 1. §. 8.

§. 59. Of childrens doing what their parents do, and that in their loynes.

LEvi is said to do what Abraham did, because he was in Abrahams loines: so as Parents bare in their bowels, and represent the persons of all that are to come* 1.226 from them. Not only Isaack, who was Abrahams immediate Son: but also Iacob his sons son, yea, and Levi also the son of his sons son, was (as the Apostle here saith) in Abrahams loines, and paid tithe to Melchisedec. The like may be said of Aaron, who was the son of the sons son of Levi. For Kohath was Levi's son: Amram Ko∣baths son, and Aaron Amrams son, Exod. 6. 16, &c.

The like may be applied to all succeeding generations, which have been, and shall be to the end of the world.

God made this promise to Iacob, Kings shall come out of thy loines, Gen. 35. 11. Yet there came not Kings from Iacobs stock, not Kings of Israel, which are especially meant in that promise, for the space of six hundred years after that. This is fur∣ther manifested by these metaphors, wherein the extent of Gods promise was trans∣fested, Thy seed shall be as the dust of the earth, (Gen. 13. 16.) as the stars of 〈◊〉〈◊〉, (Gen. 15. 5.) as the sand on the Sea-shore (Gen. 22 17.) Hereby was meant the pro∣mised seed, out of which the Church should sprout: yet Abraham himself had 〈◊〉〈◊〉 one son of that seed: and that one son had but one other son, and that other many sons, the Grand-child had but twelve sons: so as many generations succeeding 〈◊〉〈◊〉 after another, were comprised under the seed of Abraham.

God in his eternall counsell hath appointed, that such and such shall by 〈◊〉〈◊〉 come from such a stock: and thereupon he accounteth them to be in that very 〈◊〉〈◊〉 and withall accounteth the things done by that stock to be done by all them: 〈◊〉〈◊〉 all that, time after time, shall sprout from thence.

Hereupon, as a corollary and just consequence it may be inferred, that children* 1.227 and childrens children, generation after generation stand accessary to the 〈◊〉〈◊〉 actions of Parents. I say naturall, because actions of grace are more properly the actions of Gods Spirit then our own. For it is God that, in that case, worketh 〈◊〉〈◊〉, both to will and to do of his good pleasure, Phil. 2. 13. All such graces are the 〈◊〉〈◊〉 •…•… the Spirit, Gal. 5. 22.

This action of Levi was an action of mans common condition.

In regard of Gods accounting a mans posterity to be in his loynes, the •…•…∣ning against transgressors is thus enlarged, I will visit the iniquity of the Fathers 〈◊〉〈◊〉 their children, Exod. 34. 7.

Object. Promises also of reward, upon that grace that is in Fathers, is extended unto their children: as well as threatning of revenge for sin, Exod. 20. 5, 6.

Answ. True: but upon a different ground. The promise of reward is of 〈◊〉〈◊〉 grace: but the threatning of vengeance, is upon desert.

On the foresaid ground it may well be inferred, that all Adams posterity did 〈◊〉〈◊〉* 1.228 of the forbidden fruit in him. Wherefore by one man sin entred into the world, and death by sin; and so death pussed upon all men, sor that all have sinned, namely in A∣dam. And by the offence of one, judgement came on all men to condemnation, Rom. •…•…. 12, 18. Herein this proverb is verified, The Fathers have eaten so•…•…re grapes, and the hil•…•…ens teeth are set on edge, Ezek. 18. 2.

Object. The Jewes are blam•…•…d for using that proverb.

Answ.

• 1. They are blamed for putting sin off from themselves, as if they had been punished only for their Fathers sins: as they themselves, in their own perso•…•…, 〈◊〉〈◊〉.
• 2. The foresaid proverb holdeth not in such as are true penitents: neither their own, nor their Fathers sins shall be laid to their charge.

A double instruction hence ariseth. One concerning children or posterity. The oth•…•…r concerning parents or progenitors.

The former concerning children, is to instract them how far they ought to asc•…•…* 1.229 in examining their spirituall estate, and in making their confession of sin to God: even to their Father and Fathers Fathers, till they come to Adam. A due conside∣ration hereof will be an especiall meanes to humble our soules the more. For when we sh•…•…ll well weigh how to the numberlesse number of our own most •…•…∣ctuall transgressions, the sins of our fore-fathers lye upon our neck, it can•…•… deeply humble us: especially if we well understand the heinousnesse of Adam 〈◊〉〈◊〉 sin: which if well considered in all the circumstances thereof, will be found the gre•…•…test sin tha•…•… ever was committed. As Levi in Abrahams loynes by giving tit•…•…, testified an homage to Melchisedec, so we in Adams loynes, by eating the forbidd•…•…n fruit, testified our homage to Satan.

The latter instruction concerning parents, is that they be the more way and* 1.230 watchfull of their actions, even for their children and posterity sake. Because they are counted to do those things which themselves do. That dammage which by our Lawes extendeth to the children and posterity of felons and traytors, 〈◊〉〈◊〉 many, that have respect to their posterity, from those transgressions. See m•…•…e here∣of in Domest. Dut. Treat. 6. §. 6, 7.

§. 60. Of the resolution and observations of Heb. Chap. 7. v. 9, 10.

And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loynes of his Father, when Melchisedec met him.

THe sum of these two verses is, Levi's paying tithes in Abraham. This is 1. Pro∣pounded, v. 9. 2. Proved, v. 10.

In the proposition two points are observable.

• 1. The manner of bringing it in, thus, As I may so say.
• 2. The matter. This consisteth of two Acts,
  • 1. An Act of superiority, which was to receive tithes.
  • 2. An Act of inferiority. Herein is laid down,
    • 1. The kind of Act, He paid tithes.
    • 2. The manner of doing it, in Abraham.

In the proof are two points,

• Vers. 10. 1. The union betwixt parents and children. A son is in the loynes of •…•…is Father.
• 2. The extent of this union, unto succeeding generations. This is implied under this phrase, when Melchisedec met him.

Doctrines.

• I. Strange phrases must be mollified. This phrase, as I may so say, is a mollifying phrase. See §. 55.
• II. Priests received tithes. This is here taken for granted. See §. 56.
• III. Children in their Parents do things before they are born. Levi paid tithes in A∣braham before he was born. See §. 56, 57.
• IV. Difficult and doubtfull points are to be explained, and confirmed. This is the main scope of the tenth verse. See §. 58.
• V. Children are in their parents loynes. An instance hereof is given in Levie. See §. 59.
• VI. Relations of children to Parents continue generation after generation. This description of the time of Levi's being in Abrahams loines, even when Melchisedec 〈◊〉〈◊〉 him, proves this point. See §. 56.

§. 61. Of the imperfection of the Leviticall Priest-hood.

Heb. 7. 11.

If therefore perfection were by the Leviticall Priest-hood (for under it the people re∣ceived the Law) what further need was there, that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

HItherto the Apostle hath set forth the excellency of Christs Priest-hood, by way of similitude to Melchisedecs: who was a type of Christ: So as all the excel∣lencies typically set out about Melchisedec were really and properly found in Christ, the truth.

Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude, betwixt it and the Leviticall Priest-hood: wherein he sheweth how far Christs Priest-hood excelled Aarons.

The Jews had Aarons Priest-hood in high account: and so rested on that, as they little or nothing at all regarded Christs. The Apostle therefore endeavours to draw their mind, from Aarons Priest-hood to Christs: which he proveth, to be far the more excellent.

The foresaid dissimilitude is exemplified in seven particulars, (See §. 1.)* 1.231

The first branch of dissimilitude is in the mutability of Aarons Priest-hood, and the immutability of Christs.

From the mutability of the former Priest-hood, the imperfection thereof is in∣ferr'd:

which is the first point laid down in this verse: and that by way of •…•…∣on, thus, If therefore perfection, &c.

The Apostle here taketh it for granted, that perfection was not to be had by the Leviticall Priest-hood. His argument may be thus framed.

If perfection were by the Leviticall Priest-hood, there needed no other. 〈◊〉〈◊〉 there needed another Priest-hood, therefore perfection was not by the Leviticall.

Thus this conditionall conjunction a 1.232 IF is the ground of a strong negation.

The illative conjunction, b 1.233 Therefore, hath reference to that which he had be∣fore produced out of Scripture concerning Melchisedec, who had another 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.234 Priest-hood, then the Sons of Levi; and concerning Christ, who was the truth •…•…∣pified by Melchisedec, and witnessed to be a Priest after the order of Melchisedec. This therefore, being so, perfection cannot be imagined to be by the Leviticall Priest∣hood.

Of the derivation of the Greek word translated, d 1.235 perfection, see Chap. •…•…. •…•…. 10. §. 97.

Here it is taken in the largest latitude of perfection: namely for such a 〈◊〉〈◊〉 absolutenesse, as nothing needs be added thereto.

The Leviticall Priest-hood was not so full and absolute. For the Apostle 〈◊〉〈◊〉 〈◊〉〈◊〉 this Text implyeth, that there was need of another Priest-hood.

The Leviticall Priest-hood was that which the Sons of Levi, namely 〈◊〉〈◊〉 his posterity executed under the Law.

The e 1.236 Greek word translated, Priest-hood, is not f 1.237 the very same that 〈◊〉〈◊〉 used before, v. 5. but it is derived from the same root, and signifieth the 〈◊〉〈◊〉 thing. See §. 37.

The main point here intended is, that the Priest-hood under the Law was imper∣fect.* 1.238 This is proved in this Chapter by many arguments which we shall note in their due place. Perfection here meant is a furnishing of men with all such graces as may make them eternally happy. It compriseth under it effectuall vocation, justificati∣on, sanctification, yea, and glorification. That Priest-hood could not by true grace bring men to glory. In this respect it is said that the gifts and sacrifices, which those Priests offered up could not make him, that did the service perfect, Heb. 9. 9. And that the Law can never make the commers thereunto perfect, Heb 10. 1.

Quest. Why then was this Priest-hood ordained?

Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ, Gal. 3. 24. See §. 68.

This point discovereth sundry dotages.* 1.239

• 1. The dotage of the superstitious Jewes, who lift up their eyes no higher then to this Priest-hood, whereon they rested and built their faith. They would not be brought to subject themselves to any other: No, not when this was actually •…•…∣gated, and another more perfect, actually established in the room of it. Herein they perverted the wisdome and goodnesse of God towards them, and the main 〈◊〉〈◊〉 which he aimed at in appointing the Leviticall Priest-hood: which was to lead them, as it were by the hand, to Christ, and to afford them some easie steps, in regard of their weaknesse, to ascend upon, and to see Christ the better thereby. The fulnesse of time wherein the Messiah was to be exhibited, was then to come. God therefore afforded meanes, answerable to their condition, to support their faith, and 〈◊〉〈◊〉 their hope. But they made those means an occasion to withold, or to withdraw them from Christ. Such an error this was, as the Apostle saith of them that were seduced therewith, Christ shall profit you nothing, Gal. 5. 2. The Leviticall Priest∣hood, and Christs Priest-hood can no more stand together, then Dagon, and the 〈◊〉〈◊〉 of God.
• 2. The dotage of Christian Jewes, or Jewish Christians who conform themselves* 1.240 to the Jewish ceremonies. If the forenamed error of them, who never made pro∣fession of Christ be so heynous, as was before shewed, what may be thought of them who being instructed in the Christian religion, and thereupon professing Christ, would induce a Priest-hood contrary to Christs. For they who bring in 〈◊〉〈◊〉

• ceremonies bring in the Jewish Priest-hood, under which the Jewish ceremonies were first established. Do not these crosse the main scope of the Apostle? do they not advance the Leviticall Priest-hood against Christ, and make Christs Priest-hood imperfect?
• 3. The dotage of Papists who do directly establish another Priest-hood: which* 1.241 is neither Jewish nor Christian: nor after the order of Aaron, nor after the order of Melchisedec: a monstrous Priest-hood: such an one as never was heard of before.

For,

• 1. Their Priests are no such persons as Melchisedec was.
• 2. Their sacrifice, they say, is unbloody, and yet for sin: but without sh•…•…d∣ding of blood is no remission, Heb. 9. 22.
• 3. They make their sacrifice to be for the sins of quick and dead; yet after death the judgement, Heb. 9. 27.
• 4. They say, that their sacrifice is the very flesh and blood of Christ; yet that which Melchisedec brought forth, was true bread and wine.
• 5. The things that they say they offer, are indeed meer creatures, yet they call them their Creator.
• 6. Their Priests are not denyed to be creatures, yet their sacrifice, they say, is their Creator. Thus they make creatures greater then their Creator: for the Priest is greater then the sacrifice.
• 7. They pretend a Priest-hood after the order of Melchisedec, wherein there is nothing like to Melchisedecs.

But, to let other absurdities passe, If perfection be by Christs Priest∣hood, what further need was there that other Priests should be establish∣ed. O abhominable religion, that obtrudes such an unheard of Priest∣hood to the Church!

Let us learn, to use the Priest-hood of Christ, which succeeds the Leviticall Priest∣hood,* 1.242 and that whereby perfection may be had, so as to trust perfectly thereunto. 〈◊〉〈◊〉 the Jewes might conceive hope, and receive comfort by that Leviticall Priest-hood, how much more hope, and more comfort may we by the Priest-hood of Christ? Such is the dignity of this Priest, being God and man; such the worth of his sacri∣fice, being the body of him that was God; so efficacious the sprinkling of his blood, his entring into the holy place, his intercession with God, as we may safely, secure∣ly and confidently trust thereunto.

Let us do with our Priest the Lord Jesus, as the Jewes did with their Priests. They brought all their sacrifices to them.

Let us first apply to our selves Christs sacrifice. This is a true Catholicon: A ge∣nerall remedy for every malady. Then let us offer up the sacrifice of a broken heart and contrite spirit, the offering of prayer and praise: and the oblation of new obe∣dience to Christ.

Of yeelding obedience to the Gospell on such a ground, see §. 68. in the end thereof.

§. 62. Of the meaning of these words, for under it the people received the Law.

THe Apostle before he bringeth in his proof of the imperfection of the Leviticall Priest-hood, inserteth within a parenthesis, an especiall priviledge of that Priest∣hood, which is thus s•…•…t down, for under it the people received the Law.

This causall conjunction a 1.243 FOR, implieth a reason of that Priest-hood: why there was such a function: namely, that there might be a meanes of passing a Law betwixt God and the people. Of this word b 1.244 people, see §. 40. and Chap. 4. v. 9. §. 57.

Here by people are meant the congregation, or nation of the children of Israel: for to them in speciall was the Law given, Rom. 9. 4.

This phrase, c 1.245 received the Law, is the interpretation of one Greek verb: which is a compound, and that of d 1.246 a verb (that signifieth to put (Matth. 12. 18.) To •…•…ake (Heb. 1. 13.) and to appoint, Matth. 24. 51.) and of e 1.247 a noun that signifieth a law, v. 5.

The f 1.248 verb active signifieth to make a law; or to appoint, or establish a Law.

The g 1.249 passive signifieth to be established by Law. This very word is used, Chap.* 1.250 8. v. 6. and translated established. The word, Law, included in the Greek •…•…∣pound is not expressed in our English. h 1.251 The Latin there used by most •…•…∣preters, signifieth to establish by Law. So much must be understood in our •…•…∣lish.

i 1.252 The foresaid compound, passive verb, here used in my Text, is joyned 〈◊〉〈◊〉 the noun people, to whom the Law was given. It cannot be word for word 〈◊〉〈◊〉* 1.253 in English. It is somewhat like to this phrase, k 1.254 to tithe the people, §. 40. And 〈◊〉〈◊〉 this l 1.255 Levi was tithed. To come the nearest that we can to the originall, 〈◊〉〈◊〉 be thus rendred. The people had a Law made: or the people were subject 〈◊〉〈◊〉 the Law.* 1.256

Our English, which thus translates it, The people received the Law, m 1.257 〈◊〉〈◊〉 〈◊〉〈◊〉 vulgar Latin; which hitteth the sense of the Apostle.

By Law, is here in speciall meant the ceremoniall Law, which was most 〈◊〉〈◊〉 that Priest-hood, and which was most especially abrogated by Christs Priest-hood* 1.258

This relative phrase, n 1.259 under it, hath reference to the Leviticall Priest-hood

The force of the reason lyeth in the relation between a Law and Priest-hood There cannot passe a Law of Covenant between God and man without a Priest∣hood. This is here taken for granted. Yea further he taketh it for granted, 〈◊〉〈◊〉 the Law and Priest-hood are answerable one to another: Such as the Law is, 〈◊〉〈◊〉 is the Priest-hood.

§. 63. Of the necessity of a Priesthood to establish a Law.

AN especiall point intended by this clause, For under it the people received 〈◊〉〈◊〉 Law, is this.

A Priest-hood is necessary for establishing ordinances betwixt God and man. The main end of a Priest, is to be for men in things pertaining to God, Heb. 5. 1. •…•…∣nances betwixt God and man, there is a kind of Covenant: for which there must be a kind of mediator betwixt God and man.

There is no proportion betwixt God and man, whether we consider the great∣nesse, the brightnesse, or holinesse of God.

Object. Before Aaron there was no Priest.

Answ. The first born were Priests before the Law. On this ground the Lord* 1.260 saith, I have taken the Levites from among the children of Israel instead of all the fir•…•…t born. And again he saith to Moses, Take the Levites instead of all the first born, 〈◊〉〈◊〉. 3. 12, 45.

We may from hence infer, that there is a necessity of a Priest-hood in the Church.* 1.261 This is as necessary as a Covenant to passe betwixt God and man: as necessary as Gods favour to be turned to man: and mans service accepted of God.

Our adversaries in the generall grant a necessity of Priest-hood: and thereby think they have a great advantage against us. They much insult on this, that they have such Priests, as offer up an outward, reall, propitiatory sacrifice.

But the truth is, that we have the substance, they but a shadow; we have the 〈◊〉〈◊〉,* 1.262 they but a conceit of their own. We have that Priest-hood, which the Apostle here so much commendeth: the Priest-hood which abolished Aarons, and succeed∣ed in the room thereof: A Priest-hood of Gods own appointing: which is •…•…∣sting: and perfecteth all that trusteth thereunto. Our Priest is both God and 〈◊〉〈◊〉 most holy: who offered himself up without spot: who actually entred into the 〈◊〉〈◊〉 holy place, who there abideth ever before God the Father: who doth so ful•…•…y ef∣fect all things belonging to a Priest, as there needeth none to succeed him.

The Popish pretended Priest-hood is indeed no Priest-hood. It was never or∣dained of God. It is of neither of those two orders, which only are mentioned in Scripture. Not of Aarons, for they themselves will not say that they descend from him. Nor of Melchisedecs, for in nothing they agree with him in his Priest-hood. Their Priests are no whit better then the sons of Levi: For they are sons of 〈◊〉〈◊〉, sinfull, mortall: yea, they are far worse then the Levites were in their usurped 〈◊〉〈◊〉 and palpable Idolatry.

Let them glory in their new-non Priest-hood, and in their devillish Idolatry: but 〈◊〉〈◊〉 cleave to our ancient, true Priest, and perfectly trust unto his Priest-hood, un∣•…•… which we the people of God receive all divine ordinances needfull for and use∣•…•… to the Church.

§. 64. Of the meaning of these words, What further need was there that another Priest should rise.

THe main force of the Apostles argument, whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed, what further need 〈◊〉〈◊〉 there, &c. This interrogation intendeth a strong negation. See Chap. 1. v. 5. •…•…. •…•…6.

Of the word translated a 1.263 need; see Chap. 5. v. 12. §. 62.

An adjective thence derived, and compounded with the b 1.264 privative prepositi∣•…•…, signifi•…•…th unprofitable, Matth. 25. 30. So as that whereof there is no need, espe∣cially if it hath been in use before, is unprofitable: So the Leviticall Priest-hood.

The Greek adverb, translated c 1.265 further, is the very same that was translated yet, •…•…. 58. Here it hath reference to the time, wherein Christ the true Priest, far more excellent every way, then any of the sons of Levi, was exhibited. Hereby he grant∣eth, that formerly the Leviticall Priest-hood was needfull and usefull: but none af∣•…•…, that there was no further use or need thereof.

The other Priest whom here he intendeth, is Christ himself: who is expresly said to be after the order of Melchisedec. Of that order, see Chap. 5. v. 6. §. 30.

The verb translated d 1.266 rise, is a compound. e 1.267 The simple verb signifieth to see, or, •…•…lice, Matth. 4. 5. f 1.268 The compound, to rise,, Matth. 9. 9. Or g 1.269 to 〈◊〉〈◊〉, Matth. 22. 24. It is here used in the former sense, and sitly translated, rise. It* 1.270 implieth a cle•…•…r manifestation of a thing. Christ was ever. As God he was from 〈◊〉〈◊〉 to everlasting, Psal. 90. 2. As God-man, Mediator and Pri•…•…st, he was shadowed and typified in all the Priests, that ever were from the beginning of the* 1.271 world: But being incarnate, he rose, as the Sun; and by his rising dispelled the clouds and shadows of all the types and ceremonies.

Upon these premises, that Christ was a Priest, and after another order, then the sons of Levi, and raised up instead of them, to perfect what they could not, the im∣perfection of the legall Priest-hood is evinced.

§. 65. Of superfluous additions to perfection.

FRom the Apostles argument, that the Leviticall Priest-hood was imperfect, be∣cause* 1.272 another was raised after it; It may well be inferred, that Nothing need be 〈◊〉〈◊〉 to that which is perfect. Hereby the wise man proveth the work of God to be 〈◊〉〈◊〉, because, nothing can be put to it, Eccl. 3. 14. The like may be said of the word of God: and thereupon the wise man giveth this advice, adde thou not unto his words, Prov. 30. 5, 6.

• 1. Whatsoever is added to that which is perfect, must need be superfluous: be∣cause nothing is wanting, or defective in that which is perfect.
• 2. An addition to that which is perfect is dishonourable: for it seemeth to im∣peach it of some imperfection.

Hereby is discovered the boldnesse, pride, and presumption of the Church of* 1.273 Rome, who of her own idle brain, maketh many additions to things most absolute and perfect: as to God, Christ, the Holy Ghost, and holy ordinances.

• 1. To God, who is al-sufficient, they adde many idols to help them in their needs, as if God were not of himself able to help in all needs.
• 2. To Christ, who is in all that he undertaketh, willing and able to accomplish it, they adde in all his offices coadjutors, and helps. To his kingly of∣fice they adde a viceroy, an head, a spouse of his Church, as if he alone could not govern it. To his propheticall office, they adde a great Pro∣phet to coyn new articles of faith: to turn those which Christ hath esta∣blished, this way, or that way, as their Pope pleaseth. To his Priest∣hood

• they adde other Priests to off•…•…r up, as they say, true, real, •…•…∣pitiatory sacrifices for the quick and dead. To his mediation and 〈◊〉〈◊〉 they adde the mediation and intercession of all the Angels 〈◊〉〈◊〉 Saints in heaven. To his blood, the milk of the Virgin Mary. To 〈◊〉〈◊〉 wounds, the wounds of their Saint Francis. To his death, the 〈◊〉〈◊〉 of Martyrs: among whom they reckon many traytors, and 〈◊〉〈◊〉 •…•…∣rious malefactors. To his merits the merits, of mens works.
• 3. To the Holy Ghost, who likewise is able to effect what he undertaketh: 〈◊〉〈◊〉 in wisdome, in regard of mans weaknesse, he useth meanes: (which 〈◊〉〈◊〉 are but bare instruments) they adde Bishops and Priests, to whom 〈◊〉〈◊〉 give a divine power of breathing in an holy spirit: and to the •…•…∣ments of working grace by the very act done.
• 4. To the word of God, which is most perfect, they adde Canons of •…•…∣cels, decrees of Popes, and sundry humane traditions.
• 5. To the two Sacraments, which Christ the wise King of his Church 〈◊〉〈◊〉 thought sufficient, they adde five others, namely, Orders, Pennance, •…•…∣firmation, Matrimony, and Extream unction.

Against these and all other like additions may the Apostles argument be pressed 〈◊〉〈◊〉 God, Christ, the Holy Ghost, the word of God, and Sacraments be perfect, 〈◊〉〈◊〉 those additions are vain. But if there need such additions, then are not God, 〈◊〉〈◊〉, the Holy-Ghost, the word of God, and Sacraments perfect. Take notice 〈◊〉〈◊〉 〈◊〉〈◊〉 the blasphemous positions of that whorish Church.

2. Let us learn to testifie our acknowledgement of Gods, and Christs, 〈◊〉〈◊〉 〈◊〉〈◊〉 Spirits alsufficiency and perfection, by trusting wholy, and only on them. T•…•…e 〈◊〉〈◊〉 is to be applyed to Christs offices, sacrifice, merits, word and Sacraments.

§. 66. Of Christs Priest-hood differing from Aarons.

THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs, both affirmatively, thus, After the order of Melchisedec: and negatively, thus, and not to be called after the order of Aaron. This he doth purposly to 〈◊〉〈◊〉 with an objection, which might be made against his former arguments: namely, that a succession of one thing after another, doth not necessarily imply an imperfe∣ction in the one, and perfection in the other. For Eleazar succeeded •…•…Wprd•…•…, and so other Priests under the Law one after another, yet the latter were not more per∣fect then the former.

Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another: but of one Priest-hood, and that after another order.

These two orders of Melchisedec and Aaron, are the only two orders of Priest∣hood that ever were instituted in Gods Church. In this respect the numeration of orders, here set down, is full and perfect.

The former, after which Christ was, hath been proved to be far more excellent then the latter, see v. 4. §. 31.

The latter, after which Christ was not, is stiled the order of Aaron. 〈◊〉〈◊〉 was the first publick legall Priest: that Priest-hood was appropriated to him and li•…•… seed: and the Laws concerning that Priest-hood were first given to him: and, in and under him, to his posterity. Fitly therefore is that Priest-hood said to be, after 〈◊〉〈◊〉 order of Aaron.

This word, a 1.274 called, is not b 1.275 the same that was used, Chap. 5. v. 4. §. 〈◊〉〈◊〉.

About Gods deputing one to an office. It properly signifieth to be said, Chap. 3. v. 15. For Christ is no where said to be a Priest after the order of Aaron. But he is said to be after the order of Melchisedec, Psal. 110. 4. Of a negative 〈◊〉〈◊〉, See Chap. 1. v. 5. §. 46.

That then which is here to be especially observed, is, that Christs Priest-hood is* 1.276 of another kind then Levi's was. The Apostle proveth this by many arguments, namely, in that it was after another order; under another Law, v. 12. by a Priest of another tribe, v. 14. Of greater efficacy, v. 19. having a better sacrifice, Chap. 9. 23. and a more glorious place, Chap. 9. 24.

Aarons Priesthood was not sufficient actually and effectually to do the things 〈◊〉〈◊〉 are to be done by that function. It could not cleanse from sin, It could not 〈◊〉〈◊〉, It could not properly sanctifie, It could not make perfect those which are 〈◊〉〈◊〉 it, Chap. 10. v. 1. &c. Therefore that which doth these things must needs be of another kinde.

This teacheth us to be of other minds and other manners: not to dote on out∣•…•…ard 〈◊〉〈◊〉: after another manner to come to Jesus and to use him, then the 〈◊〉〈◊〉 came to their Priests and used them. We need not now go on pilgrimage to 〈◊〉〈◊〉: but with the eye of faith look to heaven: We need not bring doves, 〈◊〉〈◊〉, goats, buls, but spirituall sacrifices. Another Priest requireth another kind of disp•…•…sition and conversation. All things are now new; So must we be new crea∣•…•…, 2 Cor. 5. 17.

§. 67. Of the meaning of the twelfth Verse.

Heb. 7. 12.

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

THis twelfth verse is inferred as a consequence upon the change of the Leviticall Priest-hood. He proved, in the former verse, that that Priest-hood was changed by another, which was after another order, and substituted in the roome of it. Here∣upon he inferreth that the Law also must needs be changed.

The causall conjunction, a 1.277 FOR, is here a note of a consequence. The con∣sequence is insert'd upon the priviledge of a Priest-hood, which was inserted in the former verse within a parenthesis. The priviledge was this, under the Leviticall Priest-hood, the people received the Law. Thence it followeth that upon the change of the Priest-hood, the Law also must be changed.

The noune translated, b 1.278 Priest-hood, is the same that was used before, v. 11. §. 61.

Of this word, c 1.279 changed, see Chap. 6. v. 18. §. 135. Here it implieth such a change, as one Priest-hood is utterly abrogated and nulled, and another substituted in the r•…•…om of it. * 1.280 This noune change, here signifieth in effect as much as the word translated, disanulling doth v. 18. d 1.281 Both the words are compounded with the e 1.282 same simple verb, but different prepositions. We may not therefore think that the Apostle intends a translation of one and the same Priest-hood, from one Priest to a∣nother (though this word be sometimes used for translating the same thing from one place to another, Chap. 11. 5. Act. 7. 16.) but rather a taking of it clean away.

This phrase, f 1.283 of necessity, implyeth that it could not be otherwise.

There is such a mutuall dependence of the Law and Priest-hood one upon ano∣ther, as they cannot be separated. They are like Hippocrates twins: they live toge∣ther and die together.

By g 1.284 Law some take the particular ordinances about the Leviticall Priest-hood to be meant. But surely it here intendeth as much as it did in this clause, the peo∣ple received the Law, v. 11. Now the people did not receive such ordinances only as concerned the Priest-hood, but that whole Law which concerned the whole po∣lity of the Jewes.

The Apostle doth the rather take this occasion of demonstrating the abrogation of the Law, to draw their mind and hearts from it: that they might more firmly and stedfastly be set and settled on that Law, which is established by Christs Priest∣hood▪ and that is the Gospel. This is the principall intendment of this Epistle.

§. 68. Of the abrogation of the Ceremoniall Law.

THe Apostle in these words, The Priest-hood being changed, taketh it for granted, that the Leviticall Priest-hood was abrogated. For this he had proved in the former verse. The main point here intended, is the abrogation of the Law; upon which he layeth a necessity.

The Jewes were under a threefold Law, Morall, Ceremoniall, and Judiciall▪* 1.285

The Ceremoniall Law is here in particular intended: for that especially depend∣ed upon the Leviticall Priest-hood.

The Morall Law concerns all the Sons of Adam: but the two other concerns the Sons of Ahraham.

The Ceremoniall Law enjoynes such services as were to be performed to God, 〈◊〉〈◊〉 such ceremonies and rites as appertained thereunto: and withall it directed 〈◊〉〈◊〉 and people in the use of them.

This is that Law whereof the Apostle thus speakes, There is verily a 〈◊〉〈◊〉 of the Commandement, v. 18. This is that Law of Commandements, which is 〈◊〉〈◊〉 be abolished by Christ, Eph. 2. 15. This is that hand-writing of ordinances 〈◊〉〈◊〉 〈◊〉〈◊〉 said to be blotted out, Col. 2. 14.

Object. This is it that is said to be, a Statute for ever, Exod. 28. 43. And •…•… •…•…∣nant of Salt for ever, Numb. 18. 19.

Answ. a 1.286

• 1. The Hebrew word translated, for ever, Is sometimes indefinitly 〈◊〉〈◊〉 for a long season: the end whereof is not known to us, Eccl. 12. 5.
• 2. It is put for an unalterable stability, so long as the date appointed 〈◊〉〈◊〉 Thus that which continued unalterable till the year of Jubile is said to be for 〈◊〉〈◊〉, Exod. 21. 6.
• 3. It is put for the continuance of ones life. Thus Samuel is devoted 〈◊〉〈◊〉 〈◊〉〈◊〉 before the Lord for ever, 1 Sam. 1. 22.
• 4. It is put for the whole time of the polity of the Jewes. That which 〈◊〉〈◊〉 〈◊〉〈◊〉 continue so long as that estate lasted, is said to be for ever, or everlasting▪ 〈◊〉〈◊〉 17. 8.
• 5. It is put for that which ended in the truth, the Lord Jesus: and so is said 〈◊〉〈◊〉 〈◊〉〈◊〉 for ever, as Solomons throne, 2 Sam. 7. 13.

In the first and two last respects before mentioned may the ceremoniall Law 〈◊〉〈◊〉 said to continue for ever. For it continued a long time, many hundred 〈◊〉〈◊〉▪ even so long as the polity of the Jewes lasted: and it ended in Christ, the 〈◊〉〈◊〉 〈◊〉〈◊〉 all the legall ceremonies.

• 1. In this respect it could not properly continue for ever, but must vanish a•…•…ay: because it was the figure of a substance, the shadow of a body, and type of a truth to come, Heb. 10. 1. Now a figure and type ceaseth, when the substance and truth is exhibited: and a shadow vanisheth away, when the body is in place and present. Herein lie•…•…h a difference between shadowes and types on the one side, and 〈◊〉〈◊〉 and Sacraments on the other side; that the former are of things future: the 〈◊〉〈◊〉 〈◊〉〈◊〉 things exhibited and past. The former cannot retain their life and vigour together with the substance and truth. The latter may retain their life and full vigour to∣gether with the thing signified.
• 2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile▪ whereby the Jewes were so fensed, as the Gentiles could not be mixed with them: as when beasts of one Lord are so fenced in a pasture, as other beasts cannot come i•…•…∣to their pasture. Therefore when Christ came to unite Jew and Gentile, and 〈◊〉〈◊〉 make of them one, He is said to break down this stop of partition wall, Eph. •…•…. 14. •…•… that Law had not been abrogated, the Gentiles could not have been brought into Christs fold: as of necessity they must be, Ioh. 10. 16. Till the fulnesse of 〈◊〉〈◊〉* 1.287 wherein the truth and substance of all the ceremonies and types was exhibited, 〈◊〉〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉〈◊〉 grounds.

• 1. The severall branches thereof were parts of Gods outward worship.
• 2. Thereby they were kept from will-worship.
• 3. They were also thereby kept from conforming themselves to the Gentile•…•… i•…•… their Idolatrous Services.
• 4. They being types and shadows of Christ to come were as a looking gl•…•…sse t•…•… shew unto them that Image of Christ.
• 5. They being many, heavy, burthensome, painfull, chargeable rites, they 〈◊〉〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉〈◊〉 Law, that it was our School-master to bring us unto Christ, Gal. 3. 24. For,

• ...
  • 1. It pointed out Christ under rudiments and ceremonies.
• It forced men to seek help else-where, because it could not perfect those that came unto it.

• 1. This aggravateth those dotages which were noted, §. 61.* 1.288
• 2. It informs us in Gods goodnesse to us, who are reserved to that fulnesse of time wherein Christ hath been exhibited: for we are freed from that yoak which neither 〈◊〉〈◊〉 n•…•…r our Fathers are able to bear, Act. 15. 10. This is a bondage worse then the Egyptian bondage. They that were freed from that bondage, had many memori∣als of Gods goodnesse to them therein, the more to quicken up their spirits, to praise God for their deliverance; and to continue the memory thereof from generation to generation.
• 3. The change of the Law is a strong motive to stir us up willingly and cheerful∣l•…•…* 1.289 to submit our selves to this Law, whereinto that is translated: that is, to the Law of the Gospell, which is established under Christs Priest-hood. This Law requires 〈◊〉〈◊〉 impossibilities, as to ascend into heaven, or to descend into the deep, Rom. 10. 6, 7. but it requires faith and repentance, Mar. 1. 15. Faith, to give evidence to the free g•…•…ace of God, who requireth of us but to receive what he graciously offereth. Re∣pentance, to demonstrate the purity of God: who though he freely justifie a sinner, yet he will not have him continue in sin. Yea, this Law of the Gospel giveth power and ability to perform what it requireth. If this Law into which the other is tran∣sl•…•…ted, be thorowly compared with that, we shall find just cause to acknowledge, that this is an easie yoak, and a light burden, Matth. 11. 30. but that a yoak and burden 〈◊〉〈◊〉 none could bear, Act. 15. 10.

§. 69. Of the judiciall Law of the Iewes.

BEsides the ceremoniall Law, the Jewes had a judiciall Law, proper and pecu∣liar to that polity. This Law concerned especially their civil estate. Many branches of that Law appertained to the Jewish Priest-hood: as, The particular Lawes about the Cities of refuge, whether such, as slew any unawares, fled, and there abode till the death of the High Priest, Numb. 35. 25. And Lawes about Lepers, which the Priest was to judge, Lev. 14. 3. And sundry other cases which the Priest was to judge of. Deut. 17. 9. So also the Lawes of * 1.290 distinguishing tribes, of reser∣ving inheritances to special tribes and families, of selling them to the next of Kin, 〈◊〉〈◊〉. 4. 4. Of raising seed to a brother that died without issue, Gen. 38. 8. 9, Of all manner of freedomes at the year of Jubilee, Levit. 25. 13. &c.

There were other branches of the judiciall Law which rested upon common equi∣tie:* 1.291 and were meanes of keeping the morall Law: as putting to death Idolaters and such as inticed others thereunto: and witches, and wilfull murtherers, and other notorious malefactors: So likewise Lawes against incest, and incestuous Marriages: Lawes of reverencing and obeying Superiours and Governours: and of dealing just∣ly in borrowing, restoring, buying, selling, and all manner of contracts.

The former sort were abolished together with the Priest-hood.

The latter remain as good directions to order even Christian polities accord∣ingly.

• 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people: and in giving them answerable Lawes, and yet not tying all Nations and States thereunto.
• 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country, so as they be not contrary to equity and piety, bindeth them more obediently to submit themselves to their own wholesome Lawes, and to keep peace, unity, and amity among themselves.

§. 70. Of the Morall Law.

THe Morall Law is a generall rule for all sorts of people. It was therefore given to Adam and his posterity: yea, it was engraven in mans heart, Rom. 2. 15. It is a perfect rule of all righteousness•…•…, whereby is declared what is due to God and man.

It is an inviolable, unchangeable, and everlasting Law: of perpetuall use, never 〈◊〉〈◊〉* 1.292 be abrogated.

This is that Law which Christ came not to destroy but to fulfill. Matth. 5. 1•…•…. 〈◊〉〈◊〉 is the Law which through faith we establish, Rom. 3. 31. This is that Law 〈◊〉〈◊〉 which not one jot, or one title shall passe till heaven and earth passe, Matth. 5. 18.

Yet because through mans corruption it is so far from bringing man to 〈◊〉〈◊〉 (which was the primary and principal •…•…nd thereof) as it beateth him down into 〈◊〉〈◊〉 most woful and cursed estate, it is by Jesus Christ, (who is the resurrection and 〈◊〉〈◊〉 Iohn. 11. 25.) in sundry circumstances altered; or rather mollified.

It will be therefore requisite distinctly to declare, both wherein that alteration, 〈◊〉〈◊〉 qualification consisteth, and also wherein the morall Law stil remaineth of use 〈◊〉〈◊〉 Christians.

It is mollified in these circumstances.

• 1. In regard of justification, Act. 13. 39. The Law was first given to justifie 〈◊〉〈◊〉* 1.293 observers thereof: but now in regard of mans corruption, that is impossible, 〈◊〉〈◊〉▪ 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end, 〈◊〉〈◊〉 is, Christ and saith in him, Act. 13. 39. Rom. 3. 28.
• 2. In regard of the rigor thereof. The Law accepteth no duty, but that which is every way absolute and perfect. Thus much is implyed under this phrase, 〈◊〉〈◊〉 man which doth these things, shall live by them, Rom, 10. 5. This therefore is 〈◊〉〈◊〉 doom of the Law, cursed is every one that continueth not in all things which are 〈◊〉〈◊〉 in the Book of the Law, to do them, Gal. 3. 10. Yet there is a righteousnesse (though not framed according to this exact rule) which is accepted of God. This is 〈◊〉〈◊〉 righteousnesse of faith, where by laying hold on Christs righteousnesse to be •…•…∣ed, we 〈◊〉〈◊〉 our selves to have alwayes a conscience voyd of offence towards God, 〈◊〉〈◊〉 towards ma•…•…, Act. 24. 16. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.
• 3. In regard of an accidentall power, which the Law, through mans corruption, hath to increase sin, and to make it out of measure sinfull, Rom. 7. 13. For the •…•…∣ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it: as a stubborn childe will do a thing the more, because it is forbidden. Heathen by the light of nature discerned thus much, hereupon they had this pro∣verb, we are 〈◊〉〈◊〉 prone to that which is forbidden, and desire things denyed. There is* 1.294 a secret antipathy, and contrary disposition in our corrupt nature to Gods pure Law. But by the Spirit of Christ that antipathy is taken away, and another dispo∣sition wrought in true believers: namely, a true desire, and faithfull endevour to a∣voyd what the Law forbiddeth: and to do that which it requireth. In this respect saith the Apostle, I delight in the Law of God concerning the inward man, Rom. 7. 〈◊〉〈◊〉.
• 4. In regard of the curse of the Law. For the Law peremptorily denounceth a curse against every transgressor and transgression, Deut. 27. 26. Gal. 3. 10. The Law admits no surety, nor accepts any repentance.

Thus, all men having sinned come short of the glory of God, Rom. 3. 23. Yet this curse doth not light on all: for Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. In this respect, there is no condemnation 〈◊〉〈◊〉 that are in Christ Iesus, Rom. 8. 1.

Though the morall Law be altered in the forementioned respects, yet still it re∣maines* 1.295 to be of use for instruction and direction.

• 1. For instruction, it demonstrateth these points following.
  • 1. What God himself is, Exod. 20. 2.
  • 2. What his holy will is, Psalm. 40. 8.
  • 3. What our duty is to God and man, Matth. 22▪ 37, 38, 39.
  • 4. What sin is, 1 Iohn 3. 4. Rom. 3. 20.
  • 5. What are the kinds of sin, Iam. 2. 11. Rom. 7. 7.
  • 6. What the pravity of our nature is, Rom. 7. 14.
  • 7. What the sinfulnesse of our lives is, Rom. 7. 19.
  • 8. Gods approbation of obedience, Exod. 20. 6, 12.
  • 9. Gods detestation of transgressors, Exod. 20. 5, 7.
  • 10. The fearfull doome of sinners, Gal. 3. 10.
  • ...

• ...
  • 11. Mans disability to keep the Law, Rom. 8. 3.
  • 12. The necessity of another meanes of salvation, Rom. 3. 20, 21.* 1.296
• 2. For direction. The Law is of use to these points following.
  • 1. To convince men of sin.
  • 2. To humble them for the same.
  • 3. To work an hatred of sin.
  • 4. To restrain them from it.
  • 5. To work self-deniall.
  • 6. To drive m•…•…n to Christ.
  • 7. To p•…•…t them on to endevour after as neer a conformity to the Law as they can.
  • 8. To make them fearfull of pulling upon their soules a more fearfull doom then the curse of the Law: which is by despising the Gospell.
  • 9. To make impenitents the more inexcusable.
  • 10. To make believers more thankfull for Christs active and passive obedience: •…•…hereby as a sur•…•…ty he hath done fo•…•… them what they could not: and endured that curse which they deserved, to free th•…•…m from the same.

§. 71. Of the resolution and observations of Heb. 7. 11, 12.

〈◊〉〈◊〉. 11.

If therefore perfection were by the Leviticall 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 be called after the order of Aaron.

Vers. 12.

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

THe sum of these two verses is a demonstration of the imperfection of the Leviti∣call Priest-hood.

Thereof are two parts.

In the first, The point it selfe is laid down. In the second, a proof thereof.

The point it selfe is a Priest-hood. This is set out two wayes.

• 1. By the kind of it.
• 2. By the priviledge appertaining to it.

In setting down the kind of that Priest-hood, we are to observe.

• 1. The manner of setting it down, by way of supposition, in this particle, IF.
• 2. The matter whereof it consisteth. This hath two branches.
  • 1. The persons exercising it, The sons of Levi, implied in this word, Leviticall.
  • 2. The imperfection of it: implied in this supposition, If perfection, &c.

The priviledge of a Priest-hood is a relation betwixt it and the Law: under i•…•… the Law, &c.

This is amplified,

• 1. By the persons who received the Law under it, The People.
• 2. By a consequence following upon it, v. 12.

The proof of the point is from the n•…•…ed of another Priest-hood.

Here again we are to observe the manner, and the matter.

The manner of expressing the proof, is by an interrogation, what need, &c.

The matter is,

• 1. Generally propounded in this phrase, another Priest, &c.
• 2. Particularly exemplified.

The exemplification is in two orders.

The first order is asserted, thus, After the order of Melchisedec.

The other order is removed, thus, not called after the order of Aaron.

V•…•…rs. 〈◊〉〈◊〉. The consequence of the foresaid priviledge of a Priest-hood being a re∣•…•… betwixt it and a Law, is a change of the one with the other. Hereof are two 〈◊〉〈◊〉.

〈◊〉〈◊〉 taken for granted. The Priest-hood being changed.

The other, an inference made upon that grant, there is made a change, &c.

This is amplified by the necessity of it, of necessity.

Doctrines.

• I. A conditionall supposition may be the ground of a contrary conclusion. This suppo∣sition it perfection, &c. Is a ground to prove the Priest-hood imperfect. See §. 61.
• II. There was a Priest-hood under the Law. This is here taken for granted. See §. 〈◊〉〈◊〉.
• III. The Priests under the Law were Sons of Levi. This word Leviticall 〈◊〉〈◊〉 〈◊〉〈◊〉 as much. See §. 61.
• IV. The Priest-hood under the Law was imperfect. This is implied under the •…•…∣sequence inferred upon this supposition, If perfection, &c. See §. 61.
• V. A Priest-hood was used for establishing a Law. This was the reason of this •…•…∣hood. See §. 63.
• VI. The Law established by a Priest-hood is for peoples use. For the people 〈◊〉〈◊〉 it. See §. 63.
• VII. An imperfect Prie•…•…t-hood needs another. This is here taken for granted. See §. 64▪
• VIII. Nothing may •…•…e added to that which is perfect. This by consequence followed from the Apostles argument. See §. 65.
• IX. Christ came in the roome of Levi. This also is here taken for granted See §. 64.
• X. Christs Priest-hood is after the order of Melchisedec. This is expresly 〈◊〉〈◊〉 See §. 66.
• XI. Christ was not after the order of Aaron. This also is expresly affirmed. See §. 66.
• Vers. 12. XII. The Legall Priest-hood is changed. This is here presupposed. See §. 67.
• XIII. The Law and Priest depend each on other. This is the force of the •…•…∣quence here inferred. See §. 67.
• XIV. A Law cannot stand without a Priest-hood. This phrase of necessity, 〈◊〉〈◊〉 as much. See §. 67.

§. 72. Of the meaning of the 13 verse.

Heb. 7. 13. 14.

13.

For he of whom these things are spoken, pertaineth to another tri•…•…e, of 〈◊〉〈◊〉 no man gave attendance at the Altar.

14.

For it is evident that our Lord sprang out of Iuda, of which tribe Moses spake nothing concerning Priest-hood.

IN these two verses the Apostle giveth a proof of this main point, that Christs Priest-hood was of another kind then the Leviticall Priest-hood. His argument is drawn from the different tribes, whereof the one and the other Priests were. The grounds of the argument resteth upon this, that God restrained the Priest-hood, under the Law, to the tribe of Levi. None of any other tribe might be of 〈◊〉〈◊〉 Priest-hood, Num. 18. 1. &c. Christ therefore being of another tribe, was no•…•… a Priest after that order. The first particle a 1.297 FOR intendeth a reason.

These words, b 1.298 He of whom these things are spoken, are relative. They have re∣ference to him that was the true Priest, whom Melchisedec prefigured: and •…•…o whom all those excellent things, before mentioned of Melchisedec, as a type, most truly and properly appertained. This was Jesus Christ, who in the next verse is stiled, 〈◊〉〈◊〉 Lord, This relative description of Christ, giveth good ground to apply that Priest∣hood of Melchisedec, and other excellencies, spoken of him thereabout, to 〈◊〉〈◊〉▪ See v. 3. §. 2•…•…, 26. and v. 4. §. 31.

Of the meaning of the Greek word translated, c 1.299 pertaineth, see Chap. 2. v. 14 •…•….* 1.300 139. Christ was pleased to associate himself among the people of God, and 〈◊〉〈◊〉 so as to be of on•…•… of their tribes.

A d 1.301 tribe was a company of people that descended from a distinct stock. Now I•…•…cob or Isaa•…•…k having twelve Sons, so many as descended from each of them, 〈◊〉〈◊〉 accounted to make so many tribes; and thereupon were called the twel•…•…e tribes 〈◊〉〈◊〉 •…•…∣rael, Gen. 49. 28. This word tribe, is also by way of resemblance, applied to 〈◊〉〈◊〉 divisions of people in other Nations, and translated, kindred, Rev. 5. 9. but here it is taken in the first and proper sen•…•…e.

This distributive pronoune, e 1.302 another, hath reference to the tribe of Levi: so as Christ was not of that tribe, yet of 〈◊〉〈◊〉 What that other tribe was, and why •…•…e was of that tribe, see v. 14. §. 75.

This in generall giveth evidence of a great condescention in Christ: who being one of the glorious Trinity in heaven, vouchsafed to be of one of the twelve tribes of Israel on earth.

Of the tribe whereof Christ was, it is said, no man gave attendance at the Al∣t•…•…r.

An Altar was that whereon sacrifices were offered up. The f 1.303 Hebrew word that signifieth an Altar, is derived from a g 1.304 verb that signifieth to sacrifice. The* 1.305 h 1.306 Greek word here used is a compound of two nounes, whereof one signifieth a sacrifice; the other implyeth a place to lay that sacrifice upon: our English word Altar is taken from the Latin i 1.307 Altar, which signifieth a thing raised on high: or so called, because it used to be raised up and set in high places.

This phrase, k 1.308 gave attendance, is the interpretation of one compound Greek word, whereof see Chap. 2. v, 1. §. 6. There is shewed, that it signifieth a serious •…•…eeding of a thing, or attending it: so as, it is here fitly translated gave attendance. Such as are said to l 1.309 wait at the Altar, 1 Cor. 9. 13.

The Altar is here metonymically put for the Priests offering sacrifices thereon; and the services about the Altar are synecdochically put for all other services apper∣•…•…aining to that calling.

Where he saith, no man gave attendance, he speakes rather of right then of fact.* 1.310 For Uzziah of the tribe of Iudah gave attendance at the Altar of incense (2 Chro* 1.311 26. 16.) but without warrant and against the Law. He had no right so to do: he ought not to have done it.

In this last clause one thing is expressed: that none of another tribe gave atten∣dance at the Altar: another is implyed: that the Priests who were of the tribe of Levi, did give attendance at the Altar.

§. 73. Of not intermedling with things not appertaining to us, 'but attending our own businesse.

FRom the foresaid point expressed, that none of another tribe gave attendance at* 1.312 the Altar, we may well infer this general, that, no man ought to meddle with that office which belongs not to him. When Christ was desired to decide a contro∣versie betwixt brothers about their inheritance, be returned this answer, Man, who made me a Iudge, or a divider over you? Luke 12. 13, 14. None could better have done it: but because it belonged not to him, he would not do it. Every fool will be medling, Prov. 20. 3. The Apostle cals such, busie-bodies, and saith that they walk disorderly, 1 Thes. 4. 11. Another Apostle gives Christians to understand that such medling with other mens matters may cause suffering: but such suffering as a Chri∣stian can have no comfort in: and therefore adviseth that none suffer as a busie-body, 1 Pet. 4. 15. The wisdome of the prudent is to understand, HIS way, Prov. 14. 8. And, The just man walketh in HIS integrity, Pro. 20. 7. in these and other like places, this relative, HIS, implyeth that which in speciall appertaineth to him. Expresse in this case is this charge, Let every man abide in the same calling, wherein he was called, 1 Cor. 7. 20. This is the way to bring quietnesse to a man: thereup∣on saith the Apostle, study to be quiet, and to do your own businesse, 1 Thes. 4. 11. Well weigh the direction, which the Baptist giveth to those that inquired of him what they should do, and you shall find that it tends to this, to have an eye to the parti∣cular duties of their severall callings, Luk. 3. 10, &c.

See sundry grounds of the equity of this point in the Whole Armour of God on Eph. 6. 14. Treat. 2. Part. 1. §. 4.

Do not they swarve from this ruled case, who being of other callings, give atten∣dance* 1.313 at the Pulpit? and such as being Ministers give attendance at Shops, Farmes, and other like places? so they who attend upon trades, wherein they were never trained up, nor have any skil. Many Absalom-like pretend to do great matters, if

they were in such and such places (2 Sam. 15. 4.) when they are most unfit so to* 1.314 do, and do the contrary. From that which is taken for granted, that they who are of the tribe of Levi gave attendance at the Altar, it followeth, that the 〈◊〉〈◊〉 which belong to our particular places, must be carefully performed: we must be diligent and faithfull therein: So were two of those servants whom the Lord i•…•…∣trusted with talents, Matth. 25. 16, 17. So were other servants of God guided by his Spirit: and among others Moses and Christ himself, Chap. 3. v. 2.

Those two encouragements which are of most force to quicken any hereunto, 〈◊〉〈◊〉 both propounded in the parable of the talents: The Lords gracious 〈◊〉〈◊〉, and bountifull remuneration, Matth. 25. 21.

It is observable, that God frequently manifested some extraordinary 〈◊〉〈◊〉 of his speciall favour to his servants, while they were imployed in their 〈◊〉〈◊〉 callings. The Lord first appeared unto Moses, to make known unto him his pur∣pose of advancing him to be a Governour over his people, while he was keeping the sleep of his Father in Law, (Exod. 3. 1. &c.) For this was his particular 〈◊〉〈◊〉 Thus Elisha was first called to be a Prophet, while he was plowing, 1 King. 19. 1•…•…. The good tidings that old Zacharias should have a son, was brought to him, 〈◊〉〈◊〉 he gave attendance at the Altar, Luk. 1. 11. The first blessed tidings of our 〈◊〉〈◊〉 birth was brought to Shepheards, while they were keeping their flocks, Luk. 2. 8. &c. Many like instances might be given of Gods approbation of mens diligence 〈◊〉〈◊〉 faithfulnesse in their particular callings.

Of diligence in our undertakings, see Chap. 4. v. 11. §. 63, 64. and Chap. 6. 〈◊〉〈◊〉. 11.* 1.315 §. 79.

By way of resemblance I may further infer, that as they of the tribe of Iud•…•… 〈◊〉〈◊〉 nothing to do with the ordinances proper to the tribe of Levi: So we 〈◊〉〈◊〉 with the Altar and ordinances proper to the Jewes, we are another people, and 〈◊〉〈◊〉 another Priest-hood: we have the Gospell and ordinances proper thereto, upon those we must give attendance. As they had an Altar whereof we had no right to eat: So we have an Altar, whereof they have no right to eat, Heb. 13. 10.

§. 74. Of Christ our Lord.

THe fourth verse is added both as another argument to prove that Christ was not a Priest after the order of Aaron (because he was of the tribe of Iuda) and also as a confirmation of the former argument, that he was of another tribe: because he was of the tribe of Iuda, which was another then the tribe of Levi. The a 1.316 •…•…au∣sall conjunction shew's that it is added b 1.317 as a reason.

The adjective translated, evident, is a compound: properly it signifieth, before▪ manifest, or manifest before hand: So it is translated, 1 Tim. 5. 24, 25. But here the preposition addeth emphasis. c 1.318 The simple noune signifieth, manifest, 1 Cor. 15. 27. d 1.319 Sundry compounds, very manifest: which emphasis our English imply∣eth under this word, evident. Hereby he gives us to wit, that it was most 〈◊〉〈◊〉 and unquestionable truth.

This title, our Lord, hath reference to Christ. Lord, setteth out his supreme so∣veraignty, dignity and dominion. Hereof see Chap. 1. v. 10. §. 128.

This relative, our, hath speciall reference to the Church, and to the severall mem∣bers thereof. So was the pen-man of this Epistle, and they to whom he direct∣ed it.

Christ then is i•…•… speciall the Lord of the Church. In this sense do the Apostles* 1.320 use this correlative, our, joyned with, Lord, in their salutations (Gal. 1. 3. 〈◊〉〈◊〉 〈◊〉〈◊〉. 1. 2.) In their gratulations (Eph. 1. 3. 1 Pet. 1. 3.) In their benedictions (Rom. 1•…•…. 24. 2 Cor. 13. 13.) and on sundry other occasions. Yea, many times believers do ap∣propriate this relation to themselves in the singular number, thus, My Lord, Psal. 110. 1. John 20. 28.

This being taken of Christ as he is the mediator betwixt God and man, •…•…∣eth unto him sundry wayes: as,

• 1. By Gods ordination: For God himself saith of this his son, I have set my 〈◊〉〈◊〉

• ... 〈◊〉〈◊〉 my holy hill of Zion, Psal. 1. 6. And an Apostle saith, God gave him to be the head 〈◊〉〈◊〉 all things to the Church, Eph. 1. 22.
• 2. By that redemption which Christ hath mad•…•… of his Church. He that redeem∣eth any out of bondage, is in that 〈◊〉〈◊〉 their •…•…ord, 〈◊〉〈◊〉 20. 2. Therefore these two titles, Lord, Redeemer, are oft joyned together, 〈◊〉〈◊〉. 43. 14. and 44. 24.
• 3. By a mutuall compact and Cov•…•…nant betwixt Christ and his Church ▪ as it was of old betwixt God and Israel. God avouched Israel to be his peculiar people: and Israel avouched the Lord to be their God, 〈◊〉〈◊〉. •…•…6. 17, 18. This was oft fore∣told by the Prophets, Ier. 31. 33. Hos. 2. 23. 〈◊〉〈◊〉 13. 9. This the Apostle testifi∣eth to be accomplished in the Christian Ch•…•…rch, Heb. 8. 10. Christ in and by the Gospel and Sacraments offereth himself to be our Lord; and we take him so to be, by subjecting our selves to his ordinances.
• 4. By the Lawes and Ordinances which Christ hath given to his Church. It is the part of a Lord to give Lawes; and he is their Lord in speciall to whom he giveth his Lawes. But Gods word wherein his Lawes are contained, is in a peculiar man∣ner given to his Church, Psal. 147. 19, 20. In this respect the Church is stiled, 〈◊〉〈◊〉 pillar and ground of truth, 1 Tim▪ 3. 15.
• 5. By a speciall care which he taketh of his Church. He doth good unto all men: especially unto them who are of the boushol•…•… o•…•… faith. He is the Saviour of all men, speci∣ally of those that believe, 1 Tim. 4. 10.

This speciall relation doth most of all bind those who professe themselves to be of the Church, carefully to perform all duties which belong to Christ as a Lord: and with strong confidence to rest on him as their Lord, both for provision of all things needful, and for protection from all things hurtfull.

§. 75. Of Gods performing promise.

OF the fore-mentioned Lord it is here said that he sprang out of Iuda. a 1.321 The verb translated, 〈◊〉〈◊〉, is for the most part in the New Testament used to set out the rising of the Sun: as Matth. 13. 6. Iames 1. 11. b 1.322 A noun thence derived* 1.323 signifieth, the E•…•…st, whence th•…•… Sun 〈◊〉〈◊〉, Matth. 2. 2. Where a Prophet resem∣bleth Christ to the Sun, and speaketh of the rising of the Sun, (Mal. 4. 1.) c 1.324 The LXX render it with this word in my T•…•…xt. In reference hereunto it may be here thus translated, Our Lord rose. Many expositors thus t•…•…ke it in this place. Others are of opinion that the Apostle in u•…•…ing this word hath reference to that title, which in the Old Testament is oft given to Christ and translated, branch, Isa. 4. 2. Ier. 23.* 1.325 5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth, a Branch, e 1.326 by the Greek noun which is derived from the verb here used. In this sense Iuda is here resembled to a stock, and Christ to one of the branches that sprang out of that stock. In this sense our English translateth the verb, f 1.327 sprang. Hereby it is evidenced that Christ was a true man: a Son of man: man of man.

Iuda is here metonymically put for the tribe of Iuda.

Expresse mention is made of this tribe of Iuda,

• 1. To make the argument more clear: for the tribe of Iuda was an other tribe* 1.328 then the tribe of Le•…•…i.
• 2. To shew that Christ was a Royall Priest: for the Royalty of a Kingdome ap∣pertained to that tribe by vertue of Iacobs blessing, Gen. 49. 10. and of Gods pro∣mise made to David of that tribe, 2 Sam. 7. 16. Psal. 78. 68, 70, &c.
• 3. To bring to their mind and memory the promise made to that tribe; and that under the forementioned metaphor of a Branch, Psal. 80. 15. Isa. 11. 1. Zech. 3. 8.

It is more then probable that the Apostle had reference to that promise in using* 1.329 this phrase, sprang out of Iuda: and we may well from thence infer, that God is faith∣full in performing his promises. For this particular promise of Christ, being a branch, brings to our mind that first promise made to man after his fall concerning the s•…•…ed of the woman, (Gen. 3. 15.) which being accomplished what question can be made of any other promise. That was the first and foundation of all other promi∣se•…•…. All the promises of God in Christ, are yea, and in him, Amen, (2 Cor. 1. 20.)

that is, they are all ratified and accomplished in Christ. God in accomplishing his promises, is called faithfull, Heb. 10. 23. and true, Rom. 3. 4.

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

• 1. Most heynous is the sin of infidelity, which questioneth a matter so infallible.* 1.330 See hereof Chap. 6. v. 13. §. 100. and v. 18. §. 143.
• 2. It will be our wisdome to search after Gods promises, and then for strength∣ning* 1.331 of our faith in them, seriously to consider the faithfulnesse of him, who m•…•…∣keth the promises. If a man whom we judge faithfull make us a promise, we rely much upon it: yet many things may intervene, which may make that man to 〈◊〉〈◊〉 b•…•…t nothing can make the faith of God to fail.

§. 76. Of Gods warrant for Gods Worship.

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

The preposition translated, a 1.332 OF, especially as it is here joyned with the •…•…∣cusative case, most properly signifieth, TO. But the sense will hold the same, whe∣ther we translate it, OF, or TO.

Of Moses, see Chap. 3. v. 2. §. 37.

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

Though this be a negative argument, yet it being concerning the worship of* 1.333 God, it is a sound concluding argument.

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

Thus we see that every thing, wherein and whereby God is worshipped, must have* 1.334 an expresse warrant from Gods word. In vain they do worship God, teaching f•…•…r do∣ctrines, the commandments of men, Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him.

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

• 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉〈◊〉,* 1.335 wherein and whereby they worship God, and I may say, nor Moses, nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God. Therefore no good Christian is to joyn with them therein. What Prophet or A∣postle ever spake any thing of worshipping God before Images, or in an unknown tongue, or in numerall prayers, or through the mediation of Saints or Angels, or by offering the sacrifice of the Mass, or by adoring relicks, or by crossing themselves, or by sprinckling of holy water, or by other Sacraments then Baptisme and the Lords Supper, or by pilgrimages, or by going bare foot, or by wearing shirts of 〈◊〉〈◊〉, or by forbearing flesh, or by vowing perpetuall continency, voluntary poverty, re∣gular

• obedience, or by tying themselves to Nunneries, Frieries, Abbies, and such like 〈◊〉〈◊〉 of retirement, or by making themselves H•…•…remites, and Anchorites, or by 〈◊〉〈◊〉 the holy land, or doing other like humane inventions. These and thou∣sands more which they pretend to be matters of great devotion, and parts of Gods worship, are no where spoken of in Gods word, therefore no more acceptable to God then Vzziahs offering incense, 2 Chro. 26. 19.
• 2. Let us learn to search Gods word concerning matters of his worship: and what* 1.336 we find prescribed therein, in faith perform: but let us take heed of all meer humane inventions. A man can have no comfort in any thing concerning Gods worship, of which Gods word speaketh nothing.

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

IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons.

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

This, from the different order of Christs and Aarons Priest-hood.

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

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

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

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

This heap•…•…ng up of these emphaticall words, evident, far more evident, yet far* 1.337 more evident, do demonstrate, that weighty points are to be made more and more* 1.338 cle•…•…r. Argument is to be added to argument: and the latter argument more cleer then the former. Thus did this Apostle in setting out the Deity of Christ, See Chap. 1. v. 5. §. 63. and v. 6. §. 77. The like he doth about the vigour of faith, Heb. 11. v. 1, 2, &c.

This is usefull both in regard of mens understanding and judgement: and also in regard of their heart and affection.

• 1. Many proofs, the latter being cleerer, are of the more force to enlighten mens* 1.339 minds, and convince their judgements of the truth and equity of a poynt. They are as many lights brought into a room, which by their number, make every thing seeme more cleerly. By one argument men may be brought to say, it is evident: but by many, it is far more evident.
• 2. The heart and affection is much more easily wrought upon, when the judge∣ment* 1.340 is more cleerly enlightned, and throughly convinced. The understanding is a guide to the other faculties of the soul. The light thereof discovers all starting∣holes: but if the judgement be not well informed and throughly convinced of the truth and •…•…quity of that which is delivered, the most pithy exhortations and power∣full perswasions, will be but as water powred upon a stone. Some that have been 〈◊〉〈◊〉 and earnest in their exhortations, perswasions, yea and denunciations of judgements, extending their voyce, clapping their hands, beating the desk with their 〈◊〉〈◊〉, stamping with their feet, and sweating in their whole body, have yet little •…•…roved their auditory. One reason may be want of convincing their judgements. When this is once done, the heart will soon be wrought upon. While Ministers are in a doctrinall way cleering th•…•… points they have in hand, and soundly proving the truth and equity of them, by argument upon argument, the hearts of hearers are oft wrought upon before the Preacher commeth to his application. Then one word of exhortation or reprehension, may more prevaile, then thousands without such a preparative.

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

a 1.341 THe Greek conjunction translated, for that, is conditional. Most 〈◊〉〈◊〉 and properly it signifieth and is translated, IF. But it is also used 〈◊〉〈◊〉 causal conjunction, and made the ground or cause of that which is said or done: 〈◊〉〈◊〉 where it is said, I•…•… we this day be examined, (Act. 4. 9.) the meaning is, 〈◊〉〈◊〉 are examined. So here, for that, or because. Where the Apostle speaketh o•…•… 〈◊〉〈◊〉 Priest-hood in reference to Melchisedec, six times he useth this word, b 1.342 order, 〈◊〉〈◊〉 times before this place, namely, Chap. 5. v. 6, 10. Chap. 6. v. 20. and v. 11. 〈◊〉〈◊〉 this Chapter; and twise afterwards, namely, v. 17, 21. But here he useth the 〈◊〉〈◊〉 c 1.343 similitude, or likenesse.

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

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

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

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

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

Of the Greek verb, translated, d 1.344 ariseth, see v. 11. §. 64.

The present tense, ariseth, here used, implyeth a present and continuall being of Christs Priest-hood, after the abolishing of the Leviticall Priest-hood: for 〈◊〉〈◊〉 this phrase, e 1.345 another Priest, the Lord Jesus is intended.

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

That Christs Priest-hood was of another kind then Aarons, is shewed, v. 11. §. 66.

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

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

Vers. 13.

For he of whom these things are spoken, pertaineth to another tribe, of 〈◊〉〈◊〉 no man gave attendance at the Altar.

Vers. 14.

For it is evident that our Lord sprang out of Juda, of which tribe Moses spake nothing concerning the Priest-hood.

Vers. 15.

And it is yet far more evident, for that after the similitude of Melchisedec there ariseth another Priest.

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

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

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

In the proposition there is,

• 1. A description of Christ by a reference to things before mentioned, thus, He of whom these things are spoken.
• 2. An expression of the argument: wherein we have,
  • 1. The kind of proof, He pertaineth to another tribe.
  • 2. The ground thereof. Here,

• ...
  • ...
    • 1. One thing is expr•…•…ssed; of which no man gave attendance, &c.
    • 2. Another is implied: That they of the tribe of Levi gave attendance at the Al∣•…•….

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

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

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

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

Here note,

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

Doctrines.

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

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

Who is made not after the Law of a carnall commandement, but after the power of an endlesse life.

THe first proof of the imperfection of the Leviticall Priest-hood was taken from* 1.346 the mutability thereof. See v. 11. §. 61. A second proof is taken from the weaknesse of that Priest-hood: which was supplied by the powerfull efficacy of Christs Priest-hood. These two points are handled, v. 16, 17, 18, 19.

This relative phrase, a 1.347 who is made, hath reference to Jesus Christ, that o•…•…hs Priest mentioned in the end of the former verse.

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

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

The noun translated, b 1.348 Law, is derived from c 1.349 a verb that signifieth to gi•…•…e, or to distribute, or to govern, for a Law sheweth what is ones own, or what belong•…•… 〈◊〉〈◊〉 him. And by it men are governed.

The other noun translated d 1.350 commandement cometh from e 1.351 a verb that sig∣nifieth to command John: 15. 14. and it implyeth a Declaration of his will, who hath power and authority to command.

See a distinction betwixt Law and Commandement, v. 5. §. 38.* 1.352

Law is a more generall and comprehensive word then commandement.

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

Commandement is here restrained to such ordinances as concerned the 〈◊〉〈◊〉 Priest-hood. It is metonymically put for the things commanded or enjoyned there∣abouts. Though those things were many and delivered at sundry times, yet the •…•…∣gular number, commandement, is used, to shew,

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

This Epithite, f 1.353 carnall, is derived from a noun that signifieth, g 1.354 flesh, 1 〈◊〉〈◊〉 1. 24. It is therefore translated fleshly, 1 Pet. 2. 11.

In the new Testament it is applied three severall wayes.

• 1. By way of commendation. Thus it signifieth, that which is soft and 〈◊〉〈◊〉* 1.355 as, fleshy tables of the heart, 2 Cor. 3. 3. There is a little difference in the Greek word translated, h 1.356 fleshy, but it cometh from the same root the other doth.
• 2. By way of detestation: and that in four respects, as, when it sets out,
  • 1. Mans naturall corruption, Rom. 7. 14.
  • 2. A childish disposition, 1 Cor. 3. 3.
  • 3. A politick and crafty intention, 2 Cor. 1. 12.
  • 4. A puffing humour: making men rest on weak means, 2 Cor. 10. 4.
• 3. By way of diminution. Thus the goods of this world, in opposition to spiri∣tuall gifts and graces, are called, carnall, (Rom. 15. 27. 1 Cor. 9. 11.)

Carnall things are much inferiour to spirituall.

Thus this Epithite, carnall, is here used. For as the goods of this world are not in themselves evill: but compared with spirituall graces, very mean: small or no ac∣count to be put upon them: so the legall commandement about Aarons Priest-hood, was not evill in it self: but compared to the spirituall excellencies of Christs Priest∣hood, very mean, of no esteem: no way to come into competition with them.

Thus is the foresaid commandement called carnall, by way of diminution.

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

That which is spirituall is,

• 1. Internall, in the spirit and soul of man.* 1.357
• 2. Divine, wrought by the Spirit of God.
• 3. Heavenly, comming from above.
• 4. Firm and stable, that cannot be removed.
• 5. Darable and perpetuall, that never vanisheth.

In opposition hereunto things stiled, carnall, are,* 1.358

• 1. Externall, concerning the outward man.
• 2. Humane, wrought by man.
• 3. Earthy, of things here below.
• ...

• 4. Alterable, which may be changed.
• 5. Momen•…•…ary, which lasteth but for a time.

In all these respects was the foresaid commandement, carnall.

§. 81. Of the Ceremoniall Law as a carnall commandement.

THe foresaid Epithite given to the commandment whereby the Leviticall Priest∣hood was established, sheweth plainly, that the Jewes religion, was but a carnall religion consisting of outward, earthy, alterable, momentany matters, made with 〈◊〉〈◊〉 ha•…•…ds. The meannesse thereof is further manifest by other Epithites, as,

• 1. That it was, flesh, Gal. 3. 3. Flesh implyeth a greater diminution then carnall. It sh•…•…weth that it consisted of a putrifying matter.
• 2. The Jewes then are said to be in bondage under elements, Gal. 4. 3. Those ordi∣n•…•…nces are stiled elements, in that they were the horn-book (as we speak) or A B C, i•…•… comparison of the deep mysteries which are revealed, and learned by the Gospel. Under them men are said to be in bondage, in that they were as children, or School∣boyes, kept under a mean and streight discipline.
• 3. Those elements are called weak and beggerly (Gal. 4. 9.) in that they had no∣thing in them that could make men thrive in grace, and be rich in God.
• 4. They are stiled shadowes, (Col. 2. 17.) which of themselves have no sub∣stance, but carry only a shew and appearance of a body.

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

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

Object. Excellent ends of the Ceremoniall Law are set down, v. 12. §. 68. How* 1.359 then can this commandement be carnal?

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

The simple consideration admits also a distinction. For,

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

Comparatively, and that in opposition to the Gospel, it was indeed a carnall Commandement: especially as it was used for justification and salvation, thorow the observing of it: whether joyned with Christ, or excluding Christ.

§. 82. Of mens carnall disposition in worshipping God.

T•…•…at which hath been said of the carnall Commandement, discovereth the car∣nall disposition of Sons of men. As most Jewes before and after Christ doted up∣on the Ceremoniall Law, as it was carnal, so the Gentiles in all ages had a kind of worship, but meerly carnall; in externall, earthly ordinances. Yea, many Gentiles •…•…verted by the Gospel to the Christian faith, much doted upon carnal ordinan∣ces, Gal. 3. 1, &c. Cast your eyes thorowout the world, and take notice of the worship of several nations, and you shall find it to be a carnal worship.

Papists exceed herein. Their religion is meerly carnal. It consisteth in outward* 1.360 〈◊〉〈◊〉: as in erecting curious Images, and manifold Altars: in arraying Priests with glorious Copes: in pompous Processions: in melodious Musick: in abundance of Ta∣pers:

in •…•…prinkling water: in magical cro•…•…lings: in numeral prayers: in 〈◊〉〈◊〉 gestures, and a thousand others.

These are carnal in their kind and use.

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

If the extent of this Epithite Carnall, be duly weighed, many professors of the 〈◊〉〈◊〉* 1.361 reformed religion will be found to be of carnal dispositions: in that they 〈◊〉〈◊〉 themselves with a carnal serving of God, and observing Christian ordinances •…•…∣nally. For howsoever the ordinances that we use, as assembling together to •…•…∣ship God, prayers, thankesgiving, reading, expounding and preaching the 〈◊〉〈◊〉 and hearing the same, administring and partaking of the Sacraments, be 〈◊〉〈◊〉 warranted by the Gospel, and so spiritual and excellent in their kind, as never 〈◊〉〈◊〉 to be expected while the world stands: yet as men content themselves with a 〈◊〉〈◊〉 outward performing of them they are made carnal, and prove to be but 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…∣cises which profit little, 1 Tim. 4. 8.

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

THis clause, but after the power of an endlesse life, is added in opposition to 〈◊〉〈◊〉 which was said of the carnall commandement: as is evident by this 〈◊〉〈◊〉 of opposition a 1.362 BUT.

This last clause is spoken of Christs Priest-hood, That is it which was 〈◊〉〈◊〉 〈◊〉〈◊〉 power of an endlesse life.

He calleth the word whereby Christ was made Priest, b 1.363 Power, in that 〈◊〉〈◊〉 Priest-hood had a vertue, efficacy and power, to effect, and that to the full, all 〈◊〉〈◊〉 things for which it was ordained: as to cleanse from sin, to reconcile to God, to justifie our persons, to sanctifie us throughout, and eternally to save us.

These ends of Christs Priest-hood are comprised under this word, c 1.364 life: So as that which the Apostle saith of the Gospell, (Rom. 1. 16.) may b•…•… here fitly ap∣plyed to Christs Priest-hood, It is the power of God unto Salvation. It is a divine power: A power that can and will effect what it undertaketh.

The Greek Epithite translated, d 1.365 endlesse, is a double compound. The simple v•…•…rb signifi•…•…th to e 1.366 loose. John 1. 27. The first compound signifieth f 1.367 〈◊〉〈◊〉 〈◊〉〈◊〉, Act. 6. 14. g 1.368 This double compound being with a h 1.369 privative preposition •…•…∣rifieth that which cannot be dissolved or destroyed: but ever remaineth the 〈◊〉〈◊〉: •…•…nd in that respect is fi•…•…ly translated, endlesse.

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

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

• 1. That it was a Priest-hood of power: In which respect it is said of this 〈◊〉〈◊〉,* 1.370 He is able to save them to the uttermost that come unto God by him, v. 25. Thus 〈◊〉〈◊〉 〈◊〉〈◊〉 safely and securely rest upon him.
• 2. Christs Priest-hood brings to life. His power tends to this, even to sate, v. 25.* 1.371
• 3. The life which Christ brings men unto is indissolvable. In this respect 〈◊〉〈◊〉 〈◊〉〈◊〉 stiled an inheritance i 1.372 incorruptible and k 1.373 that fadeth not away, 1 Pet. 14. 〈◊〉〈◊〉 〈◊〉〈◊〉 Crown of glory l 1.374 that fadeth not away, 1 Pet. 5. 4. The latter Epithite 〈◊〉〈◊〉 •…•…∣slated, that fadeth not away is the name of a flower called, Amarantus, which is said to continue fresh and flourishing, Winter and Summer. The word Amarantus •…•…∣cording to the Greek notation signifieth that which fadeth not. A Crown or •…•…∣land made of such flowers, was counted a not fading Crown or Garland.

The foresaid benefit and effect of Christs Priest-hood is a strong motive to 〈◊〉〈◊〉

as patiently endure the changes and alterations of this life: they are but for a time. After a little enduring, we shall come to a setled and immutable estate. Our light 〈◊〉〈◊〉, which is but for a moment, worketh for us a far more exceeding and eternall •…•…eight of glory, 2 Cor. 4. 17.

This also is a great incouragement against death it self. Sooner or later our earth∣ly 〈◊〉〈◊〉 of this Tabernacle shall be dissolved: but then we have a building that cannot be dissolved, 2 Cor. 5. 1.

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

Heb. 7. 17.

For he testifieth, Thou art a Priest for ever, after the order of Melchisedec.

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

To make the proof to be the more heeded, the Apostle premiseth the ground of his proof: which is a divine testimony. He sets it down indefinitly, thus, a 1.375 He testifieth, meaning the Holy-Ghost. For the testimony is expresly set down in Sa∣cred Scripture concerning which the Apostle useth this phrase, The Holy-Ghost saith, Chap. 3. v. 7.

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

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

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

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

One is the excellency of Christs Priest-hood, which was, after the order of Mel∣chisedec: and thereupon consisted not of such carnal things as Aarons Priest-hood did. See v. 4. §. 31. and v. 11. §. 66.

The other is the perpetuity of Christs Priest-hood, expressed in this phrase, for ever. By this meanes it hath a power to make us partakers of an endlesse life. See v. 3. §. 26.

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

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

Heb. 7. 18.

For there is verily a disanulling of the Commandement going before, for the weak∣nesse and unprofitablenesse thereof.

THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood. This causal conjunction, a 1.376 FOR, doth sometimes point at a consequence, as verse 12. §. 67.

The consequence is a disanulling of the former carnal commandement. For two opposite Lawes cannot stand together, Gal. 5. 2, 3, 4.

To adde the more force to this consequence, he inserteth this adverb of assevera∣tion b 1.377 verily, See v. 5. §. 37.

That which before, v. 12. §. 67. was termed b 1.378 a change is here stiled c 1.379 a disa∣nulling. Disanulling implyeth a plain abrogation and clean taking away of a thing.

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

This phrase d 1.380 going before, is the interpretation of one compound participle, and properly translated according to the true meaning thereof.

The commandement concerning the Leviticall Priest-hood, is here said, to go be∣fore, in reference to Christs Priest-hood.

The Leviticall Priest-hood was a type of Christs: therefore the Commandement

concerning that must needs, even in time, go before this: for this succeeded that, to accomplish what that could not.

Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Com∣mandement.

Of the derivation of the Greek word translated e 1.381 weaknesse, see Chap. 4. v. 15. §. 89. The word there used is a substantive, and this an adjective: but both from the same root: and this adjective, being of the neuter gender, is as a substantive.

The weaknesse here spoken of, consisted in this, that that Law was utterly unable by it self, and by strict observance of the rites thereof, to do that which was need∣full to be done: namely, to make the observers perfect.

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

f 1.382 The other word translated, unprofitable, is also a compound: and an 〈◊〉〈◊〉 used as a substance.

g 1.383 The simple verb fignifieth, to profit, Rom. 2. 25. From thence h 1.384 an adje∣ctive,* 1.385 signifying, profitable, 1 Tim. 4. 8.

This compound with i 1.386 a privative preposition hath the force of a negative. So it is used, Titus 3. 9. It implyeth, that though a man be zealous of the Law•…•… 〈◊〉〈◊〉 take much paines, and be at great costs thereabouts, yet he shall get nothing 〈◊〉〈◊〉,* 1.387 but lose all his paines and costs: All will be in vain. Therefore these two 〈◊〉〈◊〉 are joyned together, k 1.388 unprofitable and vain. Titus 3. 9. The Apostle 〈◊〉〈◊〉 this true by experience. For after he had set forth his zeal about the Law, and de∣clared how blamelesse he was, touching the righteousnesse which is in the Law, 〈◊〉〈◊〉 addeth, what things were gain to me, those I counted losse and dung, Phil. 3. 6, 7, 8.

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

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

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

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

Heb. 7. 19.

For the Law made nothing perfect: but the bringing in of a better 〈◊〉〈◊〉 did: 〈◊〉〈◊〉 〈◊〉〈◊〉 which we draw nigh unto God.

IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law, which is this, that a 1.389 it made nothing perfect. What is 〈◊〉〈◊〉 by perfection hath been shewed, v. 11. §. 61. If we put the Apostles argument 〈◊〉〈◊〉 a syllogistical form, the point intended by the Apostle will appear to be 〈◊〉〈◊〉 〈◊〉〈◊〉, thus,

That Law which makes nothing perfect is weak and unprofitable.

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

The force of the argument lyeth in this, that it is the end of a Law to make those to whom it belongeth perfect. Now that Law which cannot effect that, which is* 1.390 the main end thereof, must needs be weak and unprofitable.

To make perfect, so as is here intended, namely to work and accomplish all those graces that may bring men to glory, is above the power of any external thing 〈◊〉〈◊〉

by man. To work such perfection of grace as may bring to perfect glory, is a di∣•…•… work, and cannot be effected but by a divine power: even the power of God himself.

He here useth a word of the neuter gender, b 1.391 nothing, as being most fit to set 〈◊〉〈◊〉 an universality: but he intendeth thereby mens persons; as if he had said, no 〈◊〉〈◊〉. Thus the neuter gender is used to set out persons, Ioh. 6. 37, 40. c 1.392 All that the Father giveth me, and d 1.393 every one which seeth the Son.

Upon that which hath been said of the weaknesse and unprofitablenesse of the* 1.394 Law of the Leviticall Priest-hood, and upon the foresaid ground hereof, the positi∣on of Papists, about Sacraments conferring grace e 1.395 by the work done, appeareth to be 〈◊〉〈◊〉 and hereticall. The Sacraments which the Jewes had, are comprised under that Law. In regard of the externall work, what have the Sacraments of the New Testament more then the Sacraments of the Old? They are all institutions and or∣dinances of God, and external parts of his worship, and appointed in general to the same ends; namely, to keep men in obedience, to strengthen their faith and testifie their repentance. They all have the same spiritual object and thing signified. The Jewes in their Sacraments did eat the same spirituall meat and drink the same spiri∣tuall drink, 1 Cor. 10. 3, 4. The difference was in the manner of setting out Christ the thing signified. They were types of Christ to come, and set him out more ob∣scurely; ours are memorials of Christ exhibited, and set him out more cleerly. In that power which they give to Sacraments, they make them plain Idols: for they attribute to them that which is proper to God. To make perfect is to regenerate, justifie, and sanctifie men: but all these are the work of God: Ioh. 1. 13. Isa. 53. 11. Rom. 1. 4.

§. 87. Of Christs bringing in a better hope.

TO shew that thou•…•…h the Law could not make perfect, yet God left not his Church without all hope of being made perfect, the Apostle declareth a meanes that can do it. This he bringeth in by the conjunction of opposition a 1.396 BUT: and that to amplifie the power of this meanes, which could do that that the Law could not.

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

The Greek word translated, b 1.397 bringing in, is a double compound. The sim∣ple verb signifieth, c 1.398 to bring, Matth. 21. 2. The single compound, d 1.399 to bring in, Luk. 1 •…•…. 21. The double compound, to e 1.400 superinduce, or to bring in upon ano∣ther. There is a double emphasis in this word, bringing in.

• ...

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

  This work is appropriated to this office.

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

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

Fit •…•…y is this word here used to shew, that the powerfull meanes here spoken of is brought in upon the disanulling of the former: to effect that which the former could not. This emphaticall word is found only in this place of the New Testa∣ment.

That which is here said to be so brought in, is stiled, f 1.401 a better hope.

Hope is here metonymically put for the cause of that hope: which was the Priest∣hood* 1.402 of Christ. This he stileth hope, in a double respect.

• 1. In reference to the time wherein David made known the excellency of this Priest-hood. Then it was to come and hoped for.
• 2. In reference to that perfection which is, and shall be effected by Christs Priest∣hood. This is to us, while here we live, to come and hoped for. For heaven, where

• all things are made perfect, is the hope of beleevers. See Chap. 6. v. 18. 〈◊〉〈◊〉. 〈◊〉〈◊〉.

Of Hope, see Chap. 3. v. 6. §. 62.

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

The soresaid hope is called better in two respects.* 1.403

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

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

It cannot be denyed, but that all true Saints, even under the Law had the 〈◊〉〈◊〉 the spirituall and eternall things here intended. For Iesus Christ is the same 〈◊〉〈◊〉 day, and to day, and for ever, Heb. 13. 8. and that both in regard of Gods 〈◊〉〈◊〉 which is as sure as the performance it selfe: and also in regard of the efficacy 〈◊〉〈◊〉 that Christ did and endured for mans redemption: which was as effectuall to 〈◊〉〈◊〉 Adams sins, as it shall be to purge the sins of the last man that shall be purged.

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

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

The principall point here intended is, That by Christs Priest-hood is effected to* 1.404 the full what could not be effected by the Leviticall Priest-hood. Oft doth the A∣postle a supply in this: as here in this Text, and v. 16, 23, 24, 27, 28. and Chap. 〈◊〉〈◊〉. 9, &c. This was long observed before by David, Psal. 40. 6, 7, 8.

This gives a demonstration both of the excellency and also of the necessary of Christs Priest-hood.

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

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

§. 88. Of the priviledge of Christs Priest-hood whereby we draw neer to God.

AN effect and proof of the foresaid bringing in 〈◊〉〈◊〉 a better hope, is added as •…•…n espe∣ciall priviledge of Christs Priest-hood.

This relative, a 1.405 by the which, may have reference to this word, b 1.406 the •…•…∣ing in, or to the word, c 1.407 hope. They are all of the same gender, number and •…•…∣son.

The former reference sheweth that Christs Priest-hood, is the ground of our ac∣cesse to God.

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

Both references tend to the same end. For Christs Priest-hood is the ground of* 1.408 o•…•…r drawing nigh to God, because we hope thereon: and our hope makes us go to God, because it is fixed on Christs Priest-hood. To say that we are justified by the blood of Christ, and to say we are justified by faith in the blood of Christ, in∣tend•…•… one and the same thing.

This verb, d 1.409 to draw nigh, is in Greek derived from an adverb that signifieth, e 1.410 nigh, or neer, Matth. 24. 32, 33.

It is applyed to times, Matth. 21. 34. To things, Luk. 21. 20, 28. And to per∣sons, Luk. 22. 47. It is opposed to far off, Matth. 15. 8. Hence this usuall phrase, far and neer, Esth. 9. 20.

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

In our drawing nigh to God, and Gods drawing nigh to us, consisteth our com∣munion with God: which is an high priviledge and a great prerogative: especially if we duly consider the infinite distance betwixt God and man: and that both in re∣gard of Gods surpassing Majesty, and excellency, and our meannesse and basenesse: and also in regard of his infinite holinesse, and our vile sinfulnesse.

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

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

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

Vers. 16.

Who is made, not after the Law of a carnall Commandement, but after the power of an endlesse life.

Vers. 17.

For he testifieth, Thou art a Priest for ever, after the order of Melchise∣dec.

Vers. 18.

For there is verily a disanulling of the Commandement going before, for the weaknesse and unprofitablenesse thereof.

Vers. 19.

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

Vers. 16. IN these four verses the preheminency of Christs Priest-hood above the Leviticall Priest-hood, is proved.

Hereof are two parts.

• 1. The Insufficiency of the Leviticall Priest-hood▪
• 2. The Alsufficiency of Christs Priest-hood.

These two are so opposed, as wherein the insufficiency of the former is mani∣fested, the sufficiency of the latter is demonstrated: and that to shew, that by this latter a supply is made of what soever is wanting in the former.

The Insufficiency of the Leviticall Priest-hood is proved by three arguments: and the Alsufficiency of Christs, by as many.

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

The latter point is proved,

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

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

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

This is,

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

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

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

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

This is,

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

• 1. By a description of Christs Priest-hood.
• 2. By a declaration of a priviledge thereof.

Christs Priest-hood is described,

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

The priviledge is accesse to God, by the 〈◊〉〈◊〉 〈◊〉〈◊〉 draw neer to God.

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

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

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

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

IV. The ordinances about the Leviticall Priest-hood were carnall. The Comman∣dement which is here said to be carnall comprised those ordinances under it. See §. 81.

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

VI. The end of Christs Priest-hood was life: even to bring men to life. It is there∣fore sti•…•…ed, the power of life. See §. 83.

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

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

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

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

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

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

XI. The Ceremoniall Law was weak.

XII. The Ceremoniall Law was unprofitable.

Vers. 19. XIII. No perfection can be attained by the Law. This is expresly af∣firmed. See §. 86.

XIV. Christs Priest-hood succeeded in the room of the Leviticall Priest-hood.

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

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

XVI. Hope of Christians is better then the hope of the Iewes was. This compara∣tive, better, intends as much. See §. 87.

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

XVIII. Christs Priest-hood is the meanes of our drawing nigh to God. This phrase, by the which hath refeeence to Christs Priest-hood. See §. 88.

§. 91. Of the meaning of v. 21.

Heb. 7. 20, 21, 22.

20.

And in as much as not without an oath, he 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.)

22.

By so much▪ was Iesus made a surety of a better testament.

A Third argumrnt to prove the excellency of Christs Priest-hood above the Le∣viticall* 1.411 (see §. 1.) is taken from the different manner of instituting the one and the other. Christs institution was more solemn then the Levites. Theirs with∣out an oath, Christs with an oath.

The argument may be thus framed.

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

But Christs Priest-hood is with an oath, and theirs without; Therefore.

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

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

The copulative conjunction, a 1.412 and, joyneth arguments, and sheweth that this is another argument to prove the point in hand.

This relative phrase, b 1.413 in as much, hath reference to the first clause of the 22. verse, which is as a correlative: and both may be thus joyned together, In as much, by so much. In as much as not without an oath, By so much is Iesus, &c.

These two negatives, c 1.414 not, d 1.415 without, intend a strong affirmation. See Chap. 4. v. 13. §. 76.

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

Gods oath importeth two things.

• 1. An infallible certainty of that which he sweareth. See Chap. 6. v. 18. §. 140.* 1.416
• 2. A solemn authority and dignity conferred upon that which he instituted by oath.

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

• 1. The person was the greatest that could be, v. 28. Chap. 1. v. 3. therefore he* 1.417 is 〈◊〉〈◊〉 called a great High-Priest, Chap. 4. 14.
• ...

  2. The ends of Christs Priest-hood were very weighty, and that in reference to* 1.418 God and man.

  To God, for manifestation of his perfect justice, infinite mercy, almighty power, unsearchable wisdome, and other divine attributes, which never

• ...

  were, nor even can be so manifested, as in and by Christs Priest-hood.

  To man, that Gods wrath might be averted, his favour procured, 〈◊〉〈◊〉 〈◊〉〈◊〉 purged, he freed from all evill, and brought to eternall happinesse.

• 3. The benefits of Christs Priest-hood are answerable to the foresaid ends. 〈◊〉〈◊〉 what Christ aimed at, he effected to the full: and all for mans good.

• 1. That little which hath been noted, and that much more which might be •…•…∣ved* 1.419 about Christs Priest-hood, much aggravateth all those errors, which are 〈◊〉〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉〈◊〉 God speaks to his Son as God and man: yet Papists say, that Christ is a Priest 〈◊〉〈◊〉 in his humane nature. God saith to his Sonne in the singular number, 〈◊〉〈◊〉 to him alone, Thou art a Priest: yet they make many Priests. God made 〈◊〉〈◊〉 Priest after the order of Melchisedec; who was without Father and Mother, 〈◊〉〈◊〉 〈◊〉〈◊〉 they make ordinary Sons of men to be after that order. God makes his Son 〈◊〉〈◊〉 for ever: yet they substitute others in his room. God gave him to offer up 〈◊〉〈◊〉 〈◊〉〈◊〉 sacrifice, and that but once: they every day offer up many sacrifices in their 〈◊〉〈◊〉 God gave him to offer up himself: but they offer up bread and wine upon 〈◊〉〈◊〉 that it's the body and blood of Christ. Christs sacrifice was a bloody 〈◊〉〈◊〉 they stile theirs an unbloody sacrifice.
• 2. The weightinesse of Christs Priest-hood should stir us up the more to 〈◊〉〈◊〉 into that mystery, that we may be the better acquainted therewith, and 〈◊〉〈◊〉 greater benefit thereby.

These last words, he was made Priest, are not in the originall: yet fi•…•…ly added 〈◊〉〈◊〉 our Translators, to make up the sense, which is better understood in the 〈◊〉〈◊〉 then in our English.

§. 92. Of the meaning of v. 21.

THe Apostle, before he concludes the main point, setteth down, within a •…•…∣thesis, a proof of the argument: and that it may appear, that his main 〈◊〉〈◊〉 is 〈◊〉〈◊〉 advance Christ his Priest-hood above the Leviticall, he premiseth this, that 〈◊〉〈◊〉* 1.420 Priests were made without an oath: so as they were not instituted after so 〈◊〉〈◊〉 manner as Christ was.

Object. He bringeth no proof for it.

Answ. By alleadging an expresse testimony for the affirmative, concerning the manner of instituting Christs Priest-hood, he implyeth that there was no such mat∣ter concerning the Leviticall Priest-hood: and thereupon he might well conclude, that they were ordained without an oath. If we throughly search all those Scrip∣tures, where mention is made of instituting Priests, we shall find no hint of any oath.

The first institution of those Priests is set down, Exod. 28. 1, &c. The manner of consecrating them, Exod. 29. 1, &c. The confirmation of the High-Priests offcce to Phinehas and his seed for ever, Numb. 25. 13. Yet in none of those places is any mention of an oath.

Object. This is but a negative argument.* 1.421

Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known, a negative argument holdeth good. See Chap. 1. v. 5. §. 〈◊〉〈◊〉.

That which was taken for granted in the 20. v. is here expressed in these words, b 1.422 But this with an oath: and it is confirmed in the words following.

The confirmation is taken from a divine testimony. This testimony is,

• 1. In generall hinted, thus, c 1.423 by him that said to him.
• 2. Particularly expressed in the words following.

In the generall, this relative him is twice used.

The first in this phrase, d 1.424 by him, hath reference to God the Father. The 〈◊〉〈◊〉 in this phrase, e 1.425 to him, to God the Son. The Lord said to my Lord, saith 〈◊〉〈◊〉, Psal. 110. 1. See Chap. 5. v. 6. §. 28.

The particular testimony is in these words, The Lord sware, &c.

Of Gods swearing, see Chap. 6. v. 13. §. 97.

How God doth adde dignity and authority to that which by oath he 〈◊〉〈◊〉 See v. 20. §. 91.

It is further said of God, f 1.426 He will not repent. To repent in Greek and 〈◊〉〈◊〉 doth signifie, to change ones mind and counsell. That God doth not, that God* 1.427 will not repent, see Chap. 6. v. 18. §. 133. 136.

God is here said not to repent, to confirm the everlastingnesse of Christs Priest∣hood.

He addeth this clause, g 1.428 for ever: because God will never repent his establish∣ing his Son to be a Priest.

The gifts which God will continue in his Saints are stiled, gifts h 1.429 without repen∣•…•…, Rom. 11. 29. Repentance it self, which is true and sound, is stiled i 1.430 repen∣•…•… not to be repented of, 2 Cor. 7. 10. This clause therefore, and will not repent, be∣ing added to Gods swearing, giveth proof that Gods oath is immutable and invio∣lable. See Chap. 6. v. 18. §. 140.

Of this testimony, thou art a Priest for ever after the order of Melchisedec, see Chap. 5. v. 6. §. 28, 29, 30.

§. 93. Of Christ as surety.

Heb. 7. 22.

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

IN this verse the main point is concluded: namely, that Christs Priest-hood is more excellent then the Leviticall. It is laid down comparatively, thus, By so 〈◊〉〈◊〉 was Iesus, &c. This phrase, a 1.431 by so much, hath reference to the 20. v. and sheweth that by how much, that which is established with an oath, is better then that which is established without an oath; so much more excellent is Christs Priest-hood then the Leviticall.

Because that which followeth concerning Christs suretiship tendeth much to our salvation, the Apostle useth this title Iesus, which signifieth, a Saviour. Hereof see Chap. 2. v. 9. §. 73.

Whom he hath hitherto stiled Priest, he here calleth surety; for a Priest is for men in things pertaining to God: he stands betwixt a creditor and debtor, which is the part of a surety.

The Greek word translated b 1.432 surety, is but this once used in the New Testa∣ment: but in other Greek Authors it is frequently used, for one that undertaketh for another. c 1.433 The root out of which this word sprouteth, in generall signifieth a part of mans body: and in particular, the hand. For sureties were wont to strike hands with the party to whom they bound themselves. Hereunto the wise man alludeth, where he saith, If thou be surety for thy friend, if thou hast stricken thy hand. Prov. 6. 1.

Others take the notation from a noun that signifieth d 1.434 earth, which is firm and fast fixed: for a surety is fast bound and tied. Hereupon saith a wise man to a surety, Thou a•…•…t snared, thou art taken, Prov. 6. 2.

This office a surety being applyed to Christ, sheweth, that he hath so far engaged himself for us, as he neither can, nor will start from his engagement: earth may sooner be removed, then he not perform his engagement. He hath undertaken for all that can be required of us, or desired by us. There is another word applyed to Christ and translated, e 1.435 Mediator (Chap. 8. 6.) which in generall intendeth as much. But this word is the more emphaticall.

As Mediatour Christ standeth betwixt God and man, to make intercession to God for man: and to declare Gods will to man.

As surety he ingageth himself for man to God, and for God to man.* 1.436

For man to God, Iesus undertaketh for what can be required of man.

For God to man, he undertaketh for what can be desired of God.

We ought therefore in this respect duly to consider both what may be required of man, and what may be desired by man.

Two things are required of man.

• 1. A perfect fulfilling of all righteousnesse according to the tenour of the Law.
• 2. Full satisfaction for every transgression.

• 1. That Christ might fulfill all righteousnesse, he was made under the Law (Gal. 4. 4.) by a voluntary subjection of himself thereunto: and being under the Law he fulfilled all righteousnesse, Matth. 3. 15. That this he did for us, is evident by this phrase, By the obedience of one shall many be made righteous, Ro. 5. 19. and by this, we

• ... are made the righteousnesse of God in him, 2 Cor. 5. 21.
• 2. That Jesus might make full satisfaction for all our sins, he was made a curse 〈◊〉〈◊〉 〈◊〉〈◊〉, whereby he hath redeemed us from the curse of the Law. Gal. 3. 13. All his 〈◊〉〈◊〉 were for us.

All that can be desired of God by man, is mercy and truth. Mercy in regard of our misery, truth in reference to Gods promises.

That which moved Christ to engage himself as a surety for us, was his respect 〈◊〉〈◊〉 God and man.

To God for the honour of his name. Nor the mercy, nor the truth, nor the •…•…∣stice of God had been so conspicuously manifested, if Jesus had not been our 〈◊〉〈◊〉.

2. To man, and that to help us in our succourless and desperate estate. No •…•…∣ture would, or if any would, could it discharge that debt wherin man stood •…•…∣liged to the justice of God.

• 1. This is an evidence of the endlesse love of Christ. We count it a great •…•…∣dence* 1.437 of love for a friend to be surety for us when we intend no dammage to 〈◊〉〈◊〉 thereupon. If a friend be surety for that which he knoweth the principall 〈◊〉〈◊〉 is not able to pay, and thereupon purposeth to pay it himself, This is an •…•…∣dinary evidence of love. What is it then if he engage his person, and life for 〈◊〉〈◊〉 friend? Skin for skin, yea, all that a man hath will he give for his life, Ieb. 2. 4. 〈◊〉〈◊〉 a friend to free a captive, or one condemned to death, do put himself into the 〈◊〉〈◊〉 and condition of him whom he freeth, that would be an evidence of love 〈◊〉〈◊〉 all comparison. But if the dignity of Christs person and our unworthinesse; 〈◊〉〈◊〉 the greatnesse of the debt and kind of payment, & if the benefit which we reap 〈◊〉〈◊〉 by, be duly weighed, we shall find these evidences of love to come as much 〈◊〉〈◊〉 the love of Christ, as the light of a candle commeth short of the light of the S•…•…n.
• 2. Christs suretiship is a prop to our faith. It is as sure a ground of confidence 〈◊〉〈◊〉* 1.438 can be. By vertue hereof we have, a right to appeal to Gods justice: for this 〈◊〉〈◊〉 hath made full satisfaction: and to exact a debt which is fully satisfied, is a 〈◊〉〈◊〉 of injustice.

Quest. Why then do Saints appeal from the throne of justice, to the seat of mercy?

Answ. In regard of themselves, and their manifold pollutions and imperfections. In this respect they cannot abide the triall of Gods justice. But in confidence of that full satisfaction which Christ hath made, they dare and do appeal to Gods justice. This is an especiall meanes to settle troubled consciences. A debtor that hath a sure∣ty that is able and willing to pay his debt: yea, who hath fully paid it, feares not his creditor.

§. 94. Of the letter covenant or Testament.

THe subject whereabout Christs suretiship is exercised, is here stiled a 1.439 〈◊〉〈◊〉. Indeed the Greek word so translated is oft put for a testament, as, Matth. 26. •…•…8. Gal. 3. 15. Heb. 9. 16, 17.

The derivation of the word doth also imply as much: for it is derived from b 1.440 a verb that signifieth, among other acceptions, to dispose of a thing by will. But that Greek verb doth also signifie c 1.441 to make a covenant, and from that signification the Greek noun here used, may be translated a covenant, and so it is most usually taken in the New Testament, Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6.

There is another d 1.442 Greek word, which by other Authors is used for a cove∣nant: but not in the New Testament.

The e 1.443 Hebrew word doth properly signifie a covenant, as is evident by the •…•…∣tation thereof. The LXX (whose phrase and stile the pen-men of the New •…•…∣ment do much follow) do translate that Hebrew word which properly signifieth a covenant, with the Greek word that is here used in this Text.

In this place the word, covenant, seemes to be the more proper: for the office of a 〈◊〉〈◊〉 hath a more fit relation to a covenant, then to a testament. Yet I will not deny, but that which is a covenant in matter, and in the manner of making it, may in regard of the confirmation thereof by death, be a testament. Thus that which in the Old Testament was a covenant, by the death of Christ, may in the New Te∣stament be stiled a Testament.

Quest. Wherein lyeth the difference betwixt a Covenant and a Testament.

Answ.

• 1. A covenant is an agreement between two, at least. A Testament is the Declaration of the will of one.
• 2. The two, or more between whom a covenant passeth must be all living. A* 1.444 testament receiveth force by the death of him that made it.
• 3. A covenant is ratified by the mutuall consent of all that make it, on every side. A testament is ratified by the will only of him that made it.
• 4. A covenant useth to be made on conditions on both sides. A testament is made upon the meer favour and grace of the testator.

The covenant or testament here mentioned is called better in reference to the co∣venant* 1.445 that was made under the Leviticall Priest-hood: not in the matter, but ra∣ther in the form and manner of delivering it: not in the substance, but rather in certain accidents or circumstances: which are these.

• 1. A more cleer manifestation thereof by the Gospell, Eph. 3. 5.
• 2. A most sure ratification of it, by the death of Christ, Heb. 9. 15.
• 3. A more mighty operation by the work of Gods Holy Spirit, accompany∣ing the Ministry of the Gospell, 2 Cor. 3. 6.

§. 95. Of the resolution and observations of

Heb. 7. 20, 21, 22.

Vers. 20.

And in as much as not without an oath he was made Priest.

Vers. 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.)

Vers. 22.

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

Vers. 20. THese three verses contain a proof of the Solemnity of Christs Priest∣hood above the Leviticall Priest-hood.

Hereof are two parts,

• 1. The kind of Solemnity.
• 2. The kind of proof.

The Solemnity is set down two wayes,

• 1. Simply.
• 2. Comparatively.

The simple consideration, sheweth how Christ was instituted.

Therin observe,

• 1. The substance.
• 2. The consequence, v. 22.

In the substance, is noted,

• 1. The manner of expressing the point.
• 2. The matter whereof it consisteth.

The manner is set out,

• 1. By a relative expression, Thus, In as much as, By so much.
• 2. By a double negative, not without.

Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Leviticall Priest-hood and Christs, That without, This with an oath.

The proof is by a divine testimony: which is,

• 1. Intimated, in this phrase, By him that said unto him.
• 2. Expressed. In the expression there is.
  • 1. The kind of proof,
  • 2. The thing proved.

The kind of proof is,

• 1. Propounded in this phrase, The Lord sware.
• 2. Amplified, by the inviolablenesse thereof, Thus, and will not repent.

The thing proved is the excellency of Christs Priest-hood. Herein,

• 1. The person deputed, Thou art.
• 2. The function whereunto he is deputed. This is,
  • 1. Propo•…•…nded, in this word Priest.
  • 2. Illustrated: and that two wayes,

• ...
  • ...
    • 1. By the kind of Priest-hood, After the order of Melchisedec.
    • 2. By the continuance thereof, for ever.

Vers. 22. The consequence is,

• 1. Hinted in this phrase, By so much was.
• 2. Expressed: Herein, 1. The person, Iesus. 2. The office.

The office is set out.

• 1. By the kind of it, surety.
• 2. By the subject, whereabout it is exercised.

The subject is

• 1. Simply propounded in this word, testament.
• 2. Comparatively amplified in this word, better.

Doctrines.

• Vers. 20. I. Christ was solemnly ordained a Priest. This is implyed in this 〈◊〉〈◊〉 connexion, In as much as. See §. 91.
• II. The solemnity whereby Christ was instituted a Priest was an oath. This is 〈◊〉〈◊〉 plainly expressed. See §. 91.
• Vers. 21. III. The Leviticall Priest-hood was instituted a Priest without an oath. 〈◊〉〈◊〉 is also plainly expressed. See §. 92.
• IV. The Leviticall Priest-hood was not with such solemnity ordained as 〈◊〉〈◊〉 That without an oath, this with an oath.
• V. A divine testimony is a sound proof. Such a proof is here produced. See §. 〈◊〉〈◊〉
• VI. God in weighty matters sweareth. A particular instance is here given. See §. 92.
• ...

  VII. God repenteth not of that which he sweareth. So much is here expressed. See §. 92.

  Of other doctrines concerning this testimony, see Chap. 5. v. 6. §. 32.

• Vers. 22. VIII. Christ is a Saviour, He is Iesus. See §. 93.
• IX. Our Saviour is our surety. For Jesus is a surety. See §. 93.
• X. Iesus is a surety of the Covenant betwixt God and man. This is the 〈◊〉〈◊〉 here mentioned. See §. 94.
• XI. The Covenant made with Christians is better th•…•…n that which was made with the Iewes. The comparison in this word better is betwixt Christians and Jewes. See §. 94.

§. 96. Of the meaning of the 23. verse.

Heb. 7. 23, 24.

Vers. 23.

And they truly were many Priests, because they were not suffered to •…•…∣nue by reason of death.

Vers. 24.

But this man, because he continueth ever, hath an unchangeable •…•…∣hood.

IN these two verses there is a fourth argument to prove the excellency of Christs* 1.446 Priest-hood above the Leviticall, see §. 1.

The argument is taken from the different condition of the one and other persons. Christ ever endureth. They did not so.

The argument may be thus framed.

• He that ever remaineth, to execute his office himself, is more excellent 〈◊〉〈◊〉 they who are forced by death to leave their office to others.
• But Christ ever remaineth, &c. And the Levites were forced by death to leave their office to others. Therefore Christ was more excellent.

The copulative particle a 1.447 AND, whereby these verses are knit to the for∣mer, sheweth that these verses contain in generall the same matter that the former did.

Of the adverb translated, b 1.448 truly, see v. 5. §. 37.

This numerall adjective, c 1.449 many, may imply many Priests together: because one was not able to perform all the offices appertaining to the Priest-hood. Or it may be taken of many successively, one after another: because one could not ever re∣main in that office. But as one died, another must come in his room.

Bo•…•…h these were points of infirmity: and in both Christ excelled the Leviticall Priests. For he alone did all that his Priest-hood required. No creature afforded any assistance or help unto him. And he ever liveth, so as he needeth no successor. The circumstances of the Text do plainly demonstrate, that the latter is here especi∣ally intended. For the Apostle himself rendreth this reason why they were many 〈◊〉〈◊〉, because they were not suffered to continue, &c.

This phrase, d 1.450 they were not suffered, is the interpretation of one Greek word, which signifieth to hinder, Luk. 11. 52. or, forbid, Mar. 9. 38. So here, they are f•…•…rbidden by death, or hindred; death, as an injurious Lord forbids men alwayes to abide here; and hinders them in their work.

The verb translated e 1.451 to continue, is a compound. The simple verb signifieth to remain. This compound hath an emphasis: which the Latine expresseth with a* 1.452 like composition: but our English, with these words, abide, (1 Cor. 16. 16.) conti∣n•…•…e (Iam. 1. 25.) Death suffers them not to abide or continue on earth for ever: no nor very long. See §. 97.

§. 97. Of Priests subject to death.

BY the foresaid explanation of the verse, it is evident that Priests under the Law were subject to death. There needs no proof of the point. Experience hath confirmed the truth thereof. For where now are any of them? Are they not all dead?

• 1. They were Sons of Adam, and therefore subject to that doom which was de∣nounced against him, Gen. 3. 19.
• 2. Sin was in them. They brought it into the world, and retained it, while they lived in the world, Rom. 5. 12, 1 King. 8. 46.

Of applying this to Ministers, see v. 8. §. 51.

Priests under the Law had a great priviledge, yet it exempted them not from* 1.453 death: neither doth any outward priviledge. Do the Prophets live for ever? Zacch. 1. 5. Where are the Patriarks? where Kings, where other great ones? It is appoint∣ed unto men, none excepted, once to die, Heb. 9. 27.

Should outward priviledges exempt men from death, they would puffe them up too much. Hezekiah having assurance of fifteen yeares continuance on earth, ren∣dred not again, according to the benefit done unto him: for his heart was lifted up▪ 2 King. 20. 6. 2 Chro. 3•…•…▪ 25.

This may be a good warning to such as are advanced above others: whether Kings, Nobles, Rich, Magistrates, Masters, or others.

Though those Priests were as other men, subject to death, besides other infirmi∣ties:* 1.454 yet that was no impediment to that function, whereunto God had called them, so long as God was pleased to preserve them on earth. Though they were taken from among men, and so as other men: yet they were for men in things pertaining to God, Heb. 5. 1. The like may be said of Prophets, Ministers, Magistrates, and other sorts.

God who appointeth them their place, giveth them power to do their work.* 1.455 When God made Saul King, he gave him another heart, 1 Sam. 10. 9. When by Gods appointment, there were 70. Elders chosen to assist Moses, the Lord gave the Spirit of Moses unto them, Numb. 11. 25. God maketh able Ministers of the new Testament, 2 Cor. 3. 6.

This is a great encouragement to those who are deputed according to Gods word to any function.

It also warneth others more to consider the speciall function of men, then their common condition.

That which is here noted of the power of death, that it suffers not men to continue,* 1.456 shewes that here is no hope of ever abiding here. He that well knew this, said, here 〈◊〉〈◊〉 we no continuing City, Heb. 13. 14.

This is for the comfort of beleevers, but for terror to the impenitent.

Beleevers have a better place provided for them, where they shall ever be.

Impenitents shall have another place, where they shall receive the just desert

of their sinnes, even easelesse and endlesse •…•…orments.

This clause, they were many Priests, is a consequence following upon the fores•…•…* 1.457 mortality of Priests: and sheweth that among men it is needfull that a success 〈◊〉〈◊〉 〈◊〉〈◊〉 Ministers be nourished for continuing Gods service. To this end Governours 〈◊〉〈◊〉 Families succeeded one another, as Isaac succeeded Abraham. Afterwards 〈◊〉〈◊〉 〈◊〉〈◊〉 Priests succeeded one another: As Eleazar succeeded Aaron. There were after 〈◊〉〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder, 〈◊〉〈◊〉 they should be taken away, 1 Sam. 19. 20. 2 King. 2. 3, 5. and 6. 2. and 22. •…•…. These were as nurseries. Commendable in this respect is their care, who have •…•…∣rected Schooles and Colledges: which ought to be continued and prayed for.

§. 98. Of Christs enduring ever.

IT was a deficiency and imperfection which was before noted of the mortali•…•… of the Legall Priests, Therefore the Apostle setteth out Christ in a contrary co•…•…∣tion, as appears by this conjunction of opposition, a 1.458 BUT, which is 〈◊〉〈◊〉 so used in the Proverbs.

b 1.459 The Greek particle here translated, this man, is not the same that 〈◊〉〈◊〉 translated, v. 4. §. 31. It is here a single article which signifieth, HE.

The continuance of Christ here intended and expressed under this word, c 1.460 •…•…∣dureth, is not to be taken as that continuance which was denyed to the Pri•…•… 〈◊〉〈◊〉 the former verse, namely, here on earth. For Christ did not here ever endure. 〈◊〉〈◊〉 of a continuance where he may exercise his Priestly function: and that is in 〈◊〉〈◊〉

The other Priests function was to be exercised on earth.

Of the phrase translated, d 1.461 ever, see Chap. 5. v. 6. §. 29. That which is 〈◊〉〈◊〉 said of Christ, enduring ever, is to be applyed to him as he was man and mediat•…•… betwixt God and man, and Priest for men in things appertaining to God. Thus i•…•…, Iesus Christ, the same yesterday, and to day, and for ever, Heb. 13. 8.

The Son abideth for ever, Joh. 8. 35. So cleer was this point that the adversaries of Christ could say, we have heard out of the Law that Christ abideth for ever, 〈◊〉〈◊〉 12. 34.

His humane nature being united hypostatically to the divine nature, it was not possible that he should be holden of death, Act. 2. 24.

Object. Christ did die, Matth. 27. 50.

Answ.

• 1. It was no forced death, but that whereunto he voluntarily subjected himself, Iohn 10. 18. For, when it pleased him, he took up his life again, Io•…•… 2. 19. Rom. 1. 4.
• 2. He continued under the power of death but three dayes.
• 3. Christs death was a part of the execution of his Priestly function: so a•…•… it caused no intermission of his office.
• 4. Christ being raised from the dead, dieth no more: death hath no 〈◊〉〈◊〉 d•…•…∣on over him, Rom. 6. 9. This is he that saith of himself, I am he that liveth, and 〈◊〉〈◊〉 dead: and behold I am a live for evermore, Rev. 1. 18. This is the enduring 〈◊〉〈◊〉, whereof the Apostle here speaketh.

• 1. Great ground of confidence hence ariseth. It was the ground of 〈◊〉〈◊〉 •…•…nfi∣dence* 1.462 that his redeemer lived, Job. 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers, they may rest upon it, that so long as the head liveth, the members shall not be utterly destroyed. Because I live, yee 〈◊〉〈◊〉 all 〈◊〉〈◊〉 also, saith Christ, Iohn 14. 19. God hath given unto us eternall life, and this life 〈◊〉〈◊〉 〈◊〉〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God, Col. 3. 3.
• 2. The Apostle layeth down this as a speciall point, wherein we should be 〈◊〉〈◊〉* 1.463 unto Christ, Rom. 6. 11. For this end we must labour to feel the life of Christi•…•… 〈◊〉〈◊〉, Gal. 2. 20. And we must nourish the Spirit of Christ in us, Rom. 8. 11.
• 3. This is a forcible motive to draw us unto Christ, and to make us hold close* 1.464 unto him, and never depart from him. Christ being the living God, is to be tru•…•…ed in, 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not dep•…•… from Christ, because he had the words of eternall life: and was the Son of the being God, John 6. 68, 69. We cannot go from him, but to death and damnation.
• ...

• 4. On this ground we need not fear man, for his breath is in his nostrils, Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy, because he re∣proached the living God, Isa. 37. 17.

§. 99. Of the unchangablenesse of Christs Priest-hood.

AN especiall consequence that followeth upon Christs abiding ever, is thus ex∣pressed, He hath an unchangable Priest-hood.

Of the Greek word translated a 1.465 Priest-hood. See v. 11. §. 61.

The adjective translated b 1.466 unchangable is here only used in the New Testament. It is a double compound. c 1.467 The simple verb, whence it is derived, signifieth, 〈◊〉〈◊〉. d 1.468 The first compound, to go, or passe over. This compound is in the New Testament used metaphorically, to transgresse a Law, Matth. 15. 2, 3. 2 Iohn v. 9. This double compound is with a e 1.469 privitive preposition. It signifieth that which cannot passe away and perish. In which respect some translate it everlasting. Our last English translators unchangable. It signifieth also that which cannot passe from 〈◊〉〈◊〉 to another. This our last English translators have noted in the margent thus, which passeth not from one to another. This I take to be here especially intended. Though both be true, yet the latter is most proper and pertinent. It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person. It can∣not passe from him, nor be transferred upon another. As the meaning of the word, so the force of the Apostles argument declares as much. For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs, that that passeth from party to party: but this not so. The type doth excellently clear this: For Melchise∣dec had no predecessor, no successor. Hence is it that Christs sacrifice was but one, and but once offered up: v. 27.

• ...

  1. There is no need that Christs Priest-hood should passe from himself: because* 1.470 he is sufficient of himself to do all things required thereby.

  Three things make Christ a sufficient Priest of himself.

  • 1. His Almighty power.
  • 2. The perpetuall vigour of his sacrifice, Heb. 9. 28.
  • 3. His continuall abode at Gods right hand, Heb. 10. 12.
• 2. There is none able to go on in it, if he should passe it over, and that in three respects.
  • 1. The impotency of creatures in so great a work.
  • 2. Their unworthinesse to have any hand in such a work.
  • 3. Their mortality.

This is an unanswerable argument against Popish Priests, who, they say, succeed* 1.471 Christ. In this and the former verse, there are four arguments against that Hereti∣call position.

• 1. The difference betwixt Christ, who is only one, able to do all of himself, and them who are many.
• 2. Their mortality.
• 3. Christs eternity.
• 4. The inseparablenesse of Christs Priest-hood from himself.

This one Heresie is enough to make us separate from the Church of Rome, and have no communion with her.

Learn we, as to stick close to Christ our only Priest, so to rest us wholy, and only upon his Priest-hood, which passeth not away from him.

§. 100. Of the resolution and observations of Heb. 7. 23, 24.

Vers. 23.

And they truly were many Priests, because they were not suffered to con∣tinue by reason of death.

Vers. 24.

But this man, because he endureth ever, hath an unchangeable Priest-hood.

THe sum of these two verses, is a difference between Christ and the Leviticall Priests. The difference is especially about the continuance of the one and of the other.

There are two parts,

• 1. The mutability of the Leviticall Priest-hood, v. 23.
• 2. The stability of Christs Priest-hood, v. 24.

There is to be considered in both, 1. The substance. 2. A consequence.

In the substance of the former is set down

• 1. The point it self, They continued not.
• 2. The reason thereof; By reason of death.

The consequence thereof is implyed in this word, Many.

In the substance of the latter, is set down

• 1. The point it self, he endureth.
• 2. The extent thereof, for ever.

The consequence hereof is, that he hath an unchangeable Priest-hood.

Doctrines.

• Vers. 23. I. The Leviticall Priest-hood did not alwayes continue. This is •…•…∣sed. See §. 97.
• II. Death is an imperious Lord. This phrase, suffered not, implyeth as 〈◊〉〈◊〉. See §. 96.
• ...

  III. Death hinders a perpetuall abode on earth.

  It suffers not to continue. See §. 97.

• IV. Gods service on earth is continued by succession. This is intended under 〈◊〉〈◊〉 noun of multitude, Many. See §. 97.
• Vers. 24. V. Christ still exerciseth his Priest-hood. In this respect he is said to •…•…∣dure, See §. 98.
• VI. There is no end of Christs Priest-hood. As Priest he endureth ever. See §. 9•…•….
• VII. Christs Priest-hood cannot be passed over to another. Thus it is 〈◊〉〈◊〉 〈◊〉〈◊〉. See §. 99.

§. 101. Of the meaning of these words, wherefore he is able also to save.

Heb. 7. 25.

Wherefore he is able also to save them to the uttermost, that come unto God by 〈◊〉〈◊〉, •…•…∣ing he ever liveth to make intercession for them.

IN this verse an inference is made upon Christs everlasting Priest-hood. This is e∣vident by the first illative conjunction a 1.472 Wherefore, hereof see Chap. 2. v. 17. §. 166

The reference may in generall be extended to all that hath been before said of the excellency of Christs Priest-hood. Because he is the Son of God, and 〈◊〉〈◊〉 •…•…∣to heaven, made a great High-Priest, for ever, after the order of Melchisedec, 〈◊〉〈◊〉 and remaining after Levi, making all things perfect, being instituted by the solemn and sacred oath of God, and endureth ever, he is able to save, &c.

But in that the Apostle in the latter part of this verse expresly mentioneth he is ever living to make intercession, a more particular and speciall reference is here in∣tended, namely to the verse immediately going before, thus, Christ ever endured 〈◊〉〈◊〉 hath an unchangeable Priest-hood, Therefore he is able to save, &c.

This copulative particle translated, also, implyeth that Christ ever endured 〈◊〉〈◊〉 only for his own honour: but also, for our good.

The verb translated, b 1.473 able, doth most properly imply power, and ability 〈◊〉〈◊〉 do a thing: but withall it compriseth under it a fitnesse and readinesse to do a 〈◊〉〈◊〉. See Chap. 2. v. 18. §. 183.

Here it may intend both: especially in relation to the foresaid generall •…•…∣rence.

Of the various acception of this word c 1.474 save, see Chap. 5. v. 7. §. 42. Here it is taken in the largest extent, for preservation from all misery: and for setling in 〈◊〉〈◊〉 happinesse. This salvation is the end and benefit of Christs Priest-hood. He 〈◊〉〈◊〉 Priest, and he continueth Priest, to save man. Of the salvation whereunto we 〈◊〉〈◊〉 brought by Christ. See Chap. 5. v. 9. §. 50.

d 1.475 The copulative particle, commonly translated, and, in this place hath 〈◊〉〈◊〉 especiall emphasis: and is not unfitly translated also. It pointeth at one main 〈◊〉〈◊〉 of Christs being such a Priest as he was: even to save, &c.

§. 102. Of Christs power to save.

THis word able is here inserted by the Apostle to shew that Christ can and will ac∣complish that salvation which he aimed at. There is in this respect a a 1.476 title given unto him and translated, Saviour, which is proper to such a Saviour as is here spoken of. The heathen did appropriate that title both to their b 1.477 chief God: and also to other c 1.478 Gods that had preserved them. d 1.479 The Roman oratour did 〈◊〉〈◊〉 e 1.480 it to Verres, that he applyed that title to himself, and caused it to be set over a City gate. Most truly and properly is it attributed to Christ: and there∣upon his name Iesus was given unto him. See Chap. 2. v. 9. §. 73. In this respect this metaphor, e 1.481 horn of salvation is also attributed to him, Luk. 1. 69. By horn, power is meant: therefore it is reckoned up among other like metaphors: as, Castle, 〈◊〉〈◊〉, Fortresse, Shield, Psal. 18. 1.

The metaphor is taken from horned beasts, whose chiefest strength is in their hornes. Thereby they defend themselves, and seek to annoy those that they are a∣fraid of. In reference hereunto Zedekiah the false Prophet made him hornes of Iron; and said to Abab, with these shalt thou push the Syrians, until thou have consumed them, 2 King. 22. 11.

By this metaphor the power of Monarchs is set forth, Dan. 7. 7, 8. and 8. 3, 4.

• 1. Christ is of almighty power: and by his power he hath overcome all the enemies that any way hinder our salvation.
• 2. Christ is of infinite dignity in his person, and what he did and endured for man 〈◊〉〈◊〉 accompanyed with an infinite merit. Thus is he fit to enter into the place of glo∣ry and salvation for us.

Good ground have we hereupon to trust unto Christ. The Philistines much trust∣ed in their Champion Goliah, 1 Sam. 17. 4, &c. Yet was he but a man, and as a man was over thrown. Our Lord Christ is another kind of Champion, who cannot be overcome.

Hereof we are to take notice, in regard of the power of those enemies which seek to hinder our salvation: who though they may seem terrible, especially the Devill, 1 Pet. 5. 8. Yet he and all the rest are but weaknesse in comparison of Christs power, Heb. 2. 14.

This also may support us against our own weaknesse. We are as water spilt on the* 1.482 ground not able to stand of our selves; we must therefore do as Iehosaphat did, 2 〈◊〉〈◊〉. 20. 12.

§. 103. Of Christs saving to the uttermost.

THe foresaid power of Christ in saving, is much amplified by this phrase, a 1.483 to the uttermost: for it setteth forth the full perfection thereof.

The Greek adjective translated b 1.484 uttermost, is compounded of two nounes, whereof one signifieth, c 1.485 all; and the other, d 1.486 end: so as it implyeth that which is brought to a full end: nothing need more to be done thereabouts. Our English word, uttermost signifieth as much as can be done. There is nothing beyond the ut∣termost. There is nothing beyond his power in the work of salvation, that is able to save to the uttermost. Nothing needeth to be added as an help to him: whatso∣ever is requisite thereunto, is in him. Thus the salvation which Christ giveth is full and perfect. In this respect Christ is called e 1.487 salvation it self, Luk. 2. 30.

If we duly weigh the misery from which we are saved, and the felicity wherein we are estated by Christ, we may well discern that he saveth to the uttermost.

He saveth from sin, Matth. 1. 21. Sin is the cause of all misery. They who are saved from it, are saved from all manner of evill.

There is nothing hurtfull to a man, but what is caused, or poysoned by sin. Be∣fore sin there was no misery: and he that is altogether freed from sin is freed from all manner of misery.

Christ saves from the contagion, guilt, punishment, power, and remainder of sin. Of the selicity wherein Christ setleth those who are saved. See Chap. 1. v. 14. §. 159.

1. Hereby is discovered the vanity of the supposed Churches treasure, whe•…•…* 1.488 Papists make their foolish people to trust: As mans satisfaction, Intercession of •…•…∣gels and Saints, merits of men, Priests oblations, The Churches indulgenci•…•…▪ 〈◊〉〈◊〉 pardons and such like trash.

This fulnesse of salvation wrought by Christ, giveth us further ground to 〈◊〉〈◊〉 wholy and only on Christ, and utterly to reject all other grounds of salvation.

§. 104. Of salvation appropriated to those that come to God.

GReat is the benefit which is brought to the sons of men by Christs Priest-〈◊〉〈◊〉 even full and perfect salvation: but it is here limited and restrained to 〈◊〉〈◊〉 〈◊〉〈◊〉 en•…•…vour to obtain it. This endevour is expressed under this phrase of 〈◊〉〈◊〉 〈◊〉〈◊〉 to God. And the parties that partake of the foresaid benefit are thus 〈◊〉〈◊〉 a 1.489 They that come unto God.

This in generall giveth proof, that mans endevour must be used for attaining •…•…∣vation. See Chap. 4. v. 11. §. 63.

The limitation of the salvation which Christ bringeth to such persons, is 〈◊〉〈◊〉 to be taken in reference to the power of Christ, as if that were restrained 〈◊〉〈◊〉▪ but to the fruit and b•…•…nefit of that which Christ hath done, whereof none can •…•…∣take but such as come to God.

Of this word, comming, as here used, See Chap. 4. v. 16. §. 92. The 〈◊〉〈◊〉 〈◊〉〈◊〉 metaphoricall, transferr•…•…d from the body to the soule. The foot of the soul 〈◊〉〈◊〉 by we go to God is faith: that hath a power to cary up our soul to heaven 〈◊〉〈◊〉 God sitteth on a throne of gra•…•…: so as to go or come to God, and to come to 〈◊〉〈◊〉 throne of grace, do both intend one and the same thing.

The point here intended is this, That they only partake of salvation, that by 〈◊〉〈◊〉 in Christ, seek it of God, and rest on God for it. This is frequently set fo•…•… •…•…∣der the metaphor of comming, or going, as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1•…•…▪ 〈◊〉〈◊〉 10. 22. Rev. 22. 17.

This act of comming, doth not imply any matter of merit. For what 〈◊〉〈◊〉 〈◊〉〈◊〉 there in a beggars comming to one for almes and craving it.

This duty is enjoyned to raise up in •…•…s a desire of salvation, and an expectati•…•… thereof, together with a good esteem thereof.

• 1. Hereby we see that the benefit of redemption is not universall. All shall not be saved.
• 2. This cannot be but a matter of great terrour to all such as on any ground •…•…∣fuse* 1.490 to come to God. Note the issue of all those that refused to come to the Kin•…•… supper, Luk. 14. 2•…•…. It skill•…•…h not whether their refusall be upon despising the offer, or upon despair. If they come not to God, they cannot be saved.
• 3. This should stir us up to go to God by prayer, by frequenting all his •…•…∣ces, and by oft raising our hearts unto him. Salvation is worth the seeking.
• 4. This is a matter of great comfort to such as have their hearts b•…•…nt to go to God. Him that commeth to me, I will in n•…•… wise cast out, saith Christ, Io•…•…. 6. 37.

In that salvation is thus app•…•…opriated to them that come to God, by just con•…•…∣quence it followeth, that they who come to God, shall be saved.

§. 105. Of Christ the meanes to bring us to God.

THe meanes or way here prescribed to come unto God is a 1.491 by Christ▪ F•…•… b•…•… Christ only is accesse made to God, Eph. 3. 12. Hereupon this inference i•…•… 〈◊〉〈◊〉 upon Christs being our Pri•…•…st, let us therefore come boldly, Heb. 4. 16. And 〈◊〉〈◊〉 draw neer, Heb. 10. 22 In this respect he is stiled •…•…he mediator betwixt G•…•…d 〈◊〉〈◊〉 〈◊〉〈◊〉, 1 Tim. 2 5. And the way, (Iohn 14. 6.) wherein we may go to God: even 〈◊〉〈◊〉 and living way, Heb. 10. 20. and the door, (Iohn 10. 9) whereby we may 〈◊〉〈◊〉 •…•…∣trance unto God.

Of the grounds and reasons hereof, see The whole Armour of God. Treat. 3. P•…•…. •…•…. Of Prayer, §. 62.

• 1. Hereby is discovered the folly of those, who either presume to come to God* 1.492

• by themselves alone without Jesus Christ their mediator, as, Jews, Turks, & all man∣•…•… of Pagans, or use other mediators, as Papists do: none of these can have any ac∣•…•…esse •…•…nto God. For there is one mediator, between God and men, the man Christ 〈◊〉〈◊〉, 1 Tim. 2. 5. The word one is there meant exclusively: as if he had said, only 〈◊〉〈◊〉, 〈◊〉〈◊〉 one alone.
• 2. Hereby let us learn in all our addresses to God to have our eye upon Christ, 〈◊〉〈◊〉 •…•…aith fast fixed on him: so may we be sure of a gracious admittance to God▪ •…•…o all therefore in his name. In his name pray, Iohn 16. 23. and give thankes, E•…•…. 5. 20. and all other things, Col. 3. 17.

§. 106. Of Christs intercession.

THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed; Seeing he ever liveth, &c.

This phrase, a 1.493 He ever liveth intends as much as this, b 1.494 He endureth ever. Both this and that hath reference to Christs Priest-hood. See v. 24. §. 98.

This latter phrase, He ever liveth, addeth some light to the former, in that it shew∣eth that he doth not only endure, as a livelesse and senselesse thing may do: Witnesse S•…•… and Moon, Psal. 72. 5. and the earth, Psal. 78. 69. But as one living to take notice of his Church, generation after generation: and to do for it what he seeth needfull and meet to be done.

The adverb here translated, c 1.495 ever, is not the same that was used before v. 24. §. 98. but it intendeth as much: and it implyeth not only an enduring without end, but also without intermission, 1 Thess. 4. 17.

Upon Christ thus living for ever, this particular end, to make intercession, is infer∣red.

The verb translated d 1.496 intercession, is a compound▪ e 1.497 The simple verb signifi∣eth to have, or to enjoy, (Acts 24. 2.) or to obtain, Heb. 11. 35. This com∣pound signifieth to call upon one. It is a juridicall word and import∣eth a calling upon a Judge to be heard in this or that, against another, (Acts 25. 24. R•…•…. 11. 2) or for another, Ro. 8. 34. So here Christ maketh intercession for them. The metaphor is taken from Atturneys or advocates who appear for men in Courts of Justice: or from Councellors who plead their Clients cause, answer the adversary, supplicate the Judge, and procure sentence to passe on their Clients side. Thus is Christ stiled our f 1.498 Advocate, 1 Joh. 2. 1.

This Act of making intercession, may also be taken for Kings favourites, who are much in the Kings presence, and ever ready to make request to the King for their friend.

Though this be thus attributed to Christ, yet we may not think that in heaven* 1.499 Christ prostrateth himself before his Father, or maketh actuall prayers. That was a part of his humiliation, which he did in the dayes of his flesh, Heb. 5. 7. But it implyeth a presenting of himself a sacrifice, a surety, and one that hath made satis∣faction for all our sins: together with manifesting of his will, and desire that such and such should partake of the virtue, and benefit of his sacrifice. So as Christs inter∣cession consisteth rather in the perpetuall vigor of his sacrifice and continuall ap∣plication thereof, then in any actuall supplication.

This is to be noted, to meet with an objection against the alsufficiency of Christs sac•…•…ifice, which is this.

Object. If it be requisite to adde intercession unto Christs oblation, then was not that obligation perfect and alsufficient.

Answ. This intercession is not any addition of new merit, but only an application of the same. This application is not by reason of any defect in the sacrifice, but by reason of the need of the Church, whose members do arise one after another, and that in time; so as this body shall not be full till the end of the world, and then will there be no more need of this intercession.

The intendment of this phrase applyed to Christ, to make intercession, is to shew, th•…•… Christ being Gods favourite and our advocate, continually appeareth before God to make application of that sac•…•…ifice, which once he offered up for our sins.

Tha•…•… h•…•… is Gods favourite, is evid•…•…nt by this testimony which God from heaven

gave of him, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. 〈◊〉〈◊〉 expresly called an advocate with the father, 1 Iohn 2. 1. It is expresly said, 〈◊〉〈◊〉 〈◊〉〈◊〉 entred into heaven, now to appear in the presence of God for us, Heb. 9. 24.

This Christ doth,

• 1. To present unto his Father himself the price of our •…•…∣demption.
• 2. To make application of his sacrifice to his Church time after time 〈◊〉〈◊〉 to the need of the severall members thereof.
• 3. To make our persons, prayers, services, and all good things acceptables God.

• 1. This sheweth that the Church needeth no other sacrifice: nor yet a 〈◊〉〈◊〉* 1.500 that sacrifice. The reason which Papists forge for their supposed 〈◊〉〈◊〉 bloody sacrifice, is directly against this intercession of Christ, for if 〈◊〉〈◊〉 still remain our Priest in heaven, and as our Priest still makes intercession 〈◊〉〈◊〉 us, what need is there of any other Priest, or any other sacrifice.
• 2. We may in faith and with boldnesse at all times approach to the 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.501 grace, in that we have an advocate, who also is Gods favourite there alwayes •…•…∣sent. An advocate that is able to make our cause good. He himself hath 〈◊〉〈◊〉 〈◊〉〈◊〉 indured whatsoever is requisite to make our cause good. He is a favourite to 〈◊〉〈◊〉 God will hearken. Though we be unworthy, and have much incensed Gods 〈◊〉〈◊〉 yet there is hope: so as we need not despair, 1 Iohn 2. 1. On this ground the Apo∣stle with an holy insultation saith, Who is he that condemneth? It is Christ, that 〈◊〉〈◊〉 yea, rather that is risen again, who is even at the right hand of God, who maketh •…•…∣nuall intereession for us. When thou art troubled with horror of sin, when tho•…•… 〈◊〉〈◊〉 in any distresse, when thou art going out of this world, lift up the eyes of thy 〈◊〉〈◊〉 〈◊〉〈◊〉 Christ thy advocate at the throne of grace making intercession for thee: and in 〈◊〉〈◊〉 commend thy case and soul to him.
• 3. This is a good ground of assurance of Gods constant favour to us, and of 〈◊〉〈◊〉 persevering unto the end: and it is the more sure, because it is not in our selves, 〈◊〉〈◊〉 in Christ.
• 4. This is a further ground of presenting our persons, prayers and all our services to God in the name of Christ. See §. 105.

This relative, to them, hath reference to the persons described in the former 〈◊〉〈◊〉 of this verse. It intendeth such a limitation, as excludeth all others. So as Christ doth not make intercession for all, Ioh. 17. 9. See Chap. 2. v. 9. §. 81.

§. 107. Of the resclution and observations of Heb. 7. 25.

Vers. 25.

Wherefore he is able also to save them to the uttermost that come 〈◊〉〈◊〉 God by him, seeing he ever liveth to make intercession for them.

THe sum of this verse is, The alsufficiency of Christs Priest-hood. in setting 〈◊〉〈◊〉 hereof, observe,

• 1. The inference, in this word, wherefore,
• 2. The substance. In it,
  • 1. An effect.
  • 2. The meanes of accomplishing it.

  The effect is set out,

  • 1. By the kind of it, to save.
  • 2. By the ground of it, he is able.
  • 3. By the extent, to the uttermost.
  • 4. By the persons that are saved. These are described,
    • 1. By their act, them that come.
    • 2. By the object to whom, unto God.
    • 3. By the mediator, by Christ.
• 2. The meanes of accomplishing the foresaid effect is
  • 1. Propounded.
  • 2. Amplified.

  In the point propounded, there is,

  • 1. An act, he liveth.
  • 2. A continuance therein, for 〈◊〉〈◊〉.

  In the amplification of it, we have,

  • 1. The end, to make 〈◊〉〈◊〉.
  • 2. The Persons for whom, for 〈◊〉〈◊〉.

Doctrines.

• I. Christs excellencies made him an alsufficient Priest. The generall reference of this verse to all that went before intends thus much. See §. 101.
• II. Salvation is the end of Christs Priest-hood. He was such a Priest as is before described, to save. See §. 101.
• III. Christ was able and meet to accomplish what he undertook. This is exemplisi∣ed in this particular of saving. See §. 102.
• IV. The salvation which Christ bringeth is full and perfect. It is to the uttermost. See §. 103.
• V. Men must endevour to be saved. They must come. See §. 104.
• VI. Salvation belongs to those that come to God. This is here taken for granted. See §. 104.
• VII. Christ is the meanes to bring us to God. Christ is understood under this rela∣tive him. See §. 105.
• VIII. Christ still liveth as our Priest. So much is intended under this phrase, 〈◊〉〈◊〉 〈◊〉〈◊〉 liveth. See §. 106.
• IX. Christ maketh intercession. This is plainly expressed. See §. 106.
• X. Christ maketh intercession for such as he intends to save. This relative, for 〈◊〉〈◊〉, hath reference to such. See §. 106.

§. 108. Of Christ, such an High-Priest as became 〈◊〉〈◊〉.

Heb. 7. 26, 27.

Vers. 26.

For such an High-Priest became us, who is holy, harmlesse, undefiled, se∣parate from sinners, and made higher then the heavens.

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 did he once when he offered up himself.

IN these two verses, a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall. See §. 1. The argument is taken from the* 1.502 difference of the persons that executed the one and the other. Christ was perfectly pu•…•…e, v. 26. but the Leviticall Priest polluted, v. 27.

Of Christs being a Priest, and an High-Priest, see Chap. 2. 17. §. 172, 173.

The Apostle, to make the force of his argument more evident, premiseth a neces∣sity of such an High-Priest as Christ was, in this phruse, a 1.503 became us.

Of the various acception of this word, became, see Chap, 2. v. 10. §. 86.

It signifieth both a decency or glory, and also a necessity.

In the former respect, it hath reference to God, whose glory is much set forth thereby.

In the latter respect it hath reference to man, who could not have been saved without such a Priest, as is here set forth. Well therefore might he say, b 1.504 such an High-Priest. He is such an one as never the like was, or can be. Christ being the truth of that which was prefigured in Melchisedec, and being so far prefer'd before Aaron, as he is in this Chapter, this relative, such, and that in the largest extent, may well be applyed to him.

How Gods glory is set out by Christs Priest-hood, wherein he humbled himself to death, was shewed, Chap. 2. v. 10. §. 87.

In reference to Christ himself, that there was a meetnesse, a necessity, for Christ to be like man is shewed, Chap, 2. v. 27. §. 166.

But here in reference to man, a meetness, a necessity of Christs excellency above all* 1.505 men is set forth, and that in purity and dignity. Therefore,

Such a Priest became us; because there was no other way to effect that which he did for us; nor other meanes to free us out of our misery. We were every way 〈◊〉〈◊〉. Our actuall sins are many, Isa. 59. 12. We are by nature impure, Psal. 51. 5. We are guilty of Adams sin, Rom. 5. 12. By sin we implunged our selves into such a gulph of misery, and made our selves such vassals of Satan, and such vessels of Gods wrath, as none but such an one as was so pure, as Christ was, and so high, as Christ was, could deliver us. No man so pure; no Angel so high, higher then the heavens.

Thus it appeareth that Christ was the fittest High-Priest and Saviour that 〈◊〉〈◊〉 have been given for man, Act. 4. 12.

• 1. From hence the bottomlesse depth of mans misery may be inferred, that 〈◊〉〈◊〉* 1.506 ther High-Priest could be fit for him, but the Son of God made son of man: so 〈◊〉〈◊〉 so high as he was.
• 2. Herein appears the wonderfull great and good respect of God to man, 〈◊〉〈◊〉* 1.507 would do for him what best became man, though it were to give his Son.
• 3. This giveth proof of the wisdome of God, whereby he ordereth things 〈◊〉〈◊〉* 1.508 best become himself (Chap. 2. v. 10. §. 86.) Yea, also which may be fittest for 〈◊〉〈◊〉 and best become him.
• 4. This teacheth us in all things to aim at that which becomes us. If 〈◊〉〈◊〉* 1.509 things are true, or honest, or just, or pure, or lovely, or of good report, think o•…•… 〈◊〉〈◊〉 things, Phil. 4. 8. This was the argument which Christ pressed upon the Bap•…•… Matth. 3. 15. Ministers must speak the things which become sound Doctrine, T•…•…. 2. 1. Women must adorn themselves as becommeth such as pro•…•…esse godlinesse, 1 Tim. 2. 1▪ All Saints must walk worthy of their holy calling, Eph. 4. 1. This is it that 〈◊〉〈◊〉 them.
• 5. As God did that which becomes us, so we must do that which becomes 〈◊〉〈◊〉, and in this respect do all things to the glory of God, 1 Cor. 10. 31.

§. 109. Of Christ being holy, harmlesse, undefiled, separate from sinners.

THe purity of Christ, as he is our Priest, is set out in four distinct branches.

The first is this, a 1.510 holy, This implieth one that is dedicated and conse•…•… to God. Herein the Apostle hath reference to the condition of the High-Priest •…•…∣der the Law, who were counted and called holy. Aaron had this stile, the 〈◊〉〈◊〉 〈◊〉〈◊〉 of the Lord, Psal. 106. 16. As his person, so his apparell was counted holy, Exod. 28. 2. So the place where he exercised his Ministery was the holy place, Exod. 〈◊〉〈◊〉. 29. and the place whereinto the High-Priest went once a year, the holy of holies, 〈◊〉〈◊〉, 9. 3. All appertaining to him was accounted holy: therefore there was 〈◊〉〈◊〉 on the breast-plate, when he went before the Lord, Holinesse to the Lord, Exod. 28. 36. All these shewed, that in his office he was sanctified and consecrated to God. So was Christ; but in a far more excellent manner. The legall Priests were holy in an outward and legall manner. So they might be holy Priests, yet unholy men. Christ was inwardly, truly, properly, every way holy. This is evident by the other parts following, concerning Christs purity, to which points, parts and degrees of holi∣nesse, none of those Priests ever attained.

The second is b 1.511 harmlesse. This is a privative compound. The c 1.512 simple 〈◊〉〈◊〉 signifieth an hurtfull or mischievous person. He that wronged his fellow 〈◊〉〈◊〉 hath this title given unto him, and it is translated evill, Matth. 24. 28. * 1.513 The 〈◊〉〈◊〉 which Saul did to the Church, are comprised under this word, Act. 9. 13.

This compound signifieth one that doth no wrong. In Latine it is fitly •…•…∣ted d 1.514 innocent, one that doth no wrong. Every sin is a wrong to God o•…•… 〈◊〉〈◊〉. This therefore sheweth that Christ was free from all actuall sin, within and 〈◊〉〈◊〉. He never did any wrong, or harm to God or man, in thought, word, or deed, and in that respect this Epithite harmlesse, or innocent is attributed to him. He never committed any offence outwardly, either in speech, (for no guile was found 〈◊〉〈◊〉 〈◊〉〈◊〉 mouth, 2 Pet. 2. 22.) nor in deed. In this respect, he challenged his advers•…•…, Ioh. 8. 46. When the devill came to fist him, he found nothing in him, 〈◊〉〈◊〉 14 〈◊〉〈◊〉. Neither did he inwardly commit any sin; for he knew no sin, 2 Cor. 5. 21. Had 〈◊〉〈◊〉 been any in him, he must needs have known it. As privatively he did no offence, so positively he performed all duty: for he fulfilled the Law to the full. He loved God with all his heart, with all his soul, with all his mind, and with all his strength: and his neighbour as himself, Luk. 10. 27. In reference to God he saith, I have fini•…•…d 〈◊〉〈◊〉 work which thou gavest me to do, Joh. 17. 4. And in reference to man, thus, 〈◊〉〈◊〉 love hath no man than this, •…•…at a man lay down his life for his friends Joh. 15. 13. 〈◊〉〈◊〉 so did Christ.

T•…•…e 〈◊〉〈◊〉 is e 1.515 undefiled. This word also is a compound. The simple f 1.516 verb 〈◊〉〈◊〉 to •…•…ollme, Chap. 12. 15. This compound is fitly translated, undefiled, 〈◊〉〈◊〉. 13. 4. Here it hath reference to originall corruption, whereby mans nature is 〈◊〉〈◊〉 •…•…horowout, in every power of soul and part of body. But in Christ there is no spe•…•…k of corruption. He is holy and fully free from this, even as from all a∣•…•… sin. Hereupon the Angell that brought the first newes of his conception, th•…•… stil•…•…th him, That holy thing which shall be born, &c. Luk. 1. 35. See more here∣•…•…, Chap. 4. v. 15. §. 91.

The fourth is, g 1.517 separate from sinners. The verb whence this word is derived, signifieth h 1.518 to re•…•…ove, or separate from a place, Act. 18. 1, 2. From a person, Phi∣•…•…. v. 15. 1 Cor. 7. 10, 11, 15. and from an estate or condition, Rom. 8. 35, 39.

Under the word sinners, all sorts of men, even all that come from Adam, are corp•…•…ised. This then hath reference to the guilt of Adams sin, whereunto all his post•…•…rity stood obliged: even all men as they came out of his loins: for he as a pub∣lick person bore them all in his loines, Rom. 5. 18.

Object. Christ also came from Adam. See the answer hereunto. Chap. 4. v. 15. §. 91. There is further shewed how Christ as our High-Priest is perfectly pure.

§. 110. Of Christ made higher then the heavens.

THe dignity of Christ as our High-Priests is thus set out, Made higher then the 〈◊〉〈◊〉.

This word, a 1.519 made, having reference to Christs exaltation, intends his ad∣vancement thereunto: as if it had been thus expressed, exalted higher, &c. That word is used to shew, that the exaltation here mentioned is to be understood of Christ, as he was man, and mediator betwixt God and man, for he is exalted partly in regard of his humane nature; and partly in regard of his office.

This adjective b 1.520 higher, is the comparative of that positive which is translated c 1.521 high, Chap. 1. v. 3. §, 15.

The word heavens may here be taken properly: and so imply; that Christ is ad∣vanced above all the visible heavens, even the Starry sky. Or it may be taken me∣tonymically, for the inhabitants of the highest heaven: which are glorified Saints and glorious Angels.

Object. God himself is said to be in heaven: but Christ is not advanced above him.

Answ. God is not properly in heaven as contained therein: but because his glo∣ry is there most manifested. See The guide to go God, or explanation of the Lords Prayer. Preface §. 16.

The point principally here intended is this, Christ our Priest is advanced above all creatures. Thus is he said to ascend up far above all heavens (Eph. 4. 10.) far above all principallities, &c. Eph. 1. 21.

Of this exaltation of Christ. See Chap. 1. v. 3. §. 34, 35. and v. 13. §. 149 and Chap. 4. v. 14. §. 84, 85.

§. 111. Of Christ not offering for himself.

IN the 27. verse, the other part of the difference between Christ and the Leviti∣call Priests is set down. It is concerning the sinfulnesse of those Priests: which is proved by an act of theirs. They offered up sacrifice for their sins: therefore they were sinners.

To shew that this effect is here mentioned, purposly to magnifie Christ above them, the Apostle thus bringeth it in, who needeth not, &c.

This relative, a 1.522 who, hath reference to Christ, described in the former verse. For that which is here said, can be applied to none else.

This word, b 1.523 needeth, though it be the s•…•…me in our English, which was used, Chap. 5. 12. Yet in Greek there are two distinct words in this and that place. c 1.524 That word implyeth a need through defici•…•…ncy. This a necessity. This is that word which is used, v. 12. and translated necessity.

It is here negatively spoken of Christ (who needeth not) in reference to the legall* 1.525 Priests, on whom there lay a necessity of offering up sacrifices for their sins.

This negative giveth us to understand, that Christ died not for himself 〈◊〉〈◊〉* 1.526 needed no sacrifice for himself. Where mention is made of the end of Christs sa∣crifice, we shall find it to be for others, Isa. 53. 4, 5. Eph. 5. 25.

The two points before noted of Christ, his perfect purity and high dignity, 〈◊〉〈◊〉 monstrate as much.

• 1. This is an evident argument against Christs meriting for himself. See 〈◊〉〈◊〉▪ 2. v. 9. §. 74.
• 2. This much amplifieth Christs love to us, that though there were no need 〈◊〉〈◊〉 his offering up a sacrifice for himself, yet he would do it for us.
• 3. This is a good pattern to us, to do good to others, though there should be 〈◊〉〈◊〉 need therein for our selves.

From the force of this negative argument, that Christ offered up no sacrifice 〈◊〉〈◊〉* 1.527 himself, we may well infer, that things which need not, are not to be done. 〈◊〉〈◊〉 is not to be worshipped with mens hands: because he needeth not any such thing, Act 〈◊〉〈◊〉▪ 25. Christ would not wash Peters hands and head: because he that is washed, •…•…∣eth not save to wash his feet. Joh. 13. 9, 10. In the City that had no need of 〈◊〉〈◊〉 Sun or Moon, they shined not, Rev. 21. 23.

That which needs not is superfluous: and all superfluity is at least in vain.

How vain are Popish Images, and all their superstitious ceremonies? How 〈◊〉〈◊〉 are their multitudes of Mediators? How vain are their sacrificing Priests, and •…•…∣dy sacrifices? How vain are prayers for the dead? and a thousand like things, 〈◊〉〈◊〉 they do even in Gods worship, whereof there is no need.

It becomes us duly to weigh in all our weighty enterprises, especially in 〈◊〉〈◊〉 wherein we have to do with God, what need we have of them, and answerably 〈◊〉〈◊〉 do them, or forbear them.

§. 112. Of daily sacrifices.

OF the Greek phrase translated, a 1.528 daily, See Chap. 3. v. 13. §. 145. It is 〈◊〉〈◊〉 set down as another difference between Christs sacrifice and the sacrifices of the legall Priests. They were offered up day after day: this only once. For Christ 〈◊〉〈◊〉* 1.529 once did to the full what was to be done by his sacrifice. But they did not so 〈◊〉〈◊〉 theirs.

Herein is couched a sixt argument to prove the excellency of Christs Priest-hood above the Leviticall. (See §. 1.) It is taken from the oft offering up of their sacrifices; which argueth imperfection. But Christs perfect sacrifice was once only offered 〈◊〉〈◊〉.

This word, daily, intends two points.

• ...

  1. An insufficiency in those Sacrifices. For oft renewing and reiterating a 〈◊〉〈◊〉,* 1.530 implies an imperfection thereof. Would they not have ceased to be offered, if they 〈◊〉〈◊〉 made perfect? Heb. 10. 2.

  By this our Lord proves that ordinary water could not throughly quench 〈◊〉〈◊〉 for ever, because whosoever drinketh thereof shall thirst again, Iohn 4. 13.

  There is no need of reiterating that which is perfect, and maketh perfect: and if there be no need thereof it must needs be superfluous and vain. See §. 111.

  The blasphemous doctrine of the Masse is hereby discovered: for Papists say that* 1.531 therein they offer up that very sacrifice which Christ himself offered upon the Crosse. They offer it up daily, thereby they make it imperfect. They can 〈◊〉〈◊〉 be able to answer this argument.

  This further sheweth that our ordinances are not simply to be rested in as in things that can make us perfect. They are in themselves but as bodily exercises which profit little, 1 Tim. 4. 8. That which the Baptist said, is true of all the Ministers of the Gosp•…•…ll, they Baptize but with water, Matth. 3. 11. Men may eat and drink Sa∣cramentall bread and wine, and yet eat and drink damnation to themselves, 1 Cor. 11. 29. The Gospell preached may prove a savour of death, 2 Cor. 2. 16. In the 〈◊〉〈◊〉 therefore of outward ordinances Christ must be beheld: and faith fixed on him: so may they be call'd helps to spirituall grace and heavenly blessings. Thus might the sacrifices and other prescribed rites be under the Law.

• ...

  2. A duty: which is frequently to observe such warrantable meanes, and •…•…∣ed

• ...

  helps as cannot at first do all that for which they are enjoyned. On this ground* 1.532 we must exhort one another daily. See more hereof, Chap. 3. v. 13. §. 145.

  By oft use of such helps, supply may be made of that defect & imperfection which is in them through our weaknesse. By long putting in water into a vessell drop by drop, it may be filled, though it have but a small vent.

It wil be our wisdom to observe what meanes God hath sanctified for our spiritual edification, and to be frequent and constant in the use of them. Ministers must preach the word and be instant in season and out of season, 2 Tim. 4. 2. People must search the Scriptures daily, Acts 17. 11. So they must pray without ceasing, 1 Thess. 5. 17. They must also frequent the publike Ministry of the word and the Lords Table. Nature and reason teach men daily to eat, drink and sleep, because once doing of these things cannot be sufficient. Let Gods word and true religion teach us to be as wise for our soules.

§. 113. Of cleansing ones self first.

THey who did that which Christs needed not, are thus expressed, as those high Priests.

The particle, a 1.533 as, being inferred on a negative, implyeth a dissimilitude; The dissimilitude is betwixt Christ and the legall high-Priests. For this relative pro∣noune, b 1.534 those, hath reference to the Priests of whom he had before spoken, v. 11, 20, 23.

An especiall work of those Priests was to offer up sacrifice.

Of Priests, and of their offering sacrifice, see Chap. 5. v. 1. §. 6, 7.

A double end of the legall Priests sacrifices is here set down.

One was for his own sins. The other for the sins of the people.

That sacrifices were for sins is proved, Chap. 5. v. 1. §. 8.

That Priests offered sacrifices for their own sins, is also proved, Chap. 5. v. 3. §. 14.

This adverb of order, c 1.535 first, is remarkable: for it implyeth, that they who use meanes of cleansing others, must first seek to cleanse themselves. First o•…•…st out the team out of thine own eye, Matth. 7. 5. Physitian heal thy self, Luk. 4. 23. The Apostle kept under his own body, and brought it into subjection, lest that by any meanes, when hee had preached to others, he himself should be a cast away, 1 Cor. 9. 27.

By this course of a mans first cleansing himself, the meanes which he useth for o∣thers, will be the more powerfull and effectuall, and that in three respects.

• 1. Gods blessing doth usually most accompany such a course.
• 2. The mind and disposition of those whose cleansing is endevoured, will more readily be made subject to the means used in such a manner of proceeding.
• 3. The conscience of those who use the meanes will be more chearfull in per∣forming that duty. A self condemning conscience is a great hinderance to such duties.

This is a good direction to Ministers, who pray for and preach to others, to pray for and preach to themselves. Though in regard of their calling they teach, yet in regard of their persons, they must learn what they teach others: and apply all to themselves. The like may be said of Parents, Masters and other Governors. All that by vertue of their generall or particular calling seek to in∣struct and inform others, must consider what in this case is said, Thou which teache•…•…t another, teache•…•…t thou not thy self? Rom. 2. 21.

Of the word here d 1.536 twice used and translated, according to the composition of it, offered up. See Chap. 5. v. 1. §. 6.

§. 114. Of cleansing others also.

THe other end of a Priests offering sacrifi•…•…e, was for the peoples sins. Hereof see Chap. 5. v. 3. §. 14.

This correlative adverb, a 1.537 then, is also observable. It gives us to under∣stand, that it is not sufficient for them who have charge over others, to cleanse them∣selves,

unlesse also they seek to cleanse others. Though they must first cleanse th•…•…∣selves, yet withall they must seek to cleanse others. So did Iacob, (Gen. 35. 2.) •…•…∣shua, 24. 15. Hezekiah, (2 Chro. 29. 2, &c.) Iosiah, (2 Chro. 34. 31, 32.) E•…•…. 10. 5. This charge did David give to the chief of the Levites. Sanctifie your 〈◊〉〈◊〉, yee and your brethren, 1 Chro. 15. 12. and Christ to Peter, When thou art co•…•…▪ strengthen thy brethren, Luk. 22. 32.

Thus men ought to do, in regard of God, those others, and themselves.

• 1. It is an evidence of an holy zeal of Gods glory, to bring others with our 〈◊〉〈◊〉 to God.
• 2. It is a fruit of brotherly love to promote the spirituall good of others as 〈◊〉〈◊〉 own.
• 3. We shall by this meanes give up our account to God with joy and not 〈◊〉〈◊〉 grief.

Let all those who are conscionable in observing the former duty of cle•…•… themselves, know that if their care and endevour be only for themselves, they 〈◊〉〈◊〉 very short of performing what they should, and may loose the glory and con•…•… thereof.

§. 115. Of Christs offering up himself once.

THe latter part of this verse containeth a reason, why Christ needed not to 〈◊〉〈◊〉 his sacrifice daily. For this did he once. The causal particle a 1.538 For, 〈◊〉〈◊〉 〈◊〉〈◊〉 that this clause is added as a reason.

The relative pronoun, b 1.539 This, hath reference to that which goeth before. Th•…•… reference may either be generall to the act of offering which he did once: or else p•…•…∣ticular, to the first clause of this verse: and then these words of order, (first for 〈◊〉〈◊〉 own sins, and then for the peoples,) be included in a parenthesis. Or it may have re∣ference to this clause immediately before, for the peoples. If it should have reference to the order of Priests offering, sacrifice, first for his own sins and then for the peopl•…•…, it would contradict the description of Christs purity, v. 26.

The adverb c 1.540 once is here used exclusively. It excludeth all iterations, as if he had said, once for all: once and but once: never again.

There is a little difference in the Greek betwixt this word, and that which is translated, d 1.541 once, Chap. 6. v. 4. §. 32. And that by prefixing e 1.542 a preposition be∣fore this adverb here. But both words are used in the same sense, and applyed to the same thing, as Heb. 9. 28. and 10. 10.

In this very sense is Christs sacrifice, or offering said to be f 1.543 one, namely exclu∣sively: onely one, but one, and no more, Heb. 10. 12, 14.

That this adverb once is thus to be taken, exclusively, is evident, in that where the Apostle said, Christ dyed once, it is also said, Christ being raised from the de•…•…, dieth no more, Rom. 6. 9, 10. So as to die once, is to die but once and no more. In the very same sense it is said, It is appointed unto men once to die (Heb. 9. 27.) Now we know by experience, that men use to die but once and no more.

It was a full and absolute perfection of Christs sacrifice, and of his offering up thereof, that caused that sacrifice to be but one; and that offering to be but 〈◊〉〈◊〉.

A wonder it is that Papists should be so blinded as they are in this case: for here∣by* 1.544 it is evident, that the sacrifice of the Mass, which they dayly offer up, is both •…•…∣roneous and blasphemous. Erroneous, in that it expresly contradicteth the Scripture, blasphemous, in that it maketh Christs sacrifice, offered by himself, to be imperf•…•…. I would demand of them, whether the sacrifice of the Masse be the very same th•…•… Christ offered upon the Crosse or no. If they should say, no, then they make that imperfect by adding another unto it. Thus the sacrifice of the New Test•…•… would not be one, and in that respect not perfect. If they say, yea, that it is •…•…∣ry same, then Christs offering up his sacrifice was not sufficient: In that it is 〈◊〉〈◊〉 up more then once: yet four severall times doth the Apostle apply this exclusive ad∣verb, once, to Christs offering, namely in this verse, Chap. 9. 26, 28. and 10. 10.

All the shew of answer that they can make is, by a foolish and false 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.545 a bloody and unbloody sacrifice. That sacrifice, say they, which Christ 〈◊〉〈◊〉 •…•…∣fered

up upon the Crosse was a bloody sacrifice, and that was but once offered up: but that which is offered up in the Masse is unbloody, and this is daily offered up.

Answ.

• 1. This distinction is without ground of Scripture. There is no hint of my such distinction there.
• 2. It taketh away all the pretended virtue and efficacy of their sacrifice. They •…•…old that their sacrifice is a true, reall, propitiatory sacrifice, for the sins of the q•…•…ck and dead. But an unbloody sacrifice cannot be so: for without shedding of 〈◊〉〈◊〉 is no remission, Heb. 9. 22. This phrase, without shedding, answers their con∣•…•…it of transubstantiating wine into blood; for by shedding of blood is meant slaugh∣ur, or taking away of life.
• 3. Those termes, bloody, and unbloody, being contradictory, cannot be attribut•…•…d to the very same thing: as they say, the body of Christ crucified, and the bread transubstantiated, are g 1.546 the very same body.
• 4. According to their own position, their sacrifice is not unbloody: for they say, the wine is transubstantiated into blood. To this they rejoyne, that that blood is 〈◊〉〈◊〉 shed.

And if not shed, then no sacrifice. But is not the wine powred out of the Cha∣•…•…e, when it is drunk: and may not some of it fall out of the Cup, or from the mouth, or beard of him that drinketh it?

They much presse this, that h 1.547 the ancient Fathers call the E•…•…charist an unbloo∣dy sacrifice.

Answ.

• They call it a sacrifice metonymically, and sacramentally, because it is a memoriall of the sacrifice of Christ: and unbloody, to distinguish it from Christs* 1.548 sacrifice on the Crosse. There blood was shed: here is no blood at all.
• 2. They called it an unbloody sacrifice in reference to (k) the praises then of∣fered to God, which they called sacrifices l 1.549 without body, as well as without blood: and an m 1.550 unbloody service.

That which is implyed in this word, once, namely the perfection of Christs sacri∣fice, should make us perfectly, yea wholy and onely, trust thereunto. As it is per∣fect in it self; so must we account of it, as of that which can make us perfect. This will be manifested by our stedfast relying upon it, without doubting or wavering; and without trusting to any thing else. Blessed be the Gospell, that hath revealed the perfection of this sacrifice: and blessed are they that trust unto it.

This is the rather to be done, by reason of the kind of sacrifice, which is thus ex∣pressed, He offered up n 1.551 himself. Hereof see Chap. 1. v. 3. §. 29. See also Domest. Duties. Treat. 1. 9. 29.

This intimation of time, when, hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle, which may thus be translated, having offered up; If then, that which is comprised under the word once, was accomplished, how shall he be offered up again in the Masse?

§. 116. Of the resolution and observations of Heb. 7. 26, 27.

Vers. 26.

For such an High-Priest became us, who is holy, harmelesse, undefiled, se∣parate from sinners, and made higher then the heavens.

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 did he once, when he offered up himself.

Vers. 26. THe sum of these two verses is, The excellency of Christ above other Priests. Hereof are two parts.

• 1. A description of Christ. v. 26.
• 2. A declaration of the difference betwixt Christ and other Priests.

In the description there is set down.

• 1. The person described.
• 2. The substance of the description.

The person is set out by his office, High-Priest.

In the substance we may observe two points.

• 1. The purity of Christ.
• 2. His dignity.

The purity of Christ is,

• 1. Set down, in four properties.
• 2. Amplified by the ground thereof.

Among the foresaid properties, one in generall hath respect to his function, 〈◊〉〈◊〉 is holy. The other three are a qualification of his person, namely, harmlesse, 〈◊〉〈◊〉 led, separate from sinners.

About the ground of these is noted.

• 1. The kind of ground, became.
• 2. The persons whom it concerneth, us.

The dignity of Christ is,

• 1. Set out by the place, heavens.
• 2. Amplified by a comparative expression, higher then.

Vers. 27. The difference betwixt Christ and other Priests is,

• 1. Propounded.
• 2. Proved.

The point propounded is in a dissimilitude, wherein is,

• 1. Intimated an agreement betwixt them.
• 2. Is expressed a difference.

The agreement is in offering sacrifice.

The difference is in three points.

• 1. In time. They offered daily. Christ once.
• 2. In the extent of the end. They for their own sins and others. Christ 〈◊〉〈◊〉 for others. The extent of their offering is amplified by the order, first, for 〈◊〉〈◊〉 own sins, then for the peoples.
• 3. In the kind of sacrifice. Christ offered up himself. They offered up 〈◊〉〈◊〉 sacrifices.

Doctrines.

• I. Christ was an High-Priest. He is so stiled. See 6. 108.
• II. Christ was such a Priest as was every way sit. This relative, such, in this 〈◊〉〈◊〉 implyeth as much. See §. 108.
• III. God ordered matters so as our need required. Even so as became us. See §. 〈◊〉〈◊〉▪
• IV. Christ by his function was an holy one. In this respect he is here stiled 〈◊〉〈◊〉▪ See §. 109.
• V. Christ never committed any actuall sin. He was harmlesse. See §. 109.
• VI. Christ was without originall sin. He was undefiled. See §. 109.
• VII. Christ was not guilty of Adams sin. In this sense he is said to be separate from sinners. See §. 109.
• VIII. Christ was perfectly pure. This geneall is gathered out of all the •…•…∣mentioned particulars. See §. 109.
• IX. Christ as our Priest is above all creatures. This phrase, higher then the 〈◊〉〈◊〉, intendeth as much. See §. 110.
• X. Christ as mediator is advanced to that high dignity which he hath. The 〈◊〉〈◊〉, made, as here used, implieth as much. See §. 110.
• Vers. 27. XI. Christ needed not the things which other Priests did. Thus 〈◊〉〈◊〉 is expressed in this phrase needed not. See §. 111.
• XII. Priests offered up sacrifices: This is taken for granted. See §. 113.
• XIII. Legall Priests oft offered up their sacrifices: even daily. See §. 112.
• XIV. What cannot at once be effected, must by daily performance be helped 〈◊〉〈◊〉. T•…•… is the reason, why the Priests daily offered. See §. 112.
• XV. Legall Priests offered sacrifice for their own sins. This is plainly expressed. See §. 113.
• XVI. They who are in place to cleanse others, must first be cleansed themselves. T•…•… adverb of order first, demonstrateth as much. See §. 113.
• XVII. Priests offered sacrifice for others also. This is plainly expressed. See 〈◊〉〈◊〉 114.
• XVIII. They who have charge over others, must seek their cleansing. This corre•…•… conjunction, then, intends so much. See §. 114.
• XIX. Christ, only once, offered up his sacrifice. This adverb once is ex•…•…. See •…•…. 115.
• XX Christ offered up himself. This is clearly expressed. See §. 115.

§. 117. Of the meaning of Heb. 7. 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.

TH•…•… causall conjunction, a 1.552 FOR, sheweth that this verse containes a reason of that which went before. It giveth a reason of both parts of the former dissi•…•…i∣li•…•…de, namely,

1. That the Leviticall Priests offered oft, and Christ but once: and that only for* 1.553 others: because he is the Son of God.

This verse doth withall set down a seventh argument (See §. 1.) to prove the ex∣cellency of Christs Priest-hood above the Leviticall. The argument is taken from the different nature of the one and of the other Priest. They were meer men. Christ was the Son of God.

This being taken, for granted, which is an undeniable principle, that the more excellent the Priest is, the more excellent his Priest-hood is, the argument thus lyeth.

The Son of God perfected for ever-more, hath a more excellent Priest-hood then men which have infirmity. But Christ is the Son, &c. and Legall Priests men, &c.

Therefore Christs Priest-hood is more excellen•…•… then theirs.

Against this argument there lie sundry exceptions.

1. Except. Christ was a true man.

An•…•…w. He was not a meer man. He was more then a man. He was God∣man. And in his Priest-hood he must be so considered.

2. Except. Christ was subject to infirmities as well as other men, Chap. 2. v. 17, 18.

Answ. He was not subject to sinfull infirmities, Chap. 4. v. 15. But these are the infirmities which are here principally intended▪ For, for such infirmities were sacrifices offered up.

This last argument is so framed, as it compriseth under it the sum of the former arguments, whereby Christs Priest-hood was proved to be more excellent then the Le•…•…call.

• 1. Christs Priest-hood succeeded that, v. 11. For the word that makes Christ Priest is since the Law.
• 2. They were made Priests by a carnall Law, v. 16. This is the Law here intend∣ed.
• 3. They were made Priests without an oath, v. 21. The word of oath, whereby Christ was ordained is here expressed.
• 4. They died, v. 23. Christ is consecrated for evermore.
• 5. They were sinfull, v. 27. Here they are said to have infirmity. But Christ is perfected.
• 6. They offered for themselves, and that oft, v. 27. But Christ only for others, and that but once. Thus much is implied under this phrase, consecrated for evermore.

By the Law here mentioned, is meant b 1.554 the Law of ceremonies, which is called the Law of a carnall Commandement. See v. 16. §. 80, 81.

The verb translated, c 1.555 made, implieth an ordination or institution to such and such a function. See Chap. 5. v. 1. §. 3.

The noun translated d 1.556 men, is here used in the same sense that it was Chap. 5. v. 1. §. 2.

e 1.557 What an High-Priest is hath been shewed, Chap. 2. v. 17. §. 172.

The noun translated f 1.558 infirmity, is used in the same sense that it was Chap. 5. v. 〈◊〉〈◊〉. 12.

By g 1.559 the word of oath is meant that expression of Gods oath, whereof see v. 20, •…•…1. §. 91, 92.

The word of oath is here said to be h 1.560 since, or after the Law; namely, the Law of ordaining Priests before mentioned.

For clearing this point sundry doubts are to be resolved.

• ...

  1. The Law is said to be 430. yeares after the Covenant that was confirmed in Christ,

• ...

  Gal. 3. 17. How then is this word of oath since the Law.

  Answ. The covenant there said to be confirmed in Christ, hath respect to a parti∣cular promise of Christ himself, even of his person to descend from Abraham. 〈◊〉〈◊〉 this word of oath is a confirmation of a speciall office.

• 2. The Law did not so follow and succeed the fore-named covenant▪ as Chr•…•… Priest-hood did the Leviticall. The Law was added to shew what need there 〈◊〉〈◊〉 for the covenant to be confirmed in Christ, and to drive us to Christ, Gal. 3. 〈◊〉〈◊〉▪ 24. But Christs Priest-hood came in the room of the Leviticall, and thrust i•…•… 〈◊〉〈◊〉 out.

2. Doubt. The Law that came after the foresaid covenant, had no excell•…•… thereupon above the covenant. How then doth the establishing of Christs Priest∣hood after the Leviticall, give an excellency to that above this.

Answ. It is not simply the comming after, but the comming in the room of it, •…•… supply that which the former could not effect, which argueth the excellency of Christs Priest-hood. That therefore the Church might with confidence expect•…•… 〈◊〉〈◊〉 to be perfected, which could not be by the Levitical Priest-hood & Law thereof, the word of oath was since the Law.

3. Doubt. Christ was a Lamb slain from the beginning of the world, Rev. 13. 8.

Answ. That is spoken in reference

• 1. To Gods purpose in giving his Son, which was from everlasting.
• 2. To the promise made in the beginning of the world, Gen. 3. 15.
• 3. To the efficacy of Christs sacrifice, which was as Christ himself, ever the 〈◊〉〈◊〉▪ Heb. 13. 8.
• 4. To the vigor of faith. For Abels faith eyed Christ and his sacrifice as slead•…•… as beleevers that lived since Christ was actually sacrificed, Heb. 11. 4.

But this is spoken of a solemn manifestation, and confirmation of Christs Priest∣hood. Therefore this phrase which was since the Law, as here used, con•…•…∣eth that which was delivered, concerning the imperfection of the 〈◊〉〈◊〉 Priest-hood, that needed another to come after it, (v. 11, §. 64.) And the ex∣cellency of Christ which came in the room of the former, and perfected th•…•… which the former could not, v. 19. §. 87.

This title i 1.561 Son, is here set down by an excellency: such a Son as none like him: who alone deserveth this title properly, as it hath reference to God the Father. So as the Son of God is here meant. Of this Son of God see Chap. 1. v. 2. §. 15. Of Gods Son made High-Priest, see Chap. 5. v. 5. §. 27.

This verb maketh, is not here expressed in the Greek: but necessarily to be un∣derstood for this latter clause hath reference to the first clause of this verse, and de∣pendeth upon k 1.562 the verb there used, and is fitly here supplyed by our English.

Of the divers acceptions of the Greek verb translated, l 1.563 consecrated, see Chap. 2. v. •…•…9. §. 97.

According to the notation of the word, is implyeth such a solemn setting apart of the Son of God to his Priestly function, as he was every way made perfect there∣unto: and also makes all that come to him, and rest upon him, perfect. Our Eng∣lish therefore in the Margent have thus expressed this sense, Greek, perfected.

Herein Christ far excelleth the Legall Priests, who were neither perfect the•…•…lves: nor could make others perfect, v. 11. §. 61. Chap. 10. v. 1.

The phrase translated m 1.564 evermore is the same that was used, Chap. 5. v. 6. §. 29. And that to set out the everlastingnesse of Christs Priest-hood. Thus we see, how this verse is a recapitulation of the most materiall points before set down, con∣cerning the excellency of Christs Priest-hood above the Leviticall. For this is the main scope of it▪ and here it is fitly brought in as the conclusion of all.

§. 118. Of the Resolution, and observations of Heb. 7. 28.

THe generall sum of this verse, as of sundry others before it, is a proof of the ex∣cellency of Christs Priest-hood above the Leviticall. Hereof are two parts.

• 1. The meannesse of the Leviticall Priest-hood.
• 2. The greatnesse of Christs.

The former is set out.

• 1. By the ground or warrant which they had, The Law.
• 2. By the kind of persons who were Priests; Men. This is amplified by their condition, which have infirmity.

The latter is set out.

• 1. By the ground or warrant which he had, The word of oath.
• 2. By the time, or order, when he was confirmed, since the Law.
• 3. By the dignity of his person, Son.
• 4. By the manner of institution, consecrated.
• 5. By the continuance of his Priest-hood, For evermore.

Doctrines.

• I. There were High-Priests under the Law. This is here taken for granted. See Chap. 2. v. 17. §. 173.
• II. The ceremoniall Law was the Leviticall Priests warrant. That Law made them. See v. 16. §. 80.
• III. The legall High-Priests were subject to infirmity. This is plainly expressed. See Chap. 5. v. 2. §. 12.
• IV. The warrant of Christs Priest-hood was the word of oath. That made him Priest. See v. 20. §. 91.
• V. Christs Priest-hood succeeded the legall. This is intended under this phrase, sin•…•…e the Law. See v. 19. §. 87.
• VI. The Son of God is our High-Priest. He is comprised under this title Son. See Chap. 5. v. 5. §. 27.
• VII. Christ was solemnly instituted into his Priest-hood. This word, consecrated, having reference to Gods oath, importeth thus much. See v. 20. §. 91.
• VIII. Christs is a perfect, perfecting Priest-hood. The notation of the Greek word, translated, consecrated, proveth this extent. See Chap. 2. v. 10. §. 97.
• IX. Christs is an everlasting Priest-hood. See Chap. 5. v. 6. §. 29.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Who was Melchisedec.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epipha. advers. Haer. l. 2. Her. 55.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. loc. citat.
• c 1.5

  Melchise∣dechi tanta fuit excellentia ut a nonnullis dubitetur u∣trum hom•…•… an Angelus fuerit, Aug. Quaest super, Gen. l. c. 〈◊〉〈◊〉.
• * 1.6

  (d) I•…•…en. Euseb Calv. Musc. Merc. Iun. Per•…•….
• * 1.7

  Shem Melchi∣sedec.
• a 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rex.
• b 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wit. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regnavit. Regis est praeire, populo.
• c 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bae. culus.
• d 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.12

  Rex a re∣gendo.
• * 1.13

  Kings warran∣table.
• * 1.14

  Plat. de Repub. Dialog. 8. A•…•…ist. de Rep. l. 3. c. 14. Pluta•…•…. Co∣ment. An tract. sen. resp. sit. Rex unus api∣bus, Dax unus gre∣gibus. Cypr. de Idol. vanit. Grues unam se•…•…uuntur Hier. ad Ru∣sti•…•…. Quot homines tot sententiae. Plus vident oculi quam oculus.
• a 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa∣ce mi•…•…e.
• c 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Kings content with their own domin•…•…∣ons.
• a 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sublimit•…•….
• e 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  God to be thought and spoken of with reve∣rence.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Politi•…•….
• * 1.30

  The Popes presumption about two Keyes.
• a 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. occurro.
• b 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Un•…•… occurro. Occurro cum a•…•…iis.
• * 1.33

  Bread and wine for great cheer.
• * 1.34

  Multam abun∣dantiam 〈◊〉〈◊〉 opportunarum exhibuit.
• * 1.35

  Joseph. Anti•…•… Iudaic. l. 1. c. 18.
• * 1.36

  Souldiers to be succoured.
• * 1.37

  They at home receive the benefit of Souldiers suc∣cesse.
• * 1.38

  War lawfull. Enemies may be slain in war.
• * 1.39

  The greatest subiect to the casualties of war.
• * 1.40

  Conquerers may be con∣quered.
• * 1.41

  Help must be afforded to kindred in distresse.
• * 1.42

  Salem not far from the place of Abrahams sojourning.
• * 1.43

  Neighbours to congratulate one anothers successe.
• * 1.44

  Such as live in peace are to congratulate their neigh∣bours victo∣ries.
• a 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 genu-flect. amus.
• * 1.48

  d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  How God blesseth.
• e 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.51

  Benedi•…•…ere.
• * 1.52

  How man blesseth God.
• * 1.53

  How man blesseth other creatures.
• * 1.54

  How one man blesseth ano∣ther.
• * 1.55

  Praise of vi∣ctory due to God.
• a 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Why a tenth given to Mel∣chisedec.
• * 1.63

  Difference be∣twixt Melchi∣sedec and o∣ther Ministers.
• * 1.64

  Why Lev•…•… received tenth•…•….
• * 1.65

  Difference be∣twixt the ce∣remony and equity of a Law.
• * 1.66

  Pauls work∣ing extraordi∣nary.
• * 1.67

  Tenths under the Gospell.
• * 1.68

  Inconveni∣encies of an arbitrary maintenance.
• * 1.69

  Temporals due to such as bring spiritu∣als.
• a 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  Motives for Ministers maintenance.
• * 1.73

  1. Justice.
• * 1.74

  2. Grateful∣nesse.
• * 1.75

  3. Prudence.
• * 1.76

  4. Duty 〈◊〉〈◊〉 God.
• * 1.77

  Ministers al∣lowance not arbitrary.
• a 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  Strange words to be ex∣pounded.
• * 1.82

  Against Latin Service.
• * 1.83

  Against ob∣scure proach∣ing.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rex mens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justitia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  The enmity which sin made.
• * 1.86

  How Christ made peace.
• * 1.87

  How Christ sends not peace but the sword.
• * 1.88

  Christs sub∣jects are men of peace.
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.91

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.93

  Delight not in war.
• * 1.94

  Vers. 3.
• a 1.95

  Cujus n•…•…c pa•…•…er, n•…•…c ma∣ter 〈◊〉〈◊〉 sunt in 〈◊〉〈◊〉 &c. Treme•…•…. inter•…•…r.
• b 1.96

  Igno•…•…i pa∣tris, 〈◊〉〈◊〉 matris, &c. S•…•…c 〈◊〉〈◊〉 de Eras•…•…o.
• c 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cujus 〈◊〉〈◊〉 orig•…•… n•…•…n p•…•…ssit red•…•…i. Erasm. Annot. in Loc.
• * 1.98

  In the New Testament mysteries of the Old, rev•…•…aled.
• a 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deipara.
• a 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.108

  Resemblances of Christ. See Chap. 8. v. 5. Sect. 13.
• * 1.109

  Why types of Christ before he was ex∣hibited.
• * 1.110

  Memorials of Christ after his ascention.
• a 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 protentum in longitua•…•…nem.
• e 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Continua ser•…•…i in perpetuum •…•…endens.
• g 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.118

  Bellarm. de Missa. Lib. 1. c. 6.
• a 1.119

  Id ad pro∣positum ejus non faciebat.
• * 1.120

  Mysterium al∣tius erat, quam ut ab illis capi 〈◊〉〈◊〉 posset.
• a 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 3. v. 3. Sect. 42.
• b 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.127

  Masse-Priests not after Mel∣chisedecs order.
• a 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 imperium.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 pa∣•…•….
• d 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.133

  Papa universa∣lis.
• a 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.137

  Abraham free∣ly and wil∣lingly paid tithes.
• * 1.138

  Why Levites received tithes.
• * 1.139

  An eye to be had to the point in hand. How receivers of tithes grea∣ter then givers.
• * 1.140

  Tit•…•…es make not •…•…opes greater then 〈◊〉〈◊〉.
• a 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.144

  The best to 〈◊〉〈◊〉 given to God.
• a 1.145

  A min•…•…ri.
• a 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mu∣•…•…uo acce•…•… it ac∣commodavit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See v. 11. Sect. 61.
• h 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.154

  See Chap. 4. v. 16 Sect. 9•…•…▪
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.156

  Ten words put every of them for the Law of God.
• a 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vi•…•….
• b 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lex
• c 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 te∣stimonium.
• d 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Precepta.
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 requi∣sivit.
• * 1.162

  1 Sam. 14. 17.
• e 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sta∣tuta.
• f 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mandatum.
• g 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judici•…•….
• h 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ju∣s•…•…itia.
• i 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver∣bum.
• k 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 promissum.
• * 1.169

  Difference be∣twixt com∣m•…•…ndement and Law. See v. 16. Sect. 80.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.171

  Gods Com∣mandements according to Law.
• * 1.172

  Of the charge to sacrifice Is•…•…ak.
• * 1.173

  Of spoyling the Egyptians.
• l 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.176

  Postula∣bit.
• * 1.177

  Why Gods precepts ac∣cording to Law.
• a 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 4. v. 9. Sect. 57.
• d 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur 〈◊〉〈◊〉 ea pars qua cingimur.
• * 1.183

  H. Steph. Thesaur. Gr. ling.
• * 1.184

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.185

  (c) Pars infi∣mi 〈◊〉〈◊〉 po∣sterior & su∣perior 〈◊〉〈◊〉 constituit. Casp. •…•…artol. Justit. 〈◊〉〈◊〉. l. 1.
• d 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.187

  Equality in state doth not crosse superi∣ority in office.
• a 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.196

  Gods promise the ground of our hope.
• a 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.202

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.204

  Anabaptists make all equall.
• a 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.207

  Give to all their due.
• a 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• e 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vel ab▪
• * 1.213

  Ministers meane, mor∣tall men.
• * 1.214

  Ministers must think on their mould.
• a 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.220

  Metony∣mia. 〈◊〉〈◊〉.
• * 1.221

  How Levi paid tithes before he was born.
• * 1.222

  Whether Christ paid tithes in Abra∣ham.
• * 1.223

  Homo sum, humani nihil a me alienum sentio.
• a 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See v. 11. Sect. 64.
• * 1.226

  Children of succeeding ge∣nerations in their Fathers loynes.
• * 1.227

  Children ac∣cessary to Parents acts.
• * 1.228

  All sinned in Adam.
• * 1.229

  Confesse sins o•…•… predeces∣sors.
• * 1.230

  Parents fear sin for chil∣drens sake.
• * 1.231

  The first proof of the excellency of Christs Priest∣hood above Levi'•…•….
• a 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.234

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.238

  1 Pet. 2. 5, 9. The legall Priest-hood imperfect. See v. 16. Sect. 81.
• * 1.239

  Dotages about the Jewish Priest-hood. See the pro∣gresse of di∣vine provi∣dence on Ezek. 36. 11. 1. Superstiti∣ous Jewes.
• * 1.240

  2. Jewish Christians. Of their mi∣stake. See Chap. 4. v. 8. Sect. 49.
• * 1.241

  3. Popisti Priests.
• * 1.242

  Use Christs Priest-hood aright.
• a 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pono.
• e 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• f 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.249

  Lege san∣cit m•…•…sse.
• * 1.250

  Leges 〈◊〉〈◊〉 N 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.251

  Sancitum.
• i 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.253

  P•…•…pulas legi 〈◊〉〈◊〉 suit.
• k 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.256

  〈◊〉〈◊〉 popu∣lum.
• m 1.257

  Legem accepit.
• * 1.258

  Levi deci∣matus est.
• n 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.260

  The first-horn Priests before the Law.
• * 1.261

  A Priest-hood necessary. See Chap. 2. v. 17. Sect. 179.
• * 1.262

  Difference betwixt our Priests and Popish Priests.
• a 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.270

  Surgens.
• * 1.271

  Suscitabit.
• * 1.272

  See Chap. 10. v. 14. Sect. 39.
• * 1.273

  Papists addi∣ons to things make perfect.
• a 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.276

  Christs Priest∣hood another then Aarons. See Chap. 5. v. 6. Sect. 30.
• a 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See v. 18. Sect. 85.
• b 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• c 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.285

  Three sorts of Lawes. Ceremoniall Law.
• a 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 E∣ver, vari∣ously used.
• * 1.287

  Ends of the Ceremoniall Law.
• * 1.288

  Praise for free∣dome from the ceremoni∣all Law.
• * 1.289

  Submit to the Gospell.
• * 1.290

  Numb. 36. 7.
• * 1.291

  Exod. 22. 20. Deut. 13. 9. Exod. 22. 18. Numb. 35. 30. Lev. 20. 11, &c—19. 32.—35.
• * 1.292

  The morall Law is un∣changeable.
• * 1.293

  Wherein the morall Law mollified.
• * 1.294

  Nitimur inveti∣•…•…um sempe•…•…, cupimusque negata.
• * 1.295

  In what the Law instruct∣eth us.
• * 1.296

  Wherein the the Law di∣rects.
• a 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sa∣crificavit.
• * 1.305

  Altare.
• h 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.307

  Altare ab adject. altus: quia altis lo∣cis excitari▪ solebat;
• k 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Assidere.
• * 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proprio commo∣do invigilare. Arist. Polit. Lib.
• * 1.312

  Meddle not with other mens matters.
• * 1.313

  Busie-bodie•…•….
• * 1.314

  C•…•…nscience about the du∣ties of ones particular place.
• * 1.315

  Christians have nothing to do with the Jewish Litu•…•…gy.
• a 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Tim. 3. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 7. 15.
• * 1.320

  Christ is Lord of the Church.
• a 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oriens.
• * 1.323

  exor•…•…or.
• c 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 germen.
• e 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.328

  Why the tribe of Iuda ex∣presly men∣tioned.
• * 1.329

  God faithfull in his promi∣ses.
• * 1.330

  Heynousnesse of infidelity.
• * 1.331

  〈◊〉〈◊〉 on Gods promises.
• a 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.333

  How a nega∣tive argument holds. See Chap. 1. v. 5. Sect. 46.
• * 1.334

  Every thing wherein God is worshipped must be from God.
• * 1.335

  Popish super∣stitions not of God.
• * 1.336

  Warrant for worship in Gods word.
• * 1.337

  Proof added to proof.
• * 1.338

  See Chap. 1. v. 5. Sect. 63.
• * 1.339

  Many proofs make a point more cleer.
• * 1.340

  Conviction may work an affection,
• a 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• e 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.346

  The second proof of the excellency of Christs Priest-hood.
• a 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. distrib•…•…o.
• d 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rego.
• e 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.352

  mando.
• f 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• * 1.355

  Carnal, divers∣ly taken.
• h 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.357

  What spiritual intendeth.
• * 1.358

  What carnall meaneth.
• * 1.359

  Rites how carnall; how usefull. See Chap. 4. v. 8. Sect. 50.
• * 1.360

  Popish religi∣on carnall.
• * 1.361

  Many Prote∣siants carnall worshippers.
• a 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The ends of Christs Priest hood.
• c 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 st•…•…s est qui non ma•…•…∣cescit. Plin.
• * 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. coro•…•…e quae fiunt ex a∣marant•…•…. Ama∣rantum co•…•…cnis solebant adhibe∣re. Vt quum conferunt ama∣•…•… 〈◊〉〈◊〉 a 〈◊〉〈◊〉 Lilia. Ti∣bull. l 3. 21. 4.
• i 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est ex ama∣ranto.
• a 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.385

  See Chap. 4. v. 2. Sect. 18.
• i 1.386

  A.
• * 1.387

  Operam & o∣leum perdit.
• k 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.390

  See v. 11. Sect. 61. and Chap. 9. v. 9. Sect. 49.
• b 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.394

  Sacraments do not conser grace.
• e 1.395

  Ex opero operato See Chap. 10. v. 4. Sect. 9.
• a 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. induco.
• e 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. superinduc•…•….
• f 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.402

  Why that which Christ brought in 〈◊〉〈◊〉 called hope.
• * 1.403

  Why better hope of bet∣ter things, see Chap. 2. v. 3. Sect. 21.
• * 1.404

  Christ effect∣ed what other Priests could not.
• a 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.408

  By Christ men draw nigh to God.
• d 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. prope.
• * 1.411

  The third proof of the excellency of Christs Priest-hood.
• a 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.416

  Two ends of Gods oath.
• * 1.417

  Christs Priest-hood a weigh∣ty point.
• * 1.418

  Ends of Christs Priest-hood.
• * 1.419

  Popish errours about Christs Priest-hood.
• * 1.420

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.421

  How a nega∣tive con∣cludes.
• b 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.427

  God repents not.
• g 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this compa∣rative compa∣rison. See Chap. 1. v. 4. S•…•…ct. 39.
• b 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Membrum. ma∣nus
• d 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• e 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Difference be∣twixt surety and mediator.
• * 1.436

  What Christ as surety en∣gageth him∣self for.
• * 1.437

  Christs sureti∣ship an evi∣dence of his love.
• * 1.438

  Christs sureti∣ship a prop to faith.
• a 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Testor, testamento statuo.
• c 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. Act. 3. 25.
• d 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pactum. f•…•…-dus.
• e 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s•…•…∣dus. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elegit. 1 Sam. 17. 8. In foederibus sauclendis solent esse selectae personae, conditiones, aliaeque circumstantiae. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 edit, 2 Sam. 13. 6, •…•…∣deribus p•…•…ciscendis solebant epulari Gen 26. 30. and 31. 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transposita litera a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 divisit. Na•…•… •…•…∣lim fiet ant dividendis sacrificiis, Gen. 15. 10. Jer. 34. 18, 19. Livius Hist. Dec. 1. Lib. 1. de more feriendi 〈◊〉〈◊〉. Si populus Rom. detexit dolo mala, tu Iupiter sic ferito, ut ego hunc porcum feriam: Id ubi dixit, sacerd•…•…s, 〈◊〉〈◊〉, silice percussit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe jungitur cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 percussit. Nam foedere ineundo solebant complodere manus: 〈◊〉〈◊〉 〈◊〉〈◊〉 dextras, Job. 17. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe junguntur, Exod. 34. 10, 12, 15, 27. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligetur 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Primitur, 1 Sam. 20. 16, 1 King. 8. 9.
• * 1.444

  Wherein a Covenant and Testament differ.
• * 1.445

  Wherein the Christian Covenant bet∣ter. See Chap. 8. v. 8. Sect. 52, 53.
• * 1.446

  The fourth proof of the excellency of Christs Priest∣hood.
• a 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.452

  (f) Permaneo.
• * 1.453

  Outward dig∣nities exempt not from death.
• * 1.454

  Mortality ex∣empts no•…•… from services.
• * 1.455

  God enableth mortall men to what he calleth them unto.
• * 1.456

  No hope of abiding eve•…•… on earth.
• * 1.457

  Necessity of Seminaries.
• a 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.462

  We ever live in Christ.
• * 1.463

  How we may ever live.
• * 1.464

  Cleave to Christ.
• a 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vad•…•….
• d 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. transgredi•…•…r.
• e 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.470

  No Priests succeed Christ.
• * 1.471

  Against Po∣pish Priests.
• a 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iovis Servato∣ris. Athen. lib. 7.
• c 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diis servatori∣bus Lucian.
• d 1.479

  Verrem non solum pa∣tronum istius insulae, sed eti∣am 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. inscriptum vidi Syracusis. Hoc quantum est? it a magnum ut latino uno ver∣bo exprimi non possit. Is est ni∣murum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui salutem de∣dit. Cic. in Ver. 4.
• e 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cornu salutis Christ infinite in power and dignity. Enemies mighty.
• e 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cornu salutis Christ infinite in power and dignity. Enemies mighty.
• * 1.482

  We weak.
• a 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.488

  Popish Churches treasure.
• a 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.490

  How men go to God.
• a 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.492

  No access to God without Christ.
• a 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De hoc verbo vide Chap. 8. v. 8. Sect. 23.
• f 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.499

  How Christ makes inter∣ce•…•…on. Filius in hoc interpellare Deum dicitur dum semper Pati•…•… hominem quem suscepit quasi nostrum pignus ostendit & offert ut ve∣rus Pontifex & aeternus. Hier. Comment. in Rom. 8. Why Christ maketh inter∣cession.
• * 1.500

  No need of other offering then Christs.
• * 1.501

  At all times free accesse to God.
• * 1.502

  The Fist proof of the excel∣lency of Christs Priest∣hood.
• a 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.505

  A necessity of such a Priest as Christ was.
• * 1.506

  Depth of mans misery.
• * 1.507

  Gods great re∣spect to man.
• * 1.508

  God ordereth matters so as best becomes.
• * 1.509

  Do all as be∣comes.
• a 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.514

  Innocens Vulg. Lat.
• e 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pollu•…•….
• g 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.525

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.526

  Christ died not for him∣self.
• * 1.527

  Things need∣lesse are not to be done.
• a 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.529

  The sixt proof of the excel∣lency of Christs Priest∣hood.
• * 1.530

  Reiteration of sacrifices im∣plies imperfe∣ction.
• * 1.531

  Against the sacrifice of the Masse.
• * 1.532

  What cannot be effected at once, may be helped by a frequent use.
• a 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ministers and others must first cleanso themselves.
• d 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.544

  Against the sacrifice of the Masse.
• * 1.545

  Against the unbloody sa∣crifice.
• g 1.546

  •…•…dem nu∣m•…•…o.
• h 1.547

  Cyril. ad Reg. Euse•…•…. de Demonst. l. 1.
• * 1.548

  (i) Vt ea•…•…um, quae pro nobis suscepta sant, perpessionem re∣cordaremur. Theo. in cap. 8. ad Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyril ad Reg.
• l 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Euseb. de De∣monst. lib. 1.
• m 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cyril. Idieros. Myst. Catechi•…•… 5.
• n 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.553

  The seventh proof of the excellency of Christs Priest∣hood.
• b 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.559

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.