48

vii. 6

He was therefore superior to the Levitical priests.

is,

6 But he whose

him that had the

7 And without

SECT. only to tithe the people that is their brethren, take tithes of the viii. though indeed coming as well as themselves, people according to the law, that out of the loins of Abraham: But he of whom of their brethren Heb. we have now been speaking, whose pedigree is though they come not reckoned from them, nor had any relation out of the loins of at all to the Abrahamic family, took tithes of Abraham. Abraham himself, and even blessed him who had descent is not countreceived the promises, so much celebrated in ed from them, re7 your history through every generation. But ceived tithes of Awithout all contradiction, the inferior is blesssd braham, and blessed of the superior, rather than the superior of the in- promises. ferior: so that while pronouncing this blessing upon Abraham, Melchizedec evidently acted all contradiction, the in an higher character than the patriarch him- less is blessed of the self sustained at that time, and in that circum8 stance. And again, it may farther be observed 8 And here men for the illustration of this argument, that here, that under the institution of Moses, men who die, tithes but there he receiveth them, receive tithes; the priests of that dispensation whom it is witnessare mortal men, like their brethren: but there, ed that he liveth. in the case of Melchizedec, he [receiveth them] of whom it is only testified in scripture, that he liveth, but of whose death we have no account; and in that respect, he may be said to bear some resemblance to the ever living, and ever

better.

die receive

of

9 And as I may

9 blessed Jesus. And indeed as one may say,f by Abraham and in his person, even Levi, who in so say, Levi also who receiveth tithes, payhis posterity received the tithes of the other ed tithes in Abra10 descendants of Israel, was himself tithed. For ham. he was yet in the loins of [his] father Abraham,8 when Melchizedec met him upon the occasion I have just been mentioning.

11

Now I introduce all these reflections, to lead you to consider the aspect this wears as to the gospel, and the view it gives of its superior excellence in comparison of the law. And I may reason thus upon the premises, If perfection had been by the Levitical priesthood, and no

As one may say: we eros umur.] Elsner is of opinion, (Observ. Sacr. Vol. II. p. 350,) that this should be translated, to say the truth; alleging, that it is not agreeable to the respect we owe to the apostle's character, to suppose that he inserted those words as an apology for an assertion in itself not strictly just and exact; and he produces some passages out of the classics to vindicate this version. But the justness of it is largely controverted by Raphelius Annot. ex Herod. in loc.

10 For he was yet

in the loins of his father, when Melchizedec met him.

11 If therefore

perfection were by the Levitical priest

Christ

8 In the loins of Abraham.] could not be said to be so, because of his extraordinary descent; otherwise the argument would, I think, have been inconclusive, as it would have been proved that Christ, as well as Levi, paid tithes in Abraham.

Now, if perfection, &c.] Elsner justly observes, (Observ. Sacr. Vol. II. 351,) that this is not to be considered as a conse

There was need of another Priest like Melchizedec.

ther need was there

49

hood, (for under it more excellent atonement and intercession than sECT. the people received theirs could be expected, (for you know that vi the law,) what furit was under it that the people received the law, Heb. that another priest that is, it was a part of the legal appointment vii. 11 should rise after the to which a multitude of other precepts in the order of Melchize- ritual referred, and on which the possibility of dec, and not be called after the order of performing them depended,) what farther need [was there] that another priest should rise according to the order of Melchizedec, and that he should not be reckoned according to the order of Aaron?

Aaron ?

12 For the priestThis will draw after it a long train of exten- 12 hood being changed, sive and important consequences; for the there is made of ne- priesthood being changed, there must of necessity cessity a change also also be a change of the law; for as I hinted above, all the ceremonial law depended upon

of the law.

:

it and if our regards be directed to another priest, who is not of the family of Aaron, there is then an end of the obligation to the ritual, which confined all its precepts to priests of that line, and supposed that as long as it was binding, they would always subsist and bear office. 13 For he of whom And that is now evidently the case, for the per- 13 these things are spoken pertaineth to son of whom these things are spoken, belongeth another tribe, of to another tribe, of whom no one appertained to which no man gave the Jewish altar, or had any right to minister at attendance at the it. For [it is] plain that our Lord Jesus Christ, 14 14 For it is evident the only true Messiah, foretold by David in that our Lord sprang the passage I have been discoursing upon, out of Juda: of sprung from Judah, of which tribe Moses spake which tribe Moses nothing at all relating to the priesthood he orspake nothing concerning priesthood. dained, so as to reserve any right of sacerdotal ministry to them, more than to any other tribe 15 And it is yet far in Israel. And independent on all genealo- 15 more evident; for gical controversy, which the most ingenious malice could urge concerning Mary's family, it is yet more abundantly manifest, from the least attention to that single scripture alone which

altar.

quence flowing directly from the verses immediately preceding, as might be concluded from the rendering of the vulgate and Erasmus Schmidius, and our common translation; but that it is the beginning of a new paragraph, or branch of discourse; and that should be rendered, but if, or, which is much the same, now if, in support of which he produces several authorities.

sr

i Sprung from Judah.] It may be worth remembering here, that Justin Martyr, Tertullian, and Chrysostom, refer to the table made at the taxation, in proof of this; and it may be considered whether the apostle does not insinuate the same reference. See Dr. Barrow's Works, Vol. II. p. 188. Undoubtedly he would not have spoken with such confidence, if it had not been generally allowed.

50

Heb.

Reflections on the likeness of Christ to Melchizedec.

tude of Melchizedec

a carnal command

SECT. I have so frequently mentioned, that there that after the similiviii. arises another priest according to the simili- there ariseth another tude of Melchizedec; Who therefore, we may priest. vii. 16 assure ourselves, is made and constituted not 16 Who is made according or in regard to the law of the carnal not after the law of commandment, that system of ceremonial pre- ment, but after the cepts which contained so many things of an ex- power of an endless ternal, and comparatively of a carnal nature, and which considered men as dwelling in mortal flesh, and so to succeed each other; but according to the undecaying power of an indis

life.

17 For he testi

the order of Mel

17 solvable and endless life. For you will be careful to remember what he testifieth, Thou [art] fieth, Thou art a priest for ever according to the order of Mel- priest for ever, after chizedec: which implieth all that I have assert- chizedec. ed concerning Christ. Let us reflect upon it with pleasure, that he retains his priesthood for ever; and therefore is able to give everlasting efficacy to his administration, and everlasting blessings to those who cast themselves upon its protection, animated by the glorious promises which it exhibits.

chap.

IMPROVEMENT.

LET our souls adore the King of righteousness, and the King of vii. 2 peace; submitting to him under the former title, that we may experience the peace which he gives, and which none can take 3 away. Let us repose our confidence in the Son of God, who without beginning of days, or end of life, abideth a priest for ever; a priest on a throne, to confirm the counsels of eternal peace transacted between the Father and himself. (Zech. vi. 13.) To him do all the prophets bear witness, to him did all the patriarchs 6 render humble homage, and his blessing was that which rendered Abraham, the father of the faithful, blessed indeed. 14 He sprang from the tribe of Judah, and was the Shiloh that was to come before it ceased to be a tribe, according to the ancient oracle of dying Jacob. (Gen. xlix. 10.) But the honours of 15, 16 the priesthood are now transferred to, and centred in him, not according to the law of a carnal commandment, but the superior

That there arises.] Dr. Whitby proves by many convincing authorities, that the particle sometimes signifies that, as it is plain it here does.

Of an endless life.] Archbishop Tillotson thinks the gospel is called the power of an endless life to intimate the powerful

influence which the views of immortality proposed by it, will have upon the mind. (Vol. III. p. 407.) I have therefore kept that thought a little in view, though I am far from imagining it to be the chief design of the expression.

For the law is abolished because of its weakness:

8

51

power of an endless life. Let us rejoice that his life is endless, sect. and that by him we may likewise attain to an endless life, to an viii. immortality of glory. The priests of the Old Testament, the ministers of the New, as well as private believers under both verse dispensations, die; but the eternally prevailing priesthood of Fesus gives us life in death, and entitles us to the hope of that glorious world, where he will put his own likeness and splendor upon us, and make us in our inferior degrees of dignity, immortal kings and priests to God, even the Father: to him be glory for ever and ever. Amen. Rev. i. 6.

SECT. IX.

From what has been said above, the apostle argues, that the Aaronical priesthood was not only excelled, but vindicated and consummated by that of Christ; and by consequence that the obligation of the law was dissolved. Heb. VII. 18, to the end.

HEBREWS VII. 18.
OR there is ver-

HEBREWS VII. 18.

F HAVE been discoursing largely on the SECT. ily a disannul- resemblance between Melchizedec and ix. ling of the command-Christ; and I may fairly argue from hence, ment going before, for the weakness not only the superior dignity and excellence of and unprofitableness Christ, but the freedom of Jews as well as thereof.

Heb.

vii, 18

Christians, from the obligations of the ceremonial law. Let me urge it therefore plainly, that there is an abolition of the former commandment in all extent of ritual observances, because of its weakness and unprofitableness: for weak and unprofitable it appears to be, in comparison of that everlasting priesthood which I have 19 For the law just now mentioned. For the law of Moses 19 made nothing per made nothing perfect,a but left in its most essenfect, but the bring- tial institutions, as we shall presently shew, the ing in of a better hope did; by the manifest traces and evidences of its own imwhich we drawnigh perfection; whereas full provision for our pardon and sanctification, must be ascribed to the introduction of a better hope, by a dispensation of a far superior nature by which we now under the gospel draw near to God in cheerful dependence upon the efficacious intercession of 20 And inasmuch our ever living and glorious High Priest: A 20

unto God.

The law made nothing perfect.] Mr. Peirce includes these words in a parenthesis: as if the Apostle had said, " Since the law made nothing perfect, it could not 8

VOL. 6.

make the priesthood so; it could not remove the guilt of sin, or give strength to obey its commands."

52

Heb.

vii. 20

And Jesus is the surety of a better covenant.

SECT. High Priest, evidently superior to any of the as not without an ix. Aaronical line, on many other accounts, and oath he was made priest. we may add on this likewise, inasmuch as [he was] not [constituted] without the solemnity of an oath on the part of God; intended no doubt to shew the great importance of what he 21 was to transact. For they indeed are become 21 (For those priests by a general Divine ordination, without priests were made the interposition of an oath at their investiture; without an oath, but this was an oath, by but he, of whom we have been speaking, was him that said unto set apart to his office with an oath, by him who him, The Lord said unto him, The Lord hath sworn and he will swear, and will not not repent, Thou [art] a priest for ever accord- repent, Thou art a priest for ever after 22 ing to the order of Melchizedec. Now by so much the order of Melchidignity as such an introduction to his office by zedec ;) the oath of God adds to him, does it appear 22 By so much that Jesus our Lord is preferable to Aaron and was Jesus made a Surety of a better his sons from whence it is natural to infer, testament. that he is the Surety of a better covenant; or that the covenant of which he is the great Guarantee between God and man, is more excellent than that, of which Aaron and his sons might be Isaid to be sureties in reference to certain acts which they were to perform on the part of the people to God, and in the name of God to the people, with which promises of temporal pardon and blessings are connected; for to them alone did that covenant extend.

23

23 And they truly were many priests, because they were

And again, I may further observe that they were many priests, because they were hindered by death from continuing in the perpetual execu24 tions of their office. But he, because he abideth tinue by reason of

not suffered to con

death;

hood.

25 Wherefore he

for ever, and is risen to a life of immortal glo- 24 But this man, ry in the heavens, where he shall reign as long because he continuas any can need the benefit of his ministrations, eth ever, hath an hath a priesthood that never passeth over to an- unchangeable priest25 other as his successor. From whence also it appears, that he is able to save to the uttermost, is able also to save that is always and completely to save, those who them to the utterhumbly approach to God by him as their appoint- God by him, seeing ed High Priest, always living to intercede for he ever liveth to them in every circumstance of their respective make intercession lives, through all successive ages and generations.

An oath.] Which argues the solemnity and importance, and also the immutability of the action.

most, that come unto

for them,

< Better covenant.] So I render and as this is the most common use of the word, so here it best suits the connection.