Verse 8

The Eighth Verse carries on the same argument, by a particular application to the matter in hand, of the things which he had in general observed before in Melchisedec. For whereas the Apostle had before declared, that he was without Father, without Mother, without Beginning of Days or End of Life, he now shows how all this conduced to his purpose.

[〈 in non-Latin alphabet 〉], Syr. by an usual idiotisme of that language, the Sons of Man. [〈 in non-Latin alphabet 〉], qui moriuntur, who dye. Vul. Lat. Homines morientes, dying men; of which difference we must speak afterwards. [〈 in non-Latin alphabet 〉], generally, de quo testatum est, quod vivat. Vul. Lat. Ibi autem contestatur quia vivit; which the Rhemists render, but there he has witness, that he Liveth; both obscurely. Arius, Testatione dictus quia vivit, to no advantage. [〈 in non-Latin alphabet 〉], is properly, is de quo testatur, as Erasmus, Beza, Castalia, Smidle, render it. The Arabick concurs with the Vulgar. The Syriack by way of paraphrase; He of whom the Scripture witnesseth that he Liveth.

And here men verily that dye receive tithes, but there he of whom it is witnessed that he Liveth.

There is in the words a comparison and opposition between the Levitical Priests and Melchisedec in this matter of receiving tithes, which in general was common to them both. And we may consider in them, (1.) The circumstances of the comparison. (2.) The general agreement of both sorts, which is the ground of the comparison. (3.) The parts of the antithesis or opposition, or dissimilitude between them.

The circumstances of the comparison are two. (1.) The manner of its introduction, in the earnestness of the assertion, in the Particle [〈 in non-Latin alphabet 〉], it is as much as quidem or equidem, truly, verily, which is omitted in our translation, though elsewhere the same Particle is so rendered. This moreover is the state of the case in this matter. And the insertion of it is proper to an affirmation upon a concession, as this here is.

Secondly, the determination of the time or place, or manner of the opposition in those adverbs [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], here and there; [〈 in non-Latin alphabet 〉] usually refers to place. And some think that the Apostle has respect to Jerusalem the seat of the Levitical Priesthood, and the land of Canaan which alone was tithable according to the law. For the Jews do judge, and that rightly, that the law of legal tithing extended not itself beyond the bounds of the land of Canaan; a sufficient evidence that it was positive and ceremonial. In opposition hereunto, [〈 in non-Latin alphabet 〉] there, must signify some other places or any place where the Priesthood of Melchisedec has its signification; that is, in Christian religion. But the truth is, if [〈 in non-Latin alphabet 〉] here signifies a certain and determinate place, that opposed in [〈 in non-Latin alphabet 〉] there, must be Salem, where Melchisedec dwelt, which was not only afterwards tithable as within the bounds of Canaan, but most probably was Jerusalem itself, as we have declared. This conjecture therefore is too curious; nor do we need to tie up ourselves to the precise signification of the word [〈 in non-Latin alphabet 〉], although that also be sometimes used with respect to time as well as place. Therefore these words here and there, do express the several different states under consideration. Here, is in the case of the Levitical Priesthood; and There respects the case of Melchisedec, as stated (Genesis 14).

Secondly, the foundation of the comparison, that wherein both agreed, is in this, that they received tithes. It is expressed of the one sort only, namely, the Levitical Priests, they received tithes; but it is understood of the other also, whereon the word is repeated and inserted in our translation; but there he receives them, [〈 in non-Latin alphabet 〉], they do receive tithes in the present tense. But it may be said, there was none that then did so; or at least de jure could do so, seeing the law of tithing was abolished. Therefore an enallage may be allowed here of the present time for that which was past; they do, that is, they did so while the law was in force. But neither is this necessary: for as I have before observed, the Apostle admits or takes it for granted, that the Mosaical system of worship was yet continued, and argues on that concession to the necessity of its approaching abolition. And yet we need not here the use of this supposition. For the words determine neither time nor place, but the state of religion under the law. According to the law are tithes to be paid to, and received by such persons. This therefore is agreed, that both the Levitical Priests and Melchisedec received tithes.

The opposition and difference lies in the qualification and properties of them by whom they are received. For (1.) those on the one side, that is, of the Levitical Priesthood were [〈 in non-Latin alphabet 〉]; Homines qui moriuntur, or homines morientes; men that dye, dying men; that is, men subject to death, mortal men, who lived and died in the discharge of their office, according to the common laws of mortality. And the observation of Schlictingius on these words is as far as I can understand useless to his own design, much more to the Apostle's. Notandum vero quod non mortalibus hominibus, sed morientibus tantum Melchisedecum Author opponat, nec immortalem eum esse, sed vivere dicit; vita autem non mortalitati sed morti proprie opponitur. Something is aimed at in way of security to another opinion, namely, that all men were created in a state of mortality without respect to sin. But nothing is gotten by this subtlety. For by dying men the Apostle intends not men that were actually dying, as it were at the point of death. For in that condition the Priests could neither execute their office nor receive tithes of the people. Only he describes such persons as in the whole course of their ministry were liable to death from the common condition of mortality, and in their several seasons died accordingly. Therefore dying men, or men subject to death, and mortal men are in this case the same. And although life as to the principle of it be opposed to death, yet as to a continual duration, the thing here intended by the Apostle, it is opposed to mortality, or an obnoxiousness to death. For a representation is designed of him who was made a Priest not after the law of a carnal commandment, but after the power of an endless life. Therefore, says the Apostle, those who received tithes after the law, were all of them mortal men, that had both beginning of days and end of life. So the death of Aaron the first of them, and in him of all his successors is recorded in the Scripture.

In opposition to this state of the Levitical Priests, it is affirmed that [in non-Latin alphabet], in the case of Melchisedec, [in non-Latin alphabet], it is witnessed that he lives. How he lives, and how it is witnessed to that he lives we must enquire. For it is apparently of Melchisedec, of whom in the first place as the type these things are spoken; and yet we know that really and in his own person he was dead long before. But there are several things on the account whereof, it is said, that it is witnessed that he lives. For (1.) whatever the Scripture is silent in as to Melchisedec, which it usually relates of others in the like state, our Apostle takes for a contrary testimony to him. For he lays down this general principle, that what the Scripture conceals of Melchisedec it does it to instruct us in the mystery of his person and ministry, as types of Christ and his. Hence the silence of the Scripture in what it uses to express, must in this case be interpreted as a testimony to the contrary. So it witnessed of him that he was without father, without mother, without descent, in that it mentions none of them. And whereas he had neither beginning of days nor end of life recorded in the Scripture, it is thereby witnessed, that not absolutely but as to his typical consideration, he lives. For there are no bounds nor periods fixed to his priesthood, nor did it expire by the bringing in that of Levi, as that did by the introduction of Christ's. (2.) He did actually continue his office to the end of that dispensation of God and his worship wherein he was employed: and this witnesses the perpetuity of his life in opposition to the Levitical Priests. For these two states are compared by the Apostle, that of Melchisedec and that of Levi. There was a time limited to this priesthood in the house of Aaron; and during that time one priest died and another succeeded in several generations until they were greatly multiplied, as the Apostle observes, ver. 23. But during the whole dispensation of things with respect to Melchisedec, he continued in his own person to execute his office from first to last, without being subject to death, wherein it is witnessed that he lives. (3.) He is said to live, that is, always to do so, because his office continues for ever, and yet no mere mortal man succeeded him therein. (4.) In this whole matter he is considered not absolutely and personally, but typically and as a representation of somewhat else. And what is represented in the type, but is really, subjectively and properly found only in the antitype, may be affirmed of the type as such. So it is in all sacramental institutions; as the Paschal Lamb was called expressly God's Passover (Exodus 12:11), when it was only a pledge and token thereof; as under the New Testament, the bread and wine in the sacred supper, are called the body and blood of Christ, which they do represent. Thus it is true really and absolutely of our Lord Jesus Christ, that he lives for ever, that he is a Priest for ever, which the Apostle much insists on and urges to his purpose afterwards. This eternity or ever-living of Jesus Christ was represented in Melchisedec in that it is not said any where in the Scripture that he died; it is witnessed therefore that he lives, because he whom he represents does really do so, and his own death is not mentioned, on purpose that he might so represent him. And the Apostle's argument to the dignity and preeminence of Melchisedec above the Levitical Priests in this instance, is of an unquestionable evidence. For consider Melchisedec not in his natural being and existence, which belongs not to this mystery, but in his Scripture-being and existence, and he is immortal, always living, wherein he is more excellent than those who were always obnoxious to death in the exercise of their office. And from the branches of this comparison we may take two observations.

1. In the outward administration of his worship God is pleased to make use of poor, frail, mortal, dying men. So he did of old, and so he continues still to do. Our fathers where are they? and the Prophets do they live for ever? (Zechariah 1:5). The Prophets of old, the most eminent administrators under the Old Testament they were all mortal dying men, and while they lived in this world they were subject, to like passions with other men (James 5:17). And the same account the Apostle gives us of the principal administrators of the New Testament (2 Corinthians 4:8, 9, 10, 11, 12; chap. 6. 8, 9). And we know it is so with all those into whose hands the same work is transmitted. Yes, oftentimes as to the infirmities of body and outward condition, their weakness and frailty, are signalized above others. Nor does any advantage accrue to the Gospel by the secular exaltations of such as pretend to the same employment, wherein without other qualifications they do little resemble the ministry of Christ himself. Such, I say, does God please to make use of; persons obnoxious to all infirmities and temptations with all other believers, and equally with them falling under the stroke of mortality. He could have accomplished his whole design immediately by his grace and Spirit without the institution of any administrators. He could have employed his holy angels in the declaration and dispensation of the Gospel; or he could have raised up men so signalized with wisdom and all endowments of mind and body, as should have eminently distinguished them from the whole race of mankind besides. But waving these and all other ways possible and easy to his infinite wisdom and power, he has chosen to make use in this great occasion, of poor, infirm, frail, tempted, sinning, dying men. And sundry reasons of this his holy counsel are expressed in the Scripture.

He does it to make it evident that it is his own power and nothing else which gives efficacy and success to all Gospel-administrations. 2 Cor. 4:7. We have this treasure in earthen vessels that the excellency of the power may be of God and not of us. There is an excellency of power accompanieth the dispensation of the word. Mighty spiritual effects are produced by it, such as wherein the glory of God does consist, and whereon the eternal welfare of the souls of men does depend. This glory in subduing the adverse power of sin, Satan, and the world, in the quickening, sanctifying, saving the souls of the elect, God will be seen and owned in, he will not give it to another. Whereas therefore those by whom these treasures are communicated to others, are frail, perishing, earthen vessels, or those by whom the Gospel is dispensed are poor, frail, weak men, seen and known so to be, there is no veil by their ministry cast over the glory of God. There is not a soul convinced, converted, or comforted by their word, but they may truly say of it as the Apostles did of the miracle which they wrought (Acts 3:12): Why look you so on us, as though by our own power and holiness we made this man walk? This blind man to see, this dead man to live. By the consideration of our meanness all may discern that the excellency of this power is of God, and not of us. Yes, for this very end our Apostle refused to make use of such a persuasiveness of words and exercise of wisdom, as might give any appearance or countenance to such an apprehension, as though by them this effect were produced. 1 Cor. 2:4, 5. My speech and my preachings was not with enticing words of man's wisdom, but in demonstration of Spirit and of power; that your faith should not stand in the wisdom of man, but in the power of God. And herein ought he to be an example to us all. But it is come to that with many, that being destitute utterly of what he had, namely, an ability to dispense the word in the demonstration of the Spirit and of power, do wholly betake themselves to what he refused, or the enticing words of man's wisdom, according to their ability. But what the Jews spoke blasphemously of Christ upon his opening the eyes of him who was born blind, may in a sense be truly spoken of any of us upon the opening of the eyes of them that were spiritually blind; Give God the praise, we know that this man is a sinner.

God has so ordered things in wisdom and grace, that the administrators of holy things to others, might have experience in themselves of their state and condition so as to be moved with compassion towards them, care about them, and zeal for them. Without these graces and this constant exercise men will be but very useless instruments in this work. And they will not grow any where but in men's own experience. For how shall he be tender, compassionate, careful towards the souls of others, who knows no reason why he should be so towards his own? The High Priest of old was such an one as could have compassion on the ignorant and them that are out of the way, for that he himself was encompassed with infirmity (Hebrews 5:2). And therein was he a type of Christ, who was in all points tempted as we are, that he might be ready to succour them that are tempted. This gave him the experience of compassion in the exercise of it. Therefore when a minister of the Gospel knows his own weakness, infirmities, and temptations, his need of mercy and grace, the ways of his obtaining supplies of them, the danger of the snares which he is exposed to, the value of his own soul, the preciousness of the blood of Christ, and excellency of the eternal reward, he cannot, considering the charge committed to him and the duty required of him, but be moved with pity, compassion, tenderness, love, and zeal towards those to whom he does administer, especially considering how greatly their eternal welfare depends on his ability, diligence and faithfulness in the discharge of his duty. And this proves on sundry accounts greatly to the advantage of the poor tempted disciples of Christ. For it makes a representation to them of his own compassion and love as the great Shepherd of the Sheep (Isaiah 40:11), and causeth a needful supply of spiritual provisions to be always in readiness for them, and that to be administered to them with experience of its efficacy and success.

That the power of Gospel-grace and truth may be exemplified to the eyes of them to whom they are dispensed, in the persons of them by whom it is administered according to God's appointment. It is known to all who know ought in this matter, what temptations and objections will arise in the minds of poor sinners against their obtaining any interest in the grace and mercy that is dispensed in the Gospel. Some, they judge, may be made partakers of them, but for them, and such as they are, there seems to be no relief provided. But is it no encouragement to them, to see that by God's appointment, the tenders of his grace and mercy are made to their souls, by men subject to alike passions with themselves, and who if they had not freely obtained grace, would have been as vile and unworthy as themselves? For as the Lord called the Apostle Paul to the ministry, who had been a blasphemer, a persecutor and injurious, that he might in him show forth all long-suffering for a pattern to them who should hereafter believe on him to everlasting life, that is for the encouragement even of such high criminal offenders to believe (1 Timothy 1:13, 14, 15, 16), so in more ordinary cases, the mercy and grace which the ministers of the Gospel did equally stand in need of with those to whom they dispense it, and have received it, is for a pattern, example, and encouragement of them to believe after their example.

4. In particular God makes use of persons that die in this matter, that their testimony to the truth of gospel grace and mercy may be complete and unquestionable. Death is the great touchstone and trial of all things of this nature, as to their efficacy and sincerity. Many things will yield relief in life, and various refreshments, which upon the approach of death vanish into nothing. So it is with all the comforts of this world, and with all things that have not an eternal truth and substance in them. Had not those therefore who dispense sacred things, been designed themselves to come to this touchstone of their own faith, profession, and preaching, those who must die, and know always that they must do so, would have been unsatisfied what might have been the condition with them, had they been brought to it; and so have ground to fear in themselves what will become of that faith wherein they have been instructed, in the warfare of death when it shall approach. To obviate this fear and objection, God has ordained that all those who administer the Gospel, shall all of them bring their own faith to that last trial; that so giving a testimony to the sincerity and efficacy of the things which they have preached, in that they commit the eternal salvation of their souls to them, (and higher testimony none can give) they may be encouragements to others, to follow their examples, to imitate their faith, and pursue their course to the end. And for this cause also does God oftentimes call them forth to peculiar trials, exercises, afflictions, and death itself in martyrdom, that they may be an example and encouragement to the whole Church.

I cannot but observe for a close of this discourse, that as the unavoidable infirmities of the ministers of the Gospel managed and passed through in a course of faith, holiness, and sincere obedience, are on many accounts of singular use and advantage to the edification and consolation of the Church; so the evil examples of any of them in life and death, with the want of those graces which should be excited to exercise by their infirmities, is pernicious thereunto.

[illegible]. The life of the Church depends on the everlasting life of Jesus Christ. It is said of Melchisedec, as he was a type of him, It is witnessed that he lives. Christ does so, and that for ever; and hereon under the failings, infirmities, and death of all other administrators, depends the preservation, life, continuance, and salvation of the Church. But this must be spoken peculiarly on ver. 27, whither it is remitted.