Nor ing all inconceivable perfections, centred in the person of Christ, to make him a meet, glorious, and most excellent priest unto God in the behalf of the church.-This it is the principal design of the whole gospel to demonstrate, namely, to declare that all the treasures of divine wisdom and knowledge are hid in Jesus Christ, Col. ii. 3. The constitution of his person, was the greatest mystery that ever infinite wisdom effected, 1 Tim. iii. 16. And thereby did God gloriously represent himself and all his infinite perfections unto us, Heb. i. 3. Col. i. 14, 15. 2 Cor. iv. 6. Had he not the divine nature, he could not have been the express image of God in himself. And had he not been man, he could not have represented him unto us. can any thing be more mysteriously glorious, than the furniture of his person as Mediator, with all fulness of power, wisdom and grace, for the accomplishment of his work, John i. 16. Col. i. 18, 19. ii. 9. Phil. ii. 5—9. The work that he wrought in offering himself a sacrifice, and making atonement for sin, hath the highest inconceivable impression of divine wisdom upon it, John iii. 16. Acts xx. 28. Rev. v. 8. Eph. v. 2. And so also hath the grace that is from thence administered by him, and from him, unto Jews and Gentiles, Eph. iii. 8-11. Instances of the like kind may be multiplied. And we may consider thence, first, into what condition of sin and misery we were fallen by our apostasy from God, whence nothing would or could recover us, but this blessed work of the whole mystery of divine wisdom; and then the unspeakable riches and excellencies of that wisdom, love and grace, which provided this way for our recovery. VER. 4,5.-IN these verses, the apostle proceeds to the application of what was before discoursed. For having proved that Christ, the promised Messiah, was to be a priest after the order of Melchisedec, from Psal. cx. and given a description both of the person and office of this Melchisedec, from the historical narration of them as laid down by Moses, he makes application of the whole unto his present purpose. And from the consideration of sundry particulars in his description, confirms in general the argument which he had in hand. For that which principally he designeth to prove, is that a more excellent priesthood than that of Aaron being introduced according to the purpose and promise of God, it followed necessarily that that priesthood, with all the worship, rites and ceremonies which belonged unto it, was to cease and be taken out of the way. For as this new promised priesthood was inconsistent with it, and could not be established without the abolition of it, so it brought a far greater benefit and spiritual advantage unto the church, than it before enjoyed. And we are not to wonder that the apostle insists so VOL. V. A a much hereon, and that with all sorts of arguments, especially such as the Old Testament furnished him withal. For this was the hinge on which the eternal salvation or destruction of that whole church and people at that time did turn. For if they would not forego their old priesthood and worship, their ruin was unavoidable. Christ would either be rejected by them, or be of no profit unto them. Accordingly things fell out with the most of them: they clave absolutely unto their old institutions, and, rejecting the Lord Christ, perished in their unbelief. Others contended for the continuance of their priesthood and worship, for which they supposed they had invincible reasons, although they admitted the profession of Christ and the gospel therewithal. But our apostle knowing how inconsistent these things were, and how the retaining of that persuasion, would keep them off at present from believing the necessity, usefulness, glory and advantages of the priesthood of Christ, and the spiritual worship of the gospel, as also dispose them unto apostasy for the future, laboureth by all means to eradicate this pernicious fundamental error out of their minds. Unto this end doth he so diligently insist on all the instances, and particulars of them, whereby God of old did intimate unto their forefathers the introduction of this alteration, with the advantage of the church thereby. And I mention these things, that we may see the reason the apostle did so scrupulously, as it were, insist on all the ensuing particulars, which otherwise we may not so easily discern the necessity of; and withal to shew, 1. How hard it is to dispossess the minds of men of inveterate persuasions in religion. 2. The great care and diligence they ought to use and exercise who have the care of the souls of men committed unto them, when they discern them in apparent danger of ruin. That the old priesthood was to be removed, and the new one mentioned to be introduced, he proves in the first place by the greatness of the person, who was first chosen of God to prefigure and represent the Lord Christ in his office of priesthood. For if he were so excellent in his person and office, as deservedly to be preferred above Aaron and all his successors, then he who was prefigured and represented by him, must be so also; yea, be much more, as that which is typed out and signified, is, and always must be, more excellent than the type and sign, which are of no use but with respect thereunto. In these verses he chooseth out his first instance, in what he had observed before out of the narrative of Moses concerning the greatness and excellency of Melchisedec, in that he received tithes of Abraham. His design is to prove him more excel lent and great than all the Levitical priests. But herein he takes a step backward, and begins with Abraham himself, from whom both people and priests confessedly derived all their privileges. And he produceth his instance in the case of tithes, whereon, as it is known, the whole Levitical priesthood did depend. And this the apostle knew full well, that if once he proved him greater than Abraham, he should not need with that people to prove him above any of his posterity, but they would immediately give over the contest. So in their exceptions unto our Saviour's testimony concerning himself, they acknowledge they could proceed no higher: "Art thou," say they, "greater than our father Abraham? whom makest thou thyself to be?" John viii. 53. But yet our apostle, not content herewith, to obviate all pretences, proves distinctly afterwards, that the whole order of the Levitical priests were inferior to him. VER. 4, 5.—Θεωρειτε δε πηλικος οὗτος, ᾧ και δεκατην Αβρααμ εδωκεν εκ των ακροθινιων ὁ πατριάρχης Και οἱ μεν εκ των ύίων Λευι την ιεραβα τείαν λαμβάνοντες, εντολήν εχέσιν αποδέκατον τον λαον κατα τον νόμον, τετεστι, της αδελφες αυτων, καιπερ εξεληλυθοτάς εκ της οσφύος ΑΕдесем. 6 Osagte de, considerate, spectate. Syr. n, Videte. Vul. Lat. Intuemini, consider, behold, contemplate:' serious consideration with diligent intuition is intended. Ixos ovтos; quantus hic; sit, Vul. fuerit is supplied by others; as by us, how great Δεκατην .quam magnus hic,כמא רב הנא .Syr this man was. EX TWY angoliviav. Beza, Decimas spoliorum-decimas de spoliis hostium; de spoliis. Vul. Lat. Decimas de præcipuis, of the chief things. The Syr. makes a distinction, I KDYD. VER. 4.-Consider then how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. The duty of the Hebrews, upon the proposition of the state of Melchisedec before insisted on, is here pressed on them. And the words contain both a respect unto the preceding discourse, a duty prescribed, the object of that duty, and the reason of a qualification therein expressed, amplified by the title, state and condition of one person concerned. 6 1. The note of respect unto the preceding discourse is in the particle de, which we render now: Consider now, then, or therefore; but do you consider.' The things before laid down are, as of importance in themselves, so of especial concernment to you. 2. The especial duty which he prescribes unto them, with respect unto the things proposed by him concerning the excellency of Melchisedec and his office, is, that they would consider it, gir de. He doth four times in this Epistle call the Hebrews unto this especial duty, of an intense consideration of the things proposed unto them, as we have translated his words, and that not unduly, ch. iii. 1. x. 24. xii. 3. and in this place. Ch. iii. 1. x. 24. we have the same word in the original, xataDonats, whose import hath been declared on ch. iii. 1. Ch. xii. 3. the word is anyards, which signifies to call things unto a due reckoning and account, so as to conform our minds unto them, which is our great duty with respect unto the patient sufferings of Christ there intended. The word here used signifies ⚫ diligently to behold, contemplate, or to look into the things proposed unto us.' He had before warned them that what he had to discourse on this subject was difficult and hard to be understood, but withal such was its use and excellency, that neither would he refrain from declaring of them, nor ought they to spare any pains in a diligent inquiry into them. Having therefore laid down the matter of fact, and stated the whole subject which he designed to treat upon, he adds their duty with respect thereunto. And this in the first place is, that they would heedfully and diligently look into them. Obs. I. It will be fruitless, and to no advantage, to propose or declare the most important truths of the gospel, if those to whom they are proposed do not diligently inquire into them.— And here those unto whom the dispensation of the gospel is committed, are pressed with no small difficulty, as our apostle professeth that he was in this very case. For whereas it is incumbent on them in that declaration of the whole counsel of God which is enjoined them, to insist upon sundry things that are deep, mysterious, and hard to be understood, when their hearers, for want of a good foundation of knowledge in the principles of religion, or through carelessness in attending unto what is delivered, do not come unto a due perception and understanding of them, it is very grievous to see their own labours and others profit disappointed. Wherefore if men think they have nothing to do, but as it were to give the hearing unto such as endeavour to carry them on to perfection, they will lose all the advantage of their ministry. This duty therefore is here prescribed by the apostle with respect unto this truth, to obviate this slothful frame. And we may on this occasion briefly name the things that are required thereunto. As, 1. Sense of a concernment in them. Unless this be well fixed on the mind, men will never diligently attend unto them, nor duly consider them. If upon the proposal of sacred truths that appear hard to be understood, they begin to think that this belongs not to them, it is for others who are more exercised than they, it is not likely they should ever endeavour to apprehend them aright. And this very frame keeps many in a low form of knowledge all their days; possibly also this neglect is increased in many, by the spreading of a late foolish apprehension, that we are upon the matter, to look after nothing but the doctrines and precepts of morality that are in the Scripture; but as for the more spiritual mysteries of grace, we are not concerned in them. Where this principle is once imbibed, men will rest and satisfy themselves in the most profound ignorance; and not only so, but despise all such as endeavour to be wiser than themselves. But, 2. Unto a due apprehension of these things there is not only required a sense of our concernment, but also a delight in them. If the light be not pleasant unto us, as well as useful, we shall not value it nor seek after it. When such mysterious truths, as that here insisted on by our apostle, are proposed unto men, if they have no delight in such things, they will never be at the cost and pains of inquiring into them with necessary diligence. Curiosity indeed, or a humour to pry into things which we have not seen, and which we cannot see in a due manner because not revealed, is every where condemned by our apostle, who warns us all to be wise unto sobriety, and not above what is written. But there is a secret delight and complacency of mind in every beam of spiritual light, shining in its proper divine revelation, when the soul is disposed aright unto the reception of it. Without this, in some measure, we shall not follow on to know, nor thrive in knowledge. 3. Study, meditation and prayer, with the diligent use of all other means appointed for the search and investigation of the truth, do close this duty. Without these things in hearers, ministers lose all their labour in the declaration of the most important mysteries of the gospel. This the apostle, as to the present case, designs to obviate in the frequent prescription of this duty. That which the apostle proposeth in the first place, and in general, as the object of this inquiry and consideration, is xoç ovtos, quantus iste erat; the word respects greatness and excelleney in any kind. Nunc quantus Achilles, quantus erat Julius Caesar, and the like. And this greatness of Melchisedec respected neither the endowments of his person, nor the largeness of his dominion, nor his riches or wealth, in which sense some are said to be great in the Scripture, as Job, Barzillai, and others; but it regards alone his dignity with respect unto his office, and his nearness unto God on that account. That which these Hebrews insisted on as their chief and fundamental privilege in Judaism, and which they were most unwilling to forego, was the greatness of their predecessors, with their nearness unto God in favour and office. In the first way, as to divine love and favour, they gloried in Abraham, and opposed the privilege of being his children on all occasions unto the person and doctrine of Christ, John viii. 33. 53. And in the latter, they thought Aaron and his successors to be preferred above all the world. And whilst they were under the power and influence of these apprehensions, the gospel could not but be un |