Sermons on Hebrew 7, Sermon 2
SERMON II.
Hebrews 7. 1, 2, 3.
For this Melchiſedeck 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 gave 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 deſcent, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a Prieſt continually.
YOU have already heard of this Melchiſedeck King of Salem, Prieſt of the moſt high God: How he met Abraham, returning from the ſlaughter of the Kings, and bleſſed him, &c.
Precious Myſteries are hidden under this name Melchiſedeck, King of Salem, King of Peace, which are here applied by our Apoſtle to Jeſus Chriſt, our great King and high Prieſt—Something hath already been ſpoken about the perſon of Melchiſedck. As for his name, it is interpreted in the 6th and 7th verſes, who he was; and of his being King of Salem, and Prieſt of the moſt high God—How in this reſpect he was ſo great a type of Chriſt—Something alſo hath been ſpoken of his meeting of Abraham, when he returned from the ſlaughter of the Kings—Abraham was a Believer, and one of thoſe that the Apoſtle ſpeaks of (in Heb. 11.) who by Faith waxed valiant in fight, turned to flight the Armies of the Aliens—And ſomething hath been ſpoken of a juſt War—And about the helping and ſuccouring our Friends and Relations, that are in diſtreſs—And doing good to them that did wrong or injury to us; as Abraham did to Lot, who had injured him.
There is one paſſage more in this verſe, that muſt be opened and applied—And that is; Melchiſedeck's bleſſing of Abraham—This Prieſt of the moſt high God met Abraham, as he returned from the ſlaughter of the Kings, and bleſſed him—And how he bleſſed him—How he bleſſed Abraham: It is ſet down at large in Gen. 19. It's ſaid there, that he came and met him in a Princely manner; brought Abraham Bread and Wine to refreſh him, and his men, of their hard Warfare & Labour; and bleſſed him in the name of the moſt high God.
There is a Myſtery contained in this Melchiſedecks bleſſing of Abraham, which at preſent we are to conſider, the reaſon why Melchiſedeck met Abraham, and bleſſed him, after lie had returned from the ſlaughter of the Kings.
There are ſeveral Reaſons, which may be profitable for us to conſider.
1. That Melchiſedeck was neighbour unto Abraham; for he was King in Salem, which bordered upon the Canaanites, where Abraham dwelt, and went forth, out of that Countrey, to war with the Kings: And Melchiſedeck as a Neighbour met him, to congratulate good Abraham in his ſucceſs. For indeed Chriſtian Nations are to rejoice, when a common Enemy is caſt down. (But that's not all.)
2. Melchiſedeck and Abraham were men of the ſame Religion; they both worſhipped the ſame God: though the Country round about them were Heathens, yet Abraham was the Servant of the moſt high God—And Melchiſedeck was the Prieſt of the moſt high God: And always good men, of the ſame Religion, rejoice at the good ſucceſs of each other—Melchiſedeck was not a man of an envious ſpirit, at Abrahams good ſucceſs, in his undertaking, but he could rejoice with him. He did rejoice (as the Apoſtle hath it, in Rom. 12. v. 15.) with them that did rejoice. It is a hard and difficult thing to a corrupt nature, to rejoice at the good ſucceſs of our Neighbours, or Brethren. The ſpirit that dwells in us, luſts to envy, if men have any great good ſucceſs. Men of corrupt Natures, they are afraid they ſhould out-ſhine them, and go beyond them, and therefore there is a bad ſpirit among men, which cannot rejoice at others good, at the ſucceſs of other men, if they have it not themſelves. But Melchiſedeck being a gracious man, and a Servant of God, he did not envy Abrahams good ſucceſs; he did not fear Abrahams greatneſs, but he goes out and meets him, and bleſt him.
3. The Third and moſt ſpecial reaſon, why Melchiſedeck goes out to bleſs Abraham, was, becauſe that Melchiſedeck was the Prieſt of the moſt high God, and Abraham was a Believer, a great Believer in the true God. Abraham was the man with whom God had made a Covenant; and therefore (in the 7th. ver. of this chap.) it is ſaid, that Melchiſedeck bleſſed him that had the promiſe: How had Abraham received the Promiſe? Why God ſingles him out of his Fathers Country, and brings him into a ſtrange Place, and makes a Covenant with him, and gives him a promiſe of a Seed, in which all the Nations of the Earth ſhall be bleſſed. Now that Abrahams Faith might be firm in believing Gods promiſes; it is ſaid in the 6th. of the Heb. 13. For when God made promiſe to Abraham, becauſe he could ſwear by no greater, he ſwore by himſelf: Now we may conceive, Melchiſedeck knew all this; and he went forth to meet him, and bleſſed him that had received the Promiſe; for he knew by the Spirit of God, that Abraham was the Father of the Faithful, and that in his Seed, all the Nations of the Earth ſhould be bleſſed; and therefore he went out to bleſs him.
Now this is uſeful to us, to all the Faithful, for their comfort, that are of the Seed of Abraham, that they are under the bleſſing of the Prieſt of the moſt high God, who was a Type of our Lord Jeſus Chriſt, and they ſhall be bleſſed. Melchiſedeck he did but act the part of our Lord Jeſus Chriſt, in bleſſing of a Believer; for they are bleſſed by Chriſt, and bleſſed with all Spiritual bleſſings in Chriſt Jeſus; therefore in the 24. of Luke, you read that when Chriſt was ready to Aſcend to Heaven (in the 50. ver.) He led them as far as Bethany, and laid his hands upon them, and bleſſed them: Here you have the Lord Jeſus Chriſt, who was Typified by this Melchiſedeck; he is bleſſing his own Diſciples before his Aſcention, and after his Aſcention he ſent down his bleſſing, which you read of in the 4. of the Epheſians, He gave gifts unto men; and all for the perfecting and edifying of the body of Chriſt. Now the bleſſing of Chriſt (both in the Type and in the Anti-type) is of great Uſe to all Believers, againſt the Curſe of prophane men; for theſe whom our great Melchiſedeck bleſſes, ſhall never receive a curſe. It is the way of the World to Curſe the People of God, and to imprecate all evil upon them; and no doubt but there will be found a ſort of men at this day that Curſe the people of God. But our great high Prieſt will preſerve them, the bleſſing of our Lord Jeſus is with them, and goes along with them, Numb. 23. 23. There is no Inchantment againſt Jacob, nor no Divination againſt Iſrael; therefore Moſes tells the Children of God, in the 23. Duteronomy and the beginning, You ſhall remember how Balak the King of Moab hired Balaam to Curſe you; nevertheleſs the Lord thy God would not hearken to Balaam. When you hear of Idolaters and Prophane men Curſing the People of God, and Curſing of them that keep cloſe to God; you may know this, that thoſe people are under the bleſſing of our great Melchiſedeck.
This you may obſerve from Melchiſedeck's bleſſing of Abraham.
Come we now to the Second verſe, to conſider Melchiſedecks Place and Office: (Now ſaith the Apoſtle in the 2d. verſe) to whom alſo Abraham gave a Tenth of all; Firſt being by interpretation, King of Righteouſneſs, and after that alſo King of Salem; which is King of Peace.
1. We have here, what Abraham did for Melchiſedeck.
And then we have the Myſtery brought in, i. e. in Melchiſedecks Name and Title.
1. What Abraham did, He gave him a Tenth part of all the ſpoil of the Four Kings, that had Plundred the Country round about; and this he gave to him, as he was the Prieſt of the moſt high God, and as one that was in that Sacred Office.
And here I might take occaſion to ſhew and obſerve; That the Miniſters of God ought to have maintainance, allowed means; For ſo Abraham did, he allowed this great Miniſter a Tenth part. Before the Law of Moſes, you ſhall find that Jacob Vowed a Vow to God, that he would give the Tenths of all his increaſe to him, Gen. 28. and the laſt verſe. How is that? He would not give it to God himſelf; no, but the meaning is, he would give it to thoſe that belonged to God. I know it hath been a long diſpute, whether Tenths or Tythes ought to be continued any longer, or any more than Altars and Sacrifices, in a Reformed Chriſtian Church: I ſhall not determine that, but this we may all be aſſured of, that if Tythes or Tenths be of the Ceremonial Law, and ſo are aboliſhed; yet the moral equity, is to abide to the end of the World. That thoſe that Miniſter at Gods Altar, ſhould have honourable and comfortable maintainance. I confeſs, I never delighted to inſiſt upon ſuch Doctrin as this is, nor ſhall I at this time; but becauſe it lies in my way, let me give you a few hints: If you lay aſide the Old Teſtament in this matter, there is nothing more frequently urged in the New Teſtament; the Epiſtle to the Galatians the 6 and the 6. Let him that is taught in the Word, communicate to him that teacheth, in all good things; ſo did Abraham he gave Tythes of all, i. e. of all ſorts of things that he took from the Kings after his Conqueſt. And the Apoſtle (in the 1 to the Corinthians the 9. and the 13. ver.) ſaith, Do you not know, that they which Miniſter about Holy things, live of the things of the Temple? And they which wait at the Altar, are partakers with the Altar? And the Apoſtle gives a ſpecial charge to Timothy (who was a Miniſter) in the 1st. Epiſtle to Timothy 4. 13. To give attendance to Reading, to Exhortation, to Doctrin; meditate upon theſe things, give thy ſelf wholly to them; not to Farming, Buying, Selling, and Trading; but give thy ſelf to theſe things; ſpend thy time in theſe things.
But ſome will ſay, Paul wrought with his hand. 'Tis true, but it was upon a particular occaſion: And (ſaith he) I have power to forbear working. And he tells the people of Corinth, I have taken Wages of other Churches: He calls his Maintainance, Wages, becauſe it was for Work done. And tho' there be a ſort of Men that are ready to call theſe men hirelings, that take allowance for their Labour; you may ſee what our Saviour ſaith to his Diſciples, in the 10th. of Luke and the 7th. ver. ſaith he, The Labourer is worthy of his Hire; and if ſo, they may call the Diſciples of Chriſt Hirelings. There is a ſort of men that looks upon Miniſters maintainance to be a matter of Liberty and Charity; and if they be poor they ſhould conſider them, becauſe of their Poverty ſake, and not for their Work ſake; but this is to abaſe the Doctrin of the Goſpel: God is my Witneſs, I ſpeak not theſe things from a greedy covetous diſpoſition, to increaſe my own maintainance, but I ſpeak it for your profit.
But there is one thing to be Obſerved in Abrahams giving the Tenths to Melchiſedeck; which is of ſpecial Uſe to us all:
That is, he gave the Tythes of all to Melchiſedeck, and took nothing for himſelf; for if you read in the 14. of Gen. when the King of Sodom offered him to take of the ſpoil, in the 22. ver. ſaid Abraham; I will not take from a Thread, even to a Shoe-latchet; I will not take any thing that is thine, leſt thou ſhouldeſt ſay; I have made Abraham rich.
Here you may obſerve Abrahams Piety and Juſtice; he would give unto God his due, but would take nothing for himſelf. Why ſo? Is it not Lawful for a man to enrich himſelf by War, as well as by Trade? Why did not Abraham take a Reward for his great Adventure? The reaſon is plain; for it ſhall not be ſaid, that Abraham is made rich by the ſpoils of the King of Sodoms Country. The King of Sodom was a Heathen, and an Enemy to Abrahams Religion; and Abraham would not bring a ſcandal upon his Religion, by his gettings in the World. A Godly, Gracious Man, is very tender in his ways and dealings, that he may not raiſe a ſcandal to Religion, in his Worldly gettings. Indeed men of the World, they care not how they get Riches, becauſe the World is their God; but Men profeſſing Godlineſs (as Abraham did) they ought to be careful, that they do not bring a ſcandal to Religion, in their Worldly gettings. For thus it was with Abraham, he was very tender of the name of God; he would not inrich himſelf in theſe ways.
Here we may learn, both Juſtice, Piety, and Self-denial: Here was Piety towards God; he gave to God his due: And here was Self-denial alſo; he took nothing for himſelf, nor for his Servants, who were born in his Houſe, and ſuch as he was bound to provide for: And this ſhould teach us, that in all our actions of a publick nature; we muſt take heed that we do not make private Intereſt our aim and end. And ſo much for theſe words of Abrahams, giving the Tenth of the ſpoil to Melchiſedeck.
Now the Apoſtle comes to bring in the Myſtery of theſe things; in the following words [being by interpretation, King of Righteouſneſs, and afterwards King of Salem] the Apoſtle found out the Myſtery of the Son of God, in Melchiſedecks Name and Place; by way of Interpretation. How? Why Melchiſedeck is a Hebrew name which ſignifies, a King of Righteouſneſs: Some Writers ſay, it was given him upon his Righteous Government [King of Righteouſneſs:] And then the providence of God ſo ordered it, that he was King of a Place that was called Salem, which ſignifies Peace; and ſo the Apoſtle ſaith by Interpretation, this Melchiſedeck was King of Righteouſneſs, and afterwards King of Salem. Why doth the Apoſtle bring it in by way of Interpretation? Becauſe Melchiſedeck and Salem were Hebrew words; and the Apoſtle Writing to the people in Greek (which Language they underſtood better than Hebrew) therefore he Interprets the Hebrew words to them.
And here by the way, we may briefly take notice, That Learning, Study, and Reading is a neceſſary quality in a Miniſter of the Goſpel. For, though Learning without Grace, or the Spirit of God, is an empty and inſignificant thing; yet if men are ſanctified, it is of great uſe to the Church of God.
But where is the Myſtery contained in Melchiſedecks name and place?
It lies in this, that our Lord Jeſus the Son of God, is the King of Righteouſneſs and Peace—He is our King—He is our Melchiſedeck—He is our King of Righteouſneſs, and our Peace. The Scripture doth ſo aſſert Chriſt to be. See Iſa. 3. 2. 1, 2. 'Tis a Prophecy of Chriſt; Behold a King ſhall Reign in Righteouſneſs, and Princes ſhall Rule in Judgment. A man ſhall be an hiding-place from the Wind, and a covert from the Tempeſt: As Rivers of Water in a dry place, as the ſhadow of a great Rock in a weary Land. Here is a glorious Promiſe of Jeſus Chriſt—A King ſhall Reign in Righteouſneſs, he ſhall be a hiding-place from the Wind, and a covert from the Tempeſt, when he ſets up his Kingdom. You commonly ſay in the Prayer of our Lord, Thy Kingdom come—but how few do underſtand it? The Prophet tells us, that a King ſhall Reign in Righteouſneſs—He ſhall be a hiding-place from the Wind, and from the Tempeſt—When ſtorms and winds ſhall come upon his Church and People; he will be as a hiding-place, and will be a comfort and refreſhment to them—He will be as the ſhadow of a great Rock in a weary Land. If you look into Pſal. 45. penned to ſet forth the Government of Chriſt, of whom Solomon was a type, ſaith he, v. 7. Thou loveſt Righteouſneſs, and hateſt wickedneſs; therefore God, thy God, hath anointed thee with the oil of gladneſs above thy fellows. Why? becauſe thy Scepter is a Scepter of Righteouſneſs—for thou hateſt wickedneſs; therefore God, thy God hath anointed thee with the oil of gladneſs above thy fellows. But then Melchiſedeck, as a further type of Chriſt; as he was King of Righteouſneſs; ſo alſo he was King of Salem, King of Peace. So if you look into Iſa. 9 6. For to us a Child is born, unto us a Son is given▪ and the Government ſhall be upon his ſhoulders: his name ſhall be called Wonderful, Counſellor the mighty God, the everlaſting Father, the Prince of Peace. To us, that is, to the Church, a Child is born; and what ſhall his name be called? His name ſhall be called Wonderful, Counſellor—For Chriſt is the greateſt wonder of any thing in the World—For the Son of God to be made fleſh. Now you ſee little of Chriſt; he is little ſet up in the Nation. But in time the Zeal of the Lord of Hoſts will lift up his Son Jeſus Chriſt, as the King of Righteouſneſs, and as the King of Peace. As ſoon as Chriſt came into the World, the heavenly Hoſt came down and ſang praiſe to the moſt High, Luk. 2. 14. Glory to God on the higheſt, and on earth peace, good will towards men.
But how is Chriſt called the Prince of Peace? why, in two reſpects.
1. As he hath made Peace between God and Man. And, 2. As he makes Peace among men.
1. As he makes Peace between God and Man: For upon mans ſin, there was a dreadful enmity and hatred between the holy God, and ſinful man; man hated God, & God hated ſinful man; till Chriſt, this Prince of Peace came. Yea the holy Angels, that ſtand cloſe to God, they hated man, and men hate one another, upon that account: For there is ſuch a variance in the corrupt Nature of man, that men are commonly Tigers, Wolves, Lions; yea Devils one to another. But Chriſt, he hath ſatisfied Divine Juſtice, by the death of the Croſs, and ſlain the Enmity between God and Man, and ſo we are at peace with him. For Chriſt hath reconciled us to God. Hence you have that in Col. 3. He hath made peace between Jew and Gentile; and Eph. 2. 14. ſaith the Apoſtle there, For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. There was abundance of ſtrife and variance between the Jew and Gentile—Before Chriſt, the Gentiles ſcorned the Jews, for their Circumciſion; and the Jews ſcorned the Gentiles, and called them Dogs. But Chriſt hath taken away all this variance and enmity: This Prince of Peace will remove all offences that ſtand in his way—ſo that, upon this account, he is called the Prince of Peace.
Object. But ſome may ſay, Doth not our Lord Jeſus Chriſt himſelf tell us, that he came not to ſend peace on the earth, but a ſword, and to ſet men at variance? (Mat. 10. 34, 35.) how then is he the Prince of Peace?
Anſ. Know, there is a worldly peace, which lies in agreement in all that which is evil: Chriſt did not come to ſend that peace. Chriſt did not come to make peace between the ſeed of the Woman, and the ſeed of the Serpent. The Church of God would want her tryals, if there were not enmity between the two ſeeds.
But why doth he ſay, that he came not to ſend peace, but a ſword?
The meaning is this; It is by way of conſequence; for where the Goſpel comes, it is a Goſpel of peace in it ſelf: But when Jeſus Chriſt calls any to his Kingdom, by the Goſpel, the World is then at enmity with them, and quarrels with them. The Scripture is full of Inſtances of this. But I ſhall wind up this with a brief Application.
Is our Lord Jeſus Chriſt King of Righteouſneſs, and Prince of Peace? then what great reaſon have all men, that hear of Jeſus Chriſt, to pay their homage unto him, and to ſubmit to his Soveraignty? Jeſus Chriſt, he did not ſet up himſelf in oppoſition to Magiſtrates; but he is the Head of all Magiſtracy. By me Kings Reign, and Princes decree Juſtice. But the meaning is, we muſt make him our Spiritual King, and ſubmit to his Rule and Laws. Proud men of the World will not ſubmit to the Rule and Laws of Chriſt; therefore, if we would be wiſe to Salvation, we ſhould ſubject our ſelves to his Word, for he is our King, and bleſſed are they that are in Covenant with him, and can make Chriſt their King, and obey him in all his commands: Though you be deſpiſed in the eyes of the World. If you look into 1 Tim. 6. 13, 14, 15. I give thee charge, in the ſight of God, who quickeneth all things, and before Jeſus Chriſt, who before Pontius Pilate witneſſed a good confeſſion, that thou keep this Commandment without ſpot, unrebukeable, until the appearing of our Lord Jeſus Chriſt; which in time he ſhall ſhew, who is the bleſſed and only King of Kings, and Lord of Lords. It may be, while we ſpeak of this Authority of Jeſus Chriſt, you ſee few men regard it. But I give thee charge before God and Jeſus Chriſt, as thou wilt anſwer it at the day of Judgment; that thou keep the command of Chriſt—which in time ſhall be the only Potentate—And therefore beloved, let us ſubject our ſelves to Jeſus Chriſt, in all his ways, in all his commands. He is the King of Righteouſneſs—He is the Prince of Peace—He will keep us in the ways of Righteouſneſs. He will keep us in inward peace, in the worſt of times. And therefore, if you deſire Righteouſneſs, and to live in peace, ſubject your ſelves to the Lord Jeſus Chriſt.