Exposition of Hebrews 6-10

VERSE 17, 18, 19, 20.

In this last part of the Chapter two things are further designed by the Apostle. (1) An Explication of the purpose and end of God in his Promise, as it was confirmed by his Oath; and therewithal and from thence he makes Application of the whole unto all Believers, seeing the mind and will of God was the same towards them all, as they were towards Abraham to whom the Promise so confirmed was made in particular. (2) A confirmation of the whole privilege intended by the Introduction of the Interposition of Christ in this matter; and this is expressed in a Transition and return unto his former discourse concerning the Priesthood of Christ.

〈 in non-Latin alphabet 〉 , in quo, qua in re, Syr. 〈 in non-Latin alphabet 〉 propter hoc, quapropter. Some have respect unto the thing itself spoken of, some unto the reasons of things spoken.

〈 in non-Latin alphabet 〉 , Abundantius volens; volens ex abundanti, Syr. 〈 in non-Latin alphabet 〉 maxim voluit, abunde voluit, would abundantly.

〈 in non-Latin alphabet 〉 . M. S. 〈 in non-Latin alphabet 〉 , ostendere, manifestly to set forth.

〈 in non-Latin alphabet 〉 , Immutabilitatem consilii, Bez. Immobilitatem, An. V. Lat. Rhem. The stability; which answers neither of the words used, which are more emphatical. Syr. 〈 in non-Latin alphabet 〉 That his Promise should not be changed. 〈 in non-Latin alphabet 〉 is that which cannot be altered nor transposed into any other state.

〈 in non-Latin alphabet 〉 , intervenit Juramento, An. fide jussit jurejurando, Bez. Interpositionem fecit jurejurando, interposuit jusjurandum. Vul. Lat. Rhem. He interposed an Oath. Not properly, for 〈 in non-Latin alphabet 〉 , is, He himself came between, or in the midst; He interposed himself, and gave his Oath. From 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , Interventor, fidejussor, interpres, 〈 in non-Latin alphabet 〉 , pacificator. Thence is 〈 in non-Latin alphabet 〉 , mediatorem ago, pacificatoris partes ago, to interpose a man's self by any means to confirm and establish peace, which was here done, 〈 in non-Latin alphabet 〉 , with an Oath. The word is used in this place only in the New Testament, as 〈 in non-Latin alphabet 〉 is nowhere used but by Paul, Gal. 3. 19, 20. 1 Tim. 2. 5. Heb. 8. 6. 9. 15. 12. 24.

〈 in non-Latin alphabet 〉 , ut per duas res immutabiles, or immobiles: Rhem. that by two things immovable. Syr. which are not changed, or ought not to be; by two immutable things, 〈 in non-Latin alphabet 〉 , fortem consolationem habeamus; fortissimum solatium; validam consolationem habeamus, haberemus. 〈 in non-Latin alphabet 〉 Syr. that great consolation should be to us. 〈 in non-Latin alphabet 〉 denotes such a power and strength in that which is denominated by it, as is prevalent against oppositions and difficulties, which is most proper in this place.

〈 in non-Latin alphabet 〉 , confugientes, qui confugimus, qui cursum eo corripimus; Bez. who have hastened our course or flight. Qui huc confugimus; Ours, who have fled for refuge. And indeed 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 is not used but for to fly to a shelter, refuge or protection. Hence 〈 in non-Latin alphabet 〉 is refugium, a refuge that any one betakes himself unto in time of danger.

〈 in non-Latin alphabet 〉 , ad tenendum propositam spem, to hold the proposed hope. Obtinere, to obtain; Syr. 〈 in non-Latin alphabet 〉 that we may hold. Ut spem propositam retineamus; Bez. ad obtinendam spem propositam; Ours most properly, to lay hold upon; for 〈 in non-Latin alphabet 〉 is, injecta manu fortiter tenere or retinere.

〈 in non-Latin alphabet 〉 , safe and firm, firm and stable. Syr. 〈 in non-Latin alphabet 〉 which holds our Soul that it be not moved, expressing the effect and not the nature or adjuncts of the means spoken of.

〈 in non-Latin alphabet 〉 . Et incedentem, ingredientem, introeuntem, us{que} ad interiora velaminis. Vul. ad interius velaminis, us{que} in ea quae sunt intra velum. Bez. Some respect the place only, some the things within the place, which entereth into that within the Veil. Syr. 〈 in non-Latin alphabet 〉 and entereth into the faces of the Gate; so that Interpreter always calleth the Veil, the faces of the Gate, Port, or Entrance of the Temple, namely, the most holy place, because it was as a face or frontispiece unto them that were to enter. See Matth. 27. 51.

〈 in non-Latin alphabet 〉 : Ubi praecursor pro nobis introivit. But quo is better, not where but whither, Rhem. The precursor for us: Syr. 〈 in non-Latin alphabet 〉 where before Jesus is entered for us, which determines the ambiguity of 〈 in non-Latin alphabet 〉 , not our forerunner is entered, but the forerunner is entered for us.

Verse 17, 18, 19, 20.

Sundry things are observable in these words. (1) The Introduction unto the Application of the foregoing discourse to the use of all Believers. Wherein, (2) The design of God in the confirmation of his Promise by his Oath, which was to manifest the Immutability of his Counsel. And this is amplified, (1) By the frame, purpose or mind of God therein; He was willing. (2) By the manner how he would declare his mind herein, more abundantly; namely, than could be done by a single Promise. It gave not a further stability unto his word, but manifested his willingness to have it believed. (3) The persons are described unto whom God was thus willing to show the Immutability of his Counsel; who are the Heirs of Promise; that is, all and only those who are so. (4) The way is expressed whereby God would thus manifest the Immutability of his Counsel, namely, by two immutable things, that is, his Promise and his Oath. Which (5) are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given; It was impossible that God should lie. (6) The especial end of this whole design of God, with respect unto all the Heirs of Promise, is said to be that they might have strong Consolation. And thereon they are (7) further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein, they fly for refuge to the hope set before them. The Efficacy whereof is (8) declared from the Nature of it, in comparison unto an Anchor, which we have as an Anchor; further amplified, (1) from its Properties, it is sure or safe and steadfast; and also (2) from its use; It enters into that within the Veil. And this use (9) is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely, the Priesthood of Christ. And (10) The mention thereof he so introduceth according to his usual manner, as also to manifest the great benefit and advantage of our entering by hope into that within the Veil, namely, (1) Because Christ is there. (2) Because he is entered thither as our forerunner. (3) From the Office wherewith he is there vested, called a Priest forever after the order of Melchizedek, as he had declared chap. 5. 12. all which must be opened as they occur in the Text.

〈 in non-Latin alphabet 〉 , that is, say many, 〈 in non-Latin alphabet 〉 , for which cause, respect may be had unto the words immediately foregoing, An Oath among men is unto them an end of strife; so a reason is thence inferred why God should interpose himself by an Oath in this matter. And the words are rendered by some as we have seen; propter quod, or propterea, in for propter is not unusual. And this then is the coherence, Whereas mankind doth consent herein, that an Oath in things capable of no other proof or demonstration, shall end controversies, satisfy doubts, and put an issue to contradictions, differences and strife; God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise. For what could they require further? Will they not rest in the Oath of God, who in doubtful cases do and will acquiesce in the Oaths of men? what way could be more suited unto their Peace and Consolation? And such is God's Love and Grace that he would omit nothing that might tend thereunto, though in such way of condescension as no Creature would or could, or ought to have expected, before infinite Wisdom and Mercy had declared themselves therein. Or this expression may respect the whole subject matter treated of; and so the words are rendered in quo or in qua re, in which case or matter. And this our Translation seems to respect, rendering it wherein. Then the words direct unto the Introduction of the end of God's Oath, expressed in the words following, In this matter God sware by himself, that thereby the Heirs of Promise, might not only be settled in Faith, but moreover receive therewithal strong Consolations; And this import of the words, we shall adhere unto.

〈 in non-Latin alphabet 〉 , God willing. Hereunto all that follows is resolved, It is all founded in the Will of God. And two things may be denoted hereby, (1) The Inclination and disposition of the mind of God, he was free, he was not averse from it. This is that which is generally intended, when we say we are willing unto anything that is proposed unto us; that is, we are free, and not averse unto it; so may God be said to be willing, to have an Inclination and an Affection unto the work, or to be ready for it, as he speaks in another place, with his whole Heart and with his whole Soul, Jer. 32. 41. But although there be a Truth herein, as to the Mind and Will of God towards Believers and their Consolations, yet it is not what is here peculiarly intended. Wherefore (2) A determinate act and purpose of the Will of God is designed herein. 〈 in non-Latin alphabet 〉 , is God purposing or determining. So is the same Act of God expressed by 〈 in non-Latin alphabet 〉 , Rom. 9. 22. what if God willing to show his wrath; that is, purposing or determining so to do. And this 〈 in non-Latin alphabet 〉 , as it respects 〈 in non-Latin alphabet 〉 ; is the same with 〈 in non-Latin alphabet 〉 , Ephes. 1. 11. wherefore God willing, is God in Sovereign Grace and from especial Love, freely purposing and determining in himself, to do the thing expressed, unto the Relief and Comfort of Believers.

The Sovereign Will of God is the sole spring and cause of all the Grace, Mercy and Consolation, that Believers are made partakers of in this world. So is it here proposed; thereinto alone is all Grace and Consolation resolved. God wills it should be so. Man being fallen off from the Grace and Love of God, and being every way come short of his Glory, had no ways left in nor by himself, to obtain any Grace, any Relief, any Mercy, any Consolation. Neither was there any the least Obligation on God, in point of Justice, Promise or Covenant, to give any Grace unto, to bestow any Mercy or Favor upon Apostatized sinners; wherefore those things could have no rise, spring or cause, but in a free gracious Act of the Sovereign Will and Pleasure of God. And thereunto in the Scripture are they constantly assigned, whether absolutely, that Grace is bestowed on any, or comparatively, on one and not another, it is all from the Will of God. For herein is Love, not that we loved God, but that he loved us first, and sent his Son to be a propitiation for our sins, 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him, is from the free Love and Will of God. So is our Election, Ephes. 1. 4, 5. Our Vocation, 1 Cor. 1. 26, 27. our Regeneration, Joh. 1. 13. Jam. 1. 18. Our recovery from sin, Hos. 14. 4. So is our Peace and all our Consolation, whence he is called the God of all Grace, 1 Pet. 5. 10. and the God of Patience and Consolation, Rom. 15. 5. the Author and Sovereign disposer of them all.

So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another, Rom. 9. 15, 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy. It may be some may hope to educe Grace out of their own wills and endeavors, and to obtain mercy by their own Duties and Obedience: But the Scripture knows no such thing, nor do Believers find it in their experience.

Let them who have received the least of Grace and Mercy know from whence they have received it, and whereunto they are beholding for it. A due consideration of this Sovereign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience. Such as thankfulness to God, Ephes. 1. 3, 4, 5. Humility in ourselves, 1 Cor. 4. 7. Compassion towards others, 2 Tim. 2. 25, 26.

Let those who stand in need of Grace and Mercy, (as who doth not) expect them wholly from the Sovereign Will and Pleasure of God, who is gracious unto whom he will be gracious, Jam. 1. 5. our own Endeavors are means in this kind for obtaining Grace in the measures and degrees of it; but it is the Will of God alone that is the cause of it all, 2 Tim. 1. 9.

2. What God was thus willing unto is expressed, and that was more abundantly to declare the Immutability of his Counsel. And we may inquire concerning it, (1) What is meant by the Counsel of God; (2) How that Counsel of God was, and is Immutable. (3) How it was declared so to be. (4) How it was abundantly so declared.

(1) The Counsel of God is the Eternal purpose of his Will, called his Counsel because of the infinite Wisdom wherewith it is always accompanied. So that which is called the good pleasure which he had purposed in himself, Ephes. 1. 9. is termed the Counsel of his Will, ver. 11. Counsel among men, is a rational deliberation about causes, means, effects, and ends according to the Nature of things advised about, and the proper Interests of them who do deliberate. In this sense Counsel, is not to be attributed unto God. For as the infinite Sovereign Wisdom of his Being admits not of his taking Counsel with any other; so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind, allows not of formal Counsel or Deliberation. The first therefore of these the Scripture explodes, Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself, it is not the manner of doing, but the effect, or the thing done is intended. So it is in like manner where God is said to hearken, to hear, to see, whereby his infinite Knowledge and Understanding of all things are intended, those being the Mediums whereby we who are to be instructed do come to know and understand, what so we do. Whereas therefore the End of Counsel, or all rational Deliberation, is to find out the true and stable Directions of Wisdom, the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel. For we are not to look upon the Purposes and Decrees of God as mere Acts of Will and Pleasure, but as those which are effects of infinite Wisdom, and therefore most reasonable, although the reasons of them be sometimes unknown unto us. Hence the Apostle issueth his discourse of God's Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded, and wherewith they were accompanied, Rom. 11. 33, 34, 35, 36.

In particular the Counsel of God in this place, is the holy, wise Purpose of his Will, to give his Son Jesus Christ to be of the Seed of Abraham, for the Salvation of all the Elect, or Heirs of Promise; And that in such a way, and accompanied with all such good things, as might secure their Faith and Consolation. This is the Counsel of God, which contained all the Grace and Mercy of the Promise, with the securing them unto Believers.

(2) Of this Counsel, it is affirmed that it was immutable, not subject unto change. 〈 in non-Latin alphabet 〉 , is quod 〈 in non-Latin alphabet 〉 nequit, that cannot be altered. But the design of God here was not to make his Counsel unchangeable, but to declare it so to be. For all the Purposes of God, all the Eternal Acts of his Will considered in themselves are Immutable. See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God, with whom is no variableness nor shadow of turning, Jam. 1. 17. The strength of Israel is not a man that he should repent, 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God 〈 in non-Latin alphabet 〉 , Psal. 102. 27. which the Apostle renders by 〈 in non-Latin alphabet 〉 , thou art He always, in all respect one and the same. Hence among the Jews 〈 in non-Latin alphabet 〉 He is a Name of God, expressing his immutable self-subsistence. But it will be said that there are in the Scriptures many Declarations of God's altering his Purpose and Counsels, and repenting him of what he had before determined, being grieved at what he had done, Gen. 6. 6. 1 Sam. 2. 30.

It is agreed by all, that those expressions of repenting, grieving, and the like, are figurative, wherein no such Affections are intended as those words signify in created Natures, but only an event of things like that, which proceedeth from such Affections.

And as to the changes themselves expressed, the School-men say not amiss, Vult Deus mutationem, non mutat voluntatem, He willeth a change, he changeth not his Will.

But fully to remove these Difficulties; the Purpose of God and the Counsels of his Will, may be considered either in themselves, or in the Declaration that is made concerning their Execution. In themselves they are absolutely immutable, no more subject unto change than is the Divine Nature itself. The Declarations which God makes concerning their Execution or Accomplishments are of two sorts.

(1) There are some of them wherein there is necessarily included a respect unto some antecedent moral Rule, which puts an express condition into the Declarations, although it be not expressed, and is always in like cases to be understood. Thus God Commands the Prophet to declare, that yet forty days and Nineveh should perish, Jonah 3. 4. Here seems to be an absolute Declaration of the Purpose of God without any condition annexed; a positive prediction of what he would do, and should come to pass. Either God must change his Purpose or Nineveh must be overthrown. But whereas this destruction was foretold for fin, and impenitency therein, there was an antecedent moral Rule in the case, which gives it as complete a condition as if it had been expressed in words. And that is, that Repentance from sin, will free from the punishment of sin; so that the prediction had this limitation by an antecedent Rule, unless they Repent; And God declares that this Rule puts a condition into all his Threatenings, Jerem. 18. 7, 8. And this was the course of God's dealing with the House of Eli, 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do, nor take up conditional resolutions with respect thereunto; He doth not purpose one thing, and then change his Resolutions upon contingent emergencies; for he is of one mind and who can turn him, Job 23. 13. nor doth he determine, that if men do so on the one hand, that he will do so; and if otherwise, that he will do otherwise. For instance, there was no such Decree or Purpose of God, that if Nineveh did Repent it should not be destroyed; and if it did not Repent it should perish. For he could not so purpose unless he did not foresee what Nineveh would do; which to affirm, is to deny his very Being and Godhead. But in order to accomplish his Purpose that Nineveh should not perish at that time, he threatens it with Destruction in a way of prediction, which turned the minds of the Inhabitants to attend unto that antecedent moral Rule which put a condition into the prediction, whereby they were saved.

(2) In the Declaration of some of God's Counsels and Purposes as to the Execution and Accomplishment, there is no respect unto any such antecedent moral Rule, as should give them either Limitation or Condition. God takes the whole in such cases absolutely on himself, both as to the ordering and disposing of all things and means unto the end intended. Such was the Counsel of God concerning the sending of his Son to be of the Seed of Abraham, and the blessing that should ensue thereon. No alteration could possibly on any account be made herein, neither by the sin nor unbelief of them concerned, nor by anything that might befall them in this world. Such was the Counsel of God, and such the Immutability of it here intended, as it was absolutely unchangeable in itself, so as to man's concerns and interest in it, it was attended with no condition or reserve.

3. This Immutability, God was willing 〈 in non-Latin alphabet 〉 , to show, manifest, declare, make known; It is not his Counsel absolutely, but the Immutability of his Counsel, that God designed to evidence. His Counsel he made known in his Promise. All the gracious actings of God towards us, are the executing of his holy Immutable Purposes, Ephes. 1. 11. And all the Promises of God are the Declarations of those Purposes. And they also in themselves are Immutable, for they depend on the Essential Truth of God, Tit. 1. 2. In hope of Eternal Life which God that cannot lie promised before the world began. God's Essential Veracity is engaged in his Promises. And they are so expressly the Declaration of his Purposes, that when God had only purposed to give us Eternal Life in Christ, he is said to have promised it; namely, before the world began. And this declareth the Nature of Unbelief, He that believeth not God, hath made him a Liar, 1 Jo. 5. 10. because his Essential Truth is engaged in his Promise. And to make God a Liar is to deny his Being, which every Unbeliever doth as he is able. But whereas God intended not only the confirmation of the Faith of the Heirs of Promise, but also their Consolation under all their Difficulties and Temptations, he would give a peculiar evidence of the Immutability of that Counsel which they embraced by Faith as tendered in the Promise. For what was done did not satisfy the fullness of Grace and Love which he would declare in this matter, no though it were done so abundantly; But,

4. He would do it 〈 in non-Latin alphabet 〉 , more abundantly, that is, beyond what was absolutely necessary in this case. The Promise of God who is the God of Truth, is sufficient to give us Security. Nor could it be by us discovered how the Goodness of God himself should require a further procedure. Yet because something further might be useful, for the reasons and ends before declared, he would add a further Confirmation unto his Word. And herein as the Divine Goodness and Condescension are evidently manifested, so it likewise appears what weight God lays upon the assuring of our Faith and Confidence. For in this Case he swears by himself, who hath taught us not so to use his Name but in things of great consequence and moment. This is the sense of the word if it respect the Assurance given, which is more abundant than it could be in or by a single Promise. But 〈 in non-Latin alphabet 〉 may refer unto God himself, who gives this Assurance; and then it is as much as ex abundanti, when God who is Truth itself, might justly have required Faith of us on his single Promise, yet ex abundanti, from a superabounding love and care he would confirm it by his Oath; Either sense suits the Apostles design.

3. It is declared who they were to whom God intended to give this Evidence of the Immutability of his Counsel, and that is, 〈 in non-Latin alphabet 〉 , to the Heirs of Promise, that is, Believers, all Believers, both under the Old and New Testament. It may be indeed that those of the Hebrews were in the first place intended. For unto them did the Promise belong in the first place, as they were the natural Seed of Abraham, and unto them was it first to be declared and proposed upon its Accomplishment, Acts 2. 29. Acts 3. 25. Acts 13. 46. But it is not they alone who are intended. All the Children of the Faith of Abraham are Heirs also, Gal. 4. 27, 28. It is therefore with respect unto all Believers absolutely, that God confirmed his Promise with his Oath, though the natural Seed of Abraham was respected in the first place, until they cut off themselves by their Unbelief. See Luke 1. 72. Micah 7. 20.

Believers are called Heirs of the Promise on a double account; (1) With respect unto the Promise itself. (2) With respect unto the matter of the Promise or the thing promised. This distinction is evidently founded on Chap. 11. ver. 13, 17, 39. compared. For look in what sense they are said to be Heirs of the Promise, therein they are not actually possessed of it. For an Heir is only in expectancy of that whereof he is an Heir. Wherefore take the Promise in the first sense formally, and it is the Elect of God as such, who are the Heirs of it. God hath designed them unto an Interest therein, and a Participation thereof; and he confirmed it with his Oath, that they might be induced and encouraged to believe it, to mix it with Faith, and so come to inherit it, or to be made actual partakers of it. To this purpose our Apostle disputeth at large, Rom. 9. 6, 7, 8, 9, 10, 11, 12. In the latter sense taking the Promise materially for the thing promised, they are Heirs of it who have an actual Interest in it by Faith; and partaking of the present Grace and Mercy wherewith it is accompanied, as pledges of future Glory, have a Right unto the whole Inheritance. Thus all Believers, and they only, are Heirs of the Promise, Rom. 8. 17. Heirs of God, that is, of the whole Inheritance that he hath provided for his Children. And I take the words in this latter sense; for it is not the first believing of these Heirs of the Promise that they might be justified which is intended; but their establishment in Faith whereby they may be comforted or have strong consolation. But whereas this Declaration of the Immutability of God's Counsel is made in the Promise of the Gospel which is universal, or at least indefinitely proposed unto all, how it comes here to be cast under this limitation, that it is made to Elect Believers, or the Heirs of Promise only, shall be immediately declared.

4. What God did in this matter for the ends mentioned is summarily expressed, 〈 in non-Latin alphabet 〉 ; he interposed himself by an Oath, fidejussit jurejurando. He that confirmeth anything by an Oath is fidejussor, one that gives security to Faith. And fidejussor in the Law is Interventor, one who interposeth or cometh between, and engageth himself to give Security. This state of things is therefore here supposed. God had given out that Promise whose Nature we have before declared. Hereon he required the Faith of them unto whom it was given, and that justly. For what could any reasonably require further to give them sufficient ground of assurance? But although all things were clear and satisfactory on the part of God, yet many fears, doubts, and objections would be ready to arise on the part of Believers themselves, as there did in Abraham unto whom the Promise was first made, with respect unto that signal Pledge of its Accomplishment in the birth of Isaac. In this case though God was no way obliged to give them further Caution or Security, yet out of his infinite Love and Condescension, he will give them a higher Pledge and Evidence of his Faithfulness, and interposeth himself by an Oath; he mediated by an Oath, he interposed himself between the Promise and the Faith of Believers, to undertake under that solemnity for the Accomplishment of it. And swearing by himself he takes it on his Life, his Holiness, his Being, his Truth, to make it good. The Truths which from these words thus opened we are instructed in, are these that follow.

The Purpose of God for the saving of the Elect by Jesus Christ, is an Act of Infinite Wisdom as well as of Sovereign Grace. Hence it is called the Counsel of his Will, or an Act of his Will accompanied with Infinite Wisdom, which is the Counsel of God. And among all the holy Properties of his Nature, the manifestation of whose Glory he designed therein, there is none more expressly and frequently mentioned than his Wisdom. And it is declared,

(1) As that which no created understanding of Men or Angels is able perfectly to comprehend, neither in the Counsel, nor in the Effects of it. Hence our Apostle shutteth up his Contemplation of the ways, paths, and effects of this Wisdom with that Rapture of Admiration Rom. 11. 33, 34, 35, 36. O the depths of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments, and his Ways past finding out? For who hath known the mind of the Lord, or who hath been his Counselor? or who hath first given to him, and it shall be recompensed unto him again. For of him and through him, and to him are all things, to whom be Glory forever, Amen? The whole issue of our Contemplation of the Wisdom of God in the Eternal projection of our Salvation by Jesus Christ, is only an Admiration of that Abyss which we cannot dive into, with an humble Ascription of Glory to God thereon. And as to the especial effects of this Wisdom, the Angels themselves desire to bow down, with an humble diligence in their enquiry into them, 1 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversy the work hereof is a great mystery, 1 Tim. 3. 16. which we may Adore but cannot Comprehend. See the Name of Christ, Isa. 9. 6.

(2) As that wherein God hath expressly designed to Glorify himself unto Eternity. This is the end of all the free Acts, and Purposes of the Will of God, neither can they have any other, though all other things may be subordinate thereunto. Now no Property of the Divine Nature is so conspicuous in the disposal of things unto their proper end, as that of Wisdom, whose peculiar work and effect it is. Wherefore the great end which God will ultimately effect, being his own Glory in Christ, and the Salvation of the Elect by him, the Wisdom whereby it was contrived must needs be Eminent and Glorious. So the Apostle tells us, Then is the End when Christ shall have delivered up the Kingdom unto God, even the Father, and he also in his human Nature subjects himself unto him, that God may be all in all, 1 Cor. 15. 24, 28. that is, when the Lord Christ hath finished the whole work of his Mediation, and brought all his Elect unto the enjoyment of God, then shall God be all in all; or therein, or thereby he will be forever exalted and glorified; when it shall be manifest how all this great work came forth from him, and is issued in him, Jude 25. 1 Tim. 1. 17.

(3) The whole work is therefore expressly called the Wisdom of God, because of those Characters and Impressions thereof that are upon it, and because it is a peculiar effect thereof. So our Apostle tells us, that Christ crucified is the Power of God and Wisdom of God, 1 Cor. 1. 24. and that the Gospel whereby it is declared, is the Wisdom of God in a mystery, 1 Cor. 2. 7. and the whole intended is both expressly and fully laid down, Ephes. 3. 8, 9, 10, 11. Unto me who am less than the least of all Saints is this Grace given, that I should Preach among the Gentiles the unsearchable Riches of Christ, and to make all men see what is the fellowship of the mystery which from the beginning of the world, hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God, according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words, is the same with the Counsel of God's Will in this place. And this Purpose was the Fountain, Spring, and Cause of all those glorious and admirable things, whose Declaration was committed unto the Apostle, as the great publisher of the Gospel unto the Gentiles; by the effects whereof such mysteries were unfolded, as the Angels themselves in Heaven, did not before understand. And what was it (saith the Apostle) that was declared, manifested and known thereby? It was 〈 in non-Latin alphabet 〉 , the manifold Wisdom of God, or the Infinite Wisdom of God, exerting itself in such wonderful variety of holy, wise Operations, as no mind of Men nor Angels can comprehend. And,

(4) On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ, Col. 2. 3. There is not only in him, and the work of his Mediation, the Wisdom of God, that is, both exerted and manifested, but all the Treasures of it; that is, God will not produce any effects out of the stores of his infinite Wisdom, but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not,

(1) Hence see the horrible depravation of Nature which by sin is befallen the minds, reasons, and understandings of men. For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom, that the work which he hath wrought pursuant thereof, whereon are impressed the Characters of his manifold Wisdom, are esteemed folly, or foolish things unto them. So far are men by Nature from seeing an excellency of Divine Wisdom in them, that they cannot suffer them to pass as things tolerably rational, but brand them as foolish, or folly itself. This our Apostle declares and at large insisteth on, 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God, some excuse might be pretended for it, but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom, this discovereth the horror of its depravation. And those in whom this blindness is prevalent may be referred unto three sorts.

(1) Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose, and their own Wisdom to receive. As this was the state of the Jews and Pagan world of old, and as it is the condition of the Mohammedans and Relics of the Heathens at this day; so I wish that the Poison and Contagion of this wickedness were not further diffused. But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel, who yet discover themselves sufficiently to hate, despise and contemn the Mystery of it, and the Wisdom of God therein.

(2) Such as own the Gospel in the Letter of it, but look on the Mystery of it, or the Counsel of God therein as foolishness. Hence all the principal parts of it, as the Incarnation of Christ, the Hypostatical Union of his Person, his Sacrifice and Oblation, the Atonement and Satisfaction made by his Death, the Imputation of his Righteousness, the Election of Grace, with the Power and Efficacy of it in our Conversion, are all of them either directly exploded as foolish, or wrested unto senses suited unto their own low and carnal Apprehensions. And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them.

(3) There are multitudes whose choice of their outward Conditions being prevented by the Providence of God, so that they are brought forth and fixed where the Gospel passeth currant in the world without any open control, who do see no reason why, with the first sort, they should openly reject it, nor will be at the pains with the second sort to corrupt it, but yet practically esteem it a foolish thing to give place unto its power on their hearts, and do really esteem them foolish who labor so to do. And this is openly the condition of the generality of those, who live under the Dispensation of the Gospel in the world.

I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind. And it is in none more evident than in those who most boast of the contrary. And,

(2) We may learn from hence, that there is no greater Evidence of thriving in spiritual Light and Understanding, than when we find our Souls affected with, and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel.

The Life and Assurance of our present Comforts and future Glory depend on the Immutability of God's Counsel. To secure those things unto us, God shows us that Immutability. Our own endeavors are to be used to the same End, for we are to give all diligence to make our Calling and Election sure. But all depends on the unchangeable Purpose of the Will of God, which alone is able to bear the Charge of so great a work. But this must be further spoken unto on the next Verse.

The Purpose of God concerning the Salvation of the Elect by Jesus Christ, became Immutable from hence, that the Determination of his Will was accompanied with infinite Wisdom; It was his Counsel. All the certainty that is amongst men as to the Accomplishment of any End designed by them, depends on the exercise of Wisdom in finding out and applying suitable means thereunto. And because their Wisdom is weak in all things, and in most no better than folly, whence generally they fix first on ends unprofitable, and then make use of means weak and unsuited unto their purpose, it is, that all their affairs are wrapped up in uncertainties, and most of them end in disappointments and confusion. But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Sovereignty, whence they are necessarily good and holy; so he doth not first do so, and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lie before him in one Vein; and fall together under his unalterable Determination. Two things therefore may be considered in the Wisdom of God giving Immutability to his Counsel concerning the Salvation of the Elect by Jesus Christ.

(1) Thereby he saw at once not only whatever was needful for the Accomplishing of it, but that which would infallibly effect it. He chose not probable and likely means for it, and such as might do it, unless some great obstruction did arise, such as whose efficacy might be suspended on any conditions and emergencies; but such as should infallibly and inevitably reach the End intended. In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their Primitive Estate, he made use of such means for their preservation, as might effect it, in case they were not wanting unto themselves, or that Obedience which they were enabled to perform. This man neglecting, the means appointed of God as to their success depending thereon by God's own Appointment, that End which in their own Nature they tended unto was not attained, and that because God had not immutably determined it. But now whereas God engaged himself in an unchangeable-Purpose, in his infinite Wisdom he fixeth on those means for its Accomplishment, as shall not depend on anything, whereby their efficacy might be frustrated. Such was his sending of his Son to be Incarnate, and the Dispensation of Grace of the New Covenant, which is in its Nature infallibly effectual unto the End whereunto it is designed.

(2) God in his infinite Wisdom foresaw all the Interveniencies on our part that might obstruct the certain Accomplishment of the Promise. The Promise was first given indefinitely unto all mankind in our first Parents. But soon after the wickedness of the whole world, with their absolute contempt of the Grace of the Promise was such, as that any Creature would conceive that it would be of none effect, being so visibly, so universally rejected and despised. But a perfect View hereof lying under the Wisdom of God, he provided against it for the Immutability of his Purpose and Infallibility of his Promise, by singling out first one, then another, and at last the whole Posterity of Abraham, towards whom the Promise should be accomplished. But yet after a long season, there came the last and uttermost trial of the whole matter. For the generality of the Seed of Abraham rejected the Promise also, whereby it appeared really to have been frustrated, and to be of none effect, as our Apostle declares in his Answer to that Objection, Rom. 9. 6. But instead of changing his Purpose, God then more fully discovered wherein the Immutability of his Counsel did consist, and whereon it did depend, as Gal. 3. 8. And this was, that all along, and under all those Apostasies, he ever had, and ever will have in the world an Elect people chosen by him before the foundation of the world, in and towards whom his Purpose was Immutable and his Promise Infallible. No Interveniency can possibly shake or alter what hath been settled by infinite Wisdom. There is not a particular Believer but is made so sensible of his own unworthiness, that at one time or another he cannot but be almost brought to a loss, how it should be, that such a one as he should ever inherit the Promise. But God foresaw all that hath befallen us, or will do so; and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed, nor his Promise frustrated.

Infinite Goodness, as acting itself in Christ, was not satisfied in providing and preparing good things for Believers, but it would also show and declare it unto them for their present Consolation. God was willing to show to the Heirs of Promise; and the end was that they might have strong Consolation. As it is with a good wise Father and an Obedient Son. The Father is possessed of a large and profitable Estate. And as the son hath a present allowance suitable to his Condition, so being Obedient he hath a just expectation, that in due time he shall enjoy the whole Inheritance; this being usual amongst men, and that which the Law of Nature directs unto; For Parents are to lay up for their Children, and not Children for their Parents. But the whole being yet absolutely in the Fathers power, it is possible he may otherwise dispose of it, and it may not come to the right Heir. But now if his Father seeth his Son on some occasion to want Encouragement, or he be to put him on any difficult Service where he may meet with Storms and Dangers, he will show unto him his Deeds of Settlement, wherein he had irrevocably confirmed unto him the whole Inheritance. So God deals with Believers, with his Children in this case. He is Rich in Grace, Mercy and Glory, and all his Children are Heirs of it, Coheirs with Christ and Heirs of God, Rom. 8. 17. that is, of the whole Inheritance that God hath provided for his Children; This they have an expectation of by the Promise according to the Law of the New Covenant. But although their state be thus secured by their being Heirs of the Promise, yet God knowing that they have a difficult work and warfare to go through withal, and what it is to serve him in Temptations, for their Encouragement and Consolation, he produceth and showeth them his irrevocable Deed of Settlement, namely, his Promise confirmed by his Oath, whereby the whole Inheritance is infallibly secured unto them, He was free and willing to show it unto the Heirs of Promise. At first God gave out a mere Precept as the Declaration of his Will, and a Promise couched in a Threatening. This was that which Divine Goodness acting in a way of Nature did require, and whereof man had no cause to complain. For as the mind of God was sufficiently declared therein, so man in himself had no grounds of discouragements from a compliance therewith. And God might so deal with us all, giving out the whole Revelation of his Will in a system of Precepts, as some seem to suppose that he hath done. But things are now changed on two Accounts.

For (1) It was herein the peculiar Design of God to glorify his Goodness, Love, Grace, and Mercy by Jesus Christ, and he will do it in an abundant manner. He had before glorified his Eternal Power and infinite Wisdom in the Creation of the World and all things therein contained, Psal. 19. 1, 2, 3. Rom. 1. 21. And he had glorified his Holiness and Righteousness in giving of the Law accompanied with Eternal Rewards and Punishments. But Grace and Truth (in the provision of it, and the Accomplishment of the Promise) came by Jesus Christ, Joh. 1. 18. And therefore that the Lord Christ in all this may have the preeminence, he will do it in an abundant and inconceivable manner, above the former Declarations of his Glory in any other of his Attributes. Hence in the Scripture the Communication of Grace is expressed in words that may intimate its exceeding, and passing all understanding, Rom. 5. 20. 〈 in non-Latin alphabet 〉 ; Grace did by Christ more than abound. To abound expresseth the largest comprehensible Measures and Degrees; But that which doth more than abound, who can conceive? 1 Tim. 1. 14. 〈 in non-Latin alphabet 〉 , The Grace of our Lord did more than abound; it exceeded all comprehension. So that Glory which is the Effect of this Grace, is said to be given, 〈 in non-Latin alphabet 〉 , 2 Cor. 4. 17. that is, in an excellency and exceeding greatness no way to be conceived. So plainly the Apostle calls the Grace of God in Christ, 〈 in non-Latin alphabet 〉 , Ephes. 2. 7. excelling Riches. That we may know his meaning, he calls it again, chap. 3. 8. 〈 in non-Latin alphabet 〉 , Riches whereof there is no Investigation. In the pursuit of this design to exercise and manifest the infinite fullness of his Love and Goodness, he will not satisfy himself with a mere declaration of his Will, but he will have those concerned in it, to know it, to understand it, to have the present Comfort of it; and because they could not do that without satisfaction in the Immutability of his Counsel, he evidenceth that unto them by all means possible. And thereby he sufficiently manifests how willing he is, how well pleasing it is unto him that our Faith in him should be firm and steadfast.

(2) Man is now fallen into a condition of Sin and Misery. And herein is he filled with so many Fears, Discouragements, and Despondencies, that it is the difficultest thing in the world to raise him unto any hopes of Mercy or Favor from God. In this lost forlorn estate, Divine Goodness by an infinite Condescension accommodates itself unto our weakness and our distresses. He doth not therefore only prepose his Mind and Will unto us, as unto Grace and Glory, but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them. He doth everything that may direct and encourage us to take a steadfast view of the Excellency and Immutability of his Counsel in this matter. Hence a great part of the Scripture, the Revelation of God's Will, is taken up in Promises, Exhortations, Invitations, Discourses and Expressions of Love, Kindness, and Compassion. And in particular, although the Promise itself was an abundant Security for Faith to rest upon as to the Immutability of God's Counsel, yet to obviate all pretences, and cast out all excuses, he confirms it with his Oath. And although he did this in particular and expressly unto Abraham, yet he takes all Believers who are his Seed into a participation of the same privilege with him, and manifests how that in swearing unto him, he sware also unto them all. And two things do hence naturally issue.

1. The unspeakable encouragement unto Believing, which is given unto all unto whom this Counsel of God and its Immutability is proposed. The Essential Truth of God and his Oath, are openly and manifestly engaged unto these two things. (1) That nothing but Unbelief shall keep off any from the enjoyment of the Promise. (2) That all Believers, whatever difficulties they may meet withal in themselves, or objections against themselves, shall certainly and infallibly enjoy the Promise and be saved. And the Immutability of God's Counsel herein he hath made so evident, that there is no room for any Objection against it. This is tendered unto you unto whom the Gospel is proposed. Greater Encouragement unto Believing, and more certainty of the Event, you shall never have in this world, you cannot have; God will not, God cannot give. All persons not yet come up unto Believing, unto whom this Peace with God is preached, are distinguished into two sorts; Them that are nigh, and them that are far off, Ephes. 2. 17. This, in the first place expresseth the Jews and Gentiles; but in a parity of Reason must be extended unto others. Some are comparatively nigh; such as have been affected with the Word, and brought into enquiries whether they should believe or no; And there are some afar off, who as yet have taken little notice of these things. Herein is both a Call and Encouragement unto both. To the first to determine their Wills in the choice of Christ in the Promise; unto the other to look up unto him though from the Ends of the Earth. But I must not enlarge.

2. It discovers the heinous Nature of Unbelief. The Gospel which is a message of Love, Peace, Mercy, and Grace, yet never makes mention of Unbelief but it annexeth Damnation unto it. He that believeth not shall be damned. And although they shall also perish unto whom the Gospel is not preached, Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others, yet principally it declares the inevitable destruction, the Everlasting Damnation of them who believe not when the Promise is declared to them, 2 Thes. 1. 6, 7, 8, 9, 10. however, it declares that they shall fall under a sorer death and destruction than any others, 2 Cor. 2. 16. And the reason of this Severity is taken partly from the Nature of Unbelief, and partly from the Aggravation of it. The Nature of Unbelief consists in a refusal of the Testimony of God, so making him a Liar, 1 Joh. 5. 10. and in esteeming that which he proposeth as his Power and Wisdom to be weakness and folly. Hence there is no way of Sin or Rebellion against God whatever, that casts such Scorn and Indignity upon him. So that it is in itself the greatest of sins, as well as the root and cause of them. Yet such is the blindness of corrupted Nature, that many who will boggle at other sins, especially such as look with a severe threatening Aspect on a Natural Conscience, as Adultery, Theft, and Murder, yet concern themselves not at all in this Unbelief, but rather approve themselves in their Infidelity. Yet is there not one unto whom the Gospel is preached, but if he do not really receive the Lord Christ as tendered in the Promise, he doth what lies in him to declare God to be a Liar, foolish in his Counsels, and weak in his Operations. And what account this will come unto is not hard to discern. Moreover, It is from the Aggravations that it is accompanied withal, from the Nature of the thing itself, and the way whereby it is proposed unto us. How shall we escape if we neglect so great Salvation? Heb. 2. 3. We may look only on that which lies before us; namely, the Infinite Condescension of Divine Goodness in showing, manifesting, and declaring the Immutability of his Counsel by Oath. Whereas therefore he hath done all to this End that was possible to be done, and more than ever would have entered into the Heart of any Creature to desire or expect, the woeful condition of Unbelievers, both as to this sin and misery which will follow thereon, is inexpressible. For those that will despise all that God will do, yea all that he can do, to give them assurance of the Truth and Stability of his Promises given in a way of Grace, have no reason to expect, nor shall receive anything, but what he will do and can do in a way of Justice and Vengeance.

It is not all mankind universally, but a certain number of persons under certain Qualifications, to whom God designs to manifest the Immutability of his Counsel, and to communicate the Effects thereof. It is only the Heirs of Promise whom God intendeth. But herein two things are to be considered. (1) The outward Revelation or Administration of these things; and (2) God's Purpose therein. The former is made promiscuously and indefinitely unto all to whom the Gospel is preached. For therein is contained a Declaration of the Immutability of God's Counsel and his Willingness to have it known. But if God did design the Communication of the Effect of it, in the same latitude with the outward Administration of it, then must he be thought to fail in his Purpose towards the greatest part of them who receive it not. This is that which the Apostle disputes upon Rom. 9. Having supposed that the generality of the Jews, of the Posterity of Abraham according to the Flesh, were cut off from the Promise by Unbelief, and declared his sense thereon, ver. 1. he raiseth an Objection against that supposition, ver. 6. that if it were so, the Promise of God was of none effect; for unto them all it was given and declared. Hereunto the Apostle answers and replies in that and the following Verses, 7, 8, 9, 10, 11. And the substance of his Answer is, that although the Promise was promiscuously proposed unto all, yet the Grace of it was intended only unto the Elect, as he also farther declares, chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all, if it be some only whom he designs unto a Participation of the effects of his Counsel and good things promised? I Answer,

Let us always remember that in these things we have to do with him who is greater than we, and who giveth no Account of his matters. What if God will take this way of procedure, and give no reason of it? who are we that we should dispute against God? Wherefore our Apostle having at large discoursed this whole matter, and pleaded the absolute freedom of God to do whatever he pleaseth, winds up the whole in a resignation of all unto his Sovereignty, with a deep Admiration of his unsearchable Wisdom, wherein it is our Duty to acquiesce, Rom. 11. 33, 34, 35. But yet I may add,

That the Nature of the thing itself doth require this Dispensation of the Promise indefinitely to all, though the benefit of it be designed to some only. For the way whereby God will give a participation of the Promise unto the Heirs of it, being by the Administration of his Word, and such means as are meet to work on the minds of men, to persuade and prevail with them unto Faith and Obedience, He would not do it by immediate Revelation or Inspiration, and the like extraordinary Operations of his Spirit alone. but by such ways as are suited to glorify Himself and his Grace in the Rational minds of his Creatures capable thereof. Now this could no way be done, nor can unto this day, but by the Declaration and Preaching of the Promise with Commands, Motives, and Encouragements unto Believing. In this work all those whom He employs are utterly ignorant who they are who are Heirs of the Promise, until they are discovered by their actual Believing: wherefore they have no other work, but in the first place to propose the Promise promiscuously unto all that will attend unto it, leaving the singling out of its proper Heirs unto the Sovereign Grace of God. So the Word is preached unto all Indefinitely, and the Election obtains whilst the rest are hardened.

God alone knows the due measures of Divine Condescension, or what becomes the Divine Nature therein. Who could have once apprehended, who durst have done so, that the Holy God should swear by himself to confirm his Word and Truth unto such worthless Creatures as we are? Indeed there is yet a more transcendent act of Divine Condescension, namely, the Incarnation of the Son of God, the Glory whereof will be the Object of the Admiration of Men and Angels unto Eternity. For alas! what created Understanding could ever have raised itself unto a thought, that the Eternal Word should be made Flesh? God alone who is infinitely Wise, only Wise, knew what became the Holiness of his Being, and his Goodness therein. And so is it in its measure in this of his Oath. And as we are with holy Confidence to make use of what he hath done in this kind, seeing not to do so, is to despise the highest expression of his Goodness; so we are not in anything to draw Divine Condescension beyond Divine Expressions.

So unspeakable is the weakness of our Faith, that we stand in need of inconceivable Divine Condescension for its Confirmation. The Immutability of God's Counsel is the Foundation of our Faith; until this be manifest it is impossible that ever Faith should be sure and steadfast. But who would not think that God's Declaration thereof by the way of Promise, were every way sufficient thereunto? But God knew that we yet stood in need of more; not that there was want of sufficient Evidence in his Promise, but such a want of stability in us, as stood in need of a superabundant Confirmation, as we shall see in the next Verse.

Verse 18.

Two things in general the Apostle further designs in this Verse. (1) That the Declaration which God had made of the Immutability of his Counsel in this matter was every way sufficient and satisfactory. (2) What was the especial End and Design which he had therein, towards the Heirs of Promise?

For the first, He doth it by declaring the Evidence given and the Nature of it, which consisted in two Immutable things. 〈 in non-Latin alphabet 〉 is an Act or Deed, such as we make and deliver when we convey anything from one to another. An Instrument of an Assurance. This is the Promise and the Oath of God. Security is given by them; both from their own Nature, and also because they are two; two Witnesses whereby the thing intended is established. But what need was there of two such things? Is it because one of these was weak, infirm, alterable, such as may be justly challenged, or excepted against; that the other is added to strengthen and confirm it? No, saith the Apostle, both of them are equally Immutable. Wherefore we must still carry along with us, the infinite and inconceivable Condescension of God in this matter, who to obviate our Temptations, and relieve us under our weaknesses, is pleased to give this Variety unto his Divine Testimony, which he did ex Abundanti; not only beyond what he was any way obliged unto, but whatever we could desire or expect.

For (2) this makes the Evidence absolute, and uncontrollable, that as they are two things which are produced to make it good, so they are both of them equally Immutable; such as neither in their own Nature, nor in their Execution were any way exposed or liable unto Alteration. For the Promise itself was absolute, and the thing promised depended on no Condition in us, on nothing without God himself. For there was in the Promise itself, all the Springs of all that is good, and of Deliverance from all that is Evil, so that on every side it brings along with it the Condition of its own Accomplishment. But whereas God in the Covenant of Works did give no Promise unto Mankind but what was Conditional, and suspended on such things on our part, as might or might not be, whence it came to pass that we sinned and came short of it; God in the giving out of this Promise, which is the foundation of the Covenant of Grace, to assure us that it is utterly of another nature, and such as on no occurrence is liable unto change, confirms it with his Oath.

Moreover the Apostle confirmeth this Testimony yet further from the Nature of him by whom it was given. 〈 in non-Latin alphabet 〉 ; In or by which it was impossible that God should lie or deceive. 〈 in non-Latin alphabet 〉 is not absolutely to lie, but by any means to deceive him who hath cause to trust what we say or do. The highest Security among men consists in a Promise confirmed with an Oath; and this is, and must be unto them an End of Strife; for higher they cannot go. But yet it is possible there may be a lie and deceit in their Testimony, and he who trusts unto them may be deceived, as it often falls out in the world. For although the things themselves are good, and such as would secure the Interest of Truth only, yet men that use them are changeable, yea liars. But it is God who makes use of them in our Case, and therefore is it Impossible that he should lie. God having made this double engagement of his Truth and Faithfulness, it is utterly impossible that he should deceive any one thereby.

But why doth the Apostle put an Emphasis upon this, that by these things it was impossible that God should lie, or deceive? For it is necessary unto God from his own Being, that it should in all things be impossible for him to lie. He cannot lie, He cannot deceive, He cannot deny himself, or his Word, these things are repugnant unto his Being. I Answer; That the Apostle speaks not of the Nature of the things themselves, but of their manifestation with respect unto us. Nothing was added to the Promise of God to render it more certain, firm, and stable; but an Addition was made unto it to give our minds greater security. God's Immutability in promising, and impossibility in deceiving, are both equally from his Nature, but the distinct proposition of them, is needful unto our Encouragement and Establishment.

Fallen sinful man stands in need of the utmost Encouragement that Divine Condescension can extend unto, to prevail with him to receive and lay hold of the Promise of Grace and Mercy by Jesus Christ.

There is nothing that we are so prone unto, as to distrust the Promises of God. Nothing that we are with more difficulty won over unto, than to mix them with Faith. To evidence this we may consider,

1. That the first entrance of Sin into the world, was by a disbelief of the Truth of God; yea that very sin formally consisted in an Apprehension, that God in his Promises and Threatenings had a mind to deceive us, Gen. 3. 4, 5, 6. And as sin thus laid its foundation by the Craft of Satan, so it endeavors to carry on its building. It continually suggests to the Hearts and Minds of men, that they shall certainly be deceived in trusting to God's Promises.

For (1) Secret thoughts there are in the Hearts of men (which are deceitful above all things, and desperately wicked) that neither the Promises nor Threatenings of God are true, in the terms and sense wherein they are proposed unto them. They neither think that it shall be so bad with any as he threateneth, nor so well as he promiseth. Did men believe the Threatenings of God as to the fearful and Eternal Ruin of Sinners, it were not possible they should live in Sin as they do without any Endeavor of Amendments, so to fly from the Wrath to come. Nor do they think in their Hearts that it shall be with them that believe according as God hath promised. They say in their Hearts, The Lord will not do good, neither will he do evil, Zeph. 1. 12. namely, as he hath either promised or threatened.

(2) Men think that there are still some reserves and latent Conditions in the Promises and Threatenings of God, and that God knows it shall be otherwise, than they seem to pretend. By this Imagination Satan deceived our first Parents as to the Truth of God in his Threatening. He persuaded them that there was a reserve therein, that was directly contrary unto what the words of it declared; and that by transgressing of his Commands, they should not die, but be Wise and like himself. And still men suppose that the Promises propose a fair ground indeed; but that if they should go to build upon it, there is a Mine under it, which would be sprung at one time or another unto their Ruin. They cannot apprehend that it shall be with them according unto, and as the Promise doth declare. If they should attempt to believe, yet one latent condition or other would defeat them of obtaining it; whereas indeed the whole and entire Condition of enjoying the Promise is Faith alone.

(3) Whatever may be the Truth of the Promise, yet they cannot conceive that God intends them therein; whereas yet there is no Declaration or Intention of God, whereby our Duty is to be regulated, and whereon we shall be judged, but what is contained and expressed in the proposal of the Promise itself.

On these and the like grounds, the great contest in the world between God and Man, is whether God be True or a Liar in his Promise. It is not thus directly stated in the minds of Men; for they have many other pretences why they do not believe; but this is that which it is resolved into. For he that receives not the Testimony of God, maketh him a Liar. So was it with the People in the Wilderness, whose Carkasses fell therein because of their Unbelief. The Reasons they pretended and pleaded why they would not attempt to enter the Land of Canaan, were that the People were strong, and the Cities walled, and Giants among them, Numb. 13. 28, 32, 33. But the true reason was their Unbelief of God's Promise; wherefore God expresseth the sense of his Indignation against them, with that Scheme of Reproach; Ye shall bear your Iniquities, and you shall know my breach of Promise, chap. 14. 34. or see what your Unbelief hath brought you unto. And no otherwise is it with all Unbelievers at present, as our Apostle at large declares chap. 3. of this Epistle. Other things are pretended as the causes of their Unbelief, but it is their dissatisfaction in the Truth of God that is the true and only cause of it. And as this sufficiently manifests the heinousness of Unbelief, so it Glorifies the Righteousness of God in the Condemnation of Unbelievers.

2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul, it is a great thing to receive and admit of a Testimony to the contrary, such as the Promise is. What the Law speaks, it speaks unto them that are under it, as all men are by Nature. And it speaks in the Heart of every man, that the sinner must die. Conscience complies also, and adds its suffrage thereunto. This fixeth a conclusion in the mind, that so it will be, whatever may be offered unto the contrary. But so is the Testimony of God in the Promise, namely, that there is a way of Life and Salvation for sinners, and that God offereth this way and an Interest therein unto us. Nothing but the exceeding greatness of the power of Grace, can enable a guilty sinner in this case to set his Seal that God is true.

3. When the Promise comes, and is proposed unto us, for the most part it finds us deeply engaged into, and as to ourselves, Immutably fixed on other things that are inconsistent with Faith in the Promises. Some are interested in divers Lusts and Pleasures; Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers; and some have some good hopes in themselves, that in the way wherein they are, by the Religion which they profess, and the Duties which they perform, they may in time arrive unto what they aim at. When the Promise is proposed, the first thing included therein, is an utter relinquishment of all these things. As it is a Promise of Grace, so it excludes everything but Grace. Wherefore when it is proposed unto any, it doth not only require that it be believed, or God be believed therein, but also that in order thereunto, we part with and utterly renounce all hopes and confidences in ourselves from what we are or expect to be, and betake ourselves for Life and Salvation unto the Promise alone. Some imagine that it is a very easy thing to believe; and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon, to the way of Faith in the Promise. But the truth is, that what from its own Nature, and from what is required thereunto, or comprised therein, it is as the most important, so the highest and greatest Duty that we are called unto, And which men would of their own choice rather grind in a Mill of the most burdensome Duties, than once apply their minds unto.

4. The guilt of sin hath filled the mind of every sinner with innumerable fears, doubts and Confusions that are very difficultly satisfied or removed. Yea the remainders of them do abide in Believers themselves, and ofttimes fill them with great perplexities. And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea; James 1. 6. No sooner is one of them answered or waved, but immediately another supplies its room. And in them all doth Unbelief put forth its power.

And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances, that notwithstanding all pretences unto the contrary, the Promise of Grace in Christ shall be made good and be accomplished unto them.

5. The especial Design of God in this Dispensation and Condescension, is 〈 in non-Latin alphabet 〉 , &c. That we might have a strong Consolation. Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham, the Apostle here plainly dismisseth the consideration of things past under the Old Testament, in those Blessings and temporal things which were Typical of things spiritual; and applies the whole unto present Believers, and therein unto all those of future Ages. That we might have. And herein he builds on this Principle; That whatever God promised, designed, sware unto Abraham, that he did so promise unto all Believers whatever; so that every Promise of the Covenant belongeth equally unto them with him or any other. And two things the Apostle lays down concerning such Believers. (1) What God designs unto them; (2) Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed.

The first is 〈 in non-Latin alphabet 〉 . It sometimes signifies Exhortation, an encouraging persuasive Exhortation. And in that sense it is here taken by some Expositors, as Theophylact, and Oecumenius. That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing. But Comfort or Consolation is the most usual signification of the Word in the New Testament, as I have shown elsewhere; and that sense of the Word alone can be here intended. A Consolation it is that ariseth from the Assurance of Faith, and of our Interest thereby in the Promises of God. This is that which relieves our Souls against all Fears, Doubts, and Troubles; For it either obviates and prevents them, or it outballanceth them, and bears up our Souls against them. For Comfort is the Relief of the mind, whatever it be, against sorrow and trouble.

And this Consolation which God intends and designs Believers, is 〈 in non-Latin alphabet 〉 ; solamen fortissimum, forte, validum, potens. Strong, powerful, prevalent. Strong so as to be prevalent against Opposition, is that which is intended. There are Comforts to be taken, or are often taken from earthly things. But they are weak, languid, and such as fade and die upon the first appearance of a vigorous opposition. But this Consolation is strong and prevalent against all Creature Oppositions whatever. Strong; that is, such as will abide against all Opposition. A strong Tower; an impregnable Fortress, Munition of Rocks. For it is not the abounding of Consolation in us, but the prevalency of the Causes of it against Opposition that is intended.

6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath; 〈 in non-Latin alphabet 〉 . There are three things in this Description of Believers, or the Heirs of the Promise. (1) The way whereby they seek for Relief; they fly for Refuge. (2) The Relief itself which they seek after, which is the Hope set before them. (3) The way whereby they are made Partakers of it, they lay hold upon it.

1. They are 〈 in non-Latin alphabet 〉 ; say we, that fly for Refuge; Qui cursum corripiunt. It is the Judgment of many that here is an Allusion unto him who had slain a man unawares under the Law, whose safety and life depended on his speedy flight unto one of the Cities of Refuge, Numb. 35. 11, 12. And hereunto our Translators had undoubtedly respect, whereon they rendered the word, flying for Refuge. And indeed the word itself signifies such an Action as is there ascribed unto the man-slayer. For 〈 in non-Latin alphabet 〉 properly, cursum corripere, hath respect unto two things. (1) An apprehension of Danger, or a real surprisal with it, whereon a man takes his flight for Deliverance. And so it was with the man-slayer; his apprehension of the approach of the Avenger of Blood, to take away his Life, stirred him up 〈 in non-Latin alphabet 〉 , to fly from the place and condition wherein he was, lest Evil should overtake him. (2) Speed and Diligence in an endeavor to attain that place or company, or End which a man proposeth unto himself, as the means of his Deliverance; and whereby he hopes to find safety. He that doth so fly, casts off all Tergiversation, stirs up himself, gives no place to sloth or vain hopes, and useth his utmost diligence in the pursuit of his safety. And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter. In themselves, by Nature, as they are Children of the first Adam, they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law. God by various means is pleased to awaken them unto the consideration of the Danger wherein they are, the Execution of that Curse which they are obnoxious unto being impendent over them. In this Condition they see a necessity of seeking out for Relief, as knowing that if it be not obtained they must perish, and that Eternally. Love of Sin, compliance with the World, hopes of Righteousness of their own, do all endeavor variously to retard and hinder them in their Design. But when God proceeds to shut them up, to sharpen their Convictions, and continually to represent their Condition unto them, giving them to conclude that there is no hope in their present Condition, at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise. And,

That is the second thing to be inquired into, namely, what is this Hope that is set before us, and how it is so. (1) Most Expositors take Hope here by a Metonymy of the Subject for the thing hoped for; that is, Grace and Glory, Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises, which we desire and hope after. And unto these we may be said to fly for Relief or Refuge, when in our expectation of them we are supported and comforted. (2) Some take Hope subjectively for the Grace of Hope itself. And this we are said to fly unto, that is, speedily to betake ourselves unto the exercise of it, as founded in the Promises of God, foregoing all other expectations, wherein we shall find assured Consolation. (3) Hope, by a metonymy of the effect for the Cause, may express the Promise itself, which is the cause and means of ingenerating Hope in us. And this I take to be the proper meaning of the place, and which is not exclusive of the other senses mentioned. The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein. Faith brings forth Hope, whose Object is the same Promise, or the good things thereof, as proposed from the same Faithfulness. Thence is itself called the Hope, as that without which we could have none, there being neither Cause of it, nor Object for it. And this Hope is said to be set before us, or to be proposed unto us, which it is in the Declaration of the Promise, or the Dispensation of the Gospel. Therein it is proposed as the Object of our Faith and Hope, as the means of the strong Consolation which God is so abundantly willing that we should receive. And this renders the whole Metaphor plain and easy. For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel, as also how we fly or betake ourselves thereunto in all distresses for Relief. And it is more natural to allow of this metonymical expression in the word Hope, than to admit of so rough a Catachresis in the other part of the words, wherein the Grace of Hope within us, should be said to be set before us.

Thirdly, With respect hereunto we are said to fly 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , to lay hold on, fortiter apprehendere, constanter retinere. The signification of this word, frequently used by our Apostle, I have on sundry occasions before declared. It is, injecta manu, totis viribus retinere; to hold fast what we lay hold on, with all our might and power. There will be many endeavors to strike off the hand of Faith from laying hold on the Promise; and many more to loosen its hold when it hath taken it. But it is in its Nature, and it is a part of our Duty strongly to lay hold upon, and firmly to retain the Promise when we have reached unto it. And there seems in the whole Metaphor to be an Allusion unto those who run in a Race. For whereas they have a Prize or 〈 in non-Latin alphabet 〉 set before them, they first stir up themselves with all their strength to speed towards the mark, which when they have attained they both lay fast hold on, and bear it away with them as their own. So is it with Believers as to the Promise proposed unto them or set before them. They reach out after it, lay hold upon it, reserve it as to their Interest in it, as the only means of their Deliverance and Salvation, and of that Consolation which in every condition they stand in need of. And from the words so opened we may observe that,

Sense of Danger and Ruin from sin, is the first thing which occasions a Soul to look out after Christ in the Promise. It is implied in the word 〈 in non-Latin alphabet 〉 , which includes a respect unto Danger to be avoided, whence we render it, fly for Refuge. As the Lord Christ came to seek and save that which was lost, to call not the Righteous but sinners to Repentance, to be a Physician to the sick and not to the whole; so if men are not sensible of their lost condition, of the sin and sickness of their Souls, they will never in good earnest look out after him. And therefore as those by whom Conviction of Sin, and Humiliation for it are despised, as they are by many, Christ himself also, who is the End of the Law and all its Convictions for Righteousness, is despised; so the Profession of Christ and hopes of Salvation by him is in vain in all those who were never truly made sensible of Sin and the danger of Eternal Ruin thereby.

A full Conviction of Sin is a great and shaking surprisal unto a guilty Soul. Hence is such an one here tacitly compared unto him who had killed a man at unawares. He was just before in a condition of Peace and Safety, fearing no man, but with quietness and assurance attending his own occasions. But having now slain a man at unawares, he finds all things on a sudden changed round about him. Fear within, and danger from without, do beset him on every hand. If he seeth any man, he supposeth him the Avenger of Blood; and if he seeth no man, solitude is dreadful unto him. No otherwise is it with them who are thoroughly convinced of Sin. They were alive, as the Apostle speaks Rom. 7. and at peace, fearing no more Evil than they felt; perhaps persuading themselves that all things were well between God and their Souls, or not much solicitous whether they were or no. In this state the Commandment comes and discovers their guilt and danger thereon, and unveils the Curse which until now was hidden from them, as the Avenger of Blood ready to execute the Sentence of the Law. This being a thing which they never expected nor feared, fills them with great surprises. Hence are those cries of such Persons; what shall we do to be saved? that argue a great distress and no small amazement. And those who know nothing of these things are utterly ignorant both of Sin and Grace.

The Revelation or Discovery of the Promise, or of Christ in the Promise, is that alone which directs convinced sinners into their proper course and way. This is the setting of an Hope before them, wherein they are called to look unto their strong Tower as Prisoners of Hope, that they may be brought out of the Pit through the Blood of the Everlasting Covenant. The man slayer probably might have many contrivances suggested in his mind, how he might escape the Danger whereunto he was exposed. To leave his present habitation, to lie hid, to betake himself unto Woods or Desarts, and the like vain hopes might present themselves unto him. But all these things did but keep him out of his way, and divert him from his Duty; and the longer he entertained them in his thoughts, the more his danger was increased, and his Life hazarded. It was the Remembrance alone of the City of Refuge, set before him in the Law, that directed him to his proper Duty, and set him in his way unto safety. It is no otherwise with Persons under the Convictions of Sin. Many things present themselves unto their minds, with hopes of Relief attending them. Sin itself with a continuance therein will do so, so also will sloth, and the procrastination of present Duty; but especially some Duties themselves, a Righteousness by the works of the Law will do so, and with many is effectual unto their Ruin. Whilst these or any of them are attended unto, the way of Duty and Safety is hidden from the Eyes of Sinners. But when the Promise, Christ in the Promise is proposed unto them, is set before them, so soon as they direct their Eyes that way, they see their course plain before them, and what it is they must betake themselves unto, if they intend a Deliverance out of the condition wherein they are.

Where there is the least of saving Faith, upon the first Discovery of Christ in the Promise, it will stir up the whole Soul to make out towards him, and a Participation of him. As Faith is begotten in the Soul by the Promise, so the first natural genuine Act of it, tends unto a farther Interest in and Participation of that Promise. In going to Christ upon his Call and Invitation, in laying hold upon him in the Promise, consists the Nature, Life, and Being of the Duty, Obedience and Grace of that Faith which is in the Heirs of Promise.

It is the Duty and Wisdom of all those unto whom Christ in the Promise is once discovered, by any Gospel-means or Ordinance once set before them, to admit of no delay, of a through closing with him. Many things, yea things innumerable will offer themselves with subtlety and violence unto that End; yea all the Crafts and Power of the Gates of Hell will engage to the same purpose; but as Faith being really set on work will prevail against them all, so it is our Duty to avoid them, as those which under specious pretences strike at the Life and Eternal welfare of our Souls.

There is a spiritual strength and vigor required unto the securing of our Interest in the Promise, 〈 in non-Latin alphabet 〉 ; to lay fast and firm hold upon it. The greatness of our concern therein, the opposition that will be made thereunto, the Love wherewith our Faith ought to be accompanied, do require the utmost of our strength and diligence herein.

The Promise is an assured Refuge unto all sin-distressed Souls who betake themselves thereunto.

Where any Souls convinced of Sin by the charge of the Law, and their own lost condition thereon, do betake themselves unto the Promise for Relief, God is abundantly willing that they should receive strong Consolation. For herein doth the Nature of that Faith consist which hath the Promise of Pardon, Justification and Salvation given unto it. And hereon I might enlarge to manifest the true Nature of that Faith which hath the Promises, but I must not too far digress.

Verse 19.

Having made mention of our Hope with respect unto the Promise of God, He adds an account of the use of that Hope in the course of our Faith and Obedience. And he leaves herein the metonymical signification of the word, returning unto that which is proper, namely, the Grace of Hope in us. But this he doth not absolutely, but as it includes its Object or the Promise laid hold upon by Faith. For he doth not expressly mention Hope itself, but includes it in the relative Article, and so respects not its self alone but its object also, which he had mentioned before, Hope as arising from, or caused by and fixed on the Promise of God. Wherefore the use of Hope as fixed on, and mixed with that Promise, securing our Interest therein, is that which he declares in this Verse. And three things are to be briefly spoken unto in the opening of these words. (1) The Nature of this Hope. (2) Its Use and Properties. (3) Its Operation and Effects. The first is included, the second expressed under a Natural, and the third under a Typical similitude.

1. The Grace of Hope being not expressly mentioned but only included in the words, and that not with respect unto its Essence and Nature, but its Use and Operation, here is no occasion given to insist upon it. Only whereas it is supposed as the principal subject of the Proposition, it may briefly be spoken unto.

This Hope elsewhere He calls our confidence, and ascribes a 〈 in non-Latin alphabet 〉 , a glorying or boasting unto it, chap. 3. 6. and a 〈 in non-Latin alphabet 〉 , or full assurance; chap. 6. 1. Wherefore it is that Grace whereon our Assurance, or that full persuasion of Faith which gives confidence and Glory, doth depend. And there is nothing more adverse unto it, than the common notion of Hope. For it is generally conceived as a dubious, uncertain, fluctuating expectation of that which may be, or may not be for the future. Now although such expectations of all sorts may be included in the general notion of Hope, yet are they excluded from the Nature and Use of that Grace of Hope which is recommended unto us in the Scripture. For this is a firm Trust in God for the enjoyment of the good things contained in his Promises, at the appointed season, raising in the Soul an earnest desire after them, and expectation of them. And for want of the knowledge of the Nature of this Grace, many live without any benefit of its exercise. Let two things concerning it be observed and they will give Light into its Nature and Use. (1) That it springs from Faith, in that it fixeth all its expectation on the good things in the Promise, and that as promised. But it is Faith alone that receives the Promise and giveth an Interest therein. (2) That its Nature and Essence consists in Trust in God, which if it be not the Foundation of all its exercise, whatever may be so called is but a deceiving presumption, Psal. 33. 18. 42. 5. Psal. 130. 5. &c. Wherefore it is the fiduciary Act of Faith on God in the Promises, as it respects the good things of it, as yet absent, future, unenjoyed.

2. The Use and Operation of this Hope, the Apostle expresseth by a double metaphor, the one taken from things Natural, the other from things instituted and Typical. Its Use he sets forth by a Metaphor taken from things natural; it is the Anchor of the Soul, firm and stable; and its Operation by a Metaphor taken from things Typical, it entereth into that within the Vail.

1. In itself and as unto its Use He compareth it unto an Anchor; It is the Anchor of the Soul. For the Souls of Believers it seems have need of an Anchor. And there is much instructive efficacy in such similitudes They are the only lawful Images in things sacred. For that which in its self is invisible, is by a suitable Representation proposed unto the Reason of the mind, and even objected unto sense itself. Hence as used in the Scripture, they are eminently communicative of spiritual Light and Experience unto the Soul. And this Instructive Allusion is to be taken from the principal Ends of the things compared, and ought not to be extended unto other Circumstances which belong not thereunto. Yea a dissimilitude is allowed in them all. Wherefore our Hope, as before described, is compared unto an Anchor. (1) With respect unto its Use. (2) With respect unto its Adjuncts and Properties. As the Nature and Use of an Anchor is to hold fast the Ship whereunto it doth belong, and to keep it steady. And it is principally of use at two seasons. (1) In Storms and Tempests, when the Art and Skill of the Mariners are overcome by the fierceness of the Wind and Sea that they cannot steer the Ship in its right course, nor preserve it from Rocks or Shelves. Then is an Anchor cast out, which if it have the Properties here mentioned, will hold fast and retain the Ship in safety against all outward violence. (2) When Ships are in their Harbor that they may not be tossed up and down at uncertainty, that men may attend their occasions and not be driven to and fro with every Wind, which our Apostle alludes unto, Ephes. 4. 13, 14. An Anchor is cast to keep the Vessel steady unto its posture. There are therefore two things supposed in this Allusion. (1) That the Souls of Believers are sometimes exposed unto Storms; and a stress of spiritual Dangers, Persecutions, Afflictions, Temptations, Fears, Sin, Death, and the Law, do make up these Storms that ofttimes beat upon them. And they are compared here unto Storms; (1) Because of their Violence. There are Degrees in them, and some are far more urgent than other, as Storms are of various sorts; but generally all of them have one degree or other of Fierceness and Violence. (2) Because of their Tendency; they tend in their own Nature unto Ruin and Destruction. It falls out indeed sometimes that a Storm at Sea, although it terrify the Passengers, and discompose the Ship, yet accidentally falling in with its course for a season doth speed it in its Voyage. But in their own Nature all Storms tend unto Ruin and Destruction. So likewise do all the ways and means whereby the state of Believers with their Interest in the Promise are assaulted. They all tend unto the Ruin of their Souls. It is true through the holy, wise disposal of all things by the Lord Jesus Christ, they do for the most part issue in the growth of their Faith and furtherance of their Salvation. But this they have not of themselves, their work and tendency is of another Nature. Our Apostle gives us a Description of these Storms, with the use of this Anchor in them, and the success thereof in the safety of the Souls of Believers, Rom. 8. 33, 36, 38, &c. (2) The ordinary occasions of this Life and our Duties towards God and Men therein are like the tradings of Ships in their Harbor. For therein also a good and sure Anchor is necessary for them, the neglect of the use whereof hath proved ruinous to many. And without that which spiritually answers thereunto we shall fluctuate up and down in all that we do, and be in continual hazard of Ruin. In these seasons Hope, as before described, is the Anchor of the Soul; and as that is let down through the Waves and Darkness of the Ocean, by its Cable, until it comes to fix itself in the bottom; so our Hope let out as it were by the sure Word of God, entereth into that wherein it fasteneth itself and fixeth the Soul.

2. The Allusion respects the Properties of an Anchor, which as here expressed are two, the one respecting its Nature, the other its Use. (1) It is 〈 in non-Latin alphabet 〉 , sure; that will not fail; it may be safely trusted unto. The substance of it is firm, the proportion of it is suited unto the Burden of the Ship; and it is no fair promising and yet deceitful Engine. (2) In its Use it is 〈 in non-Latin alphabet 〉 , firm and steadfast, which no violence of Winds or Storms can either break or move from its hold. Such is Hope unto the Soul. (1) In its Nature it is 〈 in non-Latin alphabet 〉 , sure, and not a deceiving Imagination. It maketh not ashamed, Rom. 5. 5. by any failure or disappointment. Groundless Presumptions are the deceitful Engines, whereby the Souls of multitudes are ruined every day; of no more use than if the Mariners should cast out a Logg, or a burden of Straw, to stay their Vessel in a Storm. But Hope proceeding on and built on Faith, is infallible and will not deceive. (2) In its Use it is 〈 in non-Latin alphabet 〉 , firm and invincible, against all oppositions, not indeed from its self, but from the ground which it fixeth upon, namely, Christ in the Promise, as the next words declare. For,

Secondly, The way or means whereby this spiritual Anchor secures our Souls is expressed in the words following, and which entereth into that within the Vail. And herein there is a dissimilitude in the comparates. For an Anchor is cast downwards and fixeth itself in the Earth at the bottom of the Sea; but Hope ascendeth upwards, and fixeth itself in Heaven, or in that which is therein. And we must inquire, (1) What is this Vail. (2) How Hope entereth it. (3.) What is that within it, that Hope entereth into. (1) For the Vail itself, the Apostle unto that natural Allusion which he insists upon, adds also one that is Typical, which renders the whole context figurative, as we shown before.

The Vail therefore here alluded unto, was that which parted the most holy place from the Sanctuary or Body of the Temple. This our Apostle calls the second Vail, chap. 9. 3. and here the Vail absolutely. For the Body of the Temple whereinto the Priests only entered to offer Incense, was separated from the People by the first Vail, as the most Holy place was from that, by the second Vail. Through the former the ordinary Priests passed every day to offer Incense; through the latter the High Priest passed, and that once a year. Now that which was denoted hereby with respect unto Christ and his Priesthood, were these aspectable Heavens through which he passed in his Ascension into the glorious Presence of God. See our Exposition on chap. 4. ver. 14. Within the Vail therefore, is within and above these visible Heavens, the place of God's glorious Residence, the Holy Tabernacle not made with hands, where the Lord Christ continueth to administer for his Church. (2) This Hope entereth into, or passeth through. The Heavens are as a Vail unto the sense and reason of man; there, their sight and their thoughts are bounded; they can neither discern nor judge of anything that is above or within that Vail. But Faith with Hope pierceth through it; no created thing can keep them at a distance from God himself. As an Anchor stays not in the Waves of the Sea, as it cannot fix itself in the Waters, but pierceth through them until it come unto solid Earth in the bottom; no more doth or can the Hope of a Believer fix itself on anything under these Heavens, but it pierceth through all till it come within the Vail. And this it doth (1) under the conduct of Faith, which goes before it, and presents unto it the things hoped for, Heb. 11. 1. (2) By the Rule and Line of the Word which on no occasion it will vary from.

And (3) this it doth 〈 in non-Latin alphabet 〉 ; to that which is within. And what is it that is within this Vail? not an Ark and a mercy-seat, not Tables of Stone and Cherubims, the work of men's hands; but the things signified by them; God himself on a Throne of Grace, and the Lord Christ as the High priest of the Church standing at his Right Hand. God the Father as the Author of the Promise of Grace, Christ as the Purchaser of all Mercy, the Counsel of Peace being between them both. Here Hope fixeth itself to hold the Soul steadfast in all the Storms and Tempests that may befall it. Wherefore that which Hope fixeth on within the Vail; is (1) The Father as the Author. (2) The Lord Christ as the Purchaser. (3) The Covenant as the Conveyance of all Grace; which were all Typically represented by the things within the Vail of Old. And the Apostle makes use of this Expression for two Reasons. (1) Because our Hope and Faith are not now fixed and bounded on Types, Shadows, and obscure Representations of the good things of the Promise, as things were under the Old Testament. All these things are now passed away, and we have immediately to deal with God and Christ Jesus. (2) To instruct the Hebrews in the Nature and Use of the Old Tabernacle Institutions, and from thence in the true Nature of the Priesthood of Christ which he is now returning unto. And we may observe from these words,

That all true Believers are exposed to Storms and Tempests in this world. This makes Anchors so necessary for them. The wise God would not have provided an Anchor for them and enjoined its use, if he had not known they would be exposed unto Storms. He that dwells at peace in his House, of all things thinks least of an Anchor. But we are to look for Storms. Suppose we might pass our time of sojourning here without outward Troubles, which yet he is exceedingly unwise who promiseth unto himself any such thing, whilst we are in the Flesh, and accompanied with so many occasions of Distress on every hand; yet who can escape from those inward Trials, Exercises and Troubles, from Temptations, Darkness, Sin, and the Law, wherewith we are often tossed and afflicted, and it may be for a season not comforted? For,

These Storms would prove ruinous unto the Souls of Believers, were they not indefeasibly interested by Faith and Hope in the Promise of the Gospel. Every Storm almost will be too hard for Ships without Cables or Anchors. And as little security have we in a time of Trial from anything in ourselves, if Hope hold not fast on the Promise which is the Anchor of the Soul. And this it will do if it be genuine. For,

No distance of place, no Interposition of difficulties can hinder the Hope of Believers, from entering into the Presence of, and fixing itself on God in Christ. It pierceth through the Clouds, passeth through the Heavens, stops not at their glorious Vail, until it comes unto the Eternal Fountain and Spring of all Grace and Mercy. And therefore,

The strength and assurance of the Faith and Hope of Believers is invisible unto the world. They enter in within the Vail where no Eye of Reason can pursue them. There all their concerns are hid, and the secret Influence which unto all purposes they have from thence is sometimes admired, sometimes derided by the blind and wicked world. However it is effectual to their good. For,

Hope firmly fixed on God in Christ by the Promise will hold steady and preserve the Soul in all the Storms and Trials that may befall it. It is an Anchor both sure and steadfast. Wherefore,

It is our Wisdom at all times, but especially in times of Trial, to be sure that our Anchor have a good hold-fast in Heaven. This alone will be our Preservation and Security; if we are fixed on that within the Vail.

Verse 20.

The Apostle issueth this long digression as he doth all his other Discourses, in the Person of Christ; who being the Author and Finisher of our Faith, with him he begins, and in him he ends continually. And three things he aims at in this Verse.

1. To give new Assurance unto the efficacy and prevalency of Hope fixed on the Promise as it enters in unto that within the Vail; namely, because Christ our High Priest is there. It enters there, 〈 in non-Latin alphabet 〉 , whither Christ is gone. Even Heaven itself would be no safe place for us to fix the Anchor of our Trust and Hope in, if Christ were not there. For without him there would be no Throne of Grace in Heaven, as there could have been no Typical Throne in the Sanctuary, without the Mercy-seat. And this contains the relation between the two Verses; wherein we see that,

After the most sincere performance of the best of our Duties, our Comforts and Securities are centred in Christ alone. Our Hope entering within the Vail is a safe Anchor, because Christ is there.

2. The Apostle in these words by an Artificial Transition, lands us on that Coast which he all this while steered towards; and this is the Priesthood of Christ as represented in that of Melchizedek. This he had asserted chap. 5. 12. But upon the consideration of the depth of this Mystery, the Importance of the subject matter of it, with the present state of the most of these Hebrews, he engageth into that long digression for their due preparation unto the hearing and receiving of it, which we have now passed through. Wherefore having discharged his Conscience and Duty towards them in various Admonitions, he returns again in these words unto that design and discourse, which there he had broken off. And from the Nature of his Digression we may learn that,

As the minds of men are greatly to be prepared for the Communication of spiritual mysteries unto them, so the best preparation is by the cure of their sinful and corrupt Affections, with the removal of their Barrenness under what they have before learned and been instructed in. It is to no purpose, yea it is but the putting of New Wine into Old Bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, whilst they live in a neglect of the Practice of what they have been taught already.

3. He gives an account of the Lord Christ unto whom he hath now reduced his Discourse, in sundry particulars; As,

1. He expresseth him by his Name 〈 in non-Latin alphabet 〉 ; Jesus. And by the Interposition of this name here the Apostle may design two things.

(1) To mind us of the signification of it, whence the reason of his Assumption of it was taken. Jesus signifies a Savior; And he was called Jesus, because he was to save his People from their sins, Matth. 1. 21. He therefore concerning whom all these things are affirmed, is to be considered as our Savior; who had the name of a Savior given him by God himself, with respect unto the work which he was to do, 1 Thes. 1. 10. and he is Jesus still, able to save to the uttermost them that come unto God by him.

(2) To reflect on the common use of that name in the world. This was the Name under which he was reproached, reviled, crucified and slain as a Malefactor, They crucified Jesus. Wherefore the Apostle treating here of the glorious Exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that Name, whereby he was known in the world, under which he was reproached and suffered. And this all the Apostles were careful to inculcate in the first preaching of the Gospel; Jesus of Nazareth, Acts 2. 22. This Jesus hath God raised up, ver. 32. His Son Jesus whom ye delivered up and denied in the presence of Pilate, chap. 3. 13. Jesus of Nazareth whom ye crucified; chap. 4. 10. Jesus whom ye slew and hanged on a Tree, chap. 5. 30. For as they testified hereby that they were not ashamed of his Cross, so they laid in security for Faith, against all those fond Imaginations which have been since vented, that Christ in Heaven and in us is somewhat else than that Jesus who was crucified on the Earth. This is that which by the use of this Name he calls our Faith unto, namely, that it is one and the same Jesus, who was humbled and is exalted, who died ignominiously and lives forever in Glory.

This same Jesus is our Savior in every state and condition, the same on the Cross and the same at the right hand of the Majesty on high. Hence he is still represented in Heaven as a Lamb slain, Rev. 5. 6. And all apprehensions unto the contrary are destructive unto the whole Foundation of the Gospel.

2. He describes him by that Office and Action whence our Hope receives its great encouragement to enter within the Vail; namely, that he is 〈 in non-Latin alphabet 〉 , a Forerunner for us, and as such is entered in thither.

In this place alone is this Title assigned unto the Lord Christ, though the things intended in it are elsewhere expressed. And so it must be said concerning the name of a surety, which our Apostle makes use of in the next Chapter, ver. 22. Great mysterious Truths may often be comprised in one word, used and employed by the Holy Ghost for our Instruction; and therefore every word of the Scripture is diligently to be searched into.

It is indifferent whether we render the words, the Forerunner for us, that is, our Forerunner is entered; or the Forerunner is entered for us. In the first way the Qualification of his Person, a Forerunner for us; in the latter the design of his Action, the Forerunner acting for us, is intended. Both come to the same purpose; and our Translators so place the words as if they inclined unto the latter sense. Two things we are to inquire into.

(1) What is a Forerunner. (2) What the Holy Ghost would instruct us in by this Ascription unto Christ, or he is a Forerunner entering within the Vail for us.

(1) 〈 in non-Latin alphabet 〉 , Precursor; is one who in an affair of public concern, makes speed by himself unto the place whereunto the Affair belongs, to give an Account of it, and to dispose of all things needful and suited unto the disposal of the Affair that he reports. Commonly indeed such a public Harbinger is inferior unto those who come after, under whose conduct the main of the affair doth abide. But this is only where he who is the Forerunner or Harbinger is so and no more. But now although the Lord Christ be a Forerunner also, yet he is more; He is the Person in whose hand lieth the whole affair and its conduct. And he was himself the Forerunner, because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly. (1) His being a Forerunner. (2) For us. (3) Where he is so, within the Vail.

(1) He is in his entrance into Heaven, or the Holy place, 〈 in non-Latin alphabet 〉 , a Forerunner. This the High Priest of Old when he entered once a year into the Holy place was not. He entered thereinto himself, but he made no way for any to follow after. He did not go before the People to give them an entrance into the Holy place; but both by his entrance and his return signified their exclusion forever. We have then herein another Instance of the excellency of our High Priest and his Office. When he entered into the Holy place, he did it not merely for himself, but to go before, to lead and conduct the whole Church into the same Glory.

(2) He is a Forerunner 〈 in non-Latin alphabet 〉 , for us; that is, for all Believers, for the whole Church in all Times, Ages and Places. And this he is three ways.

1. By way of Declaration. It belongs unto a Forerunner to carry Tidings, and to declare what is the success that hath been obtained in the Affair which he giveth an account of. The Lord Christ entering into Heaven makes an open declaration, that he hath led Captivity Captive, spoiled Principalities and Powers, triumphed over them, that he hath obtained his Portion, and divided the spoil with the strong, Isa. 53. 12. that he hath rescued his Church from the Power of Sin, Satan, Death and Law. And there were two parts of the Triumphant Declaration made by this Forerunner of the Church. (1) That he had discharged his Original Engagement for the Salvation of Believers under the Old Testament, on the Faith whereof they were accepted with God, and saved. Hence upon his entrance within the Vail, they also join in that doxology, Rev. 5. 9, 10, 11, 12. And he was their Forerunner also. For although I have no apprehension of the Limbus Patrum fancied by the Papists, yet I think the Fathers that died under the Old Testament had a nearer Admission into the Presence of God, upon the Ascension of Christ, than what they enjoyed before. They were in Heaven before, the Sanctuary of God; but were not admitted within the Vail, into the most holy place, where all the Counsels of God in Christ are displayed and represented. There was no entrance before either as to Grace or Glory within the Vail, Heb. 9. 8. For as I said, within the Vail are all the Counsels of God in Christ laid open, as they were typed in the Holy place. This none could or were to behold, before his own entrance thither. Wherefore he was their Forerunner also. (2) To declare the Redemption of all the Elect that were to follow him in their several Generations. This is Triumphantly declared in Heaven, Psal. 47. 5, 6, 7. Psal. 68. 18, 24, 25, 26.

2. By way of Preparation. And this is twofold.

(1) With respect unto our present gracious entrance into the Holiest, by Faith and Prayer. This way was not made for us whilst the Old Tabernacle was standing, chap. 9. 8. But this way is now prepared for us by our Forerunner, Chap. 10. 19, 20, 21, 22. We have an entrance into Heaven even whilst we are here on the Earth. An entrance is made for our Faith, for our Hope, for our Prayer; wherever they enter, our Souls do enter, and are present. And this entrance we make daily, and that with boldness and assurance on the account of our Forerunner.

(2) As unto our future entrance into Glory. Under this capacity as a Forerunner, it belongs unto him to prepare Mansions for us in his Fathers House, whither he is gone, and which he hath promised to do, Joh. 14. 23. He prepares Mansions for us, and he prepares us for those Mansions, suiting Grace and Glory unto each other. Heaven indeed is ready for us, whenever we are meet and ready for Heaven.

3. By the way of Possession. He had now obtained for the Church Eternal Redemption, and purchased for them and in their Name an Everlasting Inheritance, Acts 26. 18. This he went, for them and in their Name to take possession of, and to reserve it in the Heavens for them, 1 Pet. 1. 4. Hereon being by Adoption made Heirs of God, they become to be Coheirs with Christ, Rom. 8. 17. and are at last admitted into the same Glory with him. So is he a Forerunner for us.

3. As a Forerunner he is entered within the Vail; that is, into Heaven itself, the place of the glorious Presence of God. And this also may be considered two ways.

1. With respect unto what he hath already done for us; and two things are included therein. (1) That he had completely finished the work he had to do upon the Earth. He had absolutely won the Victory, and secured the Church from all its spiritual Adversaries. Without this a Triumphant Entrance into Heaven had not been granted unto him. (2) God's blessed Approbation of all that he had done here below, Isa. 53. 11, 12. Phil. 2. 7, 8, 9, 10, 11.

2. With respect unto what he hath yet to do for us. Hence it is that he is not said absolutely to enter into his Glory; but to enter as a Priest, as through a Vail, as into the Holy place; where he continues as our Forerunner in the exercise of that Office; as the Apostle declares in the close of the Verse; made an High Priest after the order of Melchizedek, whereof we must treat in the next Chapter.

Now the Lord Jesus being thus entered into Heaven as our Forerunner, gives us manifold security of our entrance thither also, in the appointed season. This he assures us of, Joh. 14. 3, 19. For (1) He passed through all the Storms of Trials, Temptations, Persecutions, and Death itself, that we are exposed unto; and yet is landed safely in Eternal Glory. His Anchor was Trust and Hope in all his Storms, chap. 2. 13. Isa. 50. 7, 8, 9. And it was tried to the utmost, Psal. 22. 8, 9, 10. It preserved him in them all, and will be no less Faithful unto the whole Church. As he hath thus gone before us, he is able to succor us, and hath given us in himself a Pledge of success. (2) He is now where our Hope is fixed, namely, within the Vail, where he takes care of it and will preserve it unto the end.

Again, If the Lord Christ be entered in Heaven as our Forerunner, it is our Duty to be following of him with all the speed we can. And it is required hereunto. (1) That we be willing to follow him, in the way wherein he went, as well as unto the place whither he is gone. And the way he went was, (1) The way of Obedience, chap. 5. 8, 9. (2) The way of suffering, chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entered into Glory. (2) That we burden not ourselves with anything that will retard us, chap. 12. 1.

And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world. He that can consider the Opposition that is made unto it in the world, the Counsel, the Power, and the Malice which are engaged unto its Ruin on the one hand; and its own weakness, solitariness, helplesness on the other, cannot but admire whence it is that it is preserved one moment from destruction.

There is no proportion between its visible defense and the visible opposition that is made unto it. It is Jesus our Forerunner who is within the Vail, taking care of all our concerns, that is alone our security.

And what will he not do for us, who in the height of his Glory is not ashamed to be esteemed our Forerunner? What Love, what Grace, what Mercy may we not expect from him? And,

When our Hope and Trust enter within the Vail, it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon.

Ver. 1, 2, 3.

THere is little variety in the Translation of these Verses, 〈 in non-Latin alphabet 〉 , vul. Lat. Dei Summi, for altissimi, the most High God 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 of all; but adds in a new way of Exposition, 〈 in non-Latin alphabet 〉 everything that was with him; that is, of the Spoyls, as it is afterwards Expounded. 〈 in non-Latin alphabet 〉 , vul. Lat. divisit; properly Syr. 〈 in non-Latin alphabet 〉 Separated, laid aside, Bez. impartitus est, Imparted, gave, 〈 in non-Latin alphabet 〉 vul. Lat. sine Genealogiâ; Bez. sine genere, without stock; sine serie generis, without Pedigree. The Syriac gives us an Exposition of this passage, Whose Father and Mother are not written in the Generations or Genealogies, neither the beginning of his days, nor the end of his life; which manifests how Ancient this Exposition of these words was in the Church, 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 —his Priesthood remaineth.

Ver. 1, 2, 3.

For this Melchizedek, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and Blessed him; to whom also Abraham divided out a tenth part of all: First, being by Interpretation King of Righteousness; and after that also King of Salem, which is King of Peace: Without Father, without Mother, without Pedigree; having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a Priest continually.

The words are an entire Proposition, consisting of a Subject, and a Predicate, or what is affirmed of it. Unto the Subject spoken of, which is Melchizedek, there is adjoined a large Description, by its Properties and Adjuncts in sundry particulars. That which is affirmed of him, as so described, which is the predicate of the Proposition, is contained in the last words, or the Close of the third Verse; but being made like unto the Son of God, abideth a Priest forever.

The Introduction of the whole Discourse, and therein its Connection unto what went before, is contained in the casual Particle 〈 in non-Latin alphabet 〉 , For; and this may respect the Reason why the Apostle affirmed, and insisted so much on it, that the Lord Christ was a Priest after the Order of Melchizedek: For, both the Truth (saith he) of my Assertion, and the Necessity of insisting thereon, will be sufficiently manifest, if you will but consider who this Melchizedek was, how he is Represented in the Scripture, and what is affirmed of him. Or Respect may be had in this word unto the whole preceding Discourse, from Chap. 5. ver. 11. There he lays the Foundation of it, affirming, that he had many things to say of this Melchizedek; and those such, as they would not easily understand, unless they diligently applied their minds unto the knowledge of Divine Mysteries; hereof he now designs to give them an Account. For this Melchizedek, &c. But the Connection is most Natural unto the words immediately preceding; and a Reason is given of what was affirmed in them, Namely, That Jesus was made an High Priest forever, after the Order of Melchizedek, Chap. 6. 20. for it was thus with this Melchizedek.

When Truths in themselves Mysterious, and of great Importance unto the Church, are asserted or declared, it is very necessary that clear Evidence and Demonstration be given unto them; that the minds of men be left neither in the dark about their Meaning, nor in suspense about their Truth. So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal.

The mention of Melchizedek is introduced with the Demonstrative Pronoun 〈 in non-Latin alphabet 〉 this: It always hath an Emphasis, and denotes somewhat eminent in the Subject spoken of, mostly in a way of Commendation, so ver. 4. 〈 in non-Latin alphabet 〉 , Consider how great a man this was. This man of whom is our Discourse.

The Person spoken of is variously Described: (1.) By his Name, Melchizedek. (2.) By his Original Office, he was a King. (3.) The place of his Rule or Dominion, which was Salem; King of Salem. (4.) By another Office added to the former, which principally belongs unto the Design of the Apostle; which is described, (1.) By the Nature of it, the Priesthood; a Priest. (2.) By its Object and Author; of the most High God. (3.) By his Actings as a Priest; he Blessed Abraham: Illustrated, (1.) By the manner of it, he met him. (2.) By the time of it, and its Circumstance, when he returned from the slaughter of the Kings. (6.) By the acknowledgment of his Office made by Abraham; he divided unto him the tenth part of all. (7.) By the Interpretation of his Name; the King of Righteousness. (8.) Of the place of his Reign; King of Peace. (9.) By sundry Properties of his Person, gathered out of the Relation of his History in the Scripture; without Father, without Mother, without Pedigree, without beginning of days, or end of life. These Descriptions in all these particulars being given of him, there are two things affirmed concerning him: (1.) That he was made like unto the Son of God. (2.) That he abideth a Priest continually; all which things must be spoken unto.

For the Person spoken of, and Described by his Name, Melchizedek, I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him, which for the most part have been raised by needless Curiosity: the fond and impious imagination of them who would have him, some of them, to be the Holy Ghost, and some of them God, even the Father himself, have been long since exploded. That he was an Angel in Human Appearance, is so contrary to the Design of the Apostle, that not many have given Countenance to that Opinion.

But that he was the Son of God himself, in a prelibation of his Incarnation, taking upon him the Form of a man, as he did afterwards the internal Form and Being in the Personal Union, some Learned Men have conjectured and contended. Howbeit, this also is directly contrary to the Text, wherein he is said to be made like unto the Son of God. And indeed all such Opinions as make him more than Man, are wholly inconsistent with the Design of the Apostle, which is to prove, that even among men, there was a Priest and Priesthood representative of Christ, and his Priesthood Superior to that of the Law; which hath nothing of Argument in it, if he were more than a Man. Besides he lays it down for a certain Principle, That every High Priest is taken from among men, Chap. 5. 1. And therefore if Melchizedek were an High Priest, he was so also.

Among these who grant him a mere man, very many, following the Opinion of the Jews, contend he was Shem the Son of Noah, who was certainly then alive, and of great Authority in the World by virtue of his Primogeniture. But this also riseth up in Contradiction unto our Apostle, beyond all possibility of Reconciliation. The Jews who are no further concerned in him but as to what is declared by Moses, may safely, as to their own Principles, though not truly, conjecture him to be Shem. But whereas our Apostle affirms that he was without Father, without Mother, without Genealogy, having neither beginning of Days, nor end of Life, we are not allowed to Interpret these things of him concerning whom most of them are expressly Recorded. Nor will it suffice to say that these things indeed are written of him under the Name of Shem, but not under the Name of Melchizedek: For this were to make the Apostle to lay the weight of so Important an Argument as that in hand, and from whence he infers the removal of all the Ancient Legal Institutions out of the Church, upon a Niceity, and to catch as it were at an Advantage for it. Besides, let him be called as he will, it is his Person in the discharge of his Office which the Apostle speaks of, and the things affirmed of him are not true concerning, or not truly applicable unto Shem. And we may observe by the way, what a blessed effect it is of the Care and Wisdom of God towards the Church, that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men, and of those not any of them needful unto our Faith and Obedience, so as that they should receive the least prejudice by our Ignorance of the precise sense of those places. The whole is filled with such Depths of Wisdom and Truth, as require our Humble, Diligent, Reverend, Careful search into them, all the days of our lives. But particular Passages, Historical or Mystical, such as seem to leave room for variety of Conjectures, are very few: Had they been Multiplyed, especially in Matters of any Importance, it could not have been avoided, but that Religion would have been filled with Fruitless Notions and Speculations. And thus it hath fallen out in this Matter of Melchizedek, which being veiled or hidden in the Old Testament, and that on purpose that we should know no more of him, nor any of his Concerns, but what is expressly written, all Ages have been fruitlessly exercised, yea, pestered with such curious Enquiries about him, as rise up in direct opposition unto the scope of the Holy Ghost in the Account given concerning him.

These things therefore are certain, and belong unto Faith in this Matter. First, That he was a mere Man, and no more but so; for (1.) Every High Priest was to be taken from among Men, Chap. 5. 1. So that the Son of God himself could not have been a Priest had he not assumed our Nature. (2.) That if he were more than a man, there were no Mystery in it, that he is introduced in the Scripture, without Father, without Mother, without Pedigree, for none but Men have so. (3.) Without this Conception of him there is no force in the Apostles Argument against the Jews. Secondly, That he came not to his Office by the Right of Primogeniture (which includes a Genealogy) or any other Successive way, but was raised up and immediately called of God thereunto. For in that respect Christ is said to be a Priest after his Order. Thirdly, That he had no Successor on the Earth, nor could have; for there was no Law to constitute an Order of Succession, and he was a Priest only after an extraordinary Call. These things belong unto Faith in this Matter, and no more.

Two things every way consistent with the scope and purpose of the Apostle, yea, Eminently subservient thereunto, I shall take leave to add; the one as my Judgment, the other as a probable Conjecture only. And the first is, that although he Lived and Dwelt in Canaan, then and afterwards principally possessed by the Posterity of the Son of Cham so called, yet he was none of the Seven Nations or People therein that were in the Curse of Noah devoted unto Bondage and Destruction. For whereas they were therein by a Spirit of Prophecy Anathematized and cast out of the Church, as also devoted unto Destruction, God would not raise up among them, that is of their Accursed Seed, the most glorious Ministry that ever was in the World, with respect unto Typical Signification, which was all that could be in the World until the Son of God came in his own Person. This I take to be true, and do somewhat wonder that no Expositors did ever take any Notice of it, seeing it is necessary to be granted from the Analogy of Sacred Truth.

My Conjecture is, that he was a Person of the Posterity of Japheth, who was principally to be regarded, as the Father of the Gentiles that were to be called. Noah had Prophesied, that God should enlarge the Heart of Japheth, or persuade him so, as that he should return to dwell in the Tents of Shem, Gen. 9. 27. Unto Shem he had before granted the present Blessing of the Covenant, in those words, Blessed be the Lord God of Shem, ver. 26. and thereby the bringing forth of the Promised Seed was confined unto his Posterity. Hereon among them was the Church of God to be continued, and upon the matter confined, until the Shilo came, unto whom the gathering of the Gentiles was to be, in the enlargement of Japheth, and his Return to dwell in the Tents of Shem. And whereas the Land of Canaan was designed of God for the seat of the Church in his Posterity, he suffered it to be possessed first by the Seed of Cursed Canaan that in their dispossessing and destruction he might give a Representation and Security of the Victory and final Success of the Lord Christ and his Church over all their Adversaries. Before this came to pass, God, as I suppose, brought this Melchizedek and some others of the Posterity of Japheth into the Land of Canaan, even before Abraham himself, in pursuit of the Promise made unto Shem, had possession of it, and placed him there in a Condition of Office Superior unto Abraham himself. And this might be done for two ends. (1.) That a claim might be put in on the behalf of Japheth unto an Interest in the Tents of Shem in the Type of the Privilege, for a while confined unto his Family. This Right and Rule of Melchizedek in those places which were to be the Seat of the Church enjoying the Promise made to Shem; took, as it were, Livery and Seisin for the Gentile Posterity of Japheth, which was in due time to be brought into the full possession of all the Rights and Privileges of it. (2.) That he might manifest that the state of Gentile Converts in the Promise and Spiritual Privileges of the Church, should be far more Excellent and better than was the state and Privileges of the Posterity of Shem whilst in their separate condition, God having provided some better things for us that they without us should not be made perfect. But these things are submitted to the judgment of every Candid Reader.

I shall only add what is certain and indubitable, namely, that we have herein a signal Instance of the Sovereignty and Wisdom of God. All the World was at that time generally fallen into Idolatry and false Worship. The Progenitors of Abraham, though a principal Branch of the Posterity of Shem (as it is like, in the line of Primogeniture) dwelt beyond the River, and Served other gods, Josh. 24. 2. Probably Abraham himself was not free from the Guilt of that Apostasy before his Call. Canaan was Inhabited by the Amorit 〈…〉 with the rest of the devoted Nations on the one hand, and the Sodomites on the other. In the midst of these sinners above others, was this man raised up, the great Type of Christ, with all the Illustrious Qualifications to be afterwards declared. And we may learn,

1. That God can raise the greatest Light in the midst of the greatest Darkness; as, Mat. 4. 16.

2. He can raise up Instruments for his Service and unto his Glory, when, where, and how he pleaseth.

3. This Signal Praefiguration of Christ in the Nations of the World, at the same time when Abraham received the Promises for himself and his Posterity, gave a Pledge and Assurance of the certain future Call of the Gentiles unto an Interest in him and Participation of him.

2. This is the Person spoken of; and the first thing in the Description of him is his Office, that he was a King. So he is Reported in the first mention of him, Gen. 14. 18. Melchizedek King of Salem. Now whereas this doth not belong unto that wherein he was principally to be a Type of Christ, nor is the Lord Christ anywhere said to be a King after the Order of Melchizedek, nor doth the Apostle make any Use of the consideration of this Office in him. We may inquire wherefore God placed him in that state and condition. And there seem to have been two Ends thereof.

1. To make his Typical Ministry the more eminent and conspicuous. For, placing him in the condition of Regal Power and Authority, what he was and did, would necessary be more conspicuous and more regarded, than if he had been only a private man. And moreover by those Possessions and Wealth which he had as a King, he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities. God therefore made him a King, that he might be known and observed as he was a Priest, and be able to bear the Burden of that Office. And these things were then not only consistent, but some Preparation seems to be made for the Conjunction of these Offices, by the Privilege and Rights of Primogeniture, whereof I have Discoursed else-where. Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal, which the Romanists plead for, from more vain and empty pretences; yet it doth follow, that the greatest Temporal Dignities and Enjoyments, ought to be subservient unto Spiritual things, and the Concerns of Christ.

2. Although he was not in his Kingly Office directly Typical of Christ, yet he was by being a King the more meet to represent him as a Priest, seeing he was to be the only King & Priest of the Church also. And it may be observed, that although Moses in Genesis makes mention of the Acts of both his Offices, yet our Apostle takes notice of those of one sort only. For Moses informs us in the first place, that when he went to meet Abraham, he brought forth Bread and Wine, that is, for the Refreshment of him and his Army. Now this was an Act of Regal Power and Munificence. This the Apostle takes no Notice of, but only of his receiving Tythes, and Blessing Abraham, which were both of them Acts of Sacerdotal Power. Wherefore although it was convenient he should be a King, yet as a King, and in what he did as a King, he was no Type of Christ, though there might be a Moral Resemblance between them. For as Melchizedek Refreshed Abraham the Father of the Faithful and his Army, when they were weary after their Conflict with their Enemies, and in the Discharge of their Duty; so doth the Lord Christ as King of his Church take care to support, relieve, and refresh all the Children of Abraham, all Believers in all their Duties, and in the whole course of Obedience. So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction, even beyond what they are firstly and principally designed unto. And although this and the like considerations should give no countenance unto men's Curiosity in the Exposition and Application of any Passages in the Scripture, beyond the severest Rules of Interpretation, yet may it encourage us unto a diligent search into them, whilst we are duly steered by the Analogy of Faith. And I see no Reason why we may not hence collect these two things.

1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief, Supportment, and Refreshment of all Believers in and under their Duties, and will give it out unto them as their Occasions do require. For as Melchizedek represented the Lord Christ in what he did, so Abraham in his Battle and Victory, was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries. Wherefore as he and all his were Refreshed by the Kingly bounty of Melchizedek, so shall they be from the Munificence and unsearchable Riches of Jesus Christ.

2. Those who go to Christ merely on the Account of his Priestly Office and the Benefits thereof, shall also receive the Blessings of his Kingly Power, in abundant Supplies of Mercy and Grace. Abraham designed nothing with Melchizedek but the owning of his Sacerdotal Office in giving him the Tythes of all, and receiving his Blessing. But when he met him he was Refreshed also with his Kingly Bounty. Many poor sinners go unto Christ principally, if not only at the first, upon the account of his Sacerdotal Office, to have an Interest in his Sacrifice and Oblation, to be made partaker of the Mercy and Pardon procured thereby. But when they come to him in a way of Believing, they find that he is a King also, ready, able, powerful to relieve them, and unto whom they owe all Holy Obedience. And this Answers the Experience of many, it may be the most of them that do believe.

III. This Kingly Office of Melchizedek is farther asserted by the Specification of the Place where he was King and Reigned. He was King of Salem. There hath been great enquiry about, and much uncertainty there is concerning this place or City. Two Opinions, all sorts of those who have inquired into these things with any Sobriety, do incline unto. For as for one who hath not long since affirmed, that this Salem is Jerusalem that is above, the Mother of us all, he hath thought meet to give other Instances also, how little he understands the things he undertakes to treat about. But some think it was that City, and no other, which was afterwards called Jerusalem, and became in David 's time, and so for a long continuance, the Principal seat of the Church and Solemn Worship of God. This place they say was first called Salem, and afterwards; it may be presently after the Reign of this Melchizedek, and on the occasion thereof, by the addition of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a Vision, or, they shall see Peace, called Jerusalem. Others think that Salem was a City or Town not far from Sychem, which was afterwards destroyed; and there are Reasons for both Opinions.

Of this latter Opinion Jerome is the Principal Author and Maintainer in his Epistle to Cuagrius. And there are three Reasons for it, whereon he much insists: (1.) That there was a City near Sychem that was called Salem and no otherwise. And this is plainly affirmed in the Scripture, Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan. For those who render the words, 〈 in non-Latin alphabet 〉 —Et venit Jacob pacificus or incolumis ad Urbem Shechem, so making the word appellative, and not the Name of a place, are undoubtedly mistaken. For the same place is mentioned again in the New Testament by the same Name, John 3. 23. John was Baptizing in Aenon near to Salim. For, that Salim and Salem are the same Jerome well thews, with the Reason of the variation. (2.) He affirms, that at that time were seen at Sychem the Ruines of the Palace of Melchizedek, which manifested it to have been a munificent Structure. (3.) It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem. For Abraham was passing by the place where Melchizedek Reigned, who thereon went out to meet him. Now whereas he was returning from Hoba which was on the left hand, or North-side of Damascus, Gen. 14. 15. Jerusalem was not in the way of his Return, but Salem was.

On the other side it is pleaded with more probability, that Hicrusalem was the Seat of his Kingdom. For (1.) It was Anciently called Salem, which Name is afterwards occasionally applied unto it, as that whereby it was known, Psal. 76. 2. In Salem is God's Tabernacle, and his dwelling-place in Zion, where Jerusalem only can be intended. Afterwards some think that when it was possessed by the Jebusites, it began at first to be called Jebus-Salem, that is, Salem of the Jebusites, which by Custom was transformed into Jerusalem. But the approved Etymology from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 so that the Name should signify a Sight or Vision of Peace, is certainly true, and probably given by God himself. (2.) In the days of Joshua, the King of Jerusalem was called Adonizedec, a Name of the same signification with Melchizedek, which possibly from him was the Name of the Kings who afterwards Reigned in that City. And that man as it should seem was in some Reputation for Righteousness among the Canaanites, whence he managed their common Cause in their Danger, Josh. 10. 1, 2, 3, 4. (3.) Abraham dwelt at this time at Hebron in the Plain of Mamre; and in his Return from Hoba or Damascus, the way lay near unto Jerusalem, as all Charts yet declare; and Sychem was more to the North than that he should conveniently pass that way. (4.) Jerusalem being designed to be the place where the Lord Christ was to begin and exercise his Priestly Office, it may well be supposed that there this his Illustrious Type was to appear and be manifested; especially considering that it was to be the place where the Seat of the Church was to be fixed until the signification of the Type was to be effected.

And these Reasons do prevail with me to judge that Jerusalem was the place of the Habitation and Reign of Melchizedek. As for what is affirmed by Jerome concerning the Ruines of his Palace at Sychem, it is notoriously known, how little Credit such Traditions do deserve. Besides, Josephus who lived 400 Years before him, makes no mention of any such thing. And it is probable that the Ruines which Jerome saw were those of the Palace of Jeroboam, who there fixed the Seat of the Kingdom of Israel, 1 Kings 12. 25. as King of the place where he obtained the Crown, ver. 1. But Credulous and Superstitious Posterity chose to ascribe it unto the Memorial of Melchizedek rather than of him, who being the Bane and Ruin of the Nation, his Memory was accursed. And to inquire how this City came afterwards into the hands of the Jebusites, is directly contrary to the Design of the Holy Ghost, which was to hide from us the end of his Life and Offices, as our Apostle declares. And herein also Possession was taken of the Seat of the Church in the Tents of Shem, on the behalf and in the Name of the Japetian Gentiles. And may we not observe, that,

God in his Sovereign Pleasure gives various Intervals unto places, as to the enjoyment of his Worship and Ordinances. This Jerusalem which was at first ennobled by the Priesthood of Melchizedek, was afterwards left for a long Season unto the Idolatrous Jebusites. In process of time it was visited again, and made the fixed station of all Solemn Divine Worship, as it is now left unto Salt and Barrenness. So hath he dealt with many other places, and in particular, notwithstanding their boasting, with the City of Rome, sometimes a Seat of the Gospel, now the Throne of Antichrist. Go to my place which was in Shilo, Jer. 7. 12, 14. 26. 6.

By the way we must here give an Account of somewhat that the Apostle doth not say, as well as what he doth. After the mention of Melchizedek and his being King of Salem, in the Story, Gen. 14. it is added, That he met Abraham, and brought forth Bread and Wine, ver. 17. 18. Of his meeting Abraham the Apostle takes Notice, but of his bringing forth Bread and Wine, not at all. Hereof undoubtedly no Reason can be given, but only that That particular Action or Passage belonged not at all unto his Purpose. For he who takes Notice of all other Circumstances, Arguing as well from what was not said of him, as from what was, would not have omitted anything which is so expressly affirmed, as this is, had it any way belonged unto his Purpose. But the importunity of the Papists, who with a strange kind of Considence do hence seek Countenance unto their Missatical Sacrifice, makes it necessary that we should inquire a little farther into it.

Melchizedek, they tell us, as a Priest and Type of Christ did offer this Bread and Wine in Sacrifice to God. Herein, they add, alone was he Typical of Christ, who offered himself unto God under the Appearance of Bread and Wine. And he also Instituted the Sacrifice of the Mass, wherein he should be so Offered continually unto the end of the World. And on that Account alone (they say) he continueth a Priest forever. For if he had not appointed Priests here in his room to Offer him unto God, that Office of his would have ceased, as Bellarmine disputes at large.

It were easy to make naked the fondness of these Imaginations, would our present Design permit. Some few things may be Remarked on their Assertions. As, (1.) The Apostle in this whole Discourse wherein Melchizedek is introduced and concerned, treateth not at all of the Sacrifice of Christ, nor intimates any Resemblance between the Offering of Melchizedek and that of Christ; but it is the Office alone and its Dignity which he insists upon, designing to treat afterwards at large about his Sacrifice. And when he doth so, he doth not in the least compare it with the Sacrifice of Melchizedek, but with those of Aaron according to the Law; so that here was no occasion for him to mention any Sacrifice of Melchizedek's, should any such thing be supposed in the Text of Moses. (2.) A Supposition of such a Sacrifice of Bread and Wine as that pleaded for, is contrary to the Apostles Design, and destructive of it. For whereas he endeavoreth to prove that the Priesthood of Melchizedek was far more Excellent than that of Levi, he could not do it by this, that he Offered Bread and Wine in Sacrifice, for so also did the Levitical Priests, Lev. 7. 13. 23. 13, 18. But all the Excellencies which the Apostle insisteth on, consists in the Dignity of his Office, and the Qualifications of his Person, not in the matter of his Sacrifice. (3.) Let all be granted they can desire, yet are they not advantaged as unto their especial end thereby. For what is the Offering of real Bread and Wine, and no more, unto the Offering of the Body and Soul of Jesus Christ, under the appearance of them? (4.) As unto what they contend, That the Lord Jesus Christ would not be a Priest forever, unless he had those Priests on Earth who continue to Offer him in the Sacrifice of the Mass: It is so far from Truth, as that the contrary is irrefragably true and certain. For if he indeed hath need of other Priests to carry on his Office, he doth not continue the Administration of it himself, or all the Apostle's Arguings against the perpetuity of the Aaronical Priesthood are invalid. But because I am not willing to engage in anything Controversial beyond what is absolutely Necessary, I shall only tender some Considerations Evidencing that no such thing as a Sacrifice can be included in that Expression, He brought forth Bread and Wine; and so proceed.

1. The Process of the Story directs unto another sense of words. Abraham was now Returned with his Forces unto the Valley of Shaveh, which is the Kings Dale, ver. 17. a place not far from Jerusalem, called, as it is likely, the Kings Dale, from Melchizedek, unto whom it belonged; where afterwards Absalom built a Pillar, for the Memorial of his Name, 2 Sam. 18. 18. Here probably he continued for a while, as to Refresh his own People, so to stay for the coming of the Kings of Sodom and Gomorrah. For upon their Defeat in the Battle they had left the Plain, and fled into the Mountains, ver. 10. giving up the Cities with all their Spoil unto the Conquerors. But now hearing of the Success of Abraham, and his Recovery of the Captives with their Goods, they resort unto him for Relief: He who intended to restore all unto them, stayed for them, as it is probable, some days in the Kings Dale. Now, it was the manner in those Countries where any Forces were on an Expedition, that those in their way who were at Peace with them did bring forth Supplies of Bread and Wine, or Water for their Refreshment. For the Neglect of this Duty, wherein they break the Laws of Friendship and Hospitality, did Gideon so severely Punish the Inhabitants of Succoth and Penuel, Judges 8. 5, 6, 7; 13, 14, 15, 16. And the Observance of this Duty is Recorded unto the Commendation of Barzillai the Gileadite, who sent Refreshment unto David and his Army; for he said, The People are Hungry, and Thirsty, and Weary in the Wilderness, 2 Sam. 17. 27, 28, 29. In this state of things Melchizedek being the Neighbor, Friend, and Confederate of Abraham, when he came with his Army and abode so near unto him, brought forth Bread and Wine for their Refreshment; which being a mere Civil Action, our Apostle takes no Notice of it. And they who can discover a Sacrifice in this Expression, have either more skill in the Opening of Mysteries than he had, or a better Invention in coining groundless Fables and Imaginations of their own.

2. This Act of Melchizedek is immediately subjoined unto the mention of him as King, being an Instance of Kingly Power and Munificence. Melchizedek, King of Salem, brought forth Bread and Wine. After this, is added, And he was a Priest of the most High God; which is a plain Introduction of, and Preparation for the Expression of his Exercise of that Office in his Blessing of Abraham, which ensues in the next words. The Romanists contend that Vau in 〈 in non-Latin alphabet 〉 —is reditive, giving a Reason of what was before affirmed: He brought forth Bread and Wine, because he was the Priest of the High God. But as this offers force to the Universal usage of that Particle, which is Connexive only; so it will not serve their Occasion. For they would have it that Melchizedek only Offered this Sacrifice of Bread and Wine; whereas if the Reason why he did so, was because he was the Priest of the High God, then everyone who was so, was in like manner to Offer the same Sacrifice. And whereas they place the whole especial Nature of the Melchisedecian Priesthood in this his Sacrifice; if this were common to him with all others, then was he not a Priest of a particular Order; and so the whole Discourse of the Apostle is vain and impertinent. But it is plain that he having nothing to do with, nor Inference to make from his Royal Office or Acts, doth therefore omit this which evidently was an Act of Kingly Bounty.

3. The word here used 〈 in non-Latin alphabet 〉 , he brought forth, or caused to be brought forth, Bread and Wine, is no Sacred word, nor is ever used in the Scripture to express the Sacred Action of Oblation or Offering in Sacrifice. It is always a common Action that is denoted thereby.

4. The Apostle's silence in this matter casteth this Pretence out of all consideration. His Design was to evince the Excellency of the Priesthood of Christ above that of Levi, from this particular consideration, That he was a Priest after the Order of Melchizedek. To prove that he was so indeed, and withal to show how great and Excellent a Person this Melchizedek was, who bare that Office as a Type of Christ in his, and also in how many things the Resemblance between the Lord Christ and him did consist, wherein he was made like unto the Son of God, he proposeth unto consideration every minute Circumstance of all that was spoken of him, and what also in common Use ought to be spoken of him, but being not so, was certainly omitted for some special Reason and Signification; insisting on some things which no man could have conjectured to have been designedly Significant, if the Holy Ghost himself had not made the Discovery thereof; omitting nothing, that might confirm the Truth, or Illustrate the Evidence of his Argument; yet he wholly passeth by this Passage without the least Notice of it. Herein, if the Romanists may be believed in this accurate Collection of all things, he omits nothing but only that wherein the Essence and Substance of his Cause and Plea did wholly consist. For this his Offering of Bread and Wine in Sacrifice they say, was that thing alone wherein he was peculiarly the Type of Christ, and Dispute with great vehemency that the Resemblance between them consisted herein alone, although the Apostle instance expressly in sundry other things, as we shall see more afterwards, and makes no mention of this at all. It is therefore clear as the day-light, that He and They are diversely minded in this matter. But if they are in the right, certainly never any Man managed an Argument unto less Advantage than the Apostle doth that in this place, wherein yet there is an appearance of so great Accuracy and Care. For they do suppose that he Scrupulously Collects all Circumstances belonging unto the Matter he treats of, and some of them of a difficult Application unto his purpose, and at the same time omits that wherein the whole force of his Argument did consist; which is a failure not modestly to be ascribed unto any Person of Sobriety or Judgment. Wherefore we need not farther trouble ourselves with those forced and futilous pretences. The Reason why the Apostle mentions Melchizedek as King of Salem is to intimate his first Prerogative above the Aaronical Priests, in that he was a King. And we may Observe, that

Acts of Munificence & Bounty are memorable & Praise-worthy, though they no way belong unto things Sacred by Virtue of Divine Institution. So was this Bringing forth of Bread & Wine by Melchizedek to Refresh Abraham and his People, though there was nothing of Sacrifice therein. In former Ages either Men were more inclined to such Acts than now they are, or there were more efficacious means of engaging them thereunto, than are judged meet now to be made Use of, because perhaps discovered to have something of deceit in them. But this went along with all their Bounty, that they would make the Acts of it Sacred and Religious, all should be peculiarly devoted and dedicated unto God; wherein, although their Pious Intentions are to be commended, yet it may justly be feared that they missed of their aim, in making Things and Services Sacred which God had not made so. But such Acts as those we speak of towards Men, need no more of Religion in them; but that they be done in Obedience to the Will of God, who requires of us to do good to all, and to exercise loving kindness in the Earth. They are so good and Praise-worthy, provided, (1.) They are of real Use, and not in things that serve only for Ostentation and show. (2.) That they enterfere with no other especial Duty, nor cause an Omission of what is Necessary, &c. Again,

It is acceptable with God that those who have Laboured in any Work or Service of his, should receive Refreshments and Encouragements from men. For as such an acceptable Service is the Relief given to Abraham and his People, by Melchizedek Celebrated. God is himself a sufficient Reward unto his People in and for all their Services. He needs not call in the help of Men to give them a Recompence. However it is well-pleasing unto him, that he, or his Work which they do, in anything, be owned by Men.

IV. The Apostle proceeds with his Description of the Subject of his Proposition, with Respect unto that Office which he principally regards: 〈 in non-Latin alphabet 〉 : Priest of the most High God. Two things are here asserted. (1.) That in general he was a Priest. (2.) The Limitation of that Office with Respect unto the Author and Object of it is expressed, He was a Priest of the most High God.

First, he was a Priest, and he was the first that was so by especial Institution; How the Rite of Sacrificing was common to all Worshippers of Old, and what was the peculiar Interest of the First-born therein, I have at large before declared. I have also proved that Melchizedek was the first who was Authoritatively separated unto this Office by God's Approbation. And as it was a new, so it was a great and Remarkable thing in the World. For although we know not how far it was received or understood by the Men of that Age, who I believe were not stupidly Ignorant and Carnal as some would have them to be; yet certain it is, that the Institution of this Office, and the Representation of it in the Person of Melchizedek, gave great Light and Instruction into the Nature of the first Promise, and the work of the Blessing Seed which was to be exhibited. For the Faith of the Church in all Ages was so directed, as to believe that God had respect unto Christ and his Work, in all his Institutions of Worship. Wherefore the Erection of the Office of a Priesthood to offer Sacrifice, and that in the Person of so great a Man as Melchizedek, must needs lead them into an Acquaintance with the Nature of his work in some measure, both he and it being so conspicuously represented unto them.

In this general Assertion that he was a Priest, two things are included. (1.) That he was truly and really a man, and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation. For every Priest is taken from among men, Chap. 5. 1. of the same common Nature with other Men, and in the same state until he be separated unto his Office. And so was Melchizedek, a Man called out from amongst Men, or he was not a Priest. (2.) That he had an Extraordinary Call into his Office. For he falleth likewise under that other Rule of our Apostle; No man taketh this Honor unto himself unless he be Called of God, Heb. 5. 4. But of what Nature this Call was, and how he received it, cannot positively be determined in particular. Two things are certain concerning him negatively. (1.) That he came not to this Office in the Church by Succession unto any that went before him, as did all the Levitical Priests after Aaron. There was none went before him in this Office, as none Succeeded unto him, as we shall see immediately. And when the Lord Christ is said to be a Priest after the Order of Melchizedek, it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another, but only that it was with Christ as it was with him, in point of Call and Office. Wherefore his Call was Personal, in some Act of God towards him, wherein himself and no other was concerned. (2.) He was not called or set apart unto his Office by any outward Unction, Solemn Consecration, or Ceremonious Investiture. For the Lord Christ Jesus had none of these, who was made a Priest after the manner that he was; only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove, Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood, wherein Spiritual things were to have a Carnal Representation. And those by whom they are received in the separation of any unto an Evangelical Office, do prefer the Ministration of the Law before that of the Gospel, as more Glorious, because they discern not the Glory of Spiritual things. Besides there was none in the World greater than he, nor nearer unto God to confer this Office upon him, as Aaron was Consecrated by Moses. For in the Authoritative Collation of an Office there is a Blessing, and without Controversy he who Blesseth is greater than he who is Blessed by him, as we shall see immediately. And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them, because there was none in Heaven or Earth Greater than he, or nearer unto God to be employed therein. Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit, Isa. 61. 1. but they could confer nothing upon him. And therefore in the Collation of the Ministerial Office under the Gospel, the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws, which may be done among Equals. Wherefore the Call of Melchizedek unto his Office was extraordinary, and consisted in an extraordinary Unction of the Spirit. And this had two things attending of it. (1.) That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called. So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration, Amos 7. 14, 15. (2.) That it evidenced itself unto all that feared God, who thereon willingly submitted unto his Administrations in the discharge of his Office. And this is all that we can know, as to the way and manner of his becoming a Priest: That he was not so by Succession unto any other, by the Right of Primogeniture, nor made so by men, are certain from the Apostle's Discourse. The Time, Place, Season and Occasion of his Call are all hidden from us; but he was made a Priest by God himself. For,

1. Everyone is that in the Church and nothing else which God is pleased to make him so to be. Wherefore for us to rest in God's Vocation is our Honor and our Safety as well as our Duty. For,

2. Where God Calleth any one unto a singular Honor and Office in his Church, it is in him a mere Act of his Sovereign Grace. So he took this Melchizedek who had nothing of Stock, Race, Descent, or Succession to recommend him, but as one as it were newly sprang out of the Earth, and raised him to the highest Dignity that any Man in those Days was capable of. Let us not therefore repine or murmur at any of God's Dealings with others, nor envy because of his Gifts bestowed on them, may he not do what he will with his own, seeing he is greater than Man, and giveth no account of his matters?

3. A Divine Call is a sufficient Warranty for the acting of them according unto it, who are so Called, and the Obedience of others unto them in their Work or Office. By Virtue hereof this Melchizedek arose in the midst of the Nations of the World, took on him a new Office and Power, being owned and submitted unto therein, by Abraham and all that Believed.

4. The first Personal Instituted Type of Christ was a Priest: This was Melchizedek. There were before real Instituted Types of his Work, as Sacrifices. And there were Moral Types of his Person, as Adam, Abel, and Noah, which Represented him in sundry things. But the first Person who was Solemnly designed to teach and represent him by what he was and did, was a Priest. And that which God taught herein was, That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office, whereby he made Atonement and Reconciliation for Sin. Every thing else that he doth is Built on the supposition hereof. And we must begin in the Application where God begins in the Exhibition. An Interest in the Effects of the Priestly Office of Christ, is that which in the first place we ought to look after. This being attained, we shall be willing to be Taught and Ruled by him, and not else.

Secondly, The Apostle adds the Limitation of this his Office of Priesthood, as to its Author and especial Object, and that is, the most High God. For so by 〈 in non-Latin alphabet 〉 , doth he render 〈 in non-Latin alphabet 〉 in Moses. (1.) He was 〈 in non-Latin alphabet 〉 a Priest to God. This determines the sense of the word Cohen to the Office of the Priesthood; contrary to the Pretensions of some Modern Jews, and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest, and perceive well enough the inconsistency of the Legal Priesthood with such a supposition, they would have the word Cohen in the Psalms to signify a Prince or a Ruler. But although the word used absolutely may be applied sometimes to such a Purpose, yet where God is proposed as its object, a Priest of God, or unto God, none can be signified but one in the Priestly Office. (2.) He was a Priest unto the most High God. This is the first time that this Title is ascribed unto God in the Scripture, which afterwards is frequently repeated, and so also are others of the same Importance, as God above, God over all, the God of Heaven, and absolutely the most High. And it is either Descriptive or Distinctive, as all such Attributes and Epithets are.

1. As it is Descriptive; the Majesty, Power, and Authority of God over all are intended therein. The most High God is the Glorious God with whom is terrible Majesty. To Represent them it is said, That his Throne is High and lifted up, Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity, Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him, as one infinitely above us, and whose Glorious Majesty is absolutely inconceivable. So when the Holy Ghost would express the Glory of Christ as exalted, he says, he is made Higher than the Heavens, and he is sat down at the Right hand of the Majesty on High. The most High God therefore is first, God as inconceiveably exalted in Glory and Majesty. Again, his Power and Authority are also intended herein. The most High Ruleth over all, Dan. 4. 17. God over all in Power and Authority disposing of all things, is the most High God. So Abraham explains this Name, Gen. 14. 18.

2. As it is Distinctive it respects other gods, not in Truth and Reality, but in Reputation. For so there were then Lord's many, and God's many in the World. So they were esteemed by them that made them, and Worshipped them: 〈 in non-Latin alphabet 〉 as our Apostle speaks, such as were called gods, 1 Cor. 8. 5. but by Nature were not gods, Gal. 4. 8. They were all Earthly, and though some of them had their Being above, as the Sun, Moon, and Host of Heaven, yet they had all their Deity from beneath; nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them, with Distinction from them, God is called the most High God. The World was at that time fallen into all manner of Idolatry. Every Country, every City, every Family almost had made new gods unto themselves. The most general Veneration, as I have elsewhere shown, was then given unto the Sun, and that because he appeared to them on High, or the Highest Being they could apprehend. Hence had he the Name of 〈 in non-Latin alphabet 〉 among the Greeks, from 〈 in non-Latin alphabet 〉 the High one. In Opposition unto all these gods, and Renunciation of them, Melchizedek professed himself the Priest of the most High God; as Paul Preached at Athens the unknown God in Opposition unto all their known 〈 in non-Latin alphabet 〉 , or Idols whom they supposed themselves acquainted withal. And whereas God had not yet Revealed himself by any especial Name, as he did afterwards on sundry occasions; (the first he made of that kind being El Shaddai, or God Almighty, Gen. 17. 1. as himself Declares, Exod. 6. 3.) Those that feared him made Use of this Title as most comprehensive, as most suited unto their present Faith and Profession. So Abraham Expounds this Title,