Explication of Psalm 110, Verse 4 (3 of 3)

Explication of Psalm 110 · Verse 4 (3 of 3)

p. 450Thus wee see how Christ hath suffered our punishment. Secondly, hee did all obedience, and fulfilled all actions of righteousnesse for us; for such an high Priest became us who is holy, harmelesse, undefiled, separate from sinners, Heb. 7.26. Hee came not into the world but for us, and therefore hee neither suffered, nor did any thing but for us. As the colour of the glasse is by the favor of the Sunne-beame shining through it made the color of the wall, not inherent in it, but relucent upon it, by an extrinsecall affection: so the righteousnesse of Christ by the favor of God is so imputed unto us, as that wee are quoad gratiosum Dei conspectum, righteous too. In which sense I understand those words, Hee hath not beheld iniquitie in Iacob, neither hath he seen perversenesse in Israel, Num. 23.21. Though it is indeed in him, yet the Lord looketh on him as cloathed with the righteousnesse of Christ, and so is said not to see it, as the eye seeth the color of the glasse in the wall, and therefore cannot behold that other inherent color of its owne, which yet it knoweth to bee in it.

Now of this Doctrine of Iustification by Christs righteousnesse imputed wee may make a double use. First, it p. 451may teach us that great dutie of selfe-deniall; wee see no righteousnesse will justifie us but Christs, and his will not consist but with the deniall of our owne. And surely what-ever the professions of men in word may bee, there is not any one dutie in all Christian Religion of more difficultie than this, to trust Christ onelyonly with our salvation. To doe holy duties of hearing, reading, praying, meditating, almesgiving, or any other actions of charity or devotion, and yet still to abhorre our selves and our workes, to esteeme our selves after wee have done all, unprofitable servants, and worthy of many st…ipes: to doe good things, and not to rest in them; to owne the shame and dung of our solemne services: when we have done all the good workes wee can, to say with Nehemiah, Remember mee, ô my God, concerning this, and spare me according to the greatnesse of thy merciemercy, Nehem. 13.22. and with David, To thee ô Lord, belongeth merciemercy, for thou renderest to every man according to his worke, Psal. 62.12. It is thy mercy to reward us according to the uprightnesse of our workes, who mightest in judgement confound us for the imperfection of our workes. To give God the praise of our working, and to take to ourselves the shame of polluting his workes in us. There is no Doctrine so diametrally contrary to the merits of Christ, and the redemption of the world thereby, as justification by workes. No Papist in the world is or can bee more contentious for good workes than wee both in our Doctrine and in our prayers, and in our exhortations to the people. We say no faith justifieth us before God but a working faith, no man is righteous in the sight of men, nor to bee so esteemed, but by workes of holinesse; without holinesse no man shall see God, hee that is Christs is zealous of good workes, purifieth himselfe even as hee is pure, and walketh as hee did in this world. Here onelyonly is the difference; we doe them, because they are our Dutie, and testifications of our love and thankfulnesse to Christ, and p. 452of the workings of his Spirit in our hearts; but wee dare not trust in them, as that by which wee hope to stand or fall before the tribunall of Gods Iustice, because they are at best mingled with our corruptions, and therefore doe themselves stand in need of a high Priest to take off their iniquity. Wee know enough in Christ to depend on, we never can finde enough in our selves. And this confidence wee have, if God would ever have had us justified by workes, hee would have given us grace enough to fulfill the whole Law, and not have left a Prayer upon publike record for us every day to repeat, and to regulate all our owne Prayers by, forgive us our trespasses. For how dares that man say, I shall be justified by my workes, who must every day say, Lord forgive mee my sinnes, and bee mercifull unto mee a sinner. Nay though wee could fulfill the whole Law perfectly, yet from the guilt of sinnes formerly contracted wee could no other way bee justified, than by laying hold by faith on the satisfaction and sufferings of Christ.

Secondly, it may teach us confidence against all sinnes, corruptions, and temptations. Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that died, &c. Satan is the blackest enemie, and sinne is the worst thing hee can alleage against mee, or my soule is or can bee subject unto; for Hell is not so evill as sinne. In as much as Hell is of Gods making, but sinne onelyonly of mine. Hell is made against mee, but sinne is committed against God. Now I know Christ came to destroy the workes, and to answer the arguments and reasonings of the Devill. Thou canst not stand before God, saith Satan, for thou art a grievous sinner, and he is a devouring fire. But faith can answere, Christ is able both to cover and to cure my sinne, to make it vanish as a miste, and to put it as farre out of mine owne sight, as the East is from the West. But thou hast nothing to doe with Christ, thy sinnes are so many and p. 453so foule; surely the bloud of Christ is more acceptable to my soule, and much more honourable and pretious in it selfe, when it covereth a multitude of sinnes. Paul was a persecutor, a Blasphemer, and injurious, the greatest of all sinners, and yet hee obtained mercy, that hee might be for a patterne of all long-suffering to those that should after beleeve in Christ. If I had as much sinne upon my soule as thou hast, yet faith could unlade them all upon Christ, & Christ could swallow them all up in his mercy. But thou hast still nothing to doe with him, because thou continuest in thy sinne. But doth hee not call mee, invite me, beseech mee, command me to come unto him? If then I have a heart to answer his call, hee hath a hand to draw me to himselfe, though all the gates of Hell, and powers of darknesse, or sinnes of the world stood betweene. But thou obeyest not this call. True indeed and pittifull it is, that I am dull of hearing, and slow of following the voice of Christ, I want much faith: but yet Lord thou dost not use, to quench the smoaking flax, or to breake the bruized reed; I beleeve, and thou art able to helpe mine unbeleefe. I am resolved to venture my soule upon thy mercy, to throw away all mine owne loading, and to cleave onelyonly to this planck of salvation. But faith purifieth the heart, whereas thou art uncleane still. True indeed, and miserable man I am therefore, that the motions of sinne doe worke in my members. But yet Lord I hate every false heart; I delight in thy Law with mine innerman, I doe that which I would not, but I consent to thy Law that it is good, I desire to know thy will, to feare thy name, & to follow thee whithersoever thou leadest mee. But these are but emptie velleities, the wishings and wouldings of an evill heart. Lord to me belongeth the shame of my failings, but to thee belongeth the glory of thy mercy and forgivenesse. Too true it is that I doe not all I should: but doe I allow my selfe in any thing that I should not? doe I make use of mine infirmities p. 454to justifie my selfe by them, or shelter my selfe under them, or dispence with my selfe in them? though I doe not the things I should, yet I love them, and delight in them, my heart, and Spirit, and all the desires of my soule are towards them; I hate, abhorre, and fight with my selfe for not doing them. I am ashamed of mine infirmities, as the blemishes of my profession, I am weary of them, and groane under them as the burdens of my soule: I have no lust, but I am willing to know it, and when I know, to crucifie it. I heare of no further measure of grace, but I admire it, and hunger after it, and presse on to it. I can take Christ and affliction, Christ and persecution together. I can take Christ without the world, I can take Christ without my selfe. I have no unjust gaine, but I am ready to restore it. No time have I lost by earthly businesse from Gods service, but I am ready to redeeme it. I have followed no sinfull pleasure, but I am ready to abandon it, no evill company but I mightily abhorre it. I never sware an oath, but I can remember it with a bleeding conscience; I never neglected a duty but I can recount it with revenge and indignation. I doe not in any man see the Image of Christ, but I love him the more dearly for it, and abhorre my selfe for being so much unlike it. I know, Satan, I shall speed never the worse with God, because I have thee for mine enemie. I know I shall speed much the better, because I have my selfe for mine enemie. Certainly hee that can take Christ offer'd, that can in all points admit him, as well to purifie as to justifie, as well to rule as save, as well his grace as his merciemercy, neede not feare all the powers of darknesse, nor all the armies of the foulest sinnes which Satan can charge his conscience withall.

The second great vertue and fruit of the Priesthood of Christ was ex redundantia meriti, from the redundancy and overflowing of his merit. First, hee doth merit to have a Church; for the very being of the Church is the p. 455effect of that great price which he payed; therefore the Church is called a purchased people, 1 Pet. 2.9. Ask of mee, and I will give thee the heathen for thine inheritance, Psal. 2.8. when hee made his soule an offering for sinne, hee did by that meanes see his seed, and divide a portion with the great, Esai. 53.10, 11, 12. The delivering and selecting of the Saints out of this present evill world was the end of Christs Sacrifice, Gal. 1.4. Secondly, hee did merit all such good things for the Church, as the great love of himselfe and his Father towards the Church did resolve to conferre upon it. They may I conceive be reduced to two heads: First, Immunitie from evill, whatsoever is left to bee removed after the payment of our debt, or taking off from us the guilt, and obligation unto punishment. Such are the Dominion of Sinne. Sinne shall not have dominion over you, Rom. 6.14. The Law of the Spirit of Life in Christ Iesus, hath made mee free from the Law of Sinne and of Death, Rom. 8.2. He that committeth sinne is the servant of sinne; but if the Sonne shall make you free, you shall bee free indeed, Ioh. 8.34-36. Hee that is borne of God doth not commit sinne, 1 Ioh. 3.9. That is, he is not an artificer of sinne, one that maketh it his trade and profession, and therefore bringeth it to any perfection. Hee hath received a Spirit of Iudgement, that chaineth up his lusts, and a Spirit of burning, which worketh out his drosse, Esai. 4.4. Mal. 3.2, 3. Matth. 3.2. Such is, The Vanity of our Minde, whereby wee are naturally unable to thinke, or to cherish a good thought, 2 Cor. 3.5. Eph. 4.17. The Ignorance, and hardnesse of our hearts, unable to perceive, or delight in any spirituall thing, Eph. 4.18. Ioh. 1.5. Luk. 24, 25.45. The Spirit of disobedience and habituall strangenesse and aversenesse from God, Eph. 4.18. Iob 20.14. Such are also all those slavish, affrightfull, and contumacious effects of the Law in terrifying the conscience, irritating the concupiscence, and compelling the froward heart to an unwilling and p. 456unwelcome conformitie. The Law is now made our counseller, a delight to the inner man, that which was a lion before, hath now food and sweetnesse in it.

Secondly, Many Priviledges and dignities in the vertue of that principall and generall one, which is our unitie unto Christ; from whence by the fellowship of his holy and quickning Spirit, wee have an unction which teacheth us his wayes, and his voyce, which sanctifieth our nature, by the participation of the divine nature, that is, by the renewing of Gods most holy and righteous Image in us. Which sanctifieth our Persons, that they may bee spirituall Kings and Priests. Kings, to order our owne thoughts, affections, desires, studies towards him, to fight with principalities, powers, corruptions, and spirituall enemies. Priests, to offer up our bodies, soules, prayers, thanksgivings, almes, spirituall services upon that Altar, which is before his mercy-seate, and to slay and mortifie our lusts and earthly members; which sanctifieth all our actions, that they may bee services to him and his Church, acceptable to him, and profitable to others. Secondly, from this unity with him growes our adoption, which is another fruit of his Sacrifice. Hee was made of a woman, made under the Law, that wee might receive The Adoption of Sonnes, Gal. 4.5. By which wee have free accesse to call upon God in the vertue of his Sacrifice, sure supplies in all our wants, because our heavenly Father knoweth all our needs, a most certaine inheritance, and salvation in hope; for we are already saved by hope, Rom. 8.24. and Christ is to us the Hope of Glory, Col. 1.27. Lastly, there is from hence our exaltation, in our finall victory and resurrection, by the fellowship and vertue of his victory over death, as the first fruits of ours, 1 Cor. 15.20.49. Phil. 3.21. And in our complete salvation, being carried in our soules and bodies to be presented to himselfe without spot and blamelesse, Eph. 5.26, 27. and to bee brought unto God, 1 Pet. 3.18. Now p. 457to take all in one view, what a summe of mercy is here together. Remission of all sinnes, discharge of all debts, deliverance from all curses; joy, peace, triumph, security, exaltation above all evils, enemies, or feares; a peculiar, purchased, roiall seed, (the gift of God the Father to his Sonne) deliverance from the dominion and service of all sinne, vanity, ignorance, hardnesse, disobedience, bondage, coaction, terror; sanctification of our persons, natures, lives, actions; adoption, hope, victory, resurrection, salvation, glory. O what a price was that which procured it? O what manner of persons ought we to bee for whom it was procured?

The fifth thing to be spoken of about the Priesthood of Christ I shall dispatch in one word, which is the Duty wee owe upon all this. First, then wee should not receive so great a grace in vaine, but by faith lay hold upon it, and make use of it. Let us feare, saith the Apostle, lest a promise being left us, of entring into his rest, any of you should seeme to come short of it; for unto us was the Gospell preached as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.1, 2. God in Christ is but reconcileable unto us, One with us in his good will, and in his proclamation of peace. When two parties are at variance, there is no actuall peace without the mutuall consent of both againe; till wee by faith give our consent, and actually turne unto God, and seeke his favor, and lay hold on the mercy which is set before us; though God be one, in that hee sendeth a mediator, and maketh tender of reconcilement with us, yet this grace of his is to us in vaine, because wee continue his enemies still. The Sunne is set in the heavens for a publike light, yet it benefiteth none but those who open their eyes, to admit and make use of its light. A court of justice or equity is a publike sanctuary, yet it actually relieveth none but those that seek unto it. Christ is a publike and universall salvation, set up for all p. 458comers, and appliable to all particulars, Ioh. 3.16. Hee is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. Hee tasted death for every man, Heb. 2.9. But all this is not beneficiall unto life, but onelyonly to those that receive him. OnelyOnly those that receive him are by these mercies of his made the Sonnes of God, Ioh. 1.12. without faith they abide his enemies still. God in Christ publisheth himselfe a God of peace and unity towards us, Gal. 3.20. And setteth forth Christ as an all-sufficient treasure of mercy to all that in the sense of their owne misery will fly unto him, Revel. 22.17. But till men beleeve, and are thus willing to yeeld their owne consents, and to meete his reconciliation towards them, with theirs towards him, his wrath abideth upon them still; for by beleeving onelyonly he will have his sonnes death actually effectuall, though it were sufficient before. O therefore let us not venture to beare the wrath of God, the curse of sinne, the weight of the Law, upon our owne shoulders, when wee have so present a remedie, and so willing a friend at hand to ease us.

Secondly, we should labour to feele the vertue of the Priesthood and Sacrifice of Christ working in us, purging our consciences from dead workes, renewing our nature, cleansing us from the power and pollution of sinne; for when by the hand of faith, and the sweete operation of the Spirit wee are therewithall sprinkled, wee shall then make it all our study to hate, and to forbeare sinne, which squeezed out so pretious bloud, and wrung such bitter cries from so mercifull a high Priest; to live no longer to our selves, that is, secundum hominem, as men, 1 Cor. 3.3. Hos. 6.7. After our owne lusts and wayes: but (as men that are not their owne, but his that bought them,) to live in his service, and to his glory, 1 Cor. 6.19, 20, 2 Cor. 5.14. 1 Pet. 4.2. All that wee can doe is too little to answere so great love. Love to emptie himselfe, to humble himselfe, to bee God in the flesh, to bee God p. 459on a Crosse, to take off from us the hatred, fury and vengeance of his Father, to restore us to our primitive purity & condition againe. Why should it be esteemed a needlesse thing to bee most rigorously conscionable, & exactly circumspect, in such a service as unto which wee are engaged with so infinite, and unsearchable bounty? Hee payed our debt to the uttermost farthing, drunk every drop of our bitter Cup, and saved us foreign, throughly: why should not wee labour to performe his service, and to fulfill every one of his most sweete commands to the uttermost too?

Thirdly, wee should learne to walke before him with all reverence and feare, as men that have received a Kingdome which cannot bee moved, Heb. 12.28. And with frequent consideration of the high Priest of our profession, that we may not in presumption of his mercy, harden our hearts, or depart from God, Heb. 3.1.8. But in due remembrance of the end of his Sacrifice, which was to purchase to himselfe a peculiar people, be zealous of all good workes, Tit. 2.14.

Fourthly, we should learne confidence and boldnesse towards him, who is a great, a faithfull, and a mercifull high Priest; this use the Apostle makes of it. Seeing we have a great high Priest-let us hold fast our profession-and come with boldnesse unto the throne of grace, Heb. 4.14, 15, 16. And againe, Having therefore boldnesse to enter into the holiest by the bloud of Iesus-and having an high Priest over the house of God, let us draw neere with a true heart, in full assurance of faith, &c. Heb. 10.19-22.

Fifthly, wee learne perseverance and stedfastnesse in our profession, because he is able to carry u… through and save us to the uttermost. This is that which indeed makes us partakers of Christ. Wee are made partakers of him, if wee hold the beginning of our confidence stedfast to the end, Heb. 3.14. The considering of him, of his perseverance in finishing his owne worke, and our faith, and his power p. 460and ability to save us to the uttermost, will keepe us from fainting in our service and the profession we have taken, Heb. 12.2, 3.10.23.

Sixthly, we have hereby accesse to present our prayers, and all our spirituall Sacrifices upon this Altar, sprinkled with the bloud of that great Sacrifice, and liberty to come unto God by him who liveth to make intercession for us, Heb. 7.25. In him wee have accesse with confidence by faith, Eph. 3.12. Therefore the Lord is said to have his eyes open to our Prayers, to hearken unto them, 1 Kings. 8.52. Because hee first looketh upon our Persons in Christ, before hee receiveth or admitteth any of our services.

Lastly, wee ought frequently to celebrate the memorie, and to commemorate the Benefits of this Sacrifice wherein God hath been so much glorified, and wee so wonderfully saved. Therefore the Lord hath of purpose instituted a sacred ordinance in his Church, in the roome of the Paschall Lambe, that as that was a prefiguration of Christs death expected, so this should to all ages of the Church bee a resemblance and commemoration of the same exhibited. So often as yee eate this Bread, and drinke this Cup, yee shew forth the Lords death till hee come, 1 Cor. 11.26. For in the ordinances hee is crucified before our eyes, Gal. 3.1. Therefore the Apostle more than once inferres from the consideration of this Sacrifice and office of Christ, our dutie of not forsaking the assemblies of the Saints, and of exhorting and provoking one another, Heb. 3.13.10.24, 25.

Now I proceed to the last thing mentioned in the words concerning the Priest-hood of Christ, and that is about the Order of it. Thou art a Priest [for ever after the Order of Melchisedek.] Secundum verbum, or secundum morem & rationem: the Apostle readeth it foreign, according to the Order of Melchisedeks Priesthood. Of this Melchisedek, wee finde mention made but in two p. 461places onelyonly of the whole Old Testament, and in both very briefly; the first in the History of Abraham returning from the slaughter of the Kings, when Melchisedek, being the Priest of the most high God, brought forth bread and wine, and blessed him, Gen. 14.18, 19, 20. and the other in this place. And for this cause the things concerning him, and his Order are foreign, hard to bee understood, Heb. 5.11. It was so then, and so it would bee still, if S. Paul had not cleered the difficulties, and shewed wherin the Type and the Antitype did fully answere; which hee hath largely done in Heb. 7.

For understanding and cleering the particulars which are herein considerable,Vid. Cameron Quaest. in Hebr. here are some questions which offer themselves. First, who Melchisedek was? Secondly, what is meant by foreign, his Order? Thirdly, why Christ was to bee a Priest after his Order, and not after Aarons? Fourthly, why hee brought forth bread and wine? Fifthly, what kinde of blessing it was with which hee blessed Abraham? Sixthly, in what manner he received Tithes? Lastly, in what sense hee was without Father, and without Mother, without beginning of dayes, or end of life?

First, for Melchisedek, who hee was, much hath been said by many men, and with much confidence. aaApud Hieron. Epist. To. 3. Epist. 136. & Epiphan. lib. 2. Haeres. 55.Some hereticks of old affirmed that hee was the Holy Ghost. bbOrigen. apud Hieronym.Others that hee was an Angell. ccHaebraei apud Epiphane. & Hieron.Others that hee was Sem the Sonne of Noah. ddTertull. contr. Iudaeos. Iustin. Epiphan. Par…us in Gen.Others that hee was a Canaanite, extraordinarily raised up by God to be a Priest of the Gentiles. eeQuiaam apud Epiphan. & nuper Petrus Cu…. eus. de Repub. Hebraeor. cap. 3. vid. Coquae in Aug. de civ. Dei lib. 16. cap. 22.Others that hee was Christ himselfe, manifest by a speciall dispensation and priviledge unto Abraham in the flesh, who is said to have seen his day, and rejoyced, Ioh. 8.56. Difference also there is about Salem, the place of which hee was King. Some take it for Ierusalem, as **Antiq. Iud. l. …. 1. cap 11.Iosephus, and most of the ancients. Others for a citie in the halfe tribe of Manasse, within the River Iordan, where Hierom reports that some …uines of the p. 462palace of Melchisedek were in his dayes conceived to remaine. Tedious I might be in insisting on this point who Melchisedek was. But when I finde the Holy Ghost purposely concealing his name, genealogie, beginning, ending, and descent, and that to speciall purpose; I cannot but wonder that men should toile themselves in the darke to finde out that of which they have not the least ground of solide conjecture, and the inevidence whereof is expressely recorded, to make Melchisedek thereby the fitter type of Christs everlasting Priesthood.

Secondly, what is meant by foreign It is as much as the state, condition, or prescribed Rule of Melchisedek; and that was foreign, After the power of an endlesse life, Heb. 7.16. Not by a corporeall unction, legall ceremony, or the intervening act of a humane ordination: but by a heavenly institution, and immediate unction of the Spirit of Life, by that extraordinary manner whereby hee was to bee both King and Priest unto God, as Melchisedek was.

Thirdly, Why was hee not a Priest after the order of Aaron? The Apostle giveth us an answere, Because the Law made nothing perfect, but was weake and unprofitable, and therefore was to bee abolished, and to give place to another Priesthood. Men were not to rest in it, but by it to bee led to him who was to abolish it, Heb. 7.11, 12. as the morning-starre leadeth to the sunne, and at the rising thereof vanisheth. The ministery and promises of Christ were better than those of the Law; and therefore his Priest-hood, which was the office of dispencing them, was to be more excellent likewise, Heb. 8 6. For when the Law and covenant were to bee abolished, the Priesthood in which they were established, was to die likewise.

Fourthly, Why Melchisedek brought forth bread and wine? The Papists, that they may have something to build the idolatry of their masse upon, make Melchisedek p. 463to Sacrifice bread and wine, as a Type of the Eucharist. I will not fall into so tedious a controversie, as no way tending to edification, and infinite litigations there have been between the parts already about it. In one word; Wee grant that the Ancients doe frequently make it a Type of the Eucharist but onelyonly by way of allusion, Glass. Philolog. Sacra▪ pag 423.not of literall prediction, or strict prefiguration; as that, out of Egypt have I called my Sonne, and in Rama was there a voyce heard, which were literally and historically true in another sense, are yet by way of allusion applied by the Evangelist unto the History of Christ, Matth. 2.15.18. But wee may note; first, it is not Sacrificavit, but Protulit, hee brought it forth, he did not offer it up.Loco suprà citato. Secondly, he brought it forth to Abraham as a Prince to entertaine him after his conquest, as Iosephus, and from him Cajetan understand it; not as a Priest to God. Thirdly, hee, if hee did offer, he offered bread and wine truely, these men, onelyonly the lying shapes thereof, and not bread and wine it selfe which they say are transubstantiated into another thing. Fourthly, the Priest-hood of Melchisedek as Type, and of Christ as the substance, was foreign, a Priesthood which could not passe unto any other either as successor or vicar to one or the other, and it was onelyonly by divine and immediate unction; but the Papists make themselves Priests by humane and ecclesiasticall ordination to offer that which they say Melchisedek offered; and by that meanes most insolently make themselves either successors, or vicars, or sharers, and co-partners and workers together with him and his Antitype, Christ Iesus, in the offices of such a Priesthood as was totally uncommunicable, and intransient, Heb. 7.24. and so most sacril…giously rob him of that honor which hee hath assumed to himselfe as his peculiar office.

Fifthly, what kinde of blessing it was wherewith Melchisedek blessed Abraham? To this I answer, that there is a twofold Benediction. The one Charitativa, o…t of p. 464love, and so any man may blesse another by way of euprecation or well wishing: The blessing of the Lord bee upon you, we blesse you in the name of the Lord, Psal. 129.8. the other Autoritativa, as a King, a Priest, an extraordinary superiour and publike person, by a way of office, and to the purpose of effecting, and reall conveying the blessing it selfe desired: without all contradiction, saith the Apostle, the lesse is blessed of the greater, Hebr. 7.7. and such was this of Melchisedek. Benedictio obsignans, a seale, assurance, and effectuall confirmation of the promise before made, Gen. 12.2, 3.

Sixthly, in what manner he received Tithes? I answer with Calvin, Quod debebat Abraham Deo, solvit in manum Melchisedec. Decimarum ergo solutione, se minorem professus est, Calv. in Heb. 7.5.8.9.Heb 7:5Heb 7:8Heb 7:9that he had Ius decimarum, and received them as testifications of homage, duty, and obedience from Abraham; for the Apostle useth it as argument to prove his greatnes above Abraham, which could be no argument in the case of pure gift. Since gifts, qu… tenus gifts, though they prove not a generall inferioritie in him that receives them, yet they prove that in that case there is something which may be imputed, and which deserves acknowledgement. But in this particular all the acknowledgements are from Abraham to Melchisedek. Besides, nothing was here by Abraham or Melchisedek done after an arbitrary manner, but Extraordinario spiritus afflatu & ex officio, on both sides, as learned Cameron hath observed.

Lastly, in what sense hee was foreign and foreign, &c. without father, mother, or genealogie? I answer with Chrysostome, foreign. Chrysost.that it is not meant literally and strictly; but onelyonly the Scripture takes notice of him as an extraordinary man, without signifying his line, beginning, end, or race, (as Tiberius said of Rufus, that he was Homo ex se natus) that so he might be the fitter to typifie Christs person and excellencie in whom those things were really true, which are onelyonly quoad nos, spoken of the type, of whose beginning, end, or parentage, wee p. 465neither have, nor can have any knowledge. These things thus premised, it will bee easie for you to preoccupate those observations, which grow betweene the Type and the Antitype, which therefore I will but cursorily propose.

Note, first, that Christs Priesthood is such as did induce a kingdome with it, for Melchisedek was King of Salem, and Priest of the most high God.] This, Saint Hierom, and from him Ambrose, report to have been meant by the order of Melchisedek, namely, Regale Sacerdotium, that Christ was to be a Royall Priest. By way of merit purchasing a kingdome of his Father, and by way of conquest recovering it to himselfe out of the hands of his enemies; this mystery was obscurely intimated, in the marriages allowed between the regall and sacerdotall tribes of Iuda and Levi, which confusion was in the other Tribes interdicted, as I have before observed.

Note, secondly, that Christ by offering up himselfe a Sacrifice unto God, is become unto his people a King of Righteousnesse, or the Lord our righteousnesse: in which sense he is called The Prince of life, Act. 3.15. that is, he hath all power given him as a Prince, to quicken, and to justifie whom hee will, Ioh. 5.20, 21. And this comes from his Sacrifice and perfect obedience to us imputed, and by us with faith implyed and apprehended; for having fulfilled the righteousnesse of the Law, and justified himselfe by rising from the dead, he became, being thus made perfect, the Author of righteousnesse and salvation to us, Heb. 5.9. We had in us a whole kingdome of sin, and therefore requisite there was in him that should justifie us a kingdome of Grace, and righteousnesse, That as sinne raigned unto death, even so might Grace through righteousnesse raigne unto eternall life by Iesus Christ our Lord, Rom. 5.21. and therefore wee are said to be justified by the righteousnesse of God, Rom. 3.21, 22. that is, such a righteousnesse as is ours by gift and grace, not by p. 466nature, Rom. 10.3. and such a righteousnesse as God himse…fe did performe, though in the humane nature, in our behalfe, Act. 20.28. Phil. 2.6, 7, 8.

And this is the ground of all our comfort, the best direction in all our miseries and extremities whither to flie. A King is the greatest officer amongst men, and his honour and state is for the supply, defence, and honour of his people: He is Custos Tabularum, the Father, and the Keeper of the Lawes. If I want any of that justice and equity, of which his sacred Bosome is the publike treasure, I may freely beg it of him, because he is an Officer to dispence righteousnesse unto his subjects; so also is Christ unto his Church. I finde my selfe in a miserable condition, condemned by the conscience of sinne, by the testimony of the Word, by the accusations of Satan, full of discomforts; God is a God of justice, and all fire, my selfe a creature of sin, and all stubble; Satan the accuser of the brethren, who labours to blow up the wrath of God against me. In this case what shall I doe? Surely God hath set his King on Sion; and he is a King that hath life and righteousnesse to give to mee; that hath grace enough to quench all sin, and the envenomed darts of Satan, in whom there is erected a court of peace and mercy, whereunto to appeale from the severity of God, from the importunity of the Devill, and from the accusations and testimonies of our owne hearts. And indeed he had need be a King of righteousnesse that shall justifie men, for our justification is in the remission of our sins; and to pardon sins, and dispence with Lawes is a regall dignitie; and God taketh it as his owne high and peculiar prerogative, I, even I am he who blotteth out thine iniquity for mine owne sake, and will not remember thy sinnes, Esay 43.25. No man, or Angell, or created power, no merit, no obedience, no rivers of oyle, nor mountaines of cattell, no prayers, teares, or torments, can wipe out the staines, or remove the guilt of any p. 467sinne, I onelyonly, even I and none else can doe it. None but a Divine and Royall Power can subdue sinne, Mica 7.18.

And this is a ground of a second comfort, that being a King of righteousnesse he is rich in it, and hath treasures to bestow; that as we have a kingdome, a treasure, and abundance of sin; so we have a King that hath alwayes a residue of spirit and grace, that hath a most redundant righteousnesse from faith to faith, Rom. 1.17. A mans faith can never over-grow the righteousnesse of our King. If we had all the faith that ever was in the world put into one man, all that could not over-claspe the righteousnesse of Christ, or be too bigge for it. As if a man had a thousand eyes, and they should one after another looke on the Sunne, yet still the light would be revealed from eye to eye; or as if a man should goe up by ten thousand steps to the top of the highest mountaine, yet he could never over-looke all the earth, or fix his eye beyond all visible objects, but should still have more earth and heaven discovered unto him from step to step: so there is an immensitie in the righteousnesse and mercy of God, which cannot be exhausted by any sins, or overlooked, and comprehended by any faith of men. As God dot… … and more reveale himselfe, and the righteousnesse of Christ unto the soule, so man maketh further progresses from faith to faith. And therefore wee should learne everlasting thankfulnesse unto this our King, that is pleased to bee unto us a Melchisedek, a Priest to satisfie his Fathers justice, and a Prince to bestow his owne.

Note thirdly, Melchisedek was King of Salem, that is, of Peace. Here are two things to be noted, the Place, a Citie of the Canaanites, and the signification thereof, which is Peace: First then we must observe, that Christ is a King of Canaanites, of Gentiles, of those that lived in abominable lusts: Such were some of you, but you are p. 468washed, but you are sanctified, but you are justified in the name of the Lord Iesus, 1 Cor. 6.11. Be a man never so sinfull or uncleane, he hath not enough to pose or nonplus the mercy and righteousnesse of Christ; hee can bring reconciliation and peace amongst Jebusites themselves; though our father were an Amorite, our mother an Hittite, though wee were Gentiles, estranged from God in our thoughts, lives, hopes, ends: though we had justified Sodome and Samaria by our abominations, yet he can make us nigh by his bloud, he can make our crimsin sins as white as snow, he can for all that establish an everlasting covenant unto us, Ephes. 2.11—14. Esay 1.18. Ezek. 16.60—63. I was a blasphemer, a persecutour, very injurious to the Spirit of Grace in his Saints, I wasted, I worried, I haled into prison, I breathed out threatnings, I was mad, & made havocke of the Church, I was within one step of the unpardonable sinne, nothing but ignorance betweene that and my soule; Howbeit for this cause I obtained mercy, that in mee first Iesus Christ might shew forth all long-suffering, for a patterne to them who should hereafter beleeve on him to life everlasting, saith Saint Paul, 1 Tim. 1.13—16.

Let us make Saint Pauls use of it: First, To love and to beleeve in Christ, to accept as a most faithfull and worthy saying, that Christ came to save sinners; indefinitely, without restriction, without limitation; and me, though the chiefest of all others. Though I had more sinnes than earth or hell can lay upon me, yet if I feele them as heavie weights, and if I am willing to forsake them all, let me not dishonour the power and unsearchable riches of Christs bloud, even for such a sinner there is mercy. Secondly, To breake forth into Saint Pauls acknowledgement, Now unto the King eternall, immortall, invisible, and onelyonly wise God, to him that is a King of righteousnesse, and therefore hath abundance for me, that is eternall, and yet was borne in time for me; immortall, yet p. 469died for me; invisible, yet was manifested in the flesh for me, the onelyonly wise God, and who made use of that wisdome, to reconcile himselfe to mee, and by the foolishnesse of preaching doth save the world; bee honour and glory for ever and ever. Amen.

Secondly, from the signification of the word, we may note, Where Christ is a King of righteousnesse, hee is a King of Peace too. So the Prophet calleth him, the Prince of Peace, Esay 6.9. a Creator and dispencer of peace. It is his owne by proprietie and purchace, and he leaves it unto us: Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you, Ioh. 14.27. The world is either fallax or inops, either it deceives, or it is deficient; but Peace is mine, and I can give it. Therefore as the Prophet Ieremie calleth him by the name of Righteousnesse, Ier. 33.16. So the Prophet Micah calleth him by the name of Peace, This man shall be the peace, when the Assyrian shall come into our Land, Mic. 5.5. To which Saint Paul alleaging, calleth him foreign, our peace, Ephes. 2.14. By him we have peace with God, being reconciled, and recti in curia againe, being justified by faith, we have peace with God, through our Lord Iesus Christ, Rom. 5.1. so that the heart can chalenge all the world to lay any thing to its charge. By him wee have peace with our owne consciences, for being sprinkled with his bloud, they are cleansed from dead workes, and so we have the witnesse in our selves, as the Apostle speaketh, Heb. 9.14. 1 Ioh. 5.10. Rom. 8.16. By him wee have peace with men. No more malice, envie, or hatred of one another, after once the kindnesse and love of God our Saviour towards man appeared, Tit. 3.3, 4. All partition wals are taken downe, and they which were two before, are both made one in him, Ephes. 2.14. and then there is towards the brethren a love of communion, towards the weake a love of pitie, towards the poore a love of bounty, either foreign or foreign, 2 Pet. 1.7. either p. 470brotherly love, or generall love, towards those without mercy, charity, compassion, forgivenes, towards al good works. By him we have peace with the creatures, we use them with comfort, with liberty, with delight, with piety, with charity, with mercy, as glasses in the which we see, and as steps by the which we draw neerer to God. No rust in our gold or silver, no moth, nor pride in our garment, no lewdnes in our liberty, no hand against the wall, no flying roll against the stone or beame of the house, no gravell in our bread, no gall in our drinke, no snare on our table, no feares in our bed, no destruction in our prosperitie; in all estates we can rejoyce, we can doe and suffer all through Christ that strengtheneth us. We are under the custodie of peace; it keepes our hearts and mindes from feares of enemies, and maketh us serve the Lord with confidence, boldnesse and securitie, Phil. 4.7. The workes of righteousnesse are in peace, and the effect of righteousnesse is quietnesse and assurance for ever.Esay 32.17.Isa 32:17

Note fourthly, from both these, that is, from a peace grounded in righteousnesse, needs must Blessednesse result, for it is the blessednesse of a creature to be reunited, and one with his Maker, to have all controversies ended, all distances swallowed up, all partitions taken downe, and therefore the Apostle useth Righteousnesse and Blessednes as terms promiscuous.Rom. 4.5—9.Rom 4:5 All men seek for blessednes, it is the summe and collection of all desires, a man loveth nothing but in order & subordination unto that. And by nature wee are all children of wrath, and held under by the curse, so many sinnes as we have committed, so many deaths & curses have we heaped upon our soules, so many wals of separation have we set up between us & God, who is the fountaine of blessednesse. Till all they be covered, removed, forgiven and forgotten, the creature cannot be blessed. Blessed are they whose iniquities are forgiven, and whose sinnes are covered, Rom. 4.7. All the benedictions which wee have from the most high God p. 471come unto us from the intercession and mediation of Christ. His sacrifice and prayers give us interest in the all-sufficiencie of him that is above all, and so are a security unto us against all adverse power or feare, for what or whom need that man feare, that is one with the most high God? If God be for us, who can be against us? Rom. 8.31. When God blesseth, his blessing is ever with effect and successe, it cannot be reversed, it cannot be disappointed: Hath he said, and shall he not doe it? or hath he spoken, and shall he not make it good? Behold, saith Balaam, I have received commandement to blesse, and hee hath blessed, and cannot reverse it, Numb. 23.19, 20.

Note fifthly, from Melchisedeks meeting Abraham returning from the slaughter of the Kings, we may observe the great forwardnesse that is in Christ to meet and to blesse his people, when they have beene in his service. Thou meetest him that rejoyceth and worketh righteousnesse, Esay 64.5. I said I will confesse my sinnes, and thou forgavest the iniquitie of my sinne, Psal. 32.5. No sooner did David resolve in his heart to returne to God, but presently the Lord prevented him with his mercy, and anticipated his servants confession with pardon and forgivenesse; Thou preventest him with the blessings of goodnesse, Psal. 21.3. As the father of the Prodigall, when he was yet a great way off, far from that perfection which might in strictnesse be required, yet, because hee had set his face homeward, and was now resolved to sue for pardon and re-admittance; when he saw him, he had compassion, and ranne (the fathers mercy was swi…ter than the sonnes repentance) and fell on his necke and kissed him, Luke 15.20. We doe not finde the Lord so hastie in his punishments, He is slow to anger, and doth not stirre up all his wrath together. He is patient, and long-suffering, not willing that any should perish, but that all should come to repentance; hee comes, and hee comes againe, and the third yeere he forbeares, before he cuts p. 472downe a barren tree: But when hee comes with a blessing, hee doth not delay, but prevents his people with goodnesse and mercy. O how forward ought we to be to serve him, who is so ready to meet us in his way, and to blesse us?

Note sixthly, from the refection and preparations which Melchisedek made for Abraham and for his men, we may observe, That Christ as King and Priest is a comforter and refresher of his people in all their spirituall wearinesse, and after all their services. This was the end of his unction to heale, and to comfort his people. The Spirit of the Lord is upon me, because hee hath annointed me to preach the Gospell to the poore, he hath sent mee to heale the broken hearted, to preach deliverance to the captives, and a recovering of sight to the blinde, to set at libertie them that are bruized, and to preach the acceptable yeare of the Lord, Luke 4.18, 19. To provide a feast of fatted things, of wines on the lees, of fat things full of marrow, of wines on the lees well refined, Esay 25.6. To mi…ke out unto his people consolations and abundance of glory, Esay 66.11. To speake words in season to those that are weary, and to make broken and dry bones to rejoyce, and to flourish like an herb, Esay 50.4. Psal. 51.8. Esay 66.14.

And this is a strong argument to hold up the patience, faith, and hope of men in his service, and in all spirituall assaults; we have a Melchisedek which after our combate is ended, and our victory obtained will give us refreshments at the last, and will meet us with his mercies. If we faint not, but wait a while, we shall see the salvation of the Lord, that in the end he is very pitifull and of tender mercy, Exod. 14.13. Iam. 5.11. He is neere at hand, his comming draweth nigh: He is neere that justifieth mee, who will contend with m…e? Let us stand together. Who is mine adversary? let him come neere to me. The readinesse of the Lord to helpe is a ground of p. 473challenge and defiance to al enemies, Phil. 4.5. Iam. 5.8. Esai. 50.8, 9. Iob went forth mourning, and had a great warre to fight; but the Lord blessed his latter end more than his beginning, and after his battle was ended met him like Melchizedek with redoubled mercies. David, Hezekiah, Heman the Ezrahite, and many of the Saints after their example, have had sore and dismall conflicts, but at length their comforts have beene proportionable to their wrestlings, they never wanted a Melchizedek after their combats to refresh them. Rejoyce not against mee, O mine enemie, when I fall I shall rise, when I sit in darkenesse the Lord shall bee a light unto me: I will beare the indignation of the Lord, because I have sinned against him untill he plead my cause and execute judgement for me, he will bring me forth to the light, and I shall behold his righteousnesse, Mic. 7.8, 9. He hath strength, courage, refection, spirit, to put into those that fight his battles, though they bee but as Abraham, a family of three hundred men, against foure kings, yet hee can cut Rahab, and wound the dragon, and make a way in the sea for the ransomed to passe over, and cause his redeemed to returne with singing, and with joy and gladnesse upon their heads, I, even I am he that comforteth you, who art thou that shouldest bee affraid of a man that shall dye, and of the sonne of man that shall bee as grasse? Esai. 51.12.

Note, seventhly, from Melchisedeks receiving of tithes from Abraham (which the Apostle taketh speciall notice of foure or five times together in one Chapt. Heb. 7.2, 4, 6, 8, 9.) we may observe, That Christ is a receiver of homage and tribute from his people; There was never any type of Christ as a Priest, but he received tithes, and that not in the right of any thing in himselfe, but meerely in the vertue of his typicall office, so that originally they did manifestly pertaine to that principall Priest, whom these represented, whose personall **Dicit Apostolu…, Ad tempus deci …as Levitis solut as faisse, quia non semper viverent; Meichised…c vero, quia immortalis sit, retinere us que in finem quod à Deos…mel illi datum est, Calv. in Heb. 7.8.Heb 7:8priesthood is standing, p. 474unalterable, and eternall, and therefore the rights thereunto belonging are such too.

If it objected, why then did not Christ in his life receive tithes? I answer, first, because though hee were the substance, yet the standing typicall priesthood was not abolished till after his ministery on earth was finished, for his priesthood was not consummate till his sitting at the right hand of God: secondly, because he tooke upon him a voluntary poverty for especiall reasons belonging to the state of his humiliation, and to the dispensation of mans Redemption, 2 Corinth. 8.9. You will say, now Christs priesthood is consummate, and hee himselfe is in heaven, whither no tithes can bee sent; therefore none are due, because he hath no typicall priests in earth to represent him. I answer, though hee bee in heaven in his body, yet he is on earth in his ministery, and in the dispensation of the vertue of his sacrifice; and the Ministers of the Gospell are in his stead, 2 Cor. 5.20. and ought to bee received as Christ himselfe, Gal. 4.14. so then men are not by this excused from rendering Gods dues unto him; first, because there is in respect of him, whose sacrifice we commemorate and shew forth to the people, due a Testification of homage unto him; secondly, because in respect of us there is due a Reward of our labour, for the labourer is worthy of his hire: to lay all together in one view, in as much as all the types of Christ, as a Priest, have received tithes as due, and in as much as that right was not grounded upon any thing in or from themselves, but upon their typicall office, and so did originally pertaine to the Principall Priest, whom they typified; and in as much as his person and office is eternall, and therefore such are all the annexa, and dues thereof; and in as much as he hath no where dispenced with, or denied, or refused, or revoked this right which from him as the principall all his types ever enjoyed: and lastly, in as much as hee hath left to the Ministers of p. 475his Word, the dispensation of his sacrifice, and made them his Ambassadors, and in his stead to the Church, to set forth him crucified in his ordinances: for my part I doe not see why unto them in the name and right of their Master, those rights should not be due, which were manifestly his in his types, and of which himselfe hath no where in his Word declared any revocation.

But not to enter upon any disputes or unwelcome controversies, thus much I cannot by the way but observe, that these who labour in the word and doctrine, and therein are Ambassadours for Christ, and stand in his stead to reveale the mysteries, and dispence the treasures of his bloud in the Church, ought to have by way of homage to Christ, and by way of recompence and retribution to themselves a liberall maintenance, befit…g the honor and dignity of that person whom they represent, and of that service wherein they minister: the Apostle saith, that they are worthy of double honour, an honour of reverence, and an honour of maintenance, 1 Tim. 5.17, 18. Lam. 4.16. Phil. 2.29. 2 Cor. 1.14. Hos. 4.4. Liv. Al…x. ab Alex. lib. 2. cap. 8.1 Tim 5:171 Tim 5:18Lam 4:16Phil 2:292 Cor 1:14Hos 4:4and doubtlesse the very heathen shall rise up in judgement against many who professe the truth in both these respects: for the heathen themselves did shew so much honour to their devillish priests, that I remember one of the Roman Consuls seeing a priest, and some Vestall virgins going on foot, and he riding on his chariot, descended, and would not goe into it againe, till those diabolicall Votaries were first placed, nay their very kings and emperours in Greece, Aegypt, Rome, &c.Clem. Alex. stro. l. 7. Diodor. Sic…l lib. 2. thought it one of their greatest honours to bee withall the Priests for the people▪ amongst the Christians when the Synode of Nice was assembled by Constantines command, and some accusations, or (as the Historian calleth them) calumniations were presented to the emperour against some Bishops and Ministers, he looked not on the particulars,Theodoret. Hist. li. 1. c. 11 Socrat. li. 1. c. 8. but sealed them up with his owne signet, and having first reconciled the parties, commanded the libels to be burnt, p. 476adding withall that if hee should himselfe see a bishop in adultery, hee would cover his nakednesse, with his owne roiall robe, because, saith he, the sinnes of such men ought not to bee divulged, lest their example doe as much hurt to the soules of others, as their fact to their owne:Vita Episcoporum sibi, fama aliis necessaria. Aug. for as a good life is necessary for themselves, so is their good fame necessary for others. The meaning of that noble Prince was not that such mens sins should go unexamined or exempted from punishment, but to shew both in how high honour they who are worthy in that function ought to be had for their workes sake, 1 Thes. 5.12, 13. and how wary men should be in giving libertie to their tongues or distemper'd passions to censure, misreport, or scandalize the persons and parts of such men, again… whom Timothy was not to receive an accusation without two or three witnesses, 1 Tim. 5.19. And to give notice of those ill consequences which would ensue upon the publike observation of the sinnes of those men, who in their doctrine preach the truth, and build up the Church: for doubtlesse of other men who preach lies in hypocrisie, there cannot too much of their secret villanies, and personall uncleannesse be detected, that so the lewdnesse of their lives may stop the progresse and growth of their evill doctrine.

But to returne to the point that I am upon, liberall maintenance is due to those that labour in the word and doctrine out of justice, and not out of mercy, for their workes sake. I will not presse the examples of heathen themselves in this duty for the shame of Christians.Plin li. 12. c. 14. Alex. ab Alex. lib. 3. ca. 22. We finde that the priests of Egypt had portions out of the kings owne treasuries, and that their lands were still reserved unto them, Gen. 47.22. And wee finde besides these lands, that they had the third part of all yeerely tributes and levies,Diodo. Sicul. l. 2. as Diodorus Siculus tels us. But we will first looke upon the example of Gods owne Priests and Levites under the Law. Secondly, upon the precepts p. 477and commands of the Gospell. God is not lesse mindefull of Ministers under the Gospell, than of those under the Law. Now then, if you will not beleeve that a liberall maintenance is now by God allotted unto us, looke what he did allot to them; first, looke upon the proportion of their persons, and then upon the proportion of their maintenance: for their persons it would not be hard to prove that the Tribe of Levi, Vid. Seldens Review of his History, Cap. 2.though the thirteenth part of the people in regard of their civill division, were not yet the fortieth part of the people. Looke into the numbring of them, and compare Num. 1.46. with Numb. 3.39. The other Tribes were numbred from twentie yeeres old and upward, all that were able to beare armes, which was to the age of fifty yeeres, as Iosephus reports; for at that age they were supposed to be unserviceable for warre; and yet thus their number amounted to sixe hundred and three thousand five hundred and fiftie men able to goe to warre. The Levites on the other side were numbred from one monethmonth old and upward, and yet the whole summe amounted but to twentie two thousand. Now conjecture the number of those in the other Tribes who were under twentie yeeres of age, and who were too old for warlike service to be but halfe as many as the rest, yet the whole number of the Tribes reckoned from their infancie upward will amount at the least to nine hundred two thousand men. Of which number, the number of the Levites is just the one and fortieth part. After we finde that they increased to a mightie number more, 1 Chron. 33.3. but the whole people increased accordingly, for the tribe of Judah which was before but seventie foure thousand, was then five hundred thousand, and in Iehoshaphats time eleven hundred thousand at least, 2 Sam. 24▪ 2 Chron. 7. well then, the Levites were but the fortieth part of the people (not so much) so that that Tribe was but almost a quarter as numerous as the rest. Now p. 478looke in the next place to the Proportion of their maintenance. One would thinke that the fortieth part of the people could require but the fortieth part of the maintenance in proportion. But first they had the Tenth of all the increase of seed, and fruit, and great and small cattell, Levit. 27.30. Secondly, they had fortie eight cities with suburbs for gardens and for cattell, Numb. 35.2. Which cities were next to the best, and in many tribes the best of all; in Iuda, Hebron, in Benjamin, Gibeon, both Roiall Cities; so that those Cities with about a mile suburb to every one of them can come to little lesse than the wealth of one tribe alone, in that little countrie, which from Dan to Beersheba was but about a hundred and sixtie miles long. Thirdly, they had all the first fruits of cleane and uncleane beasts, Numb. 18.13. Of the fruits of the earth and the fleece of the sheepe, Deut. 18.4. Nehem. 10.35. of men to bee redeemed, Num. 18.15. Fourthly, the meate Offerings, the sinne offerings, the trespasse offerings, the heave offerings, and the wave offerings, were all theirs, Numb. 18.9, 10, 11. Fifthly, they had all vowes, and voluntary oblations, and consecrations, and every hallowed thing, Numb. 18.8, 9. Sixthly, excepting the Holocaust they had either the shoulder, or the breast, or the skinne, or something of every Sacrifice which was offered, Numb. 18.18. Lev. 7. Deut. 18.3. Seventhly, the males were to appeare three times a yeare before the Lord, and they were not to come empty handed, Exod. 23.15.17. Lastly, unto them did belong many recompences of injurie, which was the restitution of the principall, and a fifth part, Num. 5.7, 8. Now put the Tithes, the Cities, and these other constant revenews together, and the Priests and Levites, who were but about a quarter as many as one tribe, had yet about three times the revenews of one tribe.

But to leave this Argument. Let us consider what the Apostle saith; let him that is taught in the word communicate p. 479to him that teacheth, foreign, in all his goods, as Beza well expounds it, Gal. 6.6. The elders that labour in the word and Doctrine are worthy of double honor, for the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corne, and the Labourer is worthy of his reward, 1 Tim. 5.17, 18. Who goeth a warfare at any time of his owne charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milke of the flock. Say I these things as a man (that is, am I partiall? doe I speake meerly out of affection, and humane favor to mine owne cause, or calling?) or, saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzle the mouth of the Oxe that treadeth out the corne. Doth God take care for Oxen? or saith hee it altogether for our sakes? That is, doth God provide Lawes for rewarding and encouraging the labor of brute beasts, and doth hee leave the maintenance and honor of his owne immediate officers to the arbitrary and pinching allowances of covetous and cruel men? For our sakes no doubt this is written, That hee that ploweth should plow in hope, and that hee that thresheth in hope should bee partaker of his hope. That is, that the encouragement of the Ministers in their service might depend upon such a hope as is grounded on Gods Law and provision, and that they might not bee left to the wills and allowances of those men against whose sinnes they were sent. And this the Apostle proveth by an argument drawne from a most unanswerable equitie. If wee have sowen unto you spirituall things, is it a great thing if wee shall reape your carnall things? If you doe rightly judge of those heavenly treasures which wee bring in abundance unto you, impossible it is that you should judge our paines and service towards your immortall and pretious soules sufficiently rewarded with a narrow and hungry proportion of earthly and perishable things. Doe yee not know that they which minister about holy p. 480things, live of the things of the Temple? And they which waite at the Altar are partakers with the Altar (to note that they receive their maintenance from the hand of God himselfe, whose onelyonly the things of the Altar are, and not from men:) Even so hath the Lord ordained, that they which preach the Gospell should live by the Gospell, 1 Cor. 9.7-13. And what is it To live? First, They must love as men, they must have for necessity and for delight. Secondly, they must live as beleevers. Hee that provideth not for his owne is worse than an infidell, 1 Tim. 5.8. They must therefore have by the Gospell sufficient to lay up for those, whom the Law of common humanity, much more of faith, commands them to provide for. Thirdly, they must live as Ministers. They must have wherewith to maintaine the Duties of their cal…ing, a good example of piety, and charity, and hospitality, that they may confirme by practice, what in Doctrine they teach, 1 Tim. 3.2. And the instruments of their calling, which in a profession of so vast and unlimited a compasse of learning, (for there is no part of learning in the whole circle thereof which is not helpfull and may not contribute to the understanding of Holy Scriptures, & to some part or other of a Divines imployment;) cannot but bee very chargeable. And alas, how many men preach the Gospell, and yet can scarce finde the first and meanest of all these supplies? This is the great ingratitude of the world, and withall the malice and policie of Satan, by the poverty and contempt of the Ministers, to bring the Gospell it selfe into contempt, and to deterre able men from adventuring on so unrewarded a calling, as Calvin justly complaines. All that can with colour or countenance bee pretended by those who are guilty of this neglect is Poverty and disability to maintaine the Gospell. And it were well if there were not places to be found wherein Dogs and Horses, hawks and hounds grow fat with Gods portion, and the mercenary Preacher, p. 481when he growes leane with want, is accused of too much studie. But suppose that povertie be truly alleaged:Hic est astus Satanae aliment is fraudare pios Minis…res ut Ecclesia talibus destituatur, &c. Calvin. in Gal. 6.6. Satan hac arte tentat Doctrin… privare Ecclesiam, dum inopiae & samis me…u plurimos absterret ne id oneris suscipiant, Idem in 1 Tim. 5.17. vid. Muscul. in Gal. 6.6. & in 1 Tim. 3.2. Bishop Iewels Sermons on Hag. 1.2.3.4. pag. 181.182. on Psal. 69.9. pag. 191-194. Perkins in his Sermon of the Duties and Dignities of the Ministry. H…okers Eccl. policy, lib. 5. Num. 79. Hildersh…m on Ioh. 4. pag. 300.301.319.323. Balto… in his Epistle dedicatory to his discourse of true happinesse Gr…g. Thol. s. de Repub. lib. 13. cap. 17.Gal 6:61 Tim 5:171 Tim 3:2Hag 1:2Hag 1:3Hag 1:4Ps 69:9John 4 Doe wee thinke poverty a just pretext for the neglect of a morall duty? may a man spend the Lords day on his shop-board because he is poore and wants means? And if I may not rob God of his time upon pretence of povertie, neither then is the same any argument to rob him of his portion. Be not deceived, God is not mocked, namely with pretence of poverty and necessity, as Calvin expounds that place, Gal. 6.7. S. Paul bears witnesse unto some men, that they did good beyond their power, that they were richly liberall though they were deeply poor, 2 Cor. 8.2, 3. And yet those were but contributions out of mercy, whereas double honor is due to the Ministers of the Gospell by a Law of Iustice. It is a wrong and foolish Apologie to pretend the punishment for the continuance of the fault. The poverty of many men is doubtlesse a just recompence for their neglect of the honor of the Gospell. (For God hath ever severely punished the contempt and dishonor done to his messengers, 2 Chron. 16.10.12. 2 Chron. 24.21-25. 2 Chron. 26.19, 20. 2 Chron. 36.16, 17.) Wheras on the other side, doe thou deale faithfully with God, fulfill to thy power his appointment and decree, that they which preach the Gospell may live by the Gospell, and then hearken unto God. Honor the Lord with thy substance and the first fruits of all thine increase; so shall thy barnes bee filled with plenty, and thy presses burst out with new wine, Prov. 3.9, 10. Consider now from this day and upward, from the day that the foundation of the Lords Temple was laid consider it. Is the seed yet in the barne? From this day I will blesse you, Hag. 2.18, 19. Yee are cursed with a curse, for ye have robbed me, even this whole nation. Bring yee all the Tithes into the store-house, that there may be meat in mine house, and prove mee herewith saith the Lord of Hoasts (if you will not doe it out of duty, yet doe it out of p. 482experiment) If I will not open you the windowes of heaven, and powre you out a blessing that there shall not be roome enough to receive it, Mal. 3.9-12. There was never any man lost by paying God his Dues, there was never any man thrived by grudging, or pittancing the Almighty. I will conclude this point with the Apostle. It is his Doctrine; faithfull Ministers are worthy of double honor. And it is his Exhortation; Render to all their Dues, Tribute to whom Tribute, Custome to whom Custome, feare to whom feare, Honor to whom Honor, Rom. 13.3.

Greg. Naz. Orat. 36. de Filio.Note lastly, The Priesthood of Christ is an everlasting Priesthood. Hee also was without Father, and without Mother, without beginning of dayes, or end of life. As man without a Father,Heb. 13.8. Esai. 9.6. Revel. 14.6.Heb 13:8Isa 9:6Rev 14:6 as God without a Mother, The same yesterday and to day, and for ever. His name was, Everlasting Father. His Gospell an Everlasting Gospell, He was a lamb slaine from the beginning of the world. The vertue of his bloud goes backward as high as Adam. He was foreordain'd before the foundation of the world,1 Pet. 1.19.1 Pet 1:19 2 Tim. 1.9. The redemption of those that transgressed under the first Testament, the remission of sinnes that were past, were procured by this Sacrifice, Heb. 9.15. Rom. 3.25. It goeth downward to the end of the world, he must raigne till all be put under his feete, and he must raise up all by the power and vertue of his victory over death, Ioh. 5.26-29. And lastly, it goeth onward, to all immortality; for though the Acts and administration of his Priest-hood shall cease when hee shall have delivered the Kingdome to his Father, and have brought the whole Church into Gods presence; yet the vertue and fruits of those Acts shall bee absolutely eternall, for so long as the Saints shall bee in heaven, so long they shall enjoy the benefit of that Sacrifice, which did purchase not a lease, or expiring terme, but foreign, an endlesse life, an everlasting glory, an inheritance, incorruptible & that fadeth not away, reserved in the heaven for them.