ternal call. It is not the same with xahouusvos, used by our apostle, Heb. v. 4, Kaλovμεvos vπò тоû εou,-" called of God;" that is, by an effectual call and separation unto office. But it answers poбayopeuttis, chap. v. 10,-" cognominatus;" called so by external denomination. For the real call of Christ unto his office, by Him who said unto him, "Thou art my Son, this day have I begotten thee," was such as the call of Melchisedec himself could not represent. Wherefore the call of Christ unto his office and that of Melchisedec are nowhere compared. But upon the account of sundry resemblances, insisted on by the apostle in the first verses of this chapter, Christ is called by external denomination a priest after his order, and is nowhere called so after the order of Aaron. And the reason why the apostle addeth this negative is evident. For it might be said, that although another priest was foretold to arise, yet this might respect only an extraordinary call unto the same office, and not a call unto an office of another kind or order. Aaron was called by God immediately, and in an extraordinary manner; and all his posterity came into the same office by an ordinary succession. So God promised to raise up a priest in a singular manner, 1 Sam. ii. 35, "I will raise me up a faithful priest, which shall do according unto that which is in mine heart and in my mind." A priest of another order is not here intended, but only the change of the line of succession from the house of Ithamar unto that of Phinehas, fulfilled in Zadok in the days of Solomon. So a new priest might be raised up, and yet the old legal order and administration be continued. 'But,' saith the apostle, he is not to be of the same order.' For the defect of the Levitical priesthood was not only in the persons, which he mentions afterwards, but it was in the office itself, which could not bring the church to perfection. And that "de facto" he was not so to be, he proves by this argument negatively from the Scripture, that he is nowhere by the Holy Ghost said to be of the order of Aaron, but, on the contrary, of that of Melchisedec, which is in consistent therewithal.

And this is the first argument whereby the apostle confirms his principal design, which he particularly strengthens and improves in the verses following.

VERSE 12

Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.

"Mutato sacerdotio." Vulg. Lat., "translato." Beza, "hoc sacerdotio;" expressing the article. Syr., "Yea, even as a change was made in the priesthood, so a change was made also in the law;" not to the mind of the apostle. Ethiop., "If their law is passed away, their priesthood shall pass away;" more out of the way than the other.

Ver. 12. For the priesthood being changed, there is made of necessity a change of the law.

In this verse the apostle evidently declares what he intended by "the law" in that foregoing, which "the people received under the Levitical priesthood." It was the whole "law of commandments contained in ordinances," or the whole law of Moses, so far as it was the rule of worship and obedience unto the church; for that law it is that followeth the fates of the priesthood.

And herein lieth the stress and moment of the controversy which the apostle then had with the Jews, and which we have at this day with their unbelieving posterity. For the question was, whether the law of Moses was to be eternal absolutely,—the rule of the worship of the church whilst it was to continue in this world. And it appears that in the preaching of the gospel, that which most provoked the Jews was, that there was inferred thereby a cessation and taking away of Mosaical institutions. This was that which enraged them, unto the shedding of the blood of the church, which they were guilty of, after the murder of the Head thereof. For they fell on Stephen under pretence that he had said that "Jesus of Nazareth should change the customs which Moses delivered," Acts vi. 14. And this also provoked their rage against our apostle, Acts xxi. 28. Yea, the most of them who were converted to the faith of the gospel yet continued obstinate in this persuasion, that the law of Moses was yet to continue in force, Acts xxi. 20. And with this opinion some of them troubled the peace and hindered the edification of the churches called from among the Gentiles, as hath been at large elsewhere declared. This matter, therefore, which the apostle now entereth upon, was to be managed with care and diligence.

This he enters upon in this verse, being a transition from one point unto another, having made way for his intentions in the verse foregoing. That which hitherto he hath insisted on in this chapter, is the excellency of the priesthood of Christ above that of the law, manifested in the representation made of it by Melchisedec. In the pursuit of his argument unto that purpose, he proves that the Aaronical priesthood was to be abolished, because, after its institution, there was a promise of the introduction of another, wherewith it was inconsistent. And herein observing the strict conjunction that was between that priesthood and the law, with their mutual dependence on one another, he proves from thence that the law itself was also to be abolished.

Herein, therefore, lay the principal design of the apostle in this whole epistle. For the law may be looked on under a double consideration: 1. As unto what the Jews, in that degenerate state of the church, obstinately looked for from it. 2. As unto what it did

really require of them, whilst it stood in force and power. And under both these considerations it was utterly inconsistent with the gospel.

1. The Jews at that time expected no less from it than expiation of sin by its sacrifices, and justification by the works of it. It is true, they looked for these things by it unjustly, seeing it promised no such thing, nor was ever ordained unto any such purpose; but yet these things they looked for, and were resolved so to do, until the law should be removed out of the way. And it is evident how inconsistent this is with the whole work of the mediation of Christ, which is the sum and substance of the gospel. But suppose they looked not absolutely for atonement and justification by the sacrifices and works of the law, yet the continuance of their observance was repugnant unto the gospel. For the Lord Christ, by the one offering of himself, had made perfect atonement for sin; so that the sacrifices of the law could be of no more use or signification. And the continuance of them, wherein there was renewed mention of the expiation of sin, did declare that there was not a perfect expiation already made: which overthrows the efficacy and virtue of the sacrifice of Christ; even as the daily repetition of a sacrifice in the mass continueth to do. Again; whereas the Lord Christ, by his obedience and righteousness, had fulfilled the law, and was become the end of it for righteousness unto them that do believe, the seeking after justification as it were by the works of the law was wholly repugnant thereunto.

2. And in the next place, the law may be considered as it prescribed a way of worship, in its ordinances and institutions, which God did accept. This the people were indispensably obliged unto whilst the law stood in force. But in the gospel our Lord Jesus Christ had now appointed a new, spiritual worship, suited unto the principles and grace thereof. And these were so inconsistent as that no man could at once serve these two masters.

Wherefore the whole law of Moses, as given unto the Jews, whether as used or abused by them, was repugnant unto and inconsistent with the gospel, and the mediation of Christ, especially his priestly office, therein declared; neither did God either design, appoint, or direct that they should be co-existent. If, then, the law continue in its force, and have power to oblige the consciences of men, and is still so to abide, there is neither room nor place for Christ and his priesthood in the church, nor, indeed, for the discharge of his other offices. And this opposition between the law and the gospel, works and grace, our own righteousness and that of Christ, our apostle doth not only grant, but vehemently urge, in all his epistles, allowing none to suppose that they may have both these strings unto their bow. One of them he is peremptory that all

mankind must betake themselves unto. Here the Jews were entangled, and knew not what to do. The greatest part of them adhered unto the law, with an utter rejection of the gospel and the Author of it, perishing in their unbelief. Others of them endeavoured to make a composition of these things, and retaining of Moses, they would admit of Christ and the gospel also. And this the Holy Ghost in the apostles did for a while bear withal. But now, whereas the whole service of the tabernacle was of itself fallen down, and become, as useless, so of no force, its obliging power ceasing in its accomplishment by Christ; and whereas the time was drawing near wherein God by his providence would utterly remove it; the inconsistency of it with the gospel-state of the church was now fully to be declared.

This, therefore, our apostle grants, that there was such a repugnancy between the law and the gospel, as unto the ends of righteousness and divine worship, as that one of them must of necessity be parted withal. Wherefore the whole controversy turning on this hinge, it was highly incumbent on him to manifest and prove that the law did now cease, according unto the appointment of God; and that God had of old designed, foretold, and promised, that so it should do, and be abolished upon the introduction of that which was the end and substance of it. And this I look upon as the greatest trial the faith of men ever had in the concerns of religion; namely, to believe that God should take away, abolish, and leave as dead and useless, that whole system of solemn worship which he had appointed in so glorious a manner, and accepted for so many generations. But yet, as we are to acquiesce in the sovereign pleasure of God, made known by revelation, against all reasonings of our own whatsoever; so it must be confessed that faith was greatly bespoken and prepared, by the nature, end, and use of all those institutions, which more than intimated that they were appointed only for a time, and served to introduce a more glorious dispensation of divine wisdom and grace.

The proof, therefore, of the utter cessation of the law, the apostle enters upon by the invincible argument whose foundation or proposition is laid in this verse, and the especial parts of it are explained, confirmed, and vindicated, in those that follow. And in his ensuing discourse his principal design is to prove, that the church is so far from being a loser or disadvantaged by this change, as that she receiveth thereby the highest privilege and greatest blessing that in this world she is capable of.

In the words of this verse there is a supposition of the change of the priesthood, as that which was proved before; and an inference from thence unto a necessity of the change of the law.

"The priesthood being changed;" that is, the priesthood of Levi,

nature.

Μετατιθεμέ

appointed and exercised under the law. Merariosuévns, "translato," "mutato;" so some read, "transferred," "translated;" some, "changed." The former do not reach the whole sense intended; for the office of the priesthood runs. may be transferred from one person to another, one family unto another, yea, one tribe unto another, and yet the priesthood, as to the kind and nature of it, continue the same. This our apostle afterwards mentions, verses 13, 14, as a part of his argument to prove the priesthood itself to be changed. But this it doth not absolutely, seeing it is possible that the office may be transferred from one tribe unto another and yet not be changed as unto its But the proof lies in this, that Moses, in the institution of the priesthood, made no mention of the tribe of Judah; and therefore if that office be transferred unto that tribe, it must be of another kind than that before instituted. And on this supposition, that which he intends to prove follows evidently upon the translation of the priesthood. For all the sacred services and worship which the law required were so confined, or at least had that respect unto the Levitical priesthood, as that no part of it, no sacred duty, could be performed, on a supposition of taking away the priesthood from that tribe and family. For whereas the whole of their worship consisted in the service and sacrifices of the tabernacle, God had appointed that whosoever did draw nigh unto the performance of any of these services that was not of the seed of Aaron, should be cut off and destroyed. Wherefore, upon a supposition of the ceasing or changing of the priesthood in that family, the whole law of ordinances became impracticable, useless, and lost its power; especially seeing there was no provision made in the law itself for a priesthood in any other tribe. Besides, such was the contexture of the law, and such the sanction of it, ("Cursed is every one who continueth not in all things which are written in the book of the law to do them,") that if any thing be taken out of it, if its order be disturbed, if any alteration be made, or any transgression be dispensed withal, or exempted from the curse, the whole fabric must of necessity fall unto the ground.

But yet it is not a mere transferring of the priesthood from one tribe unto another that is here intended by the apostle; for there is such a change of the priesthood as there is of the law. But the change of the law was an àirnois, a "disannulling" or abolishing, as it is affirmed, verse 18: such, therefore, must the change of the priesthood be; and so it was. The priesthood was changed, in that one kind of it was utterly abolished, and another introduced. was the Levitical priesthood changed, as that the other priest, which came with his office in the room thereof, could not be called or said to be after the order of Aaron, but was of another kind, typed out