Sermons on Hebrew 7, Sermon 3
SERMON III.
Hebrews 7. from verſe 4. to 8.
Now conſider how great this man was, unto whom even the Patriarch Abraham gave the tenth of his ſpoils.
And verily they that are of the Sons of Levi, who receive the Office of the Prieſthood, have a Commandment to receive Tythes of the people, according to the Law, that is, of their Brethren, though they come out of the loins of Abraham.
But he whoſe Deſcent is not counted from them, received Tythes of Abraham, and bleſſed him that had the Promiſes.
And without all contradiction, the leſs is bleſſed of the better.
GOD the Father having promiſed to his Son Jeſus Chriſt, and confirmed it to him by an Oath, that he ſhould be a Prieſt for ever after the order of Melchiſedeck: Upon this Promiſe and Oath, much of the Faith and Comfort of the Church of God ſprings—Therefore the Apoſtle is ſo large here in this chapter, to ſet forth the Priviledges, Prerogatives and Dignities of Melchiſedeck [of whoſe order Chriſt is a Prieſt for ever.]
Laſt day the three verſes were opened, where Melchiſedeck is ſaid to be without Father, without Mother, without Deſcent, having neither beginning of days, nor end of life; made like unto the Son of God, abideth a Prieſt continually. I have not time now to repeat what was ſaid then.
We ſhewed in what ſenſe Melchiſedeck is ſaid to be without Father, without Mother, without Deſcent, without beginning of days, or end of life—And how in all theſe things he was made like unto the Son of God.
I proceed now to the words I have read; and the ſcope of the Apoſtle in them, is ſtill to amplifie, and ſet out to us, the greatneſs of this Melchiſedeck, who was the fore-runner of the Son of God; and in his days did repreſent to the Church the Son of God.—Now the greatneſs of this Melchiſedeck, the Apoſtle proves three ways, in the words which I have read.
1. In that this great man [Abraham] the Patriarch, gave him the Tenths of all the ſpoils, verſe 4.
2. He proves Melchiſedecks greatneſs by this, that he bleſſed him that had received the Promiſe. And,
The third proof of his greatneſs, is this, that while Levi dies, Melchiſedeck liveth—Theſe are the three main points the Apoſtle inſiſts upon, in theſe words I have read.
The firſt proof that the Apoſtle brings of Melchiſedeck's greatneſs, is v. 4. Conſider how great this man was, unto whom even the Patriarch Abraham gave the Tenths of the ſpoil—He calls Abraham the Patriarch, for this reaſon, becauſe he was the firſt Father of all the Jewiſh people; they all proceeded out of his Loins, in that promiſed ſeed Iſaac—Now conſider (ſaith the Apoſtle) how great this Melchiſedeck was, in that the Patriarch, the firſt Father of the Church of God, gave to him the tenth of the ſpoil—when Abraham returned from the ſlaughter—that was ſpoken of before—And here the Apoſtle brings it over again, for a great proof of Melchiſedecks greatneſs.
But now here the Queſtion will be, How this can be a proof of his greatneſs, while he received from Abraham the tenths of the ſpoil? for according to the account that men have of things, the Receiver is inferiour to the Giver: He that gives ſeems to be greater than he that receives: And our Saviour ſaith, It is a more bleſſed thing to give, than to receive? How is this then a proof of Melchiſedecks greatneſs?
I Anſwer to that; The Giver is greater than the Receiver, where the giving and receiving is in a way of Alms; that is our Saviours meaning: It is a more bleſſed thing to give than to receive, in a way of Alms; but this was not the caſe between Abraham and Melchiſedeck—For mind it—Melchiſedeck did not receive of the Patriarch [Abraham] the Tenths of the Spoils as an act of Abrahams kindneſs, but as Tribute that Abraham paid to God, and to Melchiſedeck, who was the Prieſt of the moſt high God. Abraham gave to Melchiſedeck the Tenths of the Spoil, as due to God. It is a very falſe and fantaſtical notion of people; that if they are able to give to the Miniſters, they think themſelves as great as the Miniſter. Whereas, all thoſe gifts are but as Tributes, Prov. 3. 10. Honour the Lord with all thy Subſtance, and with the firſt Fruits of all thy Increaſe; ſo ſhall thy Barns be filled with plenty, and thy Preſs burſt forth with new Wine. Thus Abraham, he had got a great Spoil from the Enemies—He honoured God with the ſubſtance he had got, and he carried it to Melchiſedeck and gives it him, as Tribute due to God, and expected a bleſſing thereupon. Many people complain of their ſtreights and loſſes, when they come to render God his due. But here is the promiſe—Honour the Lord with thy Subſtance, ſo ſhall thy Barns be filled with plenty, and thy Preſs burſt forth with new Wine. The more you take from the heap, the more you add to the bleſſing of of what you have: I will but read that paſſage in Mal. 3. 8, 9, 10. Will a man rob God? Yet ye have robbed me; but ye ſay, Wherein have we robbed thee? In Tythes and Offerings. Ye are Curſed with a Curſe, for ye have robbed me, even this whole Nation. Bring ye all the Tythes into the Store-houſe, that there may be Meat in mine Houſe, and prove me now herewith, ſaith the Lord of Hoſts; if I will not open to you the Windows of Heaven, and pour you out a bleſſing, that there ſhall not be room enough to receive it. Commonly bleſſings fall upon ſuch Families as make Conſcience of theſe things. Abraham the Patriarch, gave unto Melchiſedeck the Tenths of the Spoils.
This is the Firſt thing to ſhew Mechiſedeck's greatneſs; that he received Gods Tribute.
In the next place, the Apoſtle goes on and compares this Melchiſedeck with the Tribe of Levi—Now (ſaith he in the 5. ver.) they that are of the Sons of Levi—Who are they? Why, Levi was one of the Sons of Jacob, and the third Son that he had by his Wife Leah. Of this Houſe God raiſed the Prieſthood of Aaron. God ſet that Tribe apart for his holy Service, and appointed them their maintainance; for though they had as good a right to the Land of Canaan, as any of the other Tribes had; yet when God comes to ſhare the Land among the Twelve Tribes, he would give no part of it to the Tribe of Levi: But he would be their portion; in the 18. Numb. 20. And the Lord ſpake unto Aaron, Thou ſhalt have no Inheritance in their Land, neither ſhalt thou have any part among them; I am thy part, and thy Inheritance among the Children of Iſrael. Why would not God give them a part of the Land? Becauſe God would have them to attend upon the Service of the Tabernacle; and the Commandment was, that they ſhould have the Tenths. They ſhould not follow ſecular Callings and Imployments, as other people did, but they ſhould ſpend their days in the Service of the Tabernacle. The moral equity whereof, ſtill abideth, though the Ceremonies be aboliſhed.
But then it is ſaid, that this Melchiſedeck that received Tythes from Abraham, his deſcent was not to be accounted from them, that is, from Abraham, or from the Tribe of Levi—he was without deſcent—We know not certainly what Parentage he was of—Only God had a mind to ſet up another Prieſthood than that of Levi; which our Lord Jeſus Chriſt ſhall keep up, which ſhall not be in that Line, that was to die, but this ſhall live for ever. He whoſe deſcent was not from them, bleſſed him that had the promiſes; and without all controverſie, the leſſer is bleſſed of the greater, who had the promiſes: Why, the Patriarch Abraham, he is the Perſon here meant—He is ſingled out to be the Father of the Church: For Abraham was ſet up of God, above all men then living in the World, to be the Head and Father of the viſible Church of the Jews that was to come; that was a people ſeparated from all the World beſides, for many Ages and Generations: And Abraham was not only made the Father and Head of them, (the viſible Church of the Jews) but of the inviſible of Believers, to the end of the World; they are all to be planted in, and by the Faith that was in Abraham, according to the promiſe (Rom. 4. 11.) He received the ſign of Circumciſion, a Seal of the Righteouſneſs of Faith which he had, yet being Uncircumciſed, that he might be the Father of all them that Believe, though they be not Circumciſed, that Righteouſneſs might be imputed to them alſo. Hence you have it, that when the Saints die, in Scripture, they are ſaid to go to Abrahams Boſom; Lazarus died and was carried by Angels into Abrahams Boſom—And (ſaith our ſaviour) They ſhall come from the Eaſt, and from the Weſt, and ſhall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven. Abraham was the Father of all Believers; all Believers take hold of that Covenant, and are United with Abraham in that Glory that follows Faith: Therefore Melchiſedeck was a great man to receive Gods Tribute, and to bleſs him that had the Promiſe. It was a great dignity to Abraham and his Seed, to have the promiſe. If a man have not an intereſt in Gods promiſes, he is nothing, though he ſeems to have all. Let Worldly men boaſt of their Honours, Wealth, and Dignities, yet if they have not a right to Gods promiſes, they are never the better. This was Abrahams dignity, that he had the bleſſing for himſelf, and for his Poſterity, and for all that ſhould Believe in Jeſus Chriſt. 'Tis a great mercy to have Gods promiſes—For this ſhould teach Three things;
The Firſt is, To take up all our mercies in a way of promiſe. Godlineſs hath the promiſe of this Life that now is, and of that which is to come (ſaith the Apoſtle:) Obſerve this, he that takes up his mercies only in a way of common Providence, hath a common Heart in the Uſe of them; but he that takes up his mercies by Faith, in the way of Gods promiſes, hath a Spiritual Heart in the Uſe of them. This was Abrahams bleſſing, that what he received was in the way of promiſe: It was this that made the Children of Iſaac ſo bleſſed, when the Son of Iſhmael was not, becauſe the Son Iſaac was the Son of the promiſe.
Secondly, If Believers have the promiſe, This teacheth them contentment under ſtreights and preſent wants of Temporal things, for the Grave will ſoon bury all thoſe things, but the promiſes for the Soul live for ever; bleſs God therefore for promiſes: And
Thirdly, This teacheth us to live upon Gods promiſes, and to plead them, as our afflictions and ſtreights are upon us.
I ſay, to live upon promiſes, and to plead promiſes; for we have no other hold upon the holy God, but by his promiſes. Some Chriſtians do wait in their afflictions, for the in-comings of a promiſe; I ſpeak not againſt the in-comings of a promiſe, for there is many times comfort in it. But we are not to live upon in-comings of promiſes, but we are to go out to all the promiſes of God, by Faith in Chriſt; For (mind what the Apoſtle ſaith in 2 Cor. 1. 20.) all the promiſes of God are in him yea, and in him Amen. [all the promiſes] therefore thou mayſt take up with any promiſe that is ſuitable to thy wants, that is ſuitable to thy condition; thou mayſt plead it with the Lord—As for example; Doſt thou want inward peace? Thou mayſt plead over the promiſe of peace—The Lord hath promiſed to keep him in peace, whoſe mind is ſet upon him—Again, Do you want outward ſupplies? Are you ſtreightened in Food and Rayment? Be diligent in your Calling, and plead that promiſe—He will give Bread to them that fear him, in the 34. Pſal. they that fear the Lord ſhall not want any good thing: Plead this promiſe, let hunger and wants drive you to the promiſe—Again, Do you want light, and counſel, and direction in your ways? Plead that promiſe in Iſaiah, The Lord ſhall guide thee continually—And that in the 25. Pſal. Bleſſed is the man that feareth the Lord, him will the Lord direct in his ways—Oh ye that have Abrahams Faith, cleave to the promiſes, hang upon the promiſes! all the promiſes in Chriſt are yea, and in him Amen. They are ratified in Chriſt—And that promiſe of our Lord Jeſus Chriſt abideth—Ask and ye ſhall have, ſeek and ye ſhall find, knock and it ſhall be opened unto you—Ask according to the promiſe, ſeek according to the promiſe. Plead the promiſes of God when you fall into any Darkneſs, and trouble of mind—I ſay, plead promiſes, for God he gives you all the promiſes to live upon; and let not any poor Chriſtian be troubled or diſcouraged about receiving mercy, for his own weakneſs, or the meanneſs of his condition; for you muſt know, that every Believer is an Heir of the promiſe, though a poor weak, frail, Creature, yet an Heir of the Promiſe: This we ought to live upon in times of trouble.
But then there is another thing concerning Melchiſedecks bleſſing Abraham, that had received the promiſe.
The Queſtion here may be, What need was there of Melchiſedecks bleſſing of Abraham, who had Gods promiſe; for Abraham was happy enough in the promiſe, if he had not met Melchiſedeck to have bleſt him?
For Anſwer hereunto there are two Reaſons given for it:
Firſt of all, It was Melchiſedecks Place and Office, (for he was Prieſt of the moſt high God) to bleſs them that did belong to God; for you read of Three ſorts of Perſons in Scripture bleſſing others; Parents bleſſing their Children, Kings bleſſing their Subjects, and Miniſters bleſſing their People; as you have it in Numb. 6. 23. Speak unto Aaron and to his Sons, ſaying, On this wiſe ſhall you bleſs the Children of Iſrael, ſaying unto them, the Lord bleſs thee, the Lord make his face to ſhine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. Now that this was not a Ceremony of the old Law, that Miniſters and Prieſts ſhould bleſs the People, appears by the New Teſtament; becauſe the Apoſtles of Jeſus Chriſt, in their Epiſtles did uſe to conclude their Epiſtles with Benedictions. But this is not all here intended; and therefore,
2. This bleſſing of Abraham, it was a bleſſing of Ratification, to confirm Abrahams in the Promiſe. That was the principal reaſon of Melchiſedecks bleſſing of Abraham, that he might be ratified and confirmed in his Faith concerning the Promiſe.
From whence we may obſerve, That the ſtrongeſt Faith had need of ſtrengthning. The Faith of the Saints doth need confirmation. It is ſaid of Abraham in Rom. 4. that being not weak in Faith, he ſtaggered not at the promiſe; verſe 20. yet if you look into another Scripture, you will find Abraham ſometimes ſtaggering at the promiſe of God, through unbelief. For if you look into Gen. 15. 1. The Lord ſaid unto him, Fear not Abraham, I am thy ſhield, and exceeding great reward. Then ſaid Abraham, Lord God, what wilt thou give me, ſeeing I go childleſs, and the Steward of my houſe is this Eliezer of Damaſcus? Abraham had the promiſe of a ſeed before, in chap. 12. But he ſometimes ſtaggered at the promiſe. Abraham was at firſt weak in Faith, but after God had confirmed his Faith by this means, then Abraham believed the Lord.—So Abraham was once weak in Faith, but now he was ſtrong in Faith.
Again, Abraham alſo grew ſtrong in Faith by a higher confirming means; and that was the Oath of God, Heb. 6. 14. Surely in bleſſing I will bleſs thee. So that Abraham, that was commended for the ſtrength of his Faith; he was once weak in Faith, till God had confirmed his Faith this way. And this was the cauſe of Melchiſedecks bleſſing him. And alſo the Lord, for the ſtrengthning of his Faith carries him abroad, and bid him look now towards the Heaven, and tell the Stars, if thou be able to number them—And he ſaid unto him, ſo ſhall thy ſeed be—And then he believed in the Lord, and he counted it to him for Righteouſneſs.
Now the Reaſons of weakneſs in Faith are theſe:
1. Here we know but in part, and therefore believe but in part.
2. The fleſh is weak in all Believers—Chriſt ſaid, The ſpirit is willing, but the fleſh is weak.
3. Thoſe that have moſt Faith, are commonly moſt aſſaulted by Satan; and therefore have need of the moſt confirming means. When our Saviour ſaw Peter firm in his profeſſion of Faith [ſaith Chriſt] Satan hath deſired to winnow thee like Wheat: but I have prayed for thee, that thy Faith fail not. Ahraham, though he had the promiſe, yet he wanted a Melchiſedeck to bleſs him.
Now the third thing is, Melchiſedeck's being without beginning of days, or end of life—Aarons Sons, and all the Prieſts of the Levitical Prieſthood, they die; but Melchiſedeck, he liveth; he liveth in his order, in the order of his his Prieſthood: for Jeſus Chriſt is a Prieſt for ever after Melchiſedeck's order. But here men receive their Prieſthood, that die (ſaith the Apoſtle) ſo leave their work: But Chriſt Jeſus, he liveth for ever, who was here prefigured by Melchiſedeck. But the Sons of Levi, they muſt die; for it is appointed for all men once to die, and after that comes Judgment. Your Prophets, do they live for ever? Many of the Fathers of the Old World, lived a great while: But Kings, Prieſts and Prophets muſt die: Great and holy men muſt die.
I ſhould enlarge upon this; but I ſhall improve it theſe three or four ways.
1. This ſhould teach us to walk humbly as poor mortal creatures; ſuch as death will ſtrip of all our glory, all our beauty. Oh! what is it that makes men proud and haughty, and lifts up their ſpirits? It is becauſe they think more of living than of dying. You have a ſtrange inſtance of this in Scripture: Good Hezekiah, when a Meſſenger came to him, to bid him ſet his houſe in order, for he muſt die; how humble he was, and how lowly he was: But when a Meſſenger came and ſaid, he ſhould live yet fifteen years; and (the Scripture ſaith) he recovered of his ſickneſs: His heart was lifted up, and he did not render unto the Lord the thanks that was due to him, 2 Chron. 32. 24, 25. When he was reſtored, he forgat his mortality; his heart was lifted up.—You ſee then the vanity of humane nature; therefore if you would be humble, think more of dying than of living.
2. If all men muſt die, it ſhould teach all to improve our lives; to do all the good we can whilſt we live. Saith Solomon, Eccleſ. 9. Whatever thine hand findeth to do, do it with all thy might. We have read and heard of ſome good Chriſtians, that have improved their lives, and have ſtood much upon the conſiderations of their going to Eternity: Oh that we might all do ſo!
3. Seeing we muſt die, as well as the Sons of Levi, it ſhould teach us contentment under all our troubles; for death ſwallows all; death buries all the ſorrows and griefs of the Children of God. If you have read the Martyrology of the Church of God, you will ſee what ſtrong conſolation they have had at their deaths, upon this account, they knew, that being in Chriſt, death would ſet them free from all their ſins and ſorrows.
4. If death be common to all, and all muſt die, then what cauſe have we to bleſs God for the promiſe of the glorious Reſurrection, for the hopes of Eternal Life for the Soul at death, and the Reſurrection of the Body to glory, at the laſt day, for thoſe that are in Chriſt! Oh how this ſhould raiſe and comfort our ſpirits! Saith the Apoſtle, It is ſown in corruption, it is raiſed in incorruption; 'tis ſown in dishonour, 'tis raiſed in honour; 'tis ſown in weakneſs, 'tis raiſed in power; 'tis ſown a natural body, 'tis raiſed a ſpiritual body. The conſideration of this ſhould raiſe our ſpirits. I remember I have read of a ſpeech of a dying Roman, being asked where he would be buried, he anſwered, I care not where you bury me; for my ſtench, when I am dead, will cauſe you to bury me. Ah! but a true Chriſtian can ſpeak in a better Language, as Job 19. 25, 26. I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the Earth. And though after my skin, worms deſtroy this body, yet in my fleſh ſhall I ſee God. You that are in Chriſt, comfort your ſelves and one another with theſe words.