Commentary on Hebrews

§. 141. Of impossibility in reference to God.

THe immutability of the two foresaid things, is amplified by the impossibility of altering them: which is thus expressed, In which it was impossible for God t •… 〈◊〉 .

This relative, in which, is of the plural number: and hath reference to the two intended things, God's promise and God's oath. These are the things which are impossible to be altered.

Of the derivation and divers acception of this word, impossible, see §. 38. It is here taken in the most proper, simple, and absolute sense that can be. Nothing can be more impossible, then that which is here set down, namely for God to 〈◊〉 .

Quest. Can omnipotency stand with impossibility in anything?

Answ. Yea in such things as imply impotency: or which proceed from impo •… y: as lying doth. Omnipotency is a cause of such an impossibility.

Object. The notation of this word omnipotent, or almighty, implieth an ability to anything.

Answ.

• 1. An infallible conclusion doth not necessarily follow from the notation of a word.
• 2. The foresaid notation is but from part of the word: even from this general particle ALL. But the word, omnipotent, or almighty is a compound, and affordeth a double notation: one from the general particle, ALL: the other from the word of power or might. Join both together, and the notation may well stand. For it showeth that he that is Omnipotent, or Almighty can do whatsoever requireth power for the effecting thereof. But those things which arise from impotency, may not be brought within the compass of Omnipotency. It may well be said of them without impeachment of God's Omnipotency, God cannot do them: It is impossible that he should do them.

Sundry of those things which God cannot do, are distinctly noted in the Guide to goto God, §. 210.

§. 142. Of lying as it is impossible to God.

THe verb translated to lie, is of the passive voice: but is of a natural signification. It is derived from an active, which signifieth to deceive▪ or to frustrate, fail •… , and disappoint. So as to lie is to utter a thing with a mind to deceive. The latin word, according to the notation thereof, signifieth to go, or to speak, against ones mind. To utter an untruth is not simply to lie: at least if a man be persuaded that that which he uttereth, is a truth: but to utter a thing against conscience, and with a mind to deceive is a plain lie. Thus Ananias and Sapphira lied, Act. 5. 3, 4.

That which is so uttered is styled a lie, John. 8. 44. And he that uttereth it a liar, Rev. 2. 2. The titles of such as deal falsely and deceitfully are compounded therewith: as a false brother, Gal. 2. 4. A false Apostle, 2 Cor. 11. 13. A false teacher, 2 Pet. 2. 1. A false speaker, 1 Tim. 4. 2. A false witness, Matth. 26. 60. A false Prophet, Matth. 7. 15. A false Christ, Matth. 24. 24. A thing falsely called, 1 Tim. 6. 20. That which is here intended to be impossible for God, is to fail in performing his promise: especially that which is confirmed by oath.

We shall not hear need to speak of that which God confirmeth by oath: for it was shown (§. 140.) that God's oath is inviolable: and it will by necessary consequence follow, that if it be impossible that God should fail in any word at all, It would much more be impossible, that he should fail in that which he confirmeth by oath.

For the general, that God cannot in any case lie, or fail of his word, is evident by an Epithite attributed to him, which we thus translate, that cannot lie, Titus 1. 2. It intends as much as this phrase, It is impossible for him to lie. The foresaid Epithite is compounded with a privative preposition, that implieth an utter privation of such a thing: and that there is no inclination thereunto. As God is light and in him is no darkness, (1 John 1. 5.) so he is truth, and in him there can be no lie. The strength of Israel will not lie, 1 Sam. 15. 29. herein is made a difference betwixt God and man, God is not a man, that he should lie, Num. 23. 19. For God to lie, were to deny himself: but God cannot deny himself, 2 Tim. 2. 13.

God's truth is infinitely perfect: it admits no variableness, neither shadow of turning, Jam. 1. 17. Yea, God's truth is essential to him, so as his essence may as soon be brought to nothing, as his truth to a lie.

§. 143. Of inferences from the impossibility of God to lie.

• 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief. For he that believeth not God, hath made him a liar, (1 Joh. 5. 10.) which is in effect to make God no God. This is the rather to be noted, to stir up in us a diligent watchfulness against this sin, which many account no sin, but a mere infirmity. See more hereof, v. 13. §. 100.
• 2. This is a strong motive to believe: a greater cannot be given: for as there is no will, so neither power in God to lie. Men who are conscionable and faithful in keeping their word and promise are believed: yet being men, they are subject to lie, Rom. 3. 4. How much more should God be believed, who cannot possibly lie. If God cannot lie, what promise, what threatening of his, shall not be accomplished?
• 3. This should make Ministers who stand in God's room, and speak in God's name, to be sure of the truth of that which they deliver for God's word, else they make God a liar, for their word is taken for God's, Col. 2. 13. They are God's Ambassadors. An Ambassadors failing is counted his Masters failing. Therefore the Apostle useth this asseveration, I say the truth in Christ, I lie not, my conscience also bearing we witness in the Holy Ghost, Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 God's name, Jer. 14. 14. For preventing this we must hold close to God's word.
• 4. Though we cannot attain to such an high pitch of truth, yet everyone ought to endeavor to be like God herein, namely in avoiding lying. Lying is a sin •… beseeming any man: but most unbeseeming a professor of the true religion.

General arguments against lying are these.

• 1. Lying is condemned by those, who were led by no other light then the light of nature: as Philosophers, Orators, Poets. Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 , whereby the Cretans were condemned for their frequent lying, Titus 1. 12. To 〈◊〉 them the more for this vice, to lie, was in a proverbial speech said, to 〈◊〉 , or play the Cretans.
• 2. Every man's conscience condemns lying. If one be not impudent, he will blush when he tells a lie: and infinite shifts are ordinarily made to cloak a lie: which show that he is ashamed thereof, and that his conscience checketh him for it.
• 3. No man can endure to be accounted a liar. No word more provoketh rage than this, Thou liest. It is the cause of many duels.
• 4. Lying overthrows all society. For what man knoweth the things of a man, 1 Cor. 1. 11. A man's purposes must be made known: and speech is the best means thereof. If his speech be deceitful, how shall his mind be made known? If not, what commerce can there be with him and others?
• 5. A man taken tripping herein, will be suspected in all his words and actions. He that is not true in his words can hardly be thought to deal honestly in his deeds.

Arguments against lying in professors of the Christian religion are these.

• 1. Lying is expressly forbidden in God's word, Lev. 19. 11. Eph. 4. 25. 〈◊〉 . 3. 9. Thus it is against the rule of Christians.
• 2. It is against knowledge and conscience. For a liar doth deceitfully utter for truth, that which he knoweth to be false.
• 3. It is a filthy rag of the old man, and one of the most disgraceful; and therefore first set down in the particular exemplification of those filthy rags, Eph. 4. 22, 25.
• 4. It is most directly opposite to God, who is truth itself: and concerning whom we heard that it was impossible that he should lie.
• 5. Nothing makes men more like the devil, for he is a liar and the father 〈◊〉 , Joh. 8. 44. A lying spirit is a diabolical spirit. A liar carrieth the image of the devil, and doth the work of the devil, and therein shows himself a child of the devil.
• 6. As a lie is hateful to God, so it makes the practicers thereof abomin •… ble, Prov. 6. 16, 17. and 12. 22.
• 7. Lying causeth heavy vengeance. In general it is said, The Lord will 〈◊〉 them that speak lies, Psal. 5. 6. In particular both temporal and eternal judgments are threatened against such. Temporal, Hos. 4. 2, &c. Eternal, by excluding from heaven, Rev. 21. 27. And by thrusting into Hell, Rev. 21. 8. Memorable was the judgment on Gehazi, 2 King. 5. 27. And on Ananias and 〈◊〉 , Act. 5. 5, 10.

§. 144. Of comfort arising from faith in God's promise.

THe end of the two immutable things which God used, is thus expressed. That we might have, &c. These words in general declare that it was for our good, 〈◊〉 God so far condescended; as was shown, v. 17. §. 131.

The particular good aimed at therein, is in these words, A strong consolati •… .

Of the verb whence this Noun, consolation, is derived, see chap. 3. v. 13. §. 143.

Among other acceptions, the verb, from whence this noun is derived, signifieth to comfort, Col. 4. 8. Hereupon the Holy Ghost who is the original cause of all 〈◊〉 sound comfort, is styled the comforter.

The word of my Text, is sometimes translated, exhortation, Heb. 13. 22. and sometimes consolation, Luk. 2. 25. So it is here taken.

The consolation here meant, is such as ariseth from a true, sound, steadfast faith: so as God added to his promise his oath, that we might more steadfastly believe his promise: and in believing the same, receive comfort to our souls. Metonymically the effect is put for the cause: comfort for faith, which worketh it.

Hence it is evident that Credence given to God's promise, bringeth great comfort to the soul: Hereupon saith the Psalmist, Remember thy word unto thy servant, upon which thou hast caused me to hope; He means God's word of promise; and thence inferneth, this is my comfort in my affliction, Psal. 119. 49, 50. David himself gives a good evidence hereof: For when he was brought into the greatest strait that ever he was in, he encouraged himself in the Lord his God (1 Sam. 30. 6) that is, calling to mind the promise, that God made to him, his soul was quieted and comforted. Such is the comfort and confidence which ariseth from faith in God's promises, as it maketh true believers to cast their burden and care upon the Lord, (Psal. 55. 22. 1 Pet. 5 7.) and to lay themselves down in peace and sleep quietly, Psal 4. 8.

A believer is freed from all undue fears, doubts, surmises, and such like passions as most trouble and disquiet the soul: so as a man must needs be much comforted therein. That which the Apostle saith of love, may fitly be applied to faith, 1 John. 4. 18. There is no fear in faith, but perfect faith casteth out fear. Christ opposeth 〈◊〉 and saith, where he saith, why are ye fearful, O ye of little faith? Matth. 8. 26. Comfort being the effect of faith in God's promises, should stir us up to labor for saith: and it should provoke us to yield all due credence to the promises of God, both in respect of God's honor, whose truth is sealed up thereby ( John 3. 33.) and also in respect of the peace and comfort of our own souls. Well weigh how sweet a thing true found comfort is: yea, and how needful, in regard of the many assaults, troubles, and vexations, whereunto we are subject. They who are troubled in mind and disquieted in conscience, and thereupon want this comfort, have it in high account, and earnestly desire it: for the benefit of a good thing is commonly better discerned by the want, then by the fruition of it. Behold here the only means to 〈◊〉 comfort in all estates, namely, faith in God's promises. Wherefore carefully use this means. All other means are but as shadows without substance; or as dew, which is soon dried up with the sun. Wherefore believe in the Lord your God, so shall you be established; believe his Prophets, so shall you prosper, 2 Chron. 20. 20.

§. 145. Of strong Comfort.

THe forementioned comfort is much illustrated by this Epithite, strong, Of the notation and emphasis of this Epithite, see Chap. 5. v. 7. §. 37. It is here opposed to that which is weak and wavering, and full of doubts and fears. Hereby then is shown, that God would have our comfort to be steady; like the shining of the sun in a fair bright day: and not in a cloudy, gloomy day, when it may for a while shine forth, and then presently be obscured. Paul's comfort was a strong and steady comfort: for he saith, our consolation aboundeth by Christ, 2 Cor. 1. 5. And again, I am filled with comfort, 2 Cor. 7. 4. In this respect he styleth it, everlasting consolation, 2 Thes. 2. 16.

Strong comfort doth much commend the means which God hath afforded for that purpose: And it is exceeding useful against the many, fierce and strong temptations which will much impair our comfort unless it be strong. A foundation 〈◊〉 on the Sand will soon fail, when the rain falls, and the floods arise, and the 〈◊〉 blow and beat upon the house that is built on that foundation, Matth. 7. 26, •… 7. There will arise doubts and fears from the flesh: Satan also will add his 〈◊〉 and blusterings, and will do what lieth in him, to bereave us of all comfort. It is therefore requisite, that our comfort be strong and steadfast: and that we be as a 〈◊〉 rooted, and a well grounded Oak which stands steady against all storms.

• 1. Let us not be content either with seeming or small comforts: lest we be 〈◊〉 those, who dream that they eat, but when they awake, their soul is empty, &c. Isa. •… 9. •… . Such are many who have been long trained up in Christ's School, and lived under the Ministry of the word, by which God's promises have been tendered unto them, and the infallible truth of those promises demonstrated, and yet remain as weak and wavering, as full of doubts and fears, as at the beginning. How can such be though •… to be of the Kingdom of God? the things of that Kingdom, though they be 〈◊〉 in their beginning, yet will grow to an admirable greatness, Matth. 13. 31. &c.
• 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to, and for which God affordeth us immutable things: namely, strong •… lation. This may be attained by a diligent exercising ourselves in God's word publicly and privately: by a careful observing his promises, and by a due •… deration of God's faithfulness and immutability.

§. 146. Of flying for refuge to God's promise.

THe parties here specially intended for partaking of the forementioned end of God's confirming his promise by Oath, are thus described, Who have fled 〈◊〉 •… fuge to lay hold upon the hope set before us.

This phrase, fled for refuge is the interpretation of one Greek word: which is a compound. The simple verb signifieth to fly, Matth. 2. 13. This compound is only twice used in the New Testament: here, and Acts 14. 6. It carry •… th emphasis, and that in a double respect.

• 1. As it intendeth safety, and is translated, fly for refuge.
• 2. As it intendeth diligence and speed, and may be translated, fly with speed.

In the former sense it showeth, that they reap strong comfort from God's promise, who make it their refuge. They who fled to the City of refuge, there rested quiet and secure; and feared not what their adversary could do against them, Num. 35. 12, 15. In this respect David oft styleth God, his hiding place, Psal. 32. 7. and 119. 114.

This will be a means to root out all confidence in ourselves, or other creatures, and rest on God alone and his word. For he that fled to the City of refuge, there abode, and went not out of it, Num. 35. 25, 26.

• 1. This excludes all proud, self-conceited justiciaries from strong consolation.
• 2. This teacheth us to acquaint ourselves with our own guilt and emp •… inesse, that thereby we may be moved to fly for refuge to God's word. Till we see that, we shall never do this.

§. 147. Of diligence in attaining the hope set before us.

AS the foresaid compound implies diligence and speed, it is a metaphor taken from runners in a race, who use to put on with all the speed they can. This sense seems to be the more pertinent in this place, because the words following have reference thereunto. For

• 1. To lay hold, hath reference to a prize, for which runners in a race, make the more speed.
• 2. The hope, here mentioned, is that prize.
• 3. This word, set before, useth to be spoken of runners in a race, before whom the prize is set, Heb. 12. 1.
• 4. There is mention made of a fore-runner, v. 20.
• •… . Our old English translation have reference hereunto: for thus they translate it, Which have fled to hold fast the hope laid before us. In this sense do most Expositors 〈◊〉 take this word.

Thus the word implieth, that diligence must be used for attaining that which is 〈◊〉 for; hereof see Chap. 4▪ v. 11. §. 64.

The Greek word here translated, to lay hold upon, is the same that is used, Chap. 4▪ v. 14. §. 86. and there translated, hold-fast. As there, so here, it imply •… perseverance in our Christian course, till we have attained to the end thereof. Of perseverance, see Chap. 3. v. 6. §. 68.

Hope is here taken metonymically for the thing hoped for: as promise for the thing promised, v. 12. §. 87. That which was hoped for, is the very same as was promised, even eternal life. For this is the reward, that is here said to be set before us.

§. 148. Of heaven a believers hope.

THat which before the Apostle termed the promise, he here styleth the hope; to show the mutual correspondency betwixt God's promise, and man's hope. What God promiseth man hopeth for: and man cannot in faith hope for anything, but that which God hath promised. See more hereof in The Whole Armor of God, Treat. •… . Part 7. §. 3. Of Hope, on Ephes. 6. 17.

If it be demanded, what that hope is which is set before us. A ready answer may be gathered out of the two next verses: which show that it is heaven itself, and the glory thereof which is hoped for.

Heavenly glory is that which true believers hope for. Hereupon their hope is 〈◊〉 , the hope of the glory of God, (Rom. 5. 2.) namely, that glory which with God they shall enjoy in heaven. It is also styled the hope of salvation, (1 Thes. 5. 8.) and the hope of eternal life, Titus 3. 7. It is in this respect called, The hope which is laid up for us in Heaven, Col. 1. 5. And that blessed hope (Titus 2. 13.) an hope that maketh us blessed. And the hope which shall be gladness, Prov. 10. 28.

• 1. Herein is manifested a main difference betwixt the hope of them that are regenerate, and them who remain in their natural estate. The utmost of the hope of these men, is within the compass of this world. Hereupon their hope is said to per •… , Prov. 11. 7. For the promises of things to come belong not to them.

  Besides they want the eyes of faith, whereby things invisible are seen, Heb. 11. 27. They walk by sense.

• 2. Herein further is manifested the ground of a believers boldness. The righte •… are bold as a Lion, Prov. 28. 1. He is bold in peace and trouble, in safety and danger, in life and death; And well may he be so, by reason of the hope that is s •… t before him. Hereupon the righteous hath hope in his death, Prov. 14. 32. This is that hope whereof in a proverbial speech it is said, Were it not for hope the heart would break. This prov •… rb holdeth most true in the hope that here we speak of: the hope of eternal life. If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19.

§. 149. Of setting reward before us.

THis phrase, •… et before, is the interpretation of one Greek participle: the root whereof signifi •… th to be set, Phil. 1. 17. The compound is only used in this Epistle, and that three times: here and Chap. 12. 1, 2. It implieth a setting a thing before us, as for direction ( Heb. 12. 1.) to show how we should attain it. so also for imitation, to stir us up t •… use our best endeavor for attaining it.

It is set before us by God himself in his word: We may therefore have our eye upon this hope, namely upon that reward which is promised, and thereupon we may well hope for it. As God hath set it before us; so may we set it before ourselves: and thereby be encouraged to hold out in our Christian course. It is said of Christ, that for the joy which was set before him, he endured the Cross, Heb. 12. 2. If Christ used this means to encourage him to endure the Cross, much more may we by this means encourage ourselves to do and endure whatsoever God shall call us unto. Yea, I may add that we must have our eye on that that is set before us. For be that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11. 6. Thus Abraham looked for an 〈◊〉 City: and Moses had 〈◊〉 unto the recompense of the reward, Heb. 11. 10, 26. With this doth the Apostle thus persuade Christians to hold out under all their pressures, our light affliction which is but for a moment, worketh for us a far more exceeding 〈◊〉 eternal weight of glory, 2 Cor. 4. 17.

• 1. The weakness of our flesh, needeth this support. The spirit may be willing, when the flesh is weak, Matth. 26. 41.
• 2. The difficulty of our task, for doing and suffering what we are bound 〈◊〉 , requires such an encouragement: because strait is the gate, and narrow is the way which leadeth unto life, Matth 7. 14.
• 3. The imperfection of the sanctification of the best, while here they are in this world, needeth such an help. For we know in part, (1 Cor. 13. 9.) and of all other graces, we have but a part. If we were now as Adam in his innocence was, 〈◊〉 glorified Saints now are, we should need no such means.
• 4. Reward, especially the hope here spoken of, namely, of eternal life, i •… the end of our practice, ( Rom. 6. 22.) and of our faith, (1 Pet. 1. 9.) Therefore we may have our eye fixed on it.
• 5. God having promised that which we hope for, we may well set it before us For whatsoever good thing any man doth, the same shall he receive of the Lord, •… ans 6. 8. and in due season we shall reap, Gal. 6. 9.
• 6. None condemns this point of prudence in temporal things. Who 〈◊〉 the h •… sband man, for sowing bountifully, that he may reap bountifully, •… Cor. 9. 6. It is by way of commendation said, The husband man waiteth for the precious 〈◊〉 of the earth, James 5. 7. He that striveth for a mastery, doth it to obtain a 〈◊〉 Crown, 1 Cor. 9. 25. All Tradesmen, Merchants, Mariners, Soldiers, and ot •… ers, have that which they hope for in their eye.

1. Object. It is a mercenary disposition, and the part of an hireling to do 〈◊〉 for reward.

Answ. Not unless they do it wholly and only for reward: or at least, principally, according to this proverb, No penny, no Pater Noster.

2 Object. This argues self-love.

Answ. Indeed the eying of such a reward argues a spiritual self-love: but this is very commendable, as is shown, in Domest. Duties on Eph. 5. 29. Treat. 1. §. 58.

Though this be lawful, yet it admitteth sundry cautions: such as these.

• 1. That the principal •… nd we aim at in all our endeavors, be God's will and his glory. We ought so far to aim at this mark, as if our salvation and God's glory should stand in opposition (which never can in a right course) we should with M •… ses wish to be blotted out of the book of life, ( Exod. 32. 32.) and with Paul to be separated from Christ, rather then God's glory be dashed. Our aim therefore at ou •… own happiness must be subordinate to God's glory.
• 2. That the particular thing which we aim at be such as proceedeth from God's love and favor, and bringeth us into communion with him.
• 3. That we aim at a reward, not as a due debt, or matter of merit: but as that which God on his mere grace promiseth.
• 4. That the longer we be trained up in Christ's School, we do the more 〈◊〉 ▪ ourselves with the beauty and excellency of that which God requireth of us, and thereupon to yield unto it, for conscience sake, for the Lord's sake, for the lo •… e of goodness itself.

§. 150. Of Inferences upon doing and enduring for reward s •… ke.

• 1. THe foresaid doctrine of having an eye to the hope set before us, is the doctrine of all reformed Churches, taught by their Preachers in their 〈◊〉 , maintained by professors of Divinity in their Chaires, and published in the books that are printed about this point; and yet Papists falsely charge us to deny that Christians should have any respect to reward. The Rhemists in their notes on Heb. 1 •… . 26. thus, The Protestants deny that we may, or ought to do good, in respect or for re •… ard in heaven. And Bellarmine chargeth Calvin to deny that we should do good 〈◊〉 respect to reward. But in those places which he quoteth of Calvin, there is nothing to be found tending to that purpose.
• 2. It cannot be denied, but that there are some of this perver seopinion, to deny the truth of grace in them, who are either incited to good by hope of reward, or restrained from evil by fear of future revenge. But this conceit we utterly detest.
• 3. The foresaid doctrine giveth evidence of the great indulgency of God towards man, in affording such allurements to incite us unto our duty.
• 4. The said doctrine manifesteth the hardness of their hearts, who are no way •… rought upon: but remain like the Smiths Anvill, which is softened neither with the beating of the Hammer upon it, nor with any oil poured on it. They are like those that Christ complaineth of, who were wrought upon neither by piping nor dan •… ing, Matth. 11. 17.
• 5. Let this part of God's indulgency towards us quicken us up to use this help: and thereupon both to take notice of the hope that God hath set before us: and also seriously to meditate on the excellency thereof, and frequently to meditate thereon.

§. 151. Of the resolution of Heb. 6. 17. 18.

Vers. 17. THe Sum of these two verses is, A declaration of the ends of God's condescension to man.

Here about we are to observe the inference in this word, wherein: And the substance in the words following.

The foresaid ends are two,

One in reference to God himself, v. 17. The other in reference to man, v. 18.

The former is,

• 1. Propounded in this phrase, to show the immutability of his counsel.
• 2. It is illustrated by sundry circumstances.

In the point propounded we may observe

• 1. God's Act, thus expressed, to show.
• 2. The Object thereof, wherein is set down both the kind of object, counsel: and the stabil •… ty of it, in this word immutability.

The circumstances of the illustration are four.

• 1. The manner of God's doing what he did, in this word willing.
• 2. The measure thereof, more abundantly.
• 3. The means whereby he did it, his oath. This is amplified by the validity of it, in this word confirmed.
• 4. The men to whom he did it, Heirs of promise.

Verse 18. The other end which hath reference to man is,

• 1. Propounded.
• 2. Amplified.

In the point propounded is set down.

• 1. The kind of benefit, consolation.
• 2. The quantity of it, strong.
• 3. The fruition of it, might have.

In the amplification is set down the means used on God's part, and the persons for whom. The means are set forth.

• 1. By their number, two things.
• 2. By their stability: which is,
  • 1. Expressed in this word immutable,
  • 2. Confirmed, in this phrase, in which it was impossible for God to li •… .

The persons for whose sake God so far condescended are described

• 1. By their Act, who have fled.
• 2. By the end of that act, to lay hold upon.
• 3. By the prize, the hope.
• 4. By the ground thereof, set before us.

§. 152. Of Observations raised out of Heb. 6. 17, 18.

Verse 17. 1. GOd conforms himself to man. This I gather out of the Inference, from this word wherein, See §. 130.

II. God willingly doth what he doth for man. For it is here said, God willing. See §. 130.

III. God doth more then needs for man's sake. This phrase, more abundantly, 〈◊〉 this word two things (v. 18.) intend as much. See §. 131, 139.

IV. God clearly manifests his good will to man. The word translated to show, signifieth a clear and full manifestation of a thing. See §. 132.

V. All believers are God's heirs.

VI. None but believers are God's heirs.

The extent and restraint of this word heirs, prove these two last observations. See §. 133, 134.

VII. God's promise in the ground of believers inheritance. For they are heirs of promise. See §. 133.

VIII. God's counsel is immutable. This is here taken for granted. See §. 135.

IX. God's oath is a suretyship. The word translated, confirmed, intendeth 〈◊〉 much. See §. 138.

X. God's promise is immutable.

XI. God's Oath is immutable. These are the two things that are here said to be immutable. See §. 140.

XII. Matters of impotency are impossible to God. See §. 141.

XIII. It is impossible for God to lie. This is here expressly affirmed. See §. 141.

XIV. Faith in God's promise worketh consolation. For it is God's word believed whereby we come to have comfort. See §. 144.

XV. God would have our consolation to be steady. This is the meaning of this word, Strong, see §. 145.

XVI. Believers make God their refuge. They are here said to fly to his promise for refuge. See §. 146.

XVII. Diligence must be used for obtaining life. The verb translated fled implieth diligence. See §. 147.

XVIII. God's promise is the ground of man's hope. Hope is here put for that which God hath promised, and man believed. See §. 148.

XIX. God hath set a prize before us. This is here implied under this phrase, 〈◊〉 before us. See §. 149.

XX. We may aim at reward. It is reward that is set before us: and it is here mentioned, to move us to have our eye upon it. See §. 149.

§. 153. Of Hope an anchor of the Soul.

IN these two verses, the Apostle describeth hope, whereof he made •… mention in the former verse. Which description is here brought in for two principal ends. One, as a farther argument, to press the main point in hand, namely, perseverance without wavering. The other is a fit transition from his digression to the main matter 〈◊〉 hand, concerning Christ's Priesthood. See §. 161.

The Apostles argument is taken from that help and means which God affordeth to us, for persevering: which is a safe and sure Anchor.

Though hope in the former verse were taken metonymically for the thing hoped 〈◊〉 ; (as was▪ shown, §. 147.) yet here it may properly be taken for that grace, whereby we quietly wait for eternal life.

The word hope is not expressed in the Greek, but fitly supplied in our English: for the relative which hath reference thereunto.

Of the description of hope, and of sundry other points about that grace, see The 〈◊〉 Armor of God, Treat 2. Part. 7. §. 3. &c. of Hope on Eph. 6. 17.

The use of hope is excellently set forth under this metaphor of an Anchor: which 〈◊〉 the nature and use of it: that is to keep us steady against all temptations, that we be not tossed up and down, and carried this way and that way, or overwhelmed by them.

Saints are in this world as ships in the Sea. A Sea is oft very troublesome and dangerous, by reason of great waves, raised by gusts and storms of wind. Thus the Devil and his instruments bring Saints into many troubles and dangers. Now as an Anchor is of great use to hold a ship fast in the midst of storms and tempests, so as it cannot be whirled up and down, this way and that way, nor cast upon Rocks or Sands, but kept steady in the place where the Anchor is cast: so hope is of like use to the soul: it keeps it in the midst of all temptations and troubles, settled and steadfast: so as they cannot remove it from the promise of God, whereon this Anchor is cast: nor split it upon the rocks of presumption, or drive it into the sands of diffidence and despair.

Hope is here styled the Anchor of the soul, to distinguish it from Iron Anchors, used for ships. By the soul, is here meant, the spirit of a man, even the regenerate part.

Hope is a special means to keep the soul safe: and in that respect styled the hope of salvation, 1 Thes. 5. 8. And the helmet of salvation, Eph. 6. 17. It is one part of that spiritual armor whereby the soul is fenced, and whereby it is kept safe from spiritual enemies and assaults, In this regard it is the more excellent in the kind of it, and more necessary for the use of it. Of spiritual armor, and spiritual enemies and assaults, which make much to the amplifying of this. Anchor of the soul, see The whole Armor of God. Treat. 1. Part. 2. §. 4. on Eph. 6. 11. and Part. 3. §. 9. on Ephes. 6 12. and Treat. 2. Part. 8. §. 5. on Ephes. 6. 17.

By this metaphor the Apostle showeth that hope is of special use to keep the soul safe in all troubles and trials. They that trust, or hope in the Lord, shall be as Mount Zun, which cannot be removed, but abideth forever, Psal. 125. 1. Upon David's professing that he put his trust in God, he maketh this inference, I will not fear what flesh can do unto me; Psal. 56. 4. In this respect the Apostle saith, That hope maketh 〈◊〉 ashamed, (Rom. 5. 5.) It doth not disappoint him of that which he expecteth, so as he should be ashamed. In this respect, there is another metaphor, whereunto the Apostle resembleth hope, namely an Helmet, whereof see The whole Armor of God. Treat. •… . Part. 7. §. 7.

Hope doth as it were fasten the man, in whom it is, to the promise of God, on whom it is fixed, and to heaven which he hopeth for: as by the Anchor and cable, a ship is fastened to the ground on which the Anchor is cast. Now God's promise is a most firm ground: and heaven is so high, as nor Satan, nor any of his instruments, can come thither to lose it. Hope therefore must needs be of singular use to keep the soul safe.

• 1. This giveth proof both of the necessity, and also of the benefit of hope. Of both these, see The whole Armor of God. Treat. 2. Part. 7. §. 9.
• 2. This also may quicken us up to get and preserve this needful and useful grace. Hereof see The whole Armor of God. Treat. 2. Part. 7. §. 13.
• 3. The resemblance of hope to an Anchor affordeth a direction for well using of hope. Hereof also see The whole Armor of God. Treat. •… . Part. 7. §. 16.

§. 154. Of the Certainty of Hope.

THese two Epithites, Sure and steadfast, are so expressed as they may have reference either to the grace itself, which is Hope; or to the Metaphor, whereunto the grace is resembled. For they are all of the same case, gender and number. In sense both references tend to the same issue: for if it be referred to the metaphor, it implieth, that hope is not only like an Anchor, but also like a sure and steadfast Anchor.

The first Epithite translated sure, is a compound. The simple verb from whence it is derived signifieth to weaken, or overthrow. The verb is compounded with a privative proposition, and signifieth, to make fast and sure, or to keep safe, Matth. 27. 64, 65, 66. Act. 16. 28. Thence the adjective here used is derived: which signifieth certain, sure, safe; and a substantive that signifieth certainty, 〈◊〉 sureness, or safety: Luk. 1. 4. Act. 5. 23. And an adverb which signifieth 〈◊〉 , surely, safely, Act. 16. 23. Mark. 14. 44.

This Epithite applied to an Anchor signifieth such an one as abideth fast and 〈◊〉 in the ground, and suffereth not the ship to be carried away, but keepeth it safe.

Of the other Epithite, translated steadfast, see Chap. 2. v. 2. §. 11. and chap. 3 v. 6. §. 68.

These two Epithites are joined together with a double copulative, (which our English thus expresseth, both sure and steadfast. ) To set out more fully and to the life the certainty of hope: according to that which Joseph said of Pharach •… two dreams, It is because the thing is established by God, Gen. 41. 32. This then giveth evident proof, that a believers hope is firm and stable. See v. 11. §. 80.

The former of the foresaid Epithites being sometimes used for safe, and joined with the other, that signifieth steadfast, giveth us further to understand, that the spiritual safety of a Christian dependeth on the assurance of his hope: as the safety of a ship dependeth on the sureness of the Anchor: For he that wavereth, is like a 〈◊〉 of the Sea, driven with the wind and tossed. Jam. 1. 6. Hereupon the Apostle exhorteth to be steadfast and immovable, 1 Cor. 15. 58.

Satan will not cease to raise storms against us by himself and Ministers: if therefore our Anchor be not sure and steadfast, we shall be exposed to very great danger.

This should the more incite us to give all diligence to have our hope established. See v. 11. §. 80.

§. 155. Of entering into that within the veil.

THe object of hope, or ground whereon the Anchor of the soul is cast, is th •… s described, which entereth into that within the veil. The Greek noun translated, veil, is a compound. The simple verb signifieth, to Open. One compound signifieth to stretch out, Rom. 10, 21. Another to cover. From thence is derived the word, that signifieth a veil. For the use of a veil was to cover ( Exod. 40. 21.) or hide a thing.

The word translated, that within, is of the comparative degree. The positive signifieth within: and this comparative, inner. Acts 16. 24.

In this phrase the Apostle alludeth to the Tabernacle or Temple, wherein the most holy place was severed from the other part of the Temple by a Vail, Exod. 26. 33. 2 Chro. 3. 14. That, with in the veil, was the most holy place: which was a type of heaven: hereof see more on Heb. 9. 13.

The hiding of the most holy place with a veil prefigured the invisibility of heaven to us on earth.

The comparative may be used, either by way of distinction: and that betwixt this and the outward veil, whereby the holy place was divided from the court appertaining thereunto. In reference hereunto, this inner veil is called the sec •… veil, Heb. 9. 3. Or else the comparative may set out the inner part. For the no •… , Vail, is ( a ) of the genitive case: as if it were thus translated, the inner part if •… e 〈◊〉 Thus it setteth out the most holy place, as was noted before.

Of the emphasis of this compound, enter into, see chap. 3. v. 11. §. 116. 〈◊〉 of doubling the preposition in the verb, and with the noun, as if it were 〈◊〉 translated, entereth in, into, see chap. 4. v. 11. §. 65.

Here it implieth the extent of a believers hope, that it cannot rest till it have attained to heaven: and till it be well settled.

Herein lieth a difference betwixt the Anchor of a ship, and this Anchor of the 〈◊〉 . That is cast downwards to the bottom of the water, where the ship is stayed: this is cast as high as heaven it self.

§. 156. Of hope of things not seen.

THis part of the description of hope, that it entereth into that within, showeth that hope is of things not seen. This doth the Apostle expressly prove, Rom. 8. 24. As faith, so hope is the evidence of things not seen, Heb. 11. 1. By hope we look at the things which are not seen, 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven, 1 Pet. 1. 3, 4.

This God hath so ordered to try our patience, Faith, Love, &c. 1 Pet. 1. 7, 8.

• 1. Herein lieth a main difference betwixt a Christians hope and sight. This latter is of things visible; The former of things invisible.
• 2. Herein lieth a main difference betwixt the hope of true Christians, and mere worldlings, whose hope is only on the things here below, which are visible.
• 3. This teacheth us to wait for the things which we hope for. For if we hope for that we see not, then do we with patience wait for it, Rom. 8. 25. It is very requisite that we walt with patience, lest otherwise we sails of the end of our hope.

§. 157. Of hope of heaven.

THe mention of the Vail, in this phrase, that within the veil, further showeth that heaven is the object of a believers hope. The Apostles description of the hope of God's calling, doth evidently demonstrate thus much, Eph. 1. 18. but more clearly doth another Apostle thus set it out, God hath begotten us again, unto a lively hope, to an inheritance incorruptible, &c. 1 Pet. 1. 3, 4. The Apostle therefore joineth these two together, the blessed hope, and the glorious appearing of Christ, Tit. 2. 13. It is hereupon styled, hope of salvation, 1 Thes. 5. 8. An helmet of salvation, Ephes. 6. 17. The Apostle takes this for granted, where he saith, If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19. and in this respect, saith the wiseman, the righteous hath hope in his death, Prov. 14. 32. Heaven is the highest, and chiefest of all God's promises: it is the end of them all. For the purchase hereof Christ came down from heaven.

• 1. Herein lieth another difference betwixt the hope of Saints and worldlings. The hope of worldlings ariseth no farther then the earth. The hope of Saints ariseth as far as heaven.
• 2. Hereby proof may be made of the truth and excellency of a Christians hope. If it be fixed on things below, it's base and false.
• 3. In all losses and crosses, let us have an eye to this object of our hope. So long as heaven abides, we need not be over careful. This makes believers think themselves happy, when the world accounts them miserable.

§. 158. Of Christ's running in our race.

Verse 20. THe first part of the twentieth verse, is an explanation of the place where a believers hope is fixed, in these words, whither the fore-runr •… r is for us entered.

• 1. It is said to be a place entered into, and in that respect passable.
• 2. It is entered into by a fore-runner. Thereupon we may be directed how to enter.
• 3. That fore-runner is Jesus our Savior: so as we may with the greater confidence follow him.
• 4. He did what he did for us. This adds much to the strenghtning of our confidence.

The word translated fore-runner, is in this place only used.

As our English, so the Greek also is a noun compound. The simple verb signifieth to run, Matth. 28. 8. The preposition with which it is compounded signifieth before, Luk. 14. 4. The verb thus compounded is translated out-ran, Joh. 20. 4. For he that out-runs another, runs before him. The word may have reference to such as run in a race: and so out-run others, as they get first to the goal.

The Greek word here translated, fore-runner, is by other authors put, not only for such as in a race out-run others: but also, for a messenger sent before hand upon a business: or for a scout sent to descry an army: or for a quarter-master, who goeth before hand to prepare quarters for soldiers. And for an harbinger, who is to prepare lodgings for a Kings Court in his progress: And for an Herald that declares such a personage to be coming: And for any that prepareth the way before hand: And for a guide that goeth before to direct others. In sundry of these 〈◊〉 , 〈◊〉 the Baptist was styled a fore-runner. He was as an Herald that declared Christ 〈◊〉 coming: as an Harbinger to make the way plain before Christ's coming, and 〈◊〉 a guide to direct people in the way to Christ, Matth. 3. 1. &c.

But as this metaphor hath reference to heaven, whither the fore-runner here mentioned entered, it is proper to Christ alone. For he is that only one, who through his own merit opened heaven, and first entered into it, and made it passable for 〈◊〉 after him to enter thereinto.

In general it may, from this metaphor, be inferred,

• 1. That Christ was a runner in the Christian race.
• 2. That he ran therein before others.

The first point is evident by the obedience which he performed, and sufferings which he endured in the days of his flesh.

• 1. Christ would run in the same race with others, to sanctify the same unto them. For this is one benefit of all Christ's undertakings, that the like thereby are sanctified unto us. Christ suffered himself to be assaulted by Satan, that he might sanctify like assaults to us, if it please God to bring us thereunto. In this respect Christ is said to be he that sanctifieth: and believers to be they who are sanctified, Heb. 2. 11.
• 2. Christ ran in the race wherein we run, to make it the more plain and eafie for us. This is another benefit of Christ's undertakings. For Christ, as he met with blocks and incumbrances removed them out of the way; which otherwise would have hindered us.
• 3. Christ did this to draw us on more readily and cheerfully to run our 〈◊〉 Company in a work or way, is a great means of encouragement: it puts life and vigor into such as are ready to faint: a tired jade with company, will be drawn on.

This giveth an evidence of God's goodness to us, who hath provided such an excellent help for that whereunto he calls us. He hath sent his Son from heaven, and set him in the same race, wherein we are to run. This is the rather to be thought on, because, without this help, it is not possible to hold out.

§. 159. Of Christ's running before us.

THe second general point, that Christ ran in our race before us, may be taken two ways,

• 1. In regard of the absolute perfection, and surpassing excellency of all that he did, he far out-stripped all: and thus by an excellency he is styled a fore- 〈◊〉 . This is one respect, wherein he may be said to be anointed above his fellows. See Chap. 1. v. 9. §. 123.
• 2. In regard of his undertaking, to be a guide and pattern for us to follow him: thus is he styled the Captain of our salvation. See Chap. •… . v. 10. §. 95.

This much amplifieth the former point of Christ's being a runner in the 〈◊〉 race. For if thereby the way were made more easy, and believer •… drawn on 〈◊〉 〈◊〉 to run their race, much more by this that Christ is a fore-runner and a 〈◊〉 : such a fore-runner as espieth all obstacles, and impediments that lie in the 〈◊〉 , and will remove them before we come at them: yea, such a guide as can, and will direct us in the right way: for he is the way, the truth and the life. Therefore 〈◊〉 Apostle contenteth not himself with setting a cloud, that is, a thick multitude of 〈◊〉 running in this race, before us: but adds this fore-runner, and bids us in spe •… manner to look unto Jesus, Heb. 12. 1, 2.

Let us therefore look unto Jesus. The Israelites in the wilderness so looked un •… the pillar or cloud that went before them, that when the cloud was taken up in the 〈◊〉 , then they journeyed. Whether it was by day, or by night, that the cloud was 〈◊〉 up, they journeyed, or whether it were two days, or a month, or a year, that the 〈◊〉 •… arried upon the Tabernacle; they abode in their tents and journeyed not, Num. 9. 〈◊〉 , 22. The Lord Jesus our fore-runner, was the truth and substance of that pil •… . As then in the wilderness he went before his Church, in that shadow and 〈◊〉 : so much more brightly and visibly in the days of his flesh, when he fulfilled 〈◊〉 righteousness, (Matth. 3. 15.) and for righteousness sake endured the cross and 〈◊〉 the shame, Heb. 12. 2. The Lord Jesus is set before us, as the object of our saith, and a pattern for our imitation. We must therefore look unto him with the two eyes of our soul, understanding and faith: and follow him with both the 〈◊〉 of our soul, obedience and patience. The Church undertakes thus much in this prayer, and promise, draw me, we will run after thee, Cant. 1. 3. The prayer gives evidence of her understanding and faith. The promise of her obedience. We must look with the foresaid eyes to Jesus, that we may receive life, vigor, strength and all needful ability: for of ourselves we are not sufficient to think anything as of our 〈◊〉 , 2 Cor. 3. 5. We must follow Christ that we may be both guided in the right way, and encouraged to go on therein. Thus Paul followed Christ himself, and exhorteth others to follow him as he followed Christ, 1 Cor. 11. 1. For this end we must,

• 1. Enquire what way Christ entered into heaven.
• 2. Consider what good reason we have, and how great equity there is, that we should follow him: For this end these three points are among others to be duly weighed.

• 1. The dignity of his person that is our fore-runner.
• 2. The perfection of that course which he took. No such pattern was ever set before us. Every Saint had his defects: but Christ did no sin, &c. 1 Pet. 2. 22.
• 3. The reward which followeth upon following him, 2 Tim. 2. 11, 12.

§. 160. Of Christ's entering into heaven for us.

IT is said of the foresaid fore-runner, that he entered thither where our hope is fixed. The word translated entered, is the same that was so translated in the former verse, §. 155. It showeth that Christ attained the end of his race, at which he aimed. This was heaven itself, whereinto we also shall enter, if in our race we follow this our fore-runner.

This act of Christ being premised, immediately before his Priest-hood, showeth that heaven is the place where Christ continueth to exercise his Priest-hood.

• 1. That was prefigured by the most holy place, Heb. 9. 11.
• 2. There is the mercy seat or throne of grace, whereon his Father sitteth, Heb. 8. 1.
• 3. That is the only place of true happiness.
• 4. That was sh •… t against us by our sins: but Christ by his own blood entered in thither, 〈◊〉 obtained eternal redemption for us, Heb. 9. 12. See more hereof, Chap. 4. v. 14. §. 84, 85.

To move us the rather to apply this entering of Chrinst into heaven unto ourselves, the Apostle here expressly saith that he did it for us: So as a main end of Christ's entering into heaven was for our good. As he came down from heaven for our good: so for the same end, he entered into heaven again. Indeed for us, and for our good he did, and endured all that he did and endured. See Chap. 2. v. 9. §. 83.

In particular he entered into heaven for us.

• 1. To prepare places for us, John 14. 2. and 12. 26.
• 2. To make continual intercession for us, Rom. 8. 34.

• 3. To make us partaker of his own glory, John 17. 24. Rev. 3. 21. 2 〈◊〉 . 2. 〈◊〉

  We are utterly unable of ourselves, to enter into heaven, John. 3. 13. Therefore Christ ascended for us to open a passage for us, and to bring us thither.

• 1. This putteth a difference betwixt the ascension of Christ, and of others 〈◊〉 ascend thither. Christ ascended by his own power, and for the good of others. But all others that inter into heaven, entered by virtue of Christ's entering 〈◊〉 , and for themselves. This phrase, God hath raised us up together, and made us sit together in heavenly places in Christ Jesus, (Eph. 2. 6.) is very emphatical, and 〈◊〉 that we are not only in hope, but indeed entered into heaven in the person of Christ: and that by virtue of our near union with him.
• 2. This is a strong motive to believe in Christ. If Christ did all for us: 〈◊〉 〈◊〉 not then good reason for us to apply what Christ did and suffered to ourselves? Meditate hereon for strengthening your faith. If we apply not to ourselves 〈◊〉 Christ did, we do not only lose the benefit of all, but also we make void as 〈◊〉 as in us lieth the main end of Christ's entering.
• 3. From the particular we may receive a general direction to apply to our 〈◊〉 ▪ 〈◊〉 Christ himself, so his offices, actions, natures, properties, value, and virtue of what he did and endured: for all was for us.
• 4. This ministereth singular comfort against all the troubles which in this 〈◊〉 we are subject unto. Let not your hearts be troubled, saith Christ, in my Fathers 〈◊〉 are many mansions, and I go to prepare a place for you, John 14. 1, 2. Thus Christ comforteth his Disciples against troubles, upon this consideration, that he himself, as a fore-runner, entered into heaven for their sakes, even to prepare places for them. On this ground we may support ourselves against trouble, because Christ in heaven prepareth a rest for us: and we have no cause to fret at the honors whe •… unto wicked men are advanced in this world, in that Christ prepares honor enough 〈◊〉 us in heaven.

• 5. This showeth the reason of the assurance of our hope, that is an Anchor ca •… within the veil: namely, because Christ hath entered thither for us, that we should be made partakers of the happiness there enjoyed. For this cause doth the Apostle here make mention of Christ's entering thither for us.

  This assurance then ariseth not from ourselves: but from that order and means which God hath appointed and afforded to us.

That we might not be mistaken about the foresaid fore-runner, and his entering into heaven for us, the Apostle doth expressly name him, under this title Jesus: which signifieth a Savior: and this amplifieth all the fore-mentioned points that the forerunner is a Savior: and he that entered into heaven for us as a Savior▪ Upon such a ground did this Apostle thus set down Jesus by name, Chap. 4. v. 14. §. 86.

Of this name Jesus, See Chap. 2. v. 9. §. 73.

§. 161. Of Christ a Priest after the order of Melchizedek.

THe latter part of this verse (in these words, made an High Priest forever after the order of Melchizedek) is a pertinent and perfect transition betwixt the Apostles digression, and his description of Christ's Priest-hood.

Of his digression, See Chap. 5. v. 11. §. 57.

This transition eyeth both that which went before, and that which followeth.

In reference to that which he had delivered about the fore-runners entering into heaven, he hear showeth what an one he was: even the only true High Priest, who is for us in things pertaining to God. Hereby the benefit of Christ's entering 〈◊〉 is much amplified.

In reference to that which followeth, this transition layeth down the sum of the Apostles large discourse about Christ's Priest-hood.

He doth here resume the very words, at which he brake off his fore-mentioned discourse, Chap. 5. v. 10. that thereby we might the better discern how he returns to his sonner matter, and proceeds therein.

This is the third time that this testimony of Christ's Priest-hood hath been alleged: namely, Chap. 6. v. 6. and 10. and here. And it is twice more mentioned in the next Chap. v. 17. and 21. Yea, twice more, hint thereof is given, Chap. 7. •… . 11, 15.

It is a testimony that setteth down sundry remarkable points about Christ's Priest-hood▪ as,

• 1. The warrant that Christ had to execute this function, in this word made: which by the Apostle himself is thus explained, called of God, Chap. 5. v. 10. §. 54. Christ was deputed by God to this excellent function. That this word, made, implieth a deputation or ordination to a function, is shown, Chap. 5. v. 5. §. 24. Where this word, made, is used to the same purpose.
• 2. The kind of function, expressed in this word, Priest. That Christ was a true Priest is proved, Chap. 2. v. 17. §. 172.
• 3. The dignity of that function in this word, high: which declareth that Christ was the chiefest of Priests, see Chap. 2. v. 17. §. 173.
• 4. The everlasting continuance of this function. For he is here said to be a Priest 〈◊〉 ever, See Chap. 5. v. 6. §. 29.
• 5. The singular kind of Priest-hood: for this phrase, after the order, implieth a peculiar kind of function.
• 6. The eminency of Christ's Priest-hood: for the mention of this person Melchizedek, showeth that Christ's Priest-hood was of all the most eminent. He was such an one as never any like him. Of the two last points. See Chap. 5. v. 6. §. 30.

§. 162. Of the resolution of Heb. 6. 19. 20.

THe sum of these two verses is, A description of Christian hope.

Of the description there are two parts.

One setteth out the use of hope.

The other the qualities of it.

The use of hope is manifested in a metaphor: which is,

• 1. Propounded.
• 2. Amplified.

The metaphor, as propounded, is in this word, Anchor.

It is amplified, by the kind thereof, in this word, soul, which showeth it to be spiritual

2. By the interest we have therein, in this word, we have.

The qualities are

• 1. Expressed.
• 2. Confirmed.

They are expressed in two Epithites, Sure and steadfast:

They are confirmed by the place whereon that Anchor of the soul is settled.

That place is, 1. Generally propounded, 2. Particularly exemplified.

In the general there is noted,

• 1. An Act, which entered.
• 2. A type, whereby the place was prefigured, That within the veil.

Verse 20. The exemplification of the place, is, by Christ entering thereinto.

In this there is,

• 1. An expression of the act it self, ( is entered ) Illustrates, by the end thereof, for us.
• 2. A description of the person who entered.

The person is described,

• 1. By his proper name, Jesus.

• 2. By his functions, which are two:

  One a fore-runner. The other a Priest.

The later function is set out,

• 1. By the warrant he had to excercise it, in this word, made.
• 2. By the eminency of his office, High Priest.
• 3. By the perpetuity of it, For ever.
• 4. By the distinct order of it, after the orders of Melchesidec.

§. 163. Of observations raised out, Heb. 6. 19, 20.

I. HOpe is an Anchor, See §. 153.

Vers. 19. II. Hope keeps safe. This is gathered out of the meaning of the first Epithite translated, sure, Se •… § 154.

III. Hope is steadfast. See §. 154.

IV. Hope keeps the soul safe. It is an Anchor of the soul. See §. 153.

V. Hope is •… eiled in heaven. Heaven is the place that is meant under this phrase, 〈◊〉 ▪ within. See § 155.

VI. The most holy place was a type of heaven. That within the veil was the most holy place which typified heaven. See §. 155.

VII. Heaven is invisible. It is within the veil. See §. 155.

VIII. Hope is of things not seen. For that within the veil was not seen of the people. See §. 156.

Verse 20. IX. Christ ran in the Christian race. This is implied under this word fore-runner. See §. 158.

X. Christ is a fore-runner. This is plainly expressed. See §. 159.

XI. Christ entered into heaven. This phrase, whether he entered, intendeth as 〈◊〉 ▪ See §. 160.

XII. Christ ascended into heaven for us. See §. 160.

XIII. Christ is Jesus. See §. 160.

Six other observations raised out of these words, made an High Priest forever •… ter the order of Melchizedek, are distinctly set down. §. 161.

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

T He Apostle in this Chapter, returneth to that mysterious matter which he had interrupted, Chap. 5. v. 11. which was concerning Christ's Priest-hood, after the order of Melchizedek.

The sum of this Chapter, is, The excellency of Christ's Priest-hood.

This is set out two ways.

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

The similitude hath reference to the Priest-hood of Melchizedek, from the beginning 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 typical Priests.

The Jews had the order of Aaron's Priest-hood in high account.

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

The excellency of Melchizedek’s Priest-hood is demonstrated two ways.

• 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 historical narration of sundry passages registered.
• 2. By a mystical explanation of some of them, and others. Matters of History are four.

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

• 3. His Actions.

  These are of two kinds,

  • 1. Royal, 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, Melchizedek, that he was a King of righteousness.

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 days.
• 5. That he had no end of life.

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

The comparative demonstration is from the excellency of Melchizedek above Abraham, out of whose loins Levi, Aaron and all their posterity came.

This comparative excellency of Melchizedek is exemplified in three particulars.

• 1. That Abraham paid tithes to Melchizedek. This was an act of an inferiority: and that in Abraham to Melchizedek. It is amplified by the relation betwixt Abraham 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 account Levi and all his posterity were in the loins of Abraham, and in him paid tithes to Melchizedek.

  The argument thus lieth.

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

  But Melchizedek received in Abraham tithes of Levi, Aaron and all their posterity.

  Therefore Melchizedek’s Priest-hood was the more excellent, v. 4, 5, 6.

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

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

The dissimilitude betwixt Christ's Priest-hood and Aaron's, is largely amplified in the remainder of this Chapter.

The dissimilitude betwixt Christ's, and the Levitical Priest-hood, consists in this:

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

This is exemplified in seven particulars,

• 1. The change of the Levitical Priest-hood. There was another order of Priesthood to succeed the Levitical. Therefore the Levitical 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, presupposeth the change of the law, v. 12.

  The proposition, that the Levitical 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 Melchizedek, v. 15.

• 2. The weakness and unprofitableness of the Levitical Priest-hood: which is made up by the efficacy of Christ's Priest-hood, v. 16, 17, 18, 19.

• 3. The manner of instituting the one, and the other Priest-hood. The Levitical 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 Levitical Priests: but Christ ever remains, v. 23, 24▪

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

• 5. The sinfulness of the Levitical Priests, which forced them to offer for themselves. But Christ was perfectly pure, v. 26.
• 6. The reiteration of Levitical sacrifices. But Christ's was but once offered, v. 27.
• 7. The nature of Levitical Priests: They were but men. Christ was the S •… r, namely of God, v. 28.

§. 2. Of Melchizedek who he was.

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

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

The notation of this name, Melchizedek, is given by the Apostle, v. 2. Here therefore we will consider, who is the person that is thus styled.

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 greater then Christ: and that because he is said to be after the order of Melchizedek.

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 argument refuteth them; For Christ being High Priest, after the order of Melchizedek, Melchizedek was a type of Christ: and Christ the truth of that type: but the truth is greater then the type.

2. Others hold that the Holy Ghost was this Melchizedek.

Answ.

• 1. The Holy-Ghost was never incarnate: but Melchizedek 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 inferior to the truth.

3. Others are of opinion, that Melchizedek 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 Melchizedek, Gen. 14. 18. &c.

4. There are that hold Melchizedek 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 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 bless Abraham the father of the faithful.

As for their argument taken from Salem in Canaan, nothing hindereth, but that one that was no Canaanite, might live and reign there, at that time that is here intended: which was more then four hundred years before Joshua subdued the Ca •… aanites.

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

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

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

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

• 1. Shem lived an hundred years 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 honorable 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 Melchizedek be given unto him. See §.
• 4. God is styled the Lord God of Shem, (Gen. 9. 26.) So as he may fitly be called 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 bless 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 bless him.
• 8. All the following branches of the description of Melchizedek, may fitly be applied 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 Melchizedek: but rather to speak and think of him, as of one unknown, whose Father, Mother, kindred, age and generation are not made known. And this the rather, because he is here so transcendently described.

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

§. 3. Of Monarchical government.

THe foresaid Melchizedek, is here said to be a King. King is a title of Sovereignty and superiority, as the notation of the word in all the three learned languages implieth.

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

In Greek the notation of the word translated King implieth that the stability of a state resteth on him.

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

In that this title, King, is given to Melchizedek, 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 appears that Monarchical government, and Kingly authority is both ancient and warrantable.

The choice which not only God's people, but also God himself hath made of 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 unlawful 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 Monarchical government to be the best kind of government.

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

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

Besides men's minds are raised up by a monarchical government to a due consideration of the eternal, unalterable, supreme Monarch over all, the Lord God himself. For a Monarchical government is a representation of the supreme sovereignty, 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 counselors. Such were Achitophel and Hushai to David and Absalom, 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon: and gave counsel to Rehoboam his son, 1 King. 12. 6. Such were those seven counselors 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 access into his presence, to advise with him about weighty affairs. Thus there were Ephori among the Lacedemonians, for their Kings to consult withal: and Consulls and Senators at Rome in the Emperors times.

• 1. This layeth a duty upon Kings lawfully to use what is lawful in itself, le •… t they make that which is lawful in itself, to be unlawful unto them. There are many directions in God's 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 avoid temporal and eternal vengeance.

§. 4. Of Salem where Melchizedek reigned.

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

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 a noun signifieth peace itself, Deut. 23. 6.

This Salem was in that place where afterwards Jerusalem 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 will provide. Ieru, the first part of Jerusalem 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.

Jerusalem was called by this name Salem in David's time. For thus saith he, in Salem is God's Tabernacle, Psal. 76. 2.

Salem might be called Jerusalem in memorial of God's 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 Jews say that Abel and 〈◊〉 here offered up their sacrifices. There was a City in Samaria near Shechem of this name, Gen. 33. 18. But the former is here meant.

Questionlesse the people that lived under so righteous a King as Melchizedek 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 civil Monarchical 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 lawful and beneficial 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 God's Church hath in sundry ages reaped from this kind of civil government.

Christians therefore, among others, ought for conscience sake, and for the Lord's 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 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 others. Though God used Monarchs to punish people, yet he punished them also for their ambitious humor, Isa. 5. 10. &c. and 14. 4. &c.

§. 5. Of Melchizedek a Priest of God.

ANother function here attributed to Melchizedek, 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 show that he was ordained of God. This Apostle giveth an hint of his most solemn ordination, v. 20, 21.
• 2. To show 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 honor 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 Penman 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, most high is derived from a verb that signifieth to ascend on high, Psal. 68. 18. The Greek word is of the superlative degree. The positive signifieth height, Eph. 3. 18. This word in the singular number is attributed only to God in the New Testament. The Greek LXX do usually translate the foresaid Hebrew into when it is attributed to God with this Greek 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 Kingdom of men; and the 〈◊〉 〈◊〉 God giveth Majesty, glory and honor, 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 occasion to speak or think of God, we do it with all reverence, and with an high 〈◊〉 of him. So will dutiful subjects to their Sovereign. Thus we use to sp •… k of Kings, his highness, 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 highness, excellency, Majesty, dignity, dominion, and all manner of honor and glory doth belong.

It was usual with Christ, when he spake of God, thus to express him, 〈◊〉 •… there 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 profanely, and blasphemously, use the name of God. This commination in the third Commandment, The Lord will not hold him guiltless that taketh his name in vain, 〈◊〉 fearful doom against such.
• 2. Wonderfully doth this amplify the condescension 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 faithful; 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 press this title, He that d •… elleth 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 wickedness cannot 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 Israel, that they provoked the most high God. If therefore thou seest the oppression of the poor, &c. marvel not at the matter: for he that is higher then the highest, regard •… , Eccl. 5. 7.

§. 7. Of Melchizedek both King and Priest.

IT is a surpassing excellency in Melchizedek, that he was both King and Priest; The like is not noted in sacred Scripture of any mere man; namely, of any that rightly, and lawfully held those two offices.

Some have intruded on them both. Among the Heathen very many. B •… t none of those were Priests of the most high God. Among the Jews, one King presumed to take upon him the Priests function: but for that his presumption, he carried the stamp of God's indignation to his dying day; •… Chro. 26. 16, &c. The like is 〈◊〉 of Jeroboam, 1 King. 12. 33, and 13. 1. But at that very time was a Prophet 〈◊〉 to denounce a most heavy judgment against him, and his posterity.

Melchizedek 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 Pope of Rome, who usurpeth those two offices, of King and Priest, which are called his two keys. Herein he showeth 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 voice 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 Melchizedek’s royal entertaining Abraham's Army.

THe first act here attributed to Melchizedek is a Royal act. It is thus expressed, who met Abraham. The Greek word translated met, is a compound. 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 Jesus, Luk. 9. 37. This word is here fitly used: for Melchizedek did not come alone: but as a King with great company and good provision. In the History, whereunto this hath reference, it is thus set down, He brought forth bread and 〈◊〉 , Gen. 14. 18. Under this word bread, all needful and useful food is comprised. In this extent is the word bread frequently used in the Scripture: particularly in the Lord's Prayer, Matth. 6. 11. See The explanation of the Lord's Prayer, on the fourth petition, §. 81.

Under this word, wine, is in general meant drink: but it further implieth a kind of choice and dainty refreshing: it was not water, which might have been sufficient for Soldiers, but wine to cheer their spirits: For wine maketh glad the heart of man, Psal. 104. 15. So as he brought forth, not only that which was absolutely necessary to feed them: but also that which might cheer up their spirits: he made them a royal feast. Thus doth Josephus a Jew, who wrote the History of the Jews, 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 Soldiers are to be succorded and rewarded. This must be taken of such Soldiers as fight in a good cause. Joshua bountifully rewarded the Reubenites, and others that assisted their brethren against the Canaanites, Josh. 22. 8. It is said of Toi, that he sent to salute David, and to bless him, because he had fought against Hadadezer, and withal he sent great presents, 2 Sam. 8. 10. God himself gave the rich land of Egypt 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 custom in Israel, to meet such at returned with good success from the war, with tabarets, with joy & with instruments of music, 1 Sam. 18. 6. Judge. 1 •… . 34. Sore vengeance was executed on the men of Succ •… th and Penuel, because they refused to succor Soldiers in such a case, Judge. 8. 5, &c.

This kind of succor as it argueth gratefulness 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 hardness endured for effecting it: no work like unto it.

Such as tarry at home preceive the fruit and benefit of Soldiers pains and danger: 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 encouragement is to be given to Soldiers 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 Soldiers 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 better deserve their wages then Soldiers?

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

§. 9. Of Kings slain in War.

THe time of Melchizedek’s meeting Abraham is thus described, returning from the slaughter, &c. This hath reference to Abraham's arming Soldiers, and pursuing those enemies that had sacked Sodom, and among others of the City had taken Lot, and all that he had, Gen. 14. 14, &c. Melchizedek’s meeting Abraham and royally 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 Melchizedek’s blessing him for what he had done. This giveth a plain proof both of the lawfulness of war: and also of slaying enemies 〈◊〉 war.

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 styled Kings. There were four Kings 〈◊〉 joined together in that army which Abraham set upon: and by this text it 〈◊〉 that they were slain. To confirm me the truth whereof, the History itself thus saith: Abraham divided himself against them, he and his servants by night, and 〈◊〉 〈◊〉 , Gen. 14. 15. The History in general saith, that the enemies were smitten, which includeth Commanders, as well as common Soldiers: and the Apostle, who 〈◊〉 the full extent of that History, expressly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no privilege 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 arrow (1 King. 22. 34.) but also Josiah King of Judah, one of the best Kings 〈◊〉 ever Judah had, 2 Cro. 35. 23. The flesh of Kings, of Captains and mighty 〈◊〉 , 〈◊〉 ▪ in this respect said to be meat for the fowls of the Air, Rev. 19. 18.

All that join 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 alter by the enemy: and in that respect in greater danger; hereupon David's 〈◊〉 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 Josiah, 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 souls 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 slain, were those who had before gotten a great victory, and slain 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 reference, was, that his kinsman was taken by the enemies. For it is thus expressly said, when Abraham heard, that his brother was taken captive, he armed his trai •… d servants &c. Gen. 14. 14. He that is styled his brother, was Abraham's brother •… son, Gen. 11. 27. and 14. 12. It hereby is evident, that distress of kindred is a just occasion to afford help unto them: and if their distress be captivity under an 〈◊〉 (as Lots was) it is a good ground, to rescue them by force of arms: On this gro •… d the Reubenites, Gadites, and half the tribe of Manasseh, who were settled in their own inheritance, were enjoined 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, Josh. 22. 1, &c. On the other side, Reuben, Gilead, Dan, and 〈◊〉 , are reproved for sailing to afford help to their brethren in their need, Judge. 5. 15, 16, 17.

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

This point is to be applied, 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 Abraham's 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 show piety at Home and to requite their parents, may be applied 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 success of neighbors of the same profession.

THe nearest relation that we read of betwixt Melchizedek and Abraham, was neighbourhood, or cohabitation. For Salem was not far from the place where Abraham sojourned. Abraham sojourned in the Land of Canaan; and Salem was a place bordering near unto it. There might be also a spiritual relation to move Melchised •… to do the courtesy, which he did, to Abraham: for they both feared and worshipped the same God, and were of the same profession. This instance further showeth, that neighbouring Nations ought to congratulate one another's good success, especially if they be of the same religion.

Success against enemies of our neighbors may be a benefit to us that are their neighbors. For being common enemies, if they prevail against our neighbors, they may take occasion to annoy us. Enemies will not be content with one conquest. When they have subdued one neighbouring Nation, they will be ready to set upon others: witness Nebuchadnezzar, Cyrus, Alexander, and other Monarch •… .

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

Such victories are means of peace: for such enemies, if not subdued, will disturb 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 rejoice with them that do rejoice, Rom. 12. 15.

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

§. 12. Of one man's blessing another.

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

Of the notation of the Greek word translated blessed. See Chap. 6. v. 6. §. 47. The Hebrew root signifieth sometimes to 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 ordinarily translate that Hebrew word, with this Greek word. For when man is said to bless man, it is ordinarily intended of one man's wishing well to another, or praying for him. In the general it may here be so taken. For in the History it is written to this effect, Melchizedek blessed Abram, and said, Blessed be Abram of the most high God, Gen. 14. 19.

The latter clause showeth that Melchizedek prayed unto God to bless Abram: and in that respect is said to bless Abram.

It is also there noted, that Melchizedek 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 to God in a double respect.

• 1. As he sanctifieth and setteth apart anything to an holy use. Thus God is said to bless the seventh day and sanctify it, Gen. 2. 3.
• 2. As he conferreth some real actual good thing upon his creature. Thus God is said to bless man and woman, Gen. 1. 28.

God's blessing man is in Greek and Latin set forth by words that sig •… to s •… eak well, to show the power of God's word. It shall indeed be well to them, to whom God wisheth or saith well. In the Creation of God's 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 God's blessing th •… , •… will bless thee, and thou shalt be a blessing, Gen. 12. 2. and Thou blessest O Lord, 〈◊〉 it shall be blessed forever, 1 Chro. 17. 27. On this ground is the word oft dou •… thus, in blessing I will bless thee, Gen. 22. 17. Psal. 132 15.

Of God's 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 Melchizedek blessed God ( Gen. 14. 20.) as well as Abram.

God is blessed by man two ways.

• 1. By acknowledging, and confessing God's 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 ways,

• 1. By way of supplication; by craving God's blessing upon them. Thus every creature is said to be sanctified or blessed, by the word of God and prayer, 1 Tim. 4. •… . God's 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 custom for Saints to bless 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 God's room, set apart in God's name to some religious use. In this respect the Apostle thus saith of the sacramental cup, the cup of blessing which we bless, 1 Cor. 10. 16.

One man is blessed of another two ways,

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

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

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

• 2. By confirmation, when one in God's name assures another that God will bless him: thus is this an act of superiors. In this sense the less is blessed of the greater, v. 7. These must be such superiors as stand in God's room, and have an especial charge over them whom they bless.

Of these there are three sorts. Governors of Families. Magistrates in common-wealths. Ministers of God's word.

• 1. For Governors of Families, it is said that David returned to bless his 〈◊〉 , 2 Sam. 6. 20. Of these Governors, Parents have the most especial power to bless their children. Hereof see Domest. Duties, Treat. 5. §. 9. and Treat. 6. §. 58, 5 •… ▪
• 2. For Governors in Commonwealths, the highest therein have especially this prerogative. Joshua in his time blessed Caleb, Josh. 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 God's word, to them especially belongeth this solemn 〈◊〉 public kind of blessing by way of confirmation. For they in a most peculiar 〈◊〉 stand in God's room. We are ambassadors 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 infallible 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 Jacob, 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 Minister uttereth what he uttereth in God's name: or rather God uttereth it by his Ministers mouth. In testimony here of the Minister useth to stand on high, over the people, and to lift up his hand, to show that he speaketh from him, who is above all. In this respect God having given a charge unto the Priests under the Law, to bless his people, addeth this ratification, and I will bless them, Num. 6. 27.

To apply, what hath in general been said, to the blessing intended in my Text, the blessing here spoken of was of one man's blessing another: And that man a public Minister, and an extraordinary one. It was a most solemn blessing of confirmation: a part of his Priestly function, wherein he shown himself to be greater then Abraham, v. 7.

Quest. What good thing was it that Melchizedek by this blessing ratified to Abram.

Answ.

• 1. Because no particular is expressed, it may in general be extended to all those good things which God promised to Abraham, as the stock of the Church, and the Father of the faithful.
• 2. This Apostle hinteth one main particular, where he saith of Melchizedek, in reference to Abraham, He blessed him that had the promises, v. 6. Now because the principal promise of all, under which all the rest may be comprised was the blessed seed, questionless that blessing was here in special ratified and sealed up to Abraham.

§. 13. Of Saints pious salutations.

MElchisedecs foresaid blessing of Abraham was in general, a congratulation, and salutation: and it showeth 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 bless thee, Ruth. 2. 4. This phrase, we have blessed you out of the house of the Lord, (Psal. 118. 26.) implieth, that it was usual, especially for such as belonged to the house of the Lord, to bless those that came to them.

In that such holy wishes are denied to unworthy ones, it appears that it was very usual to bless those whom they deemed worthy. The denial hereof is thus expressed, Neither do they which go by, say, the blessing of the Lord be upon you: we bless you in the name of the Lord, Psal. 129. 8.

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

• 1. Commendable in this respect is the common practice 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 usual imprecations of many, when they meet one another. They are such as I am ashamed to name. Let them well weigh 〈◊〉 doom 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 Armor of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 57, 58.

§. 14. Of Ministers blessing the people.

MEchisedec being considered in general as a Minister of God, giveth instance, that Ministers of the word have power to bless God's people: to bless th •… , I say, not only with a mere desire and prayer, but also with a declaration of God's 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 express 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 Christ's ble •… ng Luk. 11. 28.

Ministers stand in God's room, and are to people in his stead, and as his mou •… as was shown before.

Such a Ministerial blessing is of singular use to strengthen the faith of God's people, 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 •… usual is it for many to depart from the congregation, before the Ministers ble •… ng be pronounced, and so go away without the grace of the Lord Jesus Christ.

§. 15. Of Christ's blessing the faithful.

AS in other things, so in this act of blessing, Melchizedek was an especial type of Christ: and Abraham was there blessed, as the father of the faithful: so as therein was prefigured an act of Christ, towards the promised seed: which was, that Christ blesseth the faithful: such as are of the spiritual 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 bless partly as God. Thus he blessed Jacob, Gen. 32. 29. and partly as Mediator, betwixt God and man. Thus God hath blessed us with all spiritual blessings in Christ, Eph. 1. 3.

• 1. No doubt but that this blessing wherewith Melchizedek 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 evil against us, for Christ's sake, and for our professions sake. We may in this case say, surely there is 〈◊〉 enchantment against Jacob, neither is there any divination against Israel, Numb. 23. •… 3. As God turned Balak’s endeavor to curse into a blessing, so he will requ •… e good for wicked men's cursing, 2 Sam. 16. 12. It is further added in the History 〈◊〉 upon Abraham's victory, Melchizedek did not only bless Abraham himself, but also blessed the most high God, which delivered his enemies into his hands. Gen. 1 •… . •… . Hereby he evidently showeth 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 Abraham's giving a tenth to Melchizedek.

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

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

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 Melchizedek should have a tenth of what he had.

Though the word, part, be not expressed in the Greek, yet it is here well supplied. The Greek word translated, tenth, when it is set alone, and hath not apparent reference to any particular thing, signifieth a tenth part. It is derived from that numeral noun which signifieth * ten.

This general phrase, of all, hath especial reference to the spoils that Abraham took in war: for so much is expressed, v. 4. For God's 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 Commandment of the Lord, Numb. 31. 28. &c.

This giving of a tenth the Apostle here setteth down as an evidence of Abraham's respect to God's Priest: and of his thankfulness to the King for that royal kindness and grace which he shown him.

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

Two reasons moved Abraham to do this,

• 1. To show that of Christ he held whatsoever he had: in testimony whereof he gives a part to him that was a type of Christ and stood in his room.
• 2. To show how just and equal it is that they who communicate unto us spiritual blessings, should partake of our temporals.

These two reasons resting upon a moral and perpetual equity, show that in those general cases Abraham is a pattern to all sorts of Saints in all ages, to do as he did. Namely,

• 1. To testify their acknowledgement of all they have to come from Christ, and to testify 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 spirituals. See §. 18.

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

ABout Abraham's giving a tenth to Melchizedek sundry questions are moved.

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

Answ. Not in every particular circumstance: for,

• 1. Melchizedek was an extraordinary type of Christ: and that both of his Kingly and Priestly function: by virtue of both those he received tithes. No other Priest or Ministers are such.
• 2. Melchizedek received tithes of Abraham in a Mystery, to show the preeminency of his Priest-hood: and withal the preeminency of Christ's Priest-hood above Lev •… 's. This the Apostle himself maketh manifest, v. 4, 5, 6.

Yet there is a common and general equity in Melchizedek’s receiving tithes: which may appertain to all sorts of God's 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 thereunto is: namely, that Ministers be sufficiently and plentifully maintained.

There be some reasons rendered about the Levites receiving tenth which are proper to the Jews.

One is this, that the Jews, paying first fruits and tenths, did thereby testify their acknowledgement of God's bringing them out of the Egyptian bondage: and giving them Can •… an as a settled inheritance, Deut. 26. 5, &c.

The other is this, a recompense for their having no inheritance proper to the tribe of Levi. Unto the tribe of Levi no inheritance was given, Josh. 13. 14. 〈◊〉 thus saith the Lord, I have given the children of Levi, all the tenth in Israel 〈◊〉 •… heritance, Num. 18. 21.

Object. Abraham paid tithes to Melchizedek, before there was any 〈◊〉 of tribes, Gen. 14. 20. And Jacob also, before that distinction of 〈◊〉 vowed to give the tenth unto God: Gen. 28. 22.

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

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

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

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 perpetual 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 perpetual 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 〈◊〉 〈◊〉 men's souls afflicted, is a perpetual equity.
• 4. That women after child bearing should be legally purified, was a 〈◊〉 ▪ but that there should be public thanksgiving for their deliverance, i •… a perpetual equity.

Thus for the point in hand, though it be granted that the Levitical tenths 〈◊〉 proper to the Jews, yet this is a general 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 labor: that they should not be put otherwise •… o seek a maintenance, but rather live upon their labors, for whose spiritual good they watch.

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

Answ. The Apostle himself implieth, 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 Gospel paid to Ministers?

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 distinct portion for his Ministers, he judged a tenth to be the most convenient. Hereupon good Governors have in their Common-wealths, thought meet to 〈◊〉 such a portion. This general 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.

Answ.

• 1. It may make unconscionable Ministers to be so: but not such as for the Lord's sake, and conscience sake, perform their duty.
• 2. Greater inconveniencies may arise from not settling of any 〈◊〉 ▪ but leaving it wholly to people's 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 means to make Ministers meal-mouthed, and to seek to please their people.
  • 2. This kind of maintenance is accounted a mere 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 pains is a valuable consideration, for the greatest allowance that p •… ople use to give. If we have sown unto you spiritual things, is it •… 〈◊〉 thing if we shall reap your carnal things? 1 Car. 9. 11.
  • 3. This is an hindrance of the choice 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 means of laying the heaviest burden upon the better sort. When the profaner sort withdraw, they that are of the better sort are forced to enlarge 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 God's order.

§. 18. Of Ministers Maintenance.

THis general point may well be inferred from Abraham's giving the tenth to Mel •… , that God's Ministers who communicate unto us spiritual blessings, are to be made partakers of our temporal 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 worthy hereof: Matth. 10. 10. 1 Tim. 5. 18. The Apostle styleth the Ministers allowance wages: for it is as due to him, as wages is due to a servant, Soldier, workman, or any other that taketh pains for our good. The Apostle exemplifieth the equity of this by a Soldiers living upon his warfare: by a Vine-dressers partaking of the fruit of it; by a shepherds 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 pains, yea, and of the Levites partaking of the sacrifices that they prepared, 1 Cor. 9. 7, &c.

• 1. Justice requires as much, and this is implied under these words, worthy, wages, 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 •… onsiderations.
  • 1. Ministers use to spend the prime of their age in fitting themselves to this calling. 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 means of maintenance, by attending upon this calling.
  • 4. The pains 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 others are asleep, and have no other witness of their pains but their candle, which teacheth them to spend themselves in giving light to others.
  • 5. The benefit received by their pains is invaluable. No calling affords greater. It concerneth the soul: the spiritual and eternal good thereof. If therefore recompense be given to men of other callings, much more to Ministers of the word.
• 2. Gratefulnesse should move people to recompense their Ministers; for good must be requi •… ed with good. This was one reason whereby Abraham was moved to give the tenth to Melchizedek. This is acceptable to God and man.
• 3. Wisdom should induce men hereunto, That Ministers might thereby more diligently 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 Ministers 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 be liberal to their Minister. For Ministers stand to them in God's room, 2 Cor. 5. •… 0. What is given to them, as Ministers of the word, is given to God. The Apostle 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 Lord's sake, ( John. 13. 20.) for their souls 〈◊〉 ▪ ( Heb. 13. 17.) and for their own incomparable advantage ( Matth. 10. 41.) to 〈◊〉 to their Ministers what is meet.

Many imagine that under the Gospel there is no Law to bind people to give 〈◊〉 thing to their Minister: and that what in this kind they do is a mere been •… ▪ 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, God's charge and invaluable benefits received. What 〈◊〉 binds men to give such liberal fees, as they ordinarily do, to Lawyers, and Physicians? Were they as sensible of their spiritual good, as they are of their bod •… welfare, and temporal estate, they would be as liberal to their Ministers 〈◊〉 others.

§. 19. Of Melchizedek a King of righteousness.

SUndry mysteries are by our Apostle observed about the foresaid Melchizedek. 〈◊〉 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 first.

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

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

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

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

Strange words are to be interpreted▪ so sentences also. It was usual with the Penmen of the New Testament so to do, Mark. 15. 20, 34. This is expressly commanded, 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 musical Instruments and Trumpets sounded without any distinction: or like words spoken in the air, 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. 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 public prayers, and other sacred ordinances, as reading the word, or administering Sacraments, are in Latin. It is a sore doom that the Apostle denounceth against such, in these words, 〈◊〉 (namely strange tongues) are for a sign, not to them that believe, but to them 〈◊〉 believe not, 1 Cor. 14. 22.

Too near to these do they come, who fill their Sermons with such words, and 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 understand not.

Seeing interpretation of strange tongues is necessary, Surely it is requisite that Ministers be expert, in the learned tongues especially, that they may be able to interpret them. It is also requisite that they be well acquainted with the Types, Proverbs, 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 Melchizedek is a compound word, and containeth in it two Hebrew 〈◊〉 . The former Melec a King. The title, I, in this word, Melchi, may signify, My, as if it were translated My King, Psal. 5. 2. or else it may be enforced fo •… composition sake. The other word tsedec signifieth, righteousness, Psal. 15. 2.

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

This name Melchizedek, compriseth under it two things,

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

Whether this name were given him in his infancy, or after he was a King, is uncertain. If this Melchizedek 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 righteousness in governing the people. On a like occasion Gideon was called Ierubbaal, Judge. 6. 32. And Jacob was called Israel, Gen. 32. 28.

If this name were given him in his infancy, it was certainly by way of prophesy. The spirit foreseeing what his office should be, and what his practice would be, directed those that gave him his name, to give this name Melchizedek: As Noah, Gen: 5. 29. and Jacob, 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 implied a prediction of what should be, the other a ratification of what was.

In the name and meaning thereof Melchizedek is to be considered two ways.

• 1. As a type.
• 2. As a pattern.

As a type he fore-shown two things.

• 1. That Christ was a true King.
• 2. That Christ reigned in righteousness.

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

§. 20. Of righteous Kings.

AS Melchizedek 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 righteousness. They must so carry themselves as they may truly be called Melchizedek’s. A King shall reign in righteousness, Isa. 32. 1. Hereupon the Psalmist thus prayeth. Give the King thy Judgments, O God, and thy righteousness 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 practice of righteousness, 1 King. 2. 3. &c.

• 1. Kings do after an especial manner bear the Image of God: they stand in his room, and reign for him: in which respect they are styled God's, (Psal. 82. 6.) and Ministers of God, Rom. 13. 4. They Judge for the Lord, 2 Chro. 19. 6.

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

• 2. Righteousness is the greatest ornament to a Kingdom 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 Kingdom. Righteousness exalteth a Nation: and the throne is established by righteousness, Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeableness of Christ's Kingdom, he addeth this as a reason thereof, The Scepter of thy Kingdom is a Scepter of righteousness, Psal. 45. 6.
• 3. Righteousness is an especial means to maintain peace. For all troubles, dissensions, tumults, insurrections, and wars arise from unrighteousness, one way or other: from the Agents or patients. Of the benefit of peace, see §. 22.

• 1. Kings in this especial point must show themselves like to Melchizedek, and 〈◊〉 in righteousness. 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 Melchizedek’s. 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 Laws may be made: and those righteously executed. Pray that the Gospel, the rule of righteousness, may be established. That there may be righteous Counselors, righteous Magistrates. Thus will the eyes of the righteous Lord be upon it, to pro •… it, and to bless it withal needful blessings.

§. 21. Of Christ a Prince of Peace.

A Second mystery is taken from the place where Melchizedek reigned: which 〈◊〉 ▪ Salem, and signifieth peace, as was shown, v. 1. §. 4. In this also was Melchizedek both a type and a pattern.

As a type he prefigured Christ to be a King of peace. This is he who is styled the Prince of Peace, Isa. 9. 6. and said to be our peace, Eph. 2. 14. As an evidence hereof, so soon as he was born, an heavenly host sang, On earth peace, Luk. 2. 14. The peace and unity of Christ's Kingdom 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 consent. No discord, no dissention. Creatures by sin brought all out of frame. For,

• 1. God's wrath was incensed, and he made an enemy.
• 2. Good Angels, holding close to their Lord, proved also enemies to such as rebelled against him, and became executioners of God's vengeance upon them.
• 3. There was variance in man himself. All the powers and parts of soul and body 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, Tigers, Lions, yea, devils one to another.

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

• 1. He satisfied God's 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 mystical 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.

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 evil matters: and there is a peace of Christ which is spiritual. 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 following thereupon. Thus these words, I came not to send peace but a sword (Ma •… h. 10. 34.) intend a consequence which followed upon Christ's coming into the world. For the Gospel of Christ being a light, and professors thereof holding out this light, thereby is discovered the darkness and lewdness 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 Christ's Kingdom, serves as a matter of trial, to discover who are of the Kingdom of Christ.

The subjects thereof are men of peace: and that,

• 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 Christin course.
• 3. In that the several powers of their soul and parts of their bodies consent to do God's will.
• 4▪ In regard of their peaceable disposition: they pursue peace, and hurt none, 〈◊〉 . 11. 9.

Peace being the property of Christ's Kingdom, this is a strong attractive to draw •… n unto this Kingdom, and move them there to abide. Who would not dwell in Salem, in a Kingdom 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 privilege. All out of this Kingdom are haters of God, and hated of him: liable to God's wrath, Vassals of Satan, heirs of hell: but all in and of this Kingdom are lovers of God, and be loved of him: his children and heirs of glory.

§. 22. Of righteousness and peace joined together.

THe conjunction of these two prerogatives King of righteousness, and King of Salem, with conjunction upon conjunction, thus, first, King of righteousness, and after that also King of Salem: gives us to understand, that a King of righteousness, is also a King of peace. It is said of the King which judgeth with righteousness, that the mountains shall bring peace to the people by righteousness, Psal. 72. 3. In this respect righteousness and peace, are said to meet and kiss each other, Psal. 85. 10. After the Holy Ghost had set forth the righteousness of Christ, he addeth transcendent expressions of peace, Isa. 11. 4, 5, 6. &c.

This ariseth partly from their endeavor after peace, and partly from God's blessing upon their endeavor. Great are the benefits which peace brings to a Kingdom. 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 well when they are out of war. They will therefore pick quarrels: thinking to get a name thereby: to live on spoils: to trample under and triumph over others. Such are no Kings of righteousness. They are more fit to live in wildernesses among tygers, and other ravenous beasts, yea, in hell among Devils, then among men.
• 2. Hereby Kings and others may testify 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. Holiness and peace must go together, Heb. 12. 14. Neither must the unrighteousness of others make us break peace: nor must love of peace make us lose righteousness.
• 3. Pray that these two may ever go together: that Melchizedek may dwell in Salem. Pray that the wars begun may end in peace: and that that peace may be a peace of righteousness.
• 4. Be thankful to God, for that peace that we have, so far as it meeteth with righteousness, 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 are all spoken of Melchizedek, as a type respectively, because they are not by the holy Ghost expressed. For in those Scriptures where mention is made of Melchizedek, 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 applied to Christ, yet in relation to Melchizedek, giveth the right sense, thus, whose Father and Mother are not written in the Genealogies: nor the beginning of his 〈◊〉 nor end of his life.

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

Though these may show the meaning of the words, as applied 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, descent, birth and death are not recorded in Scripture: as Obadiah, Habakkuk, 〈◊〉 , 〈◊〉 , 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 •… there: 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 bondwoman, 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 legal rites and ceremonies applied to their proper 〈◊〉 and substance: and many dark and obscure prophecies clearly revealed and opened.

§. 24. Of mysteries spoken of Melchizedek applied to Christ.

THe first three Greek words translated without Father, without Mother, without descent, are here only used in the New Testament. They are all compound words, and that with the privative preposition, that implieth a plain negation of a thing.

• 1. This without Father, must needs be applied to the human nature of Christ. For as God the second Person in sacred Trinity, he is the Son of the first Person, which is his Father; John. 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 Joseph 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 malicious.
• 2. This Epithite, without Mother, must needs have reference to Christ's divine •… ture: for we shown before, that as man, he had a Mother, he was born of the Virgin 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 styled the Mother of God.

Answ. That is, by reason of the hypostatical 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 human Nature was united, was in heaven. So God is said to 〈◊〉 the Church with his own blood, (Act. 20. 28.) because the blood of that human Nature, 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 human nature, both Matthew and Luke set down his distinct Genealogy, Matt. 1. 1. &c. Luke 3. 23. &c. In regard of his divine nature he was begotten of his Father, by an eternal, unalterable, inconceivable generation.

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 Lord's 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 Christ's Eternity, see Chap. 1. §. 129. 143. 145.

Christ as man had his beginning in the Virgins womb, after many hundred Generations had passed in the world, even in the 3928 year of the world: and about 34. years after, there was an end of his mortal life in this world; for he was cruci •… , dead and buried. Indeed he arose again from the dead, ascended into heaven, and there ever liveth, and abideth in his human nature: so as in heaven he 〈◊〉 no end of life, but on earth he had. From the foresaid mysteries applied 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 eternal without beginning; He had neither beginning of days, 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 Melchizedek 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 Melchizedek that High-Hriest, was in reference to Christ's human 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 rely 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, strengtheneth our faith in his obedience, 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 val •… 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 privileges the Apostle maketh this inference, that Melchizedek was made like unto the Son of God. This inference the Apostle bringeth in with this conjunction of opposition or discretion, BUT; as if he had said, though Melchizedek were a true man, yet in his singular prerogatives he was made like unto the Son of God. The word translated made like is here only used. It i •… a compound. The simple verb signifieth to liken one thing to another, Matth. 7. 〈◊〉 . The preposition, wherewith the verb here used is compounded, signifieth, TO. In this composition the word signifieth to represent the very form of another thing. Thus did Melchizedek, 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: and that before he was exhibited in the flesh. Melchizedek was a mere true man: yet was he so set forth, as he bare a resemblance of the Son of God. In other respects Aaron and other Priests, Moses, and other Prophets, David and other Kings were special types and resemblances of Christ. So were all the sacrifices, and especially the Paschal 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 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 wisdom, he suffered many ages to pass, before his 〈◊〉 was exhibited, yet he took such order for his Church that was on earth 〈◊〉 that fullness of time, as it should have means to partake of the benefit of th •… se things, which Christ should do and endure in that fullness of time. It is therefore said of those that lived many hundred years before that fullness of time was 〈◊〉 , that they did all eat the same spiritual meat, and did all drink the same 〈◊〉 drink, even the same that we do. For by way of explanation he addeth, they 〈◊〉 of that spiritual Rock, that followed them; and that Rock was Christ, 1 Cor. 10. 3, 4. In this respect it is said of Abraham, that he rejoiced to see Christ's day: and 〈◊〉 saw it, and was glad, John 8. 56.

The like care doth God show over his Church, even now: Now that the 〈◊〉 of God is taken into heaven: For we still enjoy his Ministers, who are in his stead 〈◊〉 us (2 Cor. 5. 20.) and his Sacraments: both the Sacrament of regeneration, and of spiritual 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 before 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 Christ's everlasting Priest-hood prefigured in Melchised •… c.

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

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

Melchizedek 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 days, nor ending of life.

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

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

The other phrase translated continually, is another then that which is before translated, forever, Chap. 5. 6. This word here used is a compound. T •… e simple signifieth a long continuance. The preposition, wherewith this is compounded signifieth, through. Thus 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 Melchizedek was a type, 〈◊〉 cut three points.

• 1. That Christ was a true Priest. See Chap. 2. v. 17. §. 172.
• 2. That Christ's Priest-hood continued forever. 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 us, v. 24, 25. In regard of the continual efficacy of Christ's Priest-hood, it is said that he offered one sacrifice for 〈◊〉 forever, or continually: and to perfect 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 continual spring of corruption, which from time to time de •… them: So as they need continually to b •… cl •… ansed. They also by their continual sins, continually provoke God's wrath: so as they have need of a continual Priest, to make continual atonement for them.

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

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

PApists do here infer another mystery about the Priest-hood of Melchizedek, namely, that the bread and wine which he brought forth was the sacrifice proper 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 show 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 Melchizedek, make no mention at all of this? which as they say, is the greatest and most pertinent to Melchizedek’s Priest-hood.

Be •… armine is forced in answer hereunto, to say that it was nothing to the Apostles purpose to make mention of it here.

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

It was ( b ) too deep a mystery, saith Bellarmine for the Hebrews.

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 itself, as they would have people to believe it, that the very body and blood of Christ under the visible show of bread and wine is offered up for a true, real, propitiatory sacrifice, is a mere mockage: apparently against Scripture, against reason, against sense.

• 1. The Scripture affirmeth that the body of Christ is in heaven, and there must continue until the times of restitution of all things, Acts 3. 21.
• 2. Reason tells 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 senses.

Papists press this phrase, he brought forth bread and wine, as signifying an offering up of bread and wine.

Answ.

• 1. To bring forth doth not properly, nor necessarily in that place import an offering up.
• 2. It was shown (§. 8.) that the bringing forth of bread and wine there, did declare a royal entertainment of Abraham and his army.
• 3. This was brought in the History, as an act of Melchizedek’s Kingly office, rather then of his Priestly.

Papists reply that there was no need of refreshing Abraham's army, which had got great spoils.

Answ.

• 1. Though Abraham might not need such entertainment, yet Melchizedek might in good respect, restifie his bounty to Abraham.