Commentary on Hebrews

§. 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.
• 2. Though there might be great spoils, yet they might want victuals.
• 3. Abraham might rather choose to have his army refreshed with Melchizedek’s provision, then with the spoils that belonged to the King of Sodom, Gen. 14. 23.

They further say that if bread and wine were not Melchizedek’s sacrifice, there is no mention of any sacrifice at all: whence it would follow that he should be a Priest without sacrifice.

Answ. That would not follow. He might have sacrifices belonging to his Priesthood, though they were not there mentioned: besides though his order were an •… there order then Aaron's, yet such sacrifices might belong to his Priest-hood, as belonged to others Priest-hood.

If bread and wine had been Melchizedek’s offering, it had been most improper to bring them forth to Abraham: they should have been brought forth to God.

This improbable supposition of Melchizedek’s offering up bread and wine, is 〈◊〉 sandy a foundation for such a Batel, as transubstantiation is, to be built upon.

§. 28. Of the resolution of Heb. 7. 1, 2, 3.

THe sum of these three verses is, The excellency of Melchizedek’s Priest-hood. •… about observe.

• 1. The inference in this causal particle, for. Vers. 1.
• 2. The substance: which is,
  • 1. Propounded.
  • 2. Illustrated, v. 3.

Of the substance propounded, there are two parts.

• 1. An historical narration of some passages.
• 2. A mystical application of others.

About the historical narration, there are two points.

One concerns Melchizedek. The other Abraham.

Three points concern Melchizedek.

• 1. His name.
• 2. His functions. These are two.
  • 1. Kingly, amplified by the place, King of Salem.

  • 2. Priestly, amplified by the Lord, whose Priest he was.

    This Lord is described.

  • 1. By his nature, God.
  • 2. By his sovereignty, Most high.
• 3. By his actions. These are of two sorts.

  • 1. Regal. He met Abraham. Amplified by the victory which Abraham go •… .

    This victory is described two ways,

    • 1. By Abraham's return from the wars.
    • 2. By the slaughter of the Kings.
  • 2. Priestly: he blessed him.

Vers. 2. The act which concerned Abraham, was an act of piety mixed with gratitude.

In setting it down are noted,

• 1. The person Abraham.
• 2. His kind of act, gave.
• 3. The subject matter, the tenth part. This is amplified by the extent: of all.

The mystical application is of two sorts,

• 1. An interpretation of things expressed.
• 2. A manifestation of things concealed.

Two things are interpreted,

• 1. Melchizedek’s name.
• 2. The City of his Kingdom, Salem.

Vers. 3. Five things concealed are in a mystery observed.

• 1. Without father.
• 2. Without mother.
• 3. Without descent.
• 4. Without beginning.
• 5. Without end.

The illustration of the foresaid points is,

• 1. Generally expressed, made like unto the Son of God.
• 2. Particularly exemplified, Abideth a Priest continually.

§. 29. Of observations raised out of Heb. 7. 1, 2, 3.

Vers. 1. I. DEep mysteries must be explained. This causal particle FOR showeth the reason why the Apostle doth unfold this mystery of Melchizedek: because he had implied that it was a deep mystery, Chap. 5. 11. See §. 2.

II. Melchizedek was an especial type of Christ. This is the general sum of all.

III. A King is a warrantable function. It is warranted in the example of Melchizedek. See §. 3.

IV. Kings have their special jurisdiction. So was Salem to Melchizedek. See §. 4.

V. True Priests are Priests of God. Such an one was Melchizedek. See §. 5.

VI. God is the most high. This is his title. See §. 6.

VII. Melchizedek was both King and Priest. Both these functions are here expressly attributed to him. See §. 7.

VIII. Kindred in distress are to be succoured. Abraham succoured Lot his Kinsman. See §. 10.

IX. Neighbors ought to congratulate one another's victory. So did Melchizedek Abraham's neighbor. See §. 8, 11.

X. Refreshing is to be afforded to Soldiers. So did Melchizedek to Abraham's Soldiers. See §. 8.

XI. Enemies in war may be slain. The slaughter here mentioned is of such. See §. 9.

XII. Kings in war are not free from slaughter. Kings are here said to be slain. See §. 9.

XIII. Pious salutations are commendable. Melchizedek’s blessing was in the general a salutation. See §. 13.

XIV. Ministers have an especial power to bless people. Melchizedek as a Minister of God, blessed Abraham. See §. 14.

XV. Christ blesseth the faithful. This is inferred from the type. See §. 15.

Vers. 2. XVI. Tenths were of old paid to God's Ministers. Abram paid them to Melchizedek. See §. 16, 17.

XVII. Ministers of the word must be maintained by people. This is gathered from the general equity of tithes. See §. 18.

XVIII. Strange tongues are to be interpreted. This phrase, by interpretation intendeth as much. See §. 19.

XIX. Kings must be righteous. This is the meaning of Melchizedek’s name. See §. 19, 20.

XX. Kings must be peaceable. This is implied under this word Salem. See §. 22.

XXI. Christ was a King of righteousness and peace. He was the truth of both these. See §. 21.

Vers. 3. XXII. Matters concealed may be mysteries. Here is an instance given of many particulars. See §. 23.

XXIII. Christ as man was without Father.

XXIV. Christ as God was without Mother and descent.

XXV. Christ was God eternal. These were the truths of the things concealed. See §. 24.

XXVI. There were resemblances of Christ before his incarnation. Melchizedek i •… here said to be like him. See §. 25.

XXVII. Christ was the Son of God. Christ is here meant under that title. See §. 2 •… .

XXVIII. Christ is a perpetual Priest. He so abideth continually. See §. 26.

§. 30. Of considering weighty points especially about Christ.

THe Apostle having set forth Melchizedek’s excellency in himself, proceedeth to amplify the same in reference to others: and first preferreth him before Abraham, from whom, Levi, the head of all Legal Priests descended.

Because Melchizedek was an especial type of Christ, and Abraham, the father of all the Jews, was counted by them the most excellent among them, the Apostle 〈◊〉 viseth, to consider, this argument of Melchizedek’s excellency above Abraham's.

The word translated, consider, doth properly belong to the bodily eyes: and is usually translated, to see, Matth. 28. 1. It implieth a fast fixing of the eyes upon a thing, and is translated, beheld, Mark. 12. 41.

The word being applied to the mind, it signifieth a serious pondering of a •… ter: and is translated, perceive, John 12. 19. or, consider, as here.

It being here applied to the truth of the type, it implieth that we should with both the eyes of the soul, understanding and faith, behold or consider Christ. So then, such points as set forth, in general weighty matters, and in particular the excellencies of Christ are seriously to be pondered. Hereof see more Chap. 3. 1. 1. §. 21, 22, 23.

§. 31. Of the greatness of Melchizedek.

THe relative thus translated, this man, hath reference to Melchizedek.

It is sometimes used in scorn and derision. To manifest as much our English useth to add this word, fellow: thus, this fellow: Matth. 12. 24. Act. 18. 13. And sometimes in honor, as where the penitent thief said of Christ; This man 〈◊〉 done nothing amiss, Luk. 23. 41. So here. The Apostle therefore thus 〈◊〉 his excellency, how great? This is the intepretation of one Greek word, which is used in terrogatively and indefinitely. It here implieth such an excellency as occasioneth much admiration.

I find this word only here, and Gal. 6. 11. Another like word of the 〈◊〉 stem, differing only in one letter, is used in the same sense, Col. 2. 1. I am. 3. 5.

A Correlative derived from the same root, and translated, so great, is used, Chap. 2. v. 3. §. 21. All of them carry a great emphasis, and imply a 〈◊〉 excellency.

Melchizedek is hereby implied to be the greatest among men.

I need not seek after more arguments then the Apostle hath used in the former verses. He was especially the greatest in that he was such a type of Christ, as none ever the like, before, or after him.

We may therefore well use this note of admiration, how great? If we may use it of the type, much more of the truth, Christ himself. See more hereof Chap. 2. 17. §. 173, 174.

Take notice by the way of the blasphemous arrogancy of Papists, who make their Mass Priests to be after the order of Melchizedek.

Thereby they would make them the greatest of men. They do much hereby infringe the Apostles argument, and pervert his main intent. If the prerogative •… of a Priest, after the order of Melchizedek ) expressly set down, v. 2, 3.) be duly weighed, we shall find it a blasphemous institution, to induct any mere man thereinto.

§. 32. Of Abraham a Patriarch.

THe argument whereby the Apostle proves the greatness of Melchizedek, is Abraham's inferiority to him. The Jews counted Abraham the greatest among men. If therefore there were one greater then Abraham, how great must he needs be?

Of Abraham's excellency. See Chap. 6. v. 13. §. 91, 92.

As an amplification of Abraham's greatness this title, Patriarch is attributed unto him.

Patriarch, is a noun compound. The first simple noun whereof it is compounded signifieth, •… ather; and the other, beginning, or principality. Thus it implieth the first or chiefest father: or, the first and the chiefest of fathers.

In the New Testament it is attributed as to Abraham here, so to the twelve 〈◊〉 of Jacob: Act. 7. 8, 9. and to David, Act. 3. 29.

Abraham is called Patriarch, because he was the first Father of the stock of the Jews.

The twelve sons of Jacob were so styled, because they were the first heads and fathers of the twelve several tribes.

Da •… id had this title given him for excellency sake: because he was a prime and principal father: or because he was the head and father of that stock, whereof Christ as King should descend: or (some will have it) because the Sanhedrim, or 〈◊〉 of the Jews were of his stock, and he the head thereof.

In the Church of Christ under the Gospel, which was a spiritual Family, Bishops were called by a Greek name which signifieth fathers: and Arch-Bishops were called Patriarchs, the chief of those fathers.

But when the number of Bishops and Arch Bishops increased, this high title, Pa •… , was restrained to four chief Arch Bishops: one at Rome, another at Jerusalem, the third at Antioch, the fourth at Alexandria.

In process of time when the Emperor had his seat at Constantinople, that City also had a Patriarch.

All these continued with a kind of equal dignity, till the pride of Rome grew so 〈◊〉 , as the Bishop thereof would endure no mate: and thereupon had a new style, universal Pope.

To return to the point in hand, this title Patriarch, doth much illustrate the dignity of Abraham: which much tendeth to the magnifying of Melchizedek’s excellency, in that such a Patriarch as Abraham was inferior to him.

§. 33. Of Melchizedek’s receiving tithes as a Superior.

THe particular act whereby Abraham's inferiority to Melchizedek is demonstrated, is thus expressed, Gave the tenth; This was before set down, v. 2. §. 16, 17. Our English useth the same words in both places: but the Greek hath two distinct verbs. The former properly signifieth to distribute (as was shown, v. 2. §. 16.) which is a part of prudence. This other word signifieth to give, and that freely, cheerfully, which is a sign of love.

Both of them are applied to the same person, in the same act: and set out the prudence of his mind, and cheerfulness of his spirit, in what he did. Thus was his act the more commendable, and acceptable.

Commendable thorough his prudence. Acceptable thorough his cheerfulness: for God 〈◊〉 a cheerful giver, 2 Cor. 9. 7. Herein David shown himself a son of Abraham, 1 Chro. 29. 17.

Let us all so do.

Of giving Tenths, see v. 2. §. 16, 17.

This Act of Abraham's giving a tenth to Melchizedek implieth an inferiority in Abraham that gave the tenth, and a superiority in Melchizedek who received it, because the tenth was an holy tribute, due to God: and so it was paid by Abraham. His paying it to Melchizedek, showeth, that he gave it unto him as God's Priest, standing in God's room, and in that respect greater then himself. A Kings Deputy is in that respect greater then those who are under the King.

1. Quest. Was this the only end of tithes to imply superiority in them that received them?

Answ. No, There were other reasons why Levites under the Law received them: for, The tribe of Levi, which had as great a right to a part of the Land of Caanan, as any other tribe, had none allotted them, upon this very ground, because they were to receive tenths of the people. Besides, they spent all their time and pains in and about those public services which by the people were due to God. As a recompense thereof, they received the tenth of the people. But these and other like reasons, tended not in this place to the scope of the Apostle, therefore he passeth them over: and insisteth only on this point of inferiority, in giving, and superiority in taking tenths.

By the way we may hereby learn to have an especial eye to what we have in hand: and to pass by other matters which might otherwise hinder us therein.

2. Quest. Are all that receive tenths greater then they who give them?

Answ. 1. In this particular as they who receive tithes, receive them in God's stead, and as an homage due to God, they are greater then they of whom they receive them; yet not in outward estate and condition. Kings were not 〈◊〉 from paying tenths: yet in their outward and civil state, they were superior to Priests; for Solomon a King put one high Priest out of his place for misdemeanor, 〈◊〉 set another in his room, 1 King. 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons, which is a title of inferiority in them that are so styled.

It was an undue consequence of Pope Boniface, to infer that Popes are 〈◊〉 then Kings, because Kings pay tenths unto them.

This Boniface was the eight of that name, who was that Pope of Rome, of whom 〈◊〉 was said, He entered as a Fox, ruled as a woolf, and died as a dog.

The non-consequence grounded upon the Text we have in hand, is 〈◊〉 these particulars.

• 1. The Pope of Rome, hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it, and a slavish subjection in 〈◊〉 that yield it.
• 2. Receiving of tenths implieth no superiority in civil and secular affairs.
• 3. There is a vast difference betwixt Melchizedek and other Ministers of God 〈◊〉 receiving tithes. Abraham paid tenths to Melchizedek, as he was an extraordinary Priest and type of Christ: and as a public testimony of that homage he 〈◊〉 to Christ, the great high Priest. But tenths are paid to other Ministers for their •… tenance.
• 4. The foresaid argument makes no more for the Pope, then for the 〈◊〉 Parson, or Vicar of a Parochial Church.
• 5. By that argument an ordinary Parson or Vicar, might be greater then the Pope: for if the Pope had •… and within the Parsonage of the meanest Parson, •… e must pay him tithes.

But to leave this point, the main scope of the Apostle in setting forth the greatness of Melchizedek, is to commend unto us, the greatness of him, and his Priesthood, that was typified by Melchizedek and his Priest-hood: that is the greatness of our Lord Jesus, who without comparison, is the greatest Priest that ever was. Hereof, see Chap. 2. v. 17. §. 173.

§. 34. Of giving the best to God.

THe subject Matter: out of which Abraham is here said to pay the tenths is thus expressed, of the spoils. The Greek word translated, spoils, it is here only used in the New Testament. It is compounded of two nounes: the former signifieth the top or uppermost part of a thing, It being applied to the finger is translated the tip thereof, Luk 16. 24. It also signifieth the uttermost part of a thing, and appli •… d to the earth it is translated, the uttermost part, Mark 13. 27.

The other word signifieth an heap: so as to join them together, the Greek word here used, being of the plural number, signifieth the tops, or uttermost 〈◊〉 of heaps. It is used to set forth first fruits, which were wont to be taken from the tops of such heaps of fruits as were taken from the earth, and laid together. The tops of such heaps are commonly the best.

By heathen authors it is commonly taken for so much of the spoils, as were dedicated to their gods. The Apostle here useth the word, as fit to his purpose: answerably most interpreters translate it spoils.

The tenth of spoils were given to God's Priests. On these grounds,

• 1. That people might show their willingness to give part of all they had to God; Ministers: according to the equity of that rule, which is prescribed by the Apostle, Gal. 6. 6.
• 2. Upon a good persuasion, that people are blessed in their undertakings by the prayers of God's Ministers.
• 3. In testimony of their acknowledgement of God's providence in giving them good success, whereby they obtained the spoils that they have.

The things which other authors comprised under the Greek word here used, were commonly the best: for the best things are to be given to God. Abel brought of the first •… ings of his flock, and of the fat thereof unto the Lord, Gen. 4. 4. The beast 〈◊〉 〈◊〉 〈◊〉 was not to be sacrificed to the Lord, Deut. 15. 21.

• 1. God is worthy of the best, for we have all from him.
• 2. That which is dedicated to God is best employed.

Herein is manifested the deceitfulness of their heart, and undue respect towards God, who seem to give something unto God, but of the worst that they have: and 〈◊〉 in Ministers allowance, in setting apart some of their children to the Ministry, in works of piety, of charity, and other like things.

Let us be otherwise minded: and as we desire to be accepted of God, give him the best we have: even our souls, our hearts, our strength, the best of our time, the towardest of our children, The best of our fruits, and the like in other things.

§. 35. Of the resolution of Heb. 7. 4. and observations raised from thence.

THe sum of this verse is a proof of Melchizedek’s greatness.

Here observe,

• 1. The manner of propounding it.
• 2. The matter.

The manner is in two branches,

• 1. By calling them to consider what he was.
• 2. By way of an indefinite interrogation, How great this man was. The matter 〈◊〉 out Abraham's inferiority to Melchizedek.

Of this there are two parts.

• 1. A description of his person.
• 2. Declaration of his act of inferiority.

The person is described,

• 1. By his name, Abraham,
• 2. By his dignity, Patriarch.

His act is set out.

• 1. By the manner, gave, which implies readiness.
• 2. By the measure, the tenth.
• 3. By the subject matter, spoils.

Doctrines.
• I. Weighty matters must be well weighed. Consider saith the Apostle. See §. 30.
• II. Melchizedek was super-excellently great. This emphatical expression, how great this man was, implies as much. See §. 31.
• III. Tenths of old were paid, Abraham paid them to Melchizedek. See v. 2. 〈◊〉 . 16.
• IV. What is given to God's Ministers must be cheerfully given. See §. 33.
• V. Abraham was a Patriarch, He is so expressly styled. See §. 32.
• VI. Just titles may be given to men. Patriarch, was Abraham's just title. See §. 32.
• VII. To receive tenth is an act of superiority. Hereby Melchizedek is proved to be greater then Abraham. See §. 33.
• VIII. Victories are to be ascribed to God. This did Abraham by giving of the spoils to God's Priest. See §. 34.
• IX. The be •… t is to be given unto God. The Greek word translated, spoils, importeth as much. See §. 34.

§. 36. Of the main scope of v. 5, 6, 7. Heb. 7. 5, 6, 7.

IN these three verses there is a confirmation of the former argument, whereby the greatness of Melchizedek above Abraham was proved. That argument was taken from Abraham's giving tithes to Melchizedek. See §. 33.

The confirmation of that argument is taken from that which in Logic is called the less. In s •… tting down this confirmation, there is a double difference of persons manifest.

• 1 A difference of the persons that received tithes.
• 2. A difference of the persons who gave tithes: or of whom tithes were received▪

• 1. The persons that received tithes, being the sons of Levi, were of the same 〈◊〉 that the other Israelites, who paid tithes, were. But Melchizedek was not so.
• 2. The Levites received tithes of the children of Abraham. But 〈◊〉 rec •… ived tithes of Abraham himself.

Two arguments out of the Apostles words may be gathered for 〈◊〉 〈◊〉 th •… former proof of Melchizedek’s greatness, and thus framed.

• 1. Arg. If among them that are brethren coming from the same stock, they 〈◊〉 receive tithes, are in that respect the greater, then much more 〈◊〉 , whose descent is not counted among them of whom he 〈◊〉 tithe •… s.

  But the Levites who received tithes of their brethren, were in that 〈◊〉 greater then their brethren.

  Therefore Melchizedek, whose descent is not from them of whom •… e •… ceived tithes, must needs be greater.

• •… . Arg. He that receiveth tithes of the head and, stock is greater then they wh •… receive tithes of the branches, that sprout out of that head and 〈◊〉 .

  But Melchizedek received tithes, from Abraham, the father and stock of the Levites, who received tithes of the children of Abraham.

  Therefore Melchizedek is greater then the Levites.

There are that make the first verse to contain an objection against the 〈◊〉 former argument, taken from Melchizedek’s receiving tithes of Abraham, to be •… upon the greater: and an answer to be made to this objection in the sixth verse.

They make the objection to be this.

Object. The sons of Levi, received tithes of the other Israelites: yet were not thereupon greater: for they were all brethren.

Therefore Melchizedek’s receiving tithes doth not argue him to be greater.

In answer to this objection, they say, that the Apostle granteth it to be true of the Levites, that their receiving tithes argued no superiority of them over the other Israelites: but that he denieth the consequence, namely that thereupon it should follow, that Melchizedek’s receiving tithes of Abraham, did not argue him to be greater then Abraham: and that for two reasons here alleged. One Because Melchizedek was not counted to be of the same stock that Abraham was. But the 〈◊〉 and other Israelites were all brethren of the same stock.

The other, because the Levites had a Commandment to receive tithes; So as their brethren were bound by the Law to pay them. But Abraham was bound by 〈◊〉 such Law. He gave tithes to Melchizedek voluntarily, in testimony of his reverenc •… , subjection, and inferiority to Melchizedek: Therefore Melchizedek’s receiving of 〈◊〉 may argue a superiority, though the Levites receiving tithes do argue no such thing.

I take the Apostles confirmation of his former argument to be most especially here intended.

§. 37. Of those Sons of Levi that were Priests.

THe Greek adverb translated, verily, is oft used merely in reference to the adversative conjunction translated, But: which is used, v. 6. whereunto 〈◊〉 hath reference. Sometimes it is a note of strong affirmation, so it is used Chap. •… . v. 5. §. 50. and Chap. 6. v. 16. §. 115. Other times it is used as a mere 〈◊〉 of the Greek tongue, and is not translated in English, as Chap. 1. v. 7. and in 〈◊〉 2. and 8. verses of this Chapter. So here it may be taken as a mere ornament. 〈◊〉 it be further taken as a note of asseveration, it implieth, that the point, here spoken of, is the more thoroughly to be weighted, as a matter most certainly true.

This phrase, ( c) They that are of the sons of Levi, doth in general imply the posterity of Jacob's third son.

The notation of this name Levi is 〈◊〉 given, Gen. 29. 34. It appeareth 〈◊〉 Jacob had taken more delight in Rache •… s company then Leah's. B •… t by this 〈◊〉 son, God's blessing being manifested in making Leah fruitful, when her 〈◊〉 was barren, she was persuaded that her husband would now associate himself •… ore with her, and thereupon this son was named Levi. For the verb from •… hence this noun, Levi, hath his notation, in the passive, signifieth to be joined to 〈◊〉 , Numb. 18. 2. Isa. 56. 6. In desire, or hope, or fore sight that her husband would be joined to her, and keep her company, this name Levi is given to her son.

Among the sons of Jacob, God chose Levi, and his posterity to be his Ministers i •… public, holy duties, and to attend the services of the Tabernacle in the room o •… all the rest of the children of Israel, Numb. 1. 50.

Of the sons of Levi, Aaron, and his seed were chosen to serve in the Priests 〈◊〉 . They herefore that were of Aaron's seed are here especially intended, as is evident by this clause, who receive the office of the Priest-hood. So much was hinted in the first clause of this verse. He saith not in the nominative case, They that are the 〈◊〉 of Levi: but in the genetive, and that with a preposition prefixed, They that are OF the sons of Levi. This phrase as it implieth such as descended from Levi, so a set and distinct number of them: some chosen out from among them. For all the children of Levi received not the Priesthood, ( Numb. 16. 10.) but only some of them: even Aaron and his posterity.

By Priest-hood is here meant that office which belonged unto Priests. It hath the same notation in Greek: whereof see Chap. 2. v. 17. §. 172. Of those general points which belong to a Priest, see Chap. 5. v. 1. §. 2, &c. This function is here brought in for honor sake: for it implieth a dignity conferred upon those sons of Levi which are here meant. This function is expressly styled an honor, see Chap. 5. v. 4. §. 18.

This verb, receive, is relative, and hath reference to giving. It implieth that they had not this office of themselves, but that it was given them, namely of God For they only have a right to be for men in things pertaining to God, (as Priests were) who are 〈◊〉 thereunto by God. From hence it followeth that all true Ministers must have their call from God, see Chap. 3. v. 2. §. 34, 35. And Chap. 5. v▪ 4. §. 20.

§. 38. Of the difference betwixt Commandment and Law.

THe manifestation of that honor and prerogative which the foresaid sons of Levi had, is in their power to receive tithes: thereupon it is added that they had a 〈◊〉 to receive tithes.

That receiving tithes argued a superiority was shown, v. 4. §. 33.

The ground of their receiving tithes, is set down in this word, Commandment, and also in the other word following, Law.

Of the derivation of these two Greek words. See v. 16. §. 80.

These are two of those ten words, which are used to set out the Law or word of God: and are all of them set down in the 119. Psalm.

In tha •… Psalm, they are set down in this order.

• 1. Way, v. 1. whereby is meant that course which God hath set before us to walk in.
• 2. Law. v. 1. Whereby the will of God is made known unto us, and we enjoined to conform ourselves thereto.
• 3. Testimony, v. 2. Whereby testimony or witness is given of that which is good or evil.
• 4. Precepts, v. 4. The Hebrew verb from whence the Hebrew noun translated, precepts, is derived, among other things, signifieth to require. The Rabbins say that those precepts especially which are written in man's heart, are intended under this word.
• 5. Statutes, v. 5. These do especially intend those ceremonial Laws to which the Jews were bound.
• 6. Commandment, v. 6. Under this word such Commandments as declared the power and authority of God over us, is declared.
• 7. Judgments, v. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.
• 8. Righteousness, or justice, v. 7. By this what is due to everyone is manifested.
• 9. Word, v. 9. There is also another noun which we translate 〈◊〉 , v. 11. These two last words are oft attributed to the whole Law. The 〈◊〉 signifieth the intent of the mind, expressed by words. The latter a promise expressed; and it is oft translated promise, Psal. 77. 8.

The difference betwixt these two words, Commandment, Law, here used by the Apostle, I take to be this: that Law is here in general taken for a statute and 〈◊〉 that was set down unto them, that so much should be dedicated and given to 〈◊〉 Lord: and Commandment for a particular warrant and direction to the sons of L •… vi, to receive such a part, as by Law was dedicated to God: as when a Law or S •… tute is made, that such subsidies shall be given to the King, the King there •… pon 〈◊〉 command to such and such to receive the same.

§. 39. Of God's ordering his precepts according to Law.

THe inference of this phrase, according to the Law, upon the 〈◊〉 which was given, giveth evidence that God ordereth particular precepts according to his general Law. If we compare the particular Commandments, which God from time to time gave to his people, we shall find them to be according 〈◊〉 the Law.

1. Object. The Commandment given unto Abraham to sacrifice his son ( 〈◊〉 22. 2.) was not according to the Law.

Answ. It was not a Commandment of a thing simply and absolutely to be 〈◊〉 ▪ but a Commandment of proof and trial. The event proveth as much.

2. Object. The Commandment given to the Israelites to borrow of their 〈◊〉 Jewels, raiment and other things, thereby to spoil the Egyptians, was not according to Law, Exod. 3. 22.

Answ.

• 1. It was not against the Law, which is that none defraud his neighbor of such goods, as he hath a right unto.
• 2. The Israelites did not fraudulently take what they had of the Egyptians:

Concerning the right to that which the Israelites took, it appears to belong to the Israelites two ways.

• 1. By donation on God's part: For God is the most high supreme sovereign, and hath power to transfer what he will, to whom he will.
• 2. By debt on the Egyptians part. For Israel had long served the Egyptians, and done great work for them, yet were not satisfied for their pains.

Concerning the manner of the Israelites taking what they had of the Egyptians, they used no fraud therein. The word which our English thus translateth, 〈◊〉 borrow, doth properly signify to ask, so do the LXX, the vulgar Latin and sundry other translators, turn it. Answerably the Egyptians gave to the Israelites what they asked: not simply to have the same restored: but to move them more speedily to depart, Exod. 12. 33. Besides, it appeareth, that there was somewhat extraordinary in this case. For it is said, that the Lord gave the people 〈◊〉 in the sight of the Egyptians, Exod. 12. 36.

To return to the main point, Such is the immutability of God's justice, so perfect 〈◊〉 the Law of the Lord, so wisely is that Law ordered, as the Lord will not suffer 〈◊〉 particular precept to thwart and cross the same.

• 1. This giveth one evidence of the corruption of man's nature, which is so •… ward to, and averse from that perfect Law of God, and particular precepts of the word, which are all according to Law. They who are truly renewed, are otherwise minded, Psal. 19. 10. and 119. 72, 103, 127.
• 2. This is a forcible motive to yield all holy obedience to the particular Commandments which here and there are to be found in God's word: because they are all according to Law: all grounded on common equity, and framed according to right: So as the benefit will redound to the practi •… ers thereof.
• 3. God's prudence in ordering his Commandments according to Law, is a good pattern for such as are in God's stead, and have power to command others. Their rule must be God's Law, and they ought to command nothing, but what is according to that Law. If God, who is the most supreme Sovereign, and hath none higher then himself, orders his commandments according to Law: how much more ought •… en so to do, who are to give an account of that which they enjoin to others. Indeed God orders his Commandments according to his own Law, because there is 〈◊〉 superior Law, no Law more just and equal. As he sware by himself, because he 〈◊〉 no greater to swear by. Chap. 6. 13. So he goeth by his own Law, because there is none higher, none better.

If Governors would order their Commandments according to divine Law, they might more boldly press them upon the people: yea, their people would more cheerfully yield unto them: and in case any should refuse to yield, they might with better conscience enforce them.

§. 40. Of the Law of paying Tithes.

THe particular Commandment here set down was to take tithes of the people. This phrase, to take tithes of, is the interpretation of one Greek word: which we may answerably thus translate, to tithe. It is a compound verb. The simple verb, is derived from that which before was translated, tenth, §. 16. It sometimes signifieth to pay tithes, as Luke 18. 12. But here to receive tithes. So doth the simple verb signify both to receive and to pay tithes, v. 6, 9. The circumstance therefore of the place must direct us in finding out the meaning of the word: of paying and receiving 〈◊〉 . See v. 2. §. 17.

By the people, are here meant all the other tribes, save the tribe of Levi: for 〈◊〉 else were exempted from this tax▪ The children of Levi were for the people in things pertaining to God, and did for them, what otherwise the people should have done themselves, and in recompense thereof, the people paid them tithes.

The Greek phrase word for word thus soundeth, to tithe the people: which implieth both a duty on the people's part in paying tithe: and also a power or privilege on the Levites part, to receive tithe.

This was it, which is here said to be according to the Law: and that the judicial, Ceremonial and Moral Law.

• 1. By the judicial Law the Levites had not their portion in Canaan for their inheritance, as other tribes had: therefore in lieu thereof, by the said Law, they had the tenth of the rest of the people.
• 2. The holy services which they performed to the Lord for the people were ceremonial. Therefore the recompense given, was by a like Law.
• 3. The general equity that they who communicate unto us spiritual matters, should partake of our temporals: and that they who are set apart, wholly to attend God's service, should live upon that service, is moral. See more hereof, v. 2. §. 16, 17.

§. 41. Of coming out of ones Loynes.

THe parties that paid tithes to the foresaid sons of Levi, are thus described, that is, of their brethren, &c. Of the different acception of this title, brethren, See Chap. 13. §. 3. Here it is taken, for all those that descended from Abraham, and in that respect, we were all of the same stock. So is is used, Acts 13. 26.

In this place it implieth a kind of equality among all the Israelites of what tribe, or what degree soever they were. The Apostles meaning is explained in these words, though they came out of the loins of Abraham.

The Greek word translated loins, is of the singular number. It is taken for that part of the back, which useth to be girded, Matth. 3. 4. The Hebrew word i •… of the dual number: because the loins are on both sides of the body. In Latin, English, and other languages, the word is of the plural number. In reference to the foresaid signification, the phrase of girding the loins is frequent: and that for 〈◊〉 and strength: as Soldiers use to gird their harsnesse fast to their loins, Eph. 6. 14. Or, for speed and expedition: as runners or travellers use to 〈◊〉 their long-side garments, Luk. 12. 35.

This word loins, is also taken for the inward, and lower part of a man's belly, where his seed lieth. In reference hereunto the phrase of coming out of the 〈◊〉 ▪ 〈◊〉 oft used, as Gen. 35. 11. So here.

By this phrase, They come out of the loins of Abraham, are meant, the very 〈◊〉 whom before he called the people and bre •… hren. It is here brought in to show, 〈◊〉 they all came from the same stock: even L •… vites that received tithes, and the 〈◊〉 their brethren that paid tithes.

The phrase of coming out of Abraham's loins, is the rather mentioned, 〈◊〉 Abraham, who paid tithes to Melchizedek, was the father of the Levites, who •… ceived tithes, as well as of those who paid tithes.

This discretive conjunction, though, implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes, was no hindrance to the Levite •… 〈◊〉 receiving tithes, nor afforded any exemption to the other tribes, from 〈◊〉 tithes. Though in the common stock, Priests and others were equal, yet the 〈◊〉 in office were more excellent, and in this privilege, of receiving tithes, greater.

Thus we see, that equality in outward condition is no bar to superiority in office: nor hindrance to just rights appertaining thereunto. Moses and 〈◊〉 〈◊〉 uterine brothers, that came out of the same womb, yet Moses was so prefer'd, 〈◊〉 office before Aaron, as God himself said to Moses in reference to Aaron, 〈◊〉 〈◊〉 be to him instead of God, Exod. 4. 16. The Israelites were to choose a King from among their brethren ( Deut. 17. 15.) yet being King, he had a superiority and •… nity over his brethren. Men who were like unto others in their nature, are in regard of their function, styled gods and children of the most High, Psal. 82. 6. The •… postles were but of mean outward condition, yet in regard of their function, 〈◊〉 were in a high degree advanced above others.

Excellency, Dignity, Superiority, and other like privileges, are not from •… ture, but from that order which God is pleased to set betwixt party and party.

They whom God advanceth, have in that respect an excellency, whatsoever their birth were: instance David, who though the youngest, yet was advanced above 〈◊〉 his brethren.

Object. The first-born had a dignity by their birth, Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles, have by their birth a dignity.

Answ. Even all these are from that order which God hath set amongst men.

On this ground we are to respect men, according to that place and office, wherein God setteth them. This may in particular be applied to Ministers, whose function is not by birth. The Jews looking upon Christ as a mere and mean man, 〈◊〉 and brought up amongst them, did not discern either his excellent function, or his eminent gifts, and thereupon despised him, Matth. 13. 54, 55. From this evil disposition arose that Proverb, A Prophet is not without honor, save in his Country, 〈◊〉 in his own house, Matth. 13. 57. This was▪ the pretended ground of Corah, 〈◊〉 , and Abirams mutiny, Numb. 16. 3. Great damage doth hence arise, not only to •… sters persons, who are basely accounted of, but also to their function, which is too much disrespected. It hath been an old trick of Satan, thus to bring contempt upon Ministers and Ministry.

§. 42. Of Melchizedek’s Priest-hood greater then Levi.

THe main point, that Melchizedek exceeded Levi, is here proved in this sixth 〈◊〉 : and withal the consequence of the former argument (mentioned §. 36.) is confirmed. The consequence was this. If the sons of Levi in receiving tithes from their brethren, were therein counted greater then their brethren, then 〈◊〉 must needs be counted greater then they.

The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes: which was Abraham the Father of Levi. For he that is greater then the Father, must needs be greater then the son.

The former part of the sixth verse, containeth a description of Melchizedek, in 〈◊〉 〈◊〉 , He whose descent is not counted from them: which are the interpretation of this mystery, without descent, because his descent or pedigree was not 〈◊〉 up.

This phrase, descent is counted, is the interpretation of one Greek word: which is a compound of a noun and a verb. The noun signifieth, among other things •… 〈◊〉 , or pedigree, or linage. The verb signifieth to utter or declare, or 〈◊〉 〈◊〉 : So as to have ones descent counted, is to have those from whom he come •… , and who descend from him, reckoned up and declared. But no such thing is done of Melchizedek: therefore it is said, his descent is not counted.

This clause, from them, is here added to show a further difference betwixt 〈◊〉 and the Levites. Their descent was counted from Levi and from Abraham; 〈◊〉 Melchizedek’s from none such.

Or otherwise this phrase, from them, may indefinitely be taken: as if it had been 〈◊〉 , from men. For he was, without descent, as is noted, §. 24.

This showeth, that the right which Melchizedek had to receive tithes, was by no privilege of kindred, as being one of Abraham's progenitors or predecessors: but only in regard of his office: merely and simply, because he was a Priest of God, and in that respe •… hath a special prerogative, power and dignity above Abraham. And i •… above Abraham, then much more above Levi, who descended from Abraham; and for this end it is again expressly mentioned that, he received tithes from Abraham.

The issue of all is, that Melchizedek’s Priest-hood was greater then the Priest-hood of the 〈◊〉 : and in that respect much m •… re was Christ's Priest-hood greater: and th •… reupon the more to be admired, and with greater confidence to be rested upon, See v. 4. §. 31. and v. 11. §. 66.

§. 43. Of Melchizedek’s blessing Abraham.

A Second argument to prove the preeminency of Melchizedek’s Priest-hood, is taken from an act of superiority, which Melchizedek performed in reference to Abraham the Father of Levi. This act was to bless.

The argument may be thus framed.

He that blesseth one, is greater then he whom he blesseth.

But Melchizedek blessed Abraham, therefore Melchizedek was greater then Abraham.

The general proposition is cleared in the next verse. The assumption which containeth the act itself, is here set down. Of the various acceptions of this word blessed, and of the particular intendment thereof in this place. See v. 1. §. 12, 14, 15.

§. 44. Of the privilege of having promises.

THe person blessed is not by name expressed, but thus described, him that had the promises. This description doth so clearly belong to Abraham, as it may easily be known that he is meant thereby: for it hath reference to this phrase, God made promise to Abraham, Chap. 6. v. 13.

This p •… rticiple, had, may have reference both to God, who made the promises, and so gave them to Abraham: and also to Abraham himself, who believed and enjoyed the benefit of the promises. In this respect he is said to have received the promises, Chap. 11. v. 17. and to have obtained them, Chap. 6. v. 15. Of this word 〈◊〉 , See Chap. 4. v. 1. §. 6. Of promises.

This description of Abraham is set down for honor sake. For the Apostle setteth forth Abraham's privileges, that thereby, the privileges and dignities of Melchizedek might appear to be the greater.

〈◊〉 . seeing the promises were such as appertained to the whole mystical body of Christ, why are they here appropriated to Abraham?

Answ. God was pleased to choose Abraham as an head and Father of his Church •… & that both of that paculiar visible Church of the Jews▪ which for many ages was severed from the whole world; and also of that spiritual invisible Church, the company▪ of true believers, which should be to the end of the world, Rom. 4. 11.

Though this honor of having the promises be here in special applied to •… ham, yet is it not proper to him alone: but rather common to all that are of the same faith, who are styled •… eires of promise, Chap. 6. v. 17.

It hereby appeareth that it is a great privilege to have a right to God's 〈◊〉 . Among other privileges belonging to the Jews, this is one, that the promises •… tain to them, Rom. 9. 4. On the contrary side it is noted, as a matter of in •… amy, 〈◊〉 be aliens from the covenants of promise, Eph. 2. 12.

God's promise is the ground of all our happiness. There is no other right whereby we may claim anything. Man by his fall utterly deprived himself of all 〈◊〉 happiness, wherein God made him. It is God's free promise that gives him 〈◊〉 hope of other happiness, Gen. 3. 15. But they who have a right to God's •… ses, have a right to all things that may make to their happiness. For what good thing is there, whereof God hath not made promise?

Believers have much cause to rest hereupon, and to rejoice herein. Let 〈◊〉 brag of their outward privileges. The promises made in Christ, whereof 〈◊〉 infidelity they have deprived themselves, far exceed and excel all their 〈◊〉 .

Let worldlings brag of their outward preferments, dignities, wealth, and 〈◊〉 like things. If they have not a right to the promises, they have a right to 〈◊〉 .

This should stir us up in general to walk worthy of the Lord, who hath 〈◊〉 these promises, Col. 1. 10. 1 Thes. 2. 12. and of the Gospel, wherein and 〈◊〉 they are tendered unto us. Phil. 1. 27.

In particular we ought hereupon, To believe the promises made unto us, •… wise we deprive ourselves of the benefit of the promises, Chap. 4. v. 1, 6.

• 2. It will be our wisdom to observe the conditions annexed to those promises.
• 3. It is just and equal that we moderate our care about the things of this world, and not seek great things for ourselves here, Ier. 45. 5.
• 4. It becomes us to rest content in the state where God sets us. Having such promises, as God hath made unto us, we have enough.
• 5. These promises should make us with patience, expect the time appointed for the accomplishment of them.

§. 45. Of the need that the best have of means to strengthen their Faith.

THis phrase, him that had the promises, being inferred upon Melchizedek’s blessing, giveth instance, that the best faith needeth strengthening. Melchizedek’s blessing was by way of ratification and confirmation of those promises which Abraham had. Now consider what a man Abraham was: and how great his faith was: yet this means of blessing was used to ratify the same. For this end God added promise to promise and his oath also. See Chap. 6. v. 13. §. 97.

The ground hereof resteth not in ourselves: For,

• 1. As we know but in part (1 Cor. 13. 9.) So we believe but in part: the 〈◊〉 have cause to say, Lord I believe, help thou my unbelief, Mark. 9. 24.
• 2. The flesh is in the best: which is weak when the spirit is ready, Matth. 26. 41.
• 3. The best are subject to many temptations. The better men are, the more will Satan seek to fist them: Luke 22. 31.

How diligent should men hereupon be, in observing what means God hath •… ctified, for strengthening their faith, and how conscionable in using the same.

Above all, let men take heed of too much confidence in themselves. God is thereby provoked to give men over to themselves, which if he do, Satan will soon take an advantage against them. Take instance hereof in Peters example, Matth. 26. 69. &c.

§. 46. Of undeniable Principles.

Vers. 7. THe general proposition noted, §. 43. is here in the seventh verse expressly set down: namely, that he who blesseth is greater then he 〈◊〉 he blesseth.

So true and sure is this proposition, as the Apostle premiseth this phrase of asseveration, without all contradiction.

The Greek noun translated, contradiction, is the same that was used, Chap. 6. 〈◊〉 . 16. §. 121. and translated, strife. The notation of the word was there declared.

This general particle, all, addeth emphasis, and implieth, that none that is of understanding can or will deny the truth of the foresaid assertion.

This manner of asseveration, as it setteth forth the certainty of the thing itself, so a duty on our part, which is, to yield to the truth thereof, and not oppose against it.

From this particular instance, may well be inferred this general observation.

There are principles so infallibly true, as they admit no doubt, or despute thereabout. The Apostle about another and greater principle useth a like asseveration, without controversy, 1 Tim. 3. 16. To like purpose this phrase is used, This i •… a faith •… ull saying, and worthy all acc •… ptation. 1 Tim. 1. 15. and 4. 9.

• 1. Some principles are expressly set down in the word of truth; these are to be received without all contradiction. He that cometh unto God must believe that he is, &c. H •… b. 11. 6. A must, A necessity of believing it, is laid upon us. Such are all fundamental principles.
• 2. There are principles so agreeable to the light of nature, to reason itself, and common sense, as they admit no contradiction: such are these, a true body is circumscribed within a place: and it hath the essential properties of a body: A Priest is greater then the sacrifice: works of merit must be answerable to the reward me •… ited. They on whom we call, must be able to hear us, and help us.

• 1. The 〈◊〉 of Papists is hereby discovered, in that they maintain many here •… contradictory to express evidence of Scripture, and to principles of nature; as those before named, and s •… ndry others. Therein they contradict those things which are without all contradiction.
• 2. It will be our wisdom carefully to observe such principles, and quietly to rest in them: neither stirring up needless controversies about them: nor suffering ourselves to be drawn from them. The Philosopher thought not him worthy to be disputed with all that denied principles. If a man deny the fire to be hot, the best demonstration to prove it, is, to put his finger or hand into the fire.

§. 47. Of blessing as an act of preeminency.

THat principle which is here brought in, to be without all contradiction, is thus expessed, The less •… s blessed of the better or greater. Of the Greek word translated •… etter. See Chap. 1. v. 4. §. 39.

This comparative, the less, though it be of the neuter gender, yet it hath reference to Abraham, who is said to be blessed of Melchizedek, v. 1. The neuter gender is used, because it is a general proposition, and may be extended to all sorts of things as well as persons.

The other comparative, greater, hath reference to Melchizedek, who blessed Abraham, v. 1.

Of 〈◊〉 in general. See Chap. 6.

That we may the better discern, how the foresaid proposition is without all contradiction, we must take notice of the kind of blessing that is here meant. For men may bless God who is infinitely greater then all men, Judge. 5. 9. James 3. 9. And among men, the less in many cases bless the greater. As Solomon a King blessed his people, so the people blessed him, 1 King. 8. 55, 66. Mean persons that are relieved, bless great ones that relieve them, Job. 31. 20.

The blessing here meant is a blessing of ratification, whereby Melchizedek assureth Abraham of the full accomplishment of all those promises that God had made unto him. This Melchizedek did as a Minister, and Priest and Prophet of God: in all which functions he was greater then Abraham. Thus are all they, who by virtue of their calling, or relation to others, stand in God's room, and in God's name, assure them of God's blessing to them: or at least call upon God for his blessing upon them. This is an authoritative kind of blessing, and argueth superiority in them who 〈◊〉 Parents, Governors of Families, Governors of Common-wealths, and 〈◊〉 〈◊〉 the word have a power in this manner to bless. See more hereof, v. 1. §. 12.

Object. Kings and other Governors are oft times among them, whom 〈◊〉 Ministers bless. Are Ministers thereupon greater then Kings or other 〈◊〉

Answ. Though in their persons and civil government, Kings and other governors are greater then Ministers of the word: yet such Ministers in the execution 〈◊〉 their office are greater then the foresaid persons. For they stand in God's 〈◊〉 : and are God's mouth: they command in God's name: they exhort to do God's 〈◊〉 . So they bless in God's name.

• 1. This doth much commend the Ministerial function.
• 2. It should stir up men to have that calling in high account, and to believe God •… word preached by them, 1 Thes. 2. 13.

The main point here proved is, that Melchizedek was greater then Abraham 〈◊〉 by consequence then Levi: and his Priest-hood greater then the Priest-hood of 〈◊〉 Levites: and that thereupon Christ's Priest-hood, which is after the order of Melchizedek is greater then the Priest-hood of the Levites: and answerably to be 〈◊〉 way prefer'd.

Melchizedek, as a type, blessed Abraham the father of the faithful. Christ, 〈◊〉 truth, did not only bless little children (