Exposition of the Epistle to the Hebrews

2. It discovers the heinous nature of unbelief. The gospel, which is a message of love, peace, mercy, and grace, yet never makes mention of unbelief but it annexeth damnation unto it; ‘ He that believeth not shall be damned.’ And although they shall also perish unto whom the gospel is not preached, Rom. 11. 12, yet the gospel, though it speaks not exclusively unto others, yet principally it declares the inevitable destruction, the everlasting damnation of them, who believe not when the promise is declared unto them, 2 Thess. i. 6—10. However, it declares that they shall fall under a sorer death and destruction than any others, 2 Cor. ii. 16. And the reason of this severity is taken partly from the nature of unbelief, and partly from the ageravation of it. The nature of unbelief consists in a refusal of the testimony of God, so making him a har, 1 John v. 10, and in esteeming that which he proposeth as his power and wisdom to be weakness and folly. Hence there is no way of sin or rebellion against God whatever, that casts such scorn and indignity upon him. So that it is in itself the greatest of sins, as well as the root and cause of them. Yet such is the blindness of corrupted nature, that many who will boggle at other sins, especially such as look with a severe threatening aspect on a natural conscience, as adultery, theft, and murder, yet concern themselves not at all in this unbelief, but rather approve themselves in their infidelity. Yet is there not one unto whom the gospel is preached, but if he do not really receive the Lord Christ as tendered in the promise, he doth. what lies in him to declare God to be a liar, foolish in his counsels, and weak in his operations. And what account this will come to, it is not hard to discern. Moreover, it is from the aggravations that it is accompanied withal, from the nature of the thing itself, and the way whereby it is proposed unto us: ‘ How shall we escape if we neglect so great salvation?’? Heb. 11. 3. We may look only on that which lies before us; namely, the infinite condescension of divine goodness in showing, manifesting, and declaring the immutability of his counsel by oath. Whereas therefore he hath done all to this end that was possible to be done, and more than ever would have entered into the heart of any creature to desire or expect, the woeful condition of unbelievers, both as to this sin, and misery which will follow thereon, is inexpressible. For those that will despise all that God will do, yea all that he can do, to give them assurance of the truth and stability of his promises given in a way of grace, have no reason to expect, nor shall receive any thing, but what he will do, and can do, in a way of justice and vengeance.

Obs. V. It is not all mankind universally, but a certain number of persons under certain qualifications, to whom God designs to manifest the immutability of his counsel, and to communicate the effects thereof. It is only the heirs of promise whom God intendeth. But herein two things are to be considered. 1. The outward revelation or administration of these things; and, 2. God’s purpose therein. The former is made promiscuously and indefinitely unto all to whom the gospel is preached. For therein is contained a declaration of the immutability of God’s counsel, and his willingness to have it known. But if God did design the communication of the effect of it, in the same latitude with the outward administration of it, then must he be thought to fail in his purpose towards the greatest part of them who receive it not. This is that which the apostle disputes upon, Rom. ix. Having supposed that the generality of the Jews, of the posterity of Abraham according to the flesh, were cut off from the promise by unbelief, and declared his sense thereon, ver. 1, he raiseth an objection against that supposition, ver. 6, that if it were so, the promise of God was of none effect; for unto them all it was given and declared. Hereunto the apostle answers and replies, in that and the following verses, 7—11. And the substance of his answer is, that although the promise was promiscuously proposed unto all, yet the grace of it was intended only unto the elect, as he also farther declares, ch. xi. 7. But why then doth God thus cause the declaration to be made promiscuously and indefinitely unto all, if it be some only whom he designs unto a participation of the effects of his counsel and good things promised? I answer,

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

That the nature of the thing itself doth require this dispensation of the promise indefinitely to all, though the benefit of it be designed to some only. For the way whereby God will give a participation or the promise unto the heirs of it, being by the administration of his word, and such means as are meet to work on the minds of men, to persuade and prevail with them unto faith and obedience, he would not do it by immediate revelation or inspiration, aud the like extraordinary

operations of his Spirit alone, but by such ways as are suited to glorify himself and his grace in the rational minds of his creatures capable thereof. Now this could no way be done, nor can unto this day, but by the declaration and preaching of the promise, with commands, motives, and encouragements to believing. In this work, all those whom he employs, are utterly ignorant who they are who are heirs of the promise, until they are discovered by their actual believing: wherefore, they have no other work, but, in the first place, to propose the promise promiscuously unto all that will attend unto it, leaving the singling out of its proper heirs unto the sovereign grace of God. So the word is preached unto all indefinitely, and the election obtains, whilst the rest are hardened.

Obs. VI. God alone knows the due measures of divine condescension, or what becomes the divine nature therein. Who could have once apprehended, who durst have done so, that the holy God should swear by himself to confirm his word and truth unto such worthless creatures as we are? Indeed there is yet a more transcendant act of divine condescension, namely, the incarnation of the Son of God, the glory whereof, will be the object of the admiration of men and angels unto eternity. For, alas! what created understanding could ever have raised itself unto a thought, that the Eternal Word should be made flesh? God alone, who is infinitely wise, only wise, knew what became the holiness of his being, and his goodness therein. And so is it in its measure in this of hisoath. And as we are with holy confidence to make use of what he hath done in this kind, seeing not to do so, is to despise the highest expression of his goodness; so we are not in any thing to draw divine condescension beyond divine expressions.

Obs. VII. So unspeakable is the weakness of our faith, that we stand in need of inconceivable divine condescension for its confirmation. The immutability of God’s counsel, is the foundation of our faith; until this be manifest, it is impossible that ever faith should be sure and steadfast. But who would not think that God’s declaration thereof, by the way of promise, were every way sufficient thereunto? But God knew that we yet stood in need of more; not that there was want of sufficient evidence in his promise, but such a want of stability in us, as stood in need of a superabundant confirmation, as we shall see in the next verse.

Ver. 18.—That by two immutable things, in which it was impossible for God to he, we might have a strong consolation, who have fied for refuge to lay hold upon the hope set before us.

Two things in general, the apostle further designs in this verse. 1. That the declaration which God had made of the immutability of his counsel in this matter, was every way sufficient and satisfactory. 2. What was the especial end and design which he had therein, towards the heirs of promise?

For the first, he doth it by declaring the evidence given, and the nature of it, which consisted in two immutable things. Aca δυο πραγ-

ματῶων ἀμεταθετων. Πραγμα is an ‘act or deed,’ such as we make and deliver, when we convey any thing from one to another: an instrument of an assurance. This is the promise and the oath of God. Security is given by them, both from their own nature, and also because they are two; two witnesses whereby the thing intended is established. But what need was there of two such things? Is it because one of these was weak, infirm, alterable, such as may be justly challenged, or excepted against; that the other is added to strengthen and confirm it? No, saith the apostle, both of them are equally immutable. Wherefore, we must still carry along with us, the infinite and inconceivable condescension of God in this matter, who, to obviate our temptations, and relieve us under our weaknesses, is pleased to give this variety unto his divine testimony, which he did ex abundanti; not only beyond what he was any way obliged unto, but whatever we could desire or expect.

For, 2. This makes the evidence absolute and uncontrollable, that as they are two things which are produced to make it good, so they they are both of them equally immutable; such as neither in their own nature, nor in their execution, were any way exposed or liable unto alteration. For the promise itself was absolute, and the thing promised depended on no condition in us, on nothing without God himself. For there was in the promise itself, all the springs of all that is good, and of deliverance from all that is evil, so that on every side 10 brings along with it, the condition of its own accomplishment. But whereas God in the covenant of works, did give no promise to mankind but what was conditional, and suspended on such things on our part, as might, or might not be, whence it came to pass, that we sinned and came short of it; God in the giving out of this promise, which is the foundation of the covenant of grace, to assure us that it is utterly of another nature, and such as on no occurrence is liable to change, confirms it with his oath. 3

Moreover, the apostle confirmeth this testimony yet further, from the nature of him by whom it was given. Ev οἷς advvarov ψευσασθαι Θεον, ‘in,’ or by which ‘it was impossible that God should lie,’ or deceive. Ψευσασθαι is not absolutely to lie, but by any means to deceive him who hath cause to trust what we say or do. The highest security among men, consists in a promise confirmed with an oath; and this is, and must be unto them an end of strife, for higher they cannot zo. But yet it is possible there may be a lie and deceit in their testimony, and he who trusts in them may be deceived, as it often falls out in the world. For although the things themselves are good, and such as would secure the interest of truth only, yet men that use them are changeable, yea liars. But it is God that makes use of them in our case, and therefore, it is impossible that he should lie. God having made this double engagement of his truth and faithfulness, it is utterly impossible that he should deceive any one thereby.

But why doth the apostle put an emphasis upon this, that ‘ by these things’ it was impossible that God should lie or deceive? For it is necessary unto God from his own being, that it should in all things be impossible for him to lie. He cannot le, he cannot deceive, he cannot deny himself or his word: these things are repugnant unto his being. I answer, that the apostle speaks not of the nature of the things themselves, but of their manifestation with respect unto us. Nothing was added to the promise of God to render it more certain, firm, and stable; but an addition was made unto it, to give our minds greater security. God’s immutability in promising, and impossibility in deceiving, are both equally from his nature, but the distinct proposition of them, is needful unto our encouragement and establishment.

Obs. VIII. Fallen sinful man stands in need of the utmost encouragement that divine condescension can extend unto, to prevail with him to receive and lay hold of the promise of grace and mercy by Jesus Christ.

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

First. That the first entrance of sin into the world, was by a disbelief of the truth of God; yea, that very sin formally consisted in an apprehension, that God in his promises and threatenings had a mind to deceive us, Gen. i. 4—6. And as sin thus laid its foundation by the craft of Satan, so it endeavours to carry on its building. It continually suggests to the hearts and minds of men, that they shall certainly be deceived in trusting to God’s promises.

For, i. Secret thoughts there are in the hearts of men (which are deceitful above all things, and desperately wicked) that neither the promises nor threatenings of God are true, in the terms and sense wherein they are proposed unto them. They neither think that it shall be so bad with any, as he threateneth, nor so well as he promiseth. Did men believe the threatenings of God as to the fearful and eternal ruin of sinners, it were not possible they should live in sin as they do, without any endeavour of amendments, so to fly from the wrath to come. Nor do they think in their hearts, that it shall be with them that believe, according as God hath promised. They say in their hearts, ‘The Lord will not do good, neither will he do evil,’ Zeph. 1. 12, namely, as he hath either promised or threatened.

2. Men think that there are still some reserves and latent conditions in the promises and threatenings of God, and that Ged knows that it shall be otherwise than they seem to pretend. By this imagination, Satan deceived our first parents as to the truth of God in his threatening. He persuaded them that there was a reserve therein, that was directly contrary unto what the words of it declared; and.that by transgressing of his commands, they should not die, but be wise and like himself. And still men suppose that the promises propose a fair ground indeed; but that if they should go to build upon it, there 15 a mine under it, which would be sprung at one time or another, unto their ruin. They cannot apprehend that it shall be with them according unto, and as the promise doth declare. If they should attempt to believe, yet one latent condition or other, would defeat them of obtaining it; whereas, indeed, the whole and entire condition of enjoying the promise, is faith alone.

3. Whatever may be the truth of the promise, yet they cannot conceive that God intends them therein; whereas yet, there is no declaration or intention of God, whereby our duty is to be regulated, and whereon we shall be judged, but what is contained and expressed in the proposal of the promise itself.

On these, and the like grounds, the great contest in the world between God and man, is, whether God be true or a liar in his promise. It is not thus directly stated in the minds of men, for they have many other pretences why they do not believe; but this is that which it is resolved into. For ‘he that receives not the testimony of God, maketh him a liar.” So was it with the people in the wilderness, whose carcases fell therein because of their unbelief. The reasons they pretended and pleaded, why they would not attempt to enter the Jand of Canaan, were, that the people were strong, and the cities walled, and giants among them, Num. xiii. 28—33. But the true reason was, their unbelief of God’s promise: wherefore, God expresseth the sense of his indignation against them, with that scheme of reproach, ‘ Ye shall bear your iniquities, and you shall know my breach of promise,’ ch. xiv. 34, or see what your unbelief hath brought our apostle at large declares, ch. ii. of this Epistle. Other things are pretended as the causes of their unbelief, but it is their dissatisfaction in the truth of God, that is the true and only cause of it. And as this sufficiently manifests the heinousness of unbelief, so it glorifies the righteousness of God, in the condemnation of unbelievers.

Secondly. The curse of the law having, by the guilt of sin, been admitted unto a dominion over the whole soul, it is a great thing to receive and admit of a testimony to the contrary, such as the promise 15, What the law speaks, it speaks unto them that are under it, as all men are by nature. And it speaks in the heart of every man, that the sinner must die. Conscience complies also, and adds its suffrage thereunto. This fixeth a conclusion in the mind, that so it willbe, whatever may be offered unto the contrary. But so is the testimony of God in the promise, namely, that there is a way of life and salvation for sinners, and that God offereth this way and an interest therein unto us. Nothing but the exceeding greatness of the power of grace, can enable a guilty sinner in this case, to set his seal that God is true.,

Thirdly. When the promise comes, and is proposed unto us, for the most part it finds us deeply engaged into, and as to ourselves, immutably fixed on other things that are inconsistent with faith in the promises. Some are interested in divers lusts and pleasures; some are filled with inveterate prejudices through a vain conversation received by tradition from their fathers; and some have good hopes in themselves, that in the way wherein they are, by the religion which they profess, and the duties which they perform, they may, in time, arrive unto what they aim at. When the promise is proposed, the first thing included therein, is an utter relinquishment of all these things. As itis a promise of grace, so it excludes every thing but erace. Wherefore, when it is proposed unto any, it doth not only require that it be believed, or God be believed therein, but also, that in order thereunto, we part with, and utterly renounce all hopes and confidences in ourselves, from what we are or expect to be, and betake ourselves for life and salvation, unto the promise alone. Some imagine that it is a very easy thing to believe; and that the souls of men are but deceived, when they are called off from the duties that light and conviction put them upon, to the way of faith in the promise. But the truth is, that- what from its own nature, and from what is required thereunto, or comprised therein, it is as the most important, so the highest and greatest duty that we are called unto, and which men would of their own choice, rather grind in a mill of the most burdensome duties, than once apply their minds unto.

Fourthly. The guilt of sin hath filled the mind of every sinner with innumerable fears, doubts, and confusions, that are very difficultly satisfied or removed. Yea, the remainders of them do abide in believers themselves, and ofttimes fill them with great perplexities. And these, when the promise is proposed unto them, arise and follow one another like waves of the sea, James i. 6. Nosooner is one of them answered or waved, but immediately another supplies its room. And in them all doth unbelief put forth its power.

And on these grounds it is, that poor sinners have such need of the reduplication of divine assurances, that notwithstanding all pretences unto the contrary, the promise of grace in Christ shall be made good and be accomplished unto them.

4. The especial design of God in this dispensation and condescension, Is, iva ἔχωμεν ἰσχυραν παρακλησιν, &c. ‘ that we might have a strong consolation.’ Being engaged in the application of his instance, in the promise and faith of God given unto Abraham, the apostle here plainly dismisseth the consideration of things past under the Old Testament, in those blessings and temporal things which were typical of things spiritual, and applies the whole unto present believers, and therein unto all those of future ages, ‘ that we might have.’ And herein he builds on this principle; that whatever God promised, designed, sware unto Abraham, that he did so promise unto all believers whatever; so that every promise of the covenant, belongeth equally unto them with him or any other. And two things the apostle lays down concerning such believers. 1. What God designs unto them: 2. Such a description of them as contains the qualifications necessary unto a participation of what is so designed.;

The first is παρακλησις. It sometimes signifies ‘exhortation,’ an encouraging persuasive exhortation. And in that sense it is here taken by some expositors, as Theophylact and CEcumenius; that we might have thereby a prevalent exhortation unto faith and patience in believing. But comfort or consolation is the most usual signification of the word in the New Testament, as I have shown elsewhere; and that sense of the word alone can be here intended. A consolation it is that ariseth from the assurance of faith, and of our interest thereby in the promises of God. This is that which relieves our souls against all fears, doubts, and troubles; for it either obviates and prevents them, or it outbalanceth them, and bears up our souls suena them.

For comfort is the relief of the mind, whatever it be, against sorrow and trouble.

And this consolation which God intends and designs believers, is toxvoa, solamen fortissimum, forte, validum, potens, ‘strong, powerful, prevalent.’ Strong, so as to be prevalent against opposition, is that which is intended. There are comforts to be taken, or which are often taken from earthly things. But they are weak, languid, and such as fade and die upon the first appearance of a vigorous opposition. But this consolation is strong and prevalent against all creature oppositions whatever. ‘Strong,’ that is, such as will abide against all opposition, a strong tower, an impregnable fortress, munition of rocks. For it is not the abounding of consolation in us, but the prevalency of the causes of it against opposition, that is intended.

First. They are οἱ καταφύγοντες, say we, * that flee for refuge,’ qui cursum corripiunt. It is the judgment of many that here is an allusion unto him who had slain a man unawares under the law, whose safety and life depended on his speedy flight unto one of the cities of refugee, Num. xxxv. 11, 12. And hereto our translators had undoubtedly respect, whereon they rendered the word, ‘ fleeing for refuge.’ And indeed the word itself signifies such an action as is there ascribed unto the man-slayer. For καταφυγεῖν properly, cursum corripere, hath respect unto two things. 1. An apprehension of danger, or a real surprisal with it, whereon a man takes his flight for deliverance. And so it was with the man-slayer: his apprehension of the approach of the avenger of blood, to take away his life, stirred him up, caraguyev, to flee from the place and condition wherein he was, lest evil should overtake him. 2. Speed and diligence in an endeavour to attain that place, or company, or end, which ἃ man _proposeth unto himself, as the means of his deliverance, and whereby he hopes to find safety. He that doth so flee, casts off all tergiversation, stirs up himself, gives no place to sloth or vain hopes, and useth his utmost diligence in the pursuit of his safety. And hereby doth the Holy Ghost in a lively manner express the state and condition of all the heirs of promise in this matter. In themselves, by nature, as they are children of the first Adam, they are all exposed upon the guilt of sin, original and actual, unto the sentence of the law. God, by various means, is pleased to awaken them unto the consideration of the danger wherein they are, the execution of that curse which they are obnoxious unto being impendent over them. In this condition, they see a necessity of seeking out for relief, as knowing that if it be not obtained they must perish, and that eternally. Love of sin, compliance with the world, hopes of righteousness of their own, do all endeavour variously to retard and hinder them in their design. But when God

' proceeds to shut them up, to sharpen their convictions, and continually to represent their condition unto them, giving them to conclude that there is no hope in their present condition, at length they stir up themselves unto a speedy flight to the hope set before them in the promise. And,

Secondly. That is the second thing to be inquired into, namely, What is this τῆς προκειμενης cAmdoc, ‘ hope that is set before us, and how it is so. 1. Most expositors take hope here by a metonymy of the subject for the thing hoped for; that is, grace and glory, justification and salvation by Jesus Christ. These things are the subjectmatter of the promises, which we desire and hope after. And unto these we may be said to flee for relief or refuge, when in our expectation of them we are supported and comforted. 2. Some take hope subjectively for the grace of hope itself. And this we are said to flee unto, that is, speedily to betake ourselves unto the exercise of it, as founded in the promises of God, foregoing all other expectations, wherein we shall find assured consolation. ὃ. Hope, by a metonymy of the effect for the cause, may express the promise itself, which is the cause and means of ingenerating hope in us. And this I take to be the proper meaning of the place, and which is not exclusive of the other senses mentioned. The promise being proposed unto us, is the cause and object of our faith, on the account of the faithfulness of God therein. Faith brings forth hope, whose object is the same _ promise, or the good things thereof, as proposed from the same faithfulness. Thence is itself called the hope, as that without which we could have none, there being neither cause of it, nor object for it. And this hope is said to be set before us, or to be proposed unto us, which it is in the declaration of the promise, or the dispensation of the gospel. Therein it is proposed as the object of our faith and hope, as the means -of the strong consolation, which God is so abundantly willing that we should receive. And this renders the whole metaphor plain and easy. For it is evident how the promise, and all that we hope for thereby, is set before us, and proposed unto us in the gospel, as also how we flee or betake ourselves thereunto in all distresses for relief. And it is more natural to allow of this metonymical expression in the word hope, than to admit of so rough a catachresis in the other part of the words, wherein the grace of hope within us should be said to be set before us.

Thirdly. With respect hereunto we are said to flee, kparnoar; that is, εἰς To κρατησαῖι, ‘to lay hold on,’ fortiter apprehendere, constanter retinere. The signification of this word, frequently used by our apostle, I have on sundry occasions before declared. It is, injecta manu, totis viribus retinere, ‘ to hold fast what we lay hold on, with all our might and power.’ There will be many endeavours to strike off the hand of faith from laying hold on the promise, and many more to loosen its hold when it hath taken it. But it is in its nature, and it isa part of our duty, strongly to lay hold upon, and firmly to retain the promise when we have reached unto it. And there seems, in the old metaphor, to be an allusion unto those who run in a race. For whereas they have a prize, or βραξειον, set before them, they first stir up themselves, with all their streneth, to speed towards the mark, which when they have attained, they both lay fast hold on, and bear it away with them as their own. So is it with believers as to the promise proposed unto them, or set before them. They reach out after it, lay hold upon it, reserve it as to their interest in it, as the only means of their deliverance and salvation, and of that consolation which in every condition they stand ia need of. And from the words so opened, we may observe that,

Obs. IX. Sense of danger and ruin from sin, is the first thing which occasions a soul to look out after Christ in the promise. It is implied in the word καταφυγεῖν, which includes a respect unto danger to be avoided, whence we render it, ‘flee for refuge.’ As the Lord Christ, came to seek and save that which was lost, to call not the righteous, but sinners to repentance, to be a physician to the sick, and not to the whole; so if men are not sensible of their lost condition, of the sin and sickness of their souls, they will never in good earnest look out after him. And therefore, as they by whom conviction of sin, and humiliation for it are despised, as these are by many, do also despise Christ himself, who is the end of the law and _all its convictions for righteousness; so the profession of Christ and hopes of salvation by him, is in vain in all those who were never truly made sensible of sin, and the danger of eternal ruin thereby. |

Obs. X. A full conviction of sia, in a great and shaking surprisal unto a guilty soul. Hence is such a one here tacitly compared unto him who had killed a man at unawares. He was just before in a condition of peace and safety, fearing no man, but with quietness and assurance attending his own occasions. But having now slain a man at unawares, he finds all things on a sudden changed round about him. Fear within, and danger from without, do beset him on every hand. If he seeth any man, he supposeth him the avenger of blood; and if he seeth no man, solitude is dreadful unto him. No otherwise is it with them who are thoroughly convinced of sin. ‘They were alive as the apostle speaks, Rom vu, and at peace, fearing no more evil than they felt; perhaps persuading themselves that all things were well between God and their souls, or not much solicitous whether they were or not. In this state, the commandment comes and discovers their guilt and danger thereon, and unveils the curse which until now was hidden from them, as the avenger of blood ready to execute the sentence of the law. This being a thing which they never expected nor feared, fills them with great surprisals. Hence are those cries of such persons, What shall we do to be saved? that argue a great distress, and no small amazement. And those who know nothing of these things, are utterly ignorant both of sin and grace.

Obs. XI. The revelation or discovery of the promise or of Christ in the promise, is that alone which directs convinced sinners into their proper course and way.—This is the setting of a hope before them, wherein they are called to ‘look unto their strong tower, as prisoners of hope, that they may be brought out of the pit through the blood of the everlasting covenant.’ The man-slayer probably might have many contrivances suggested in his mind, how he might escape the danger whereunto he was exposed. To leave his present habitation, to lie hid, to betake himself into woods or deserts, and the like vain hopes might present themselves unto him. But all these things did but keep him out of his way, and divert him from his duty; and the longer he entertained them in his thoughts, the more his danger was increased, and his life hazarded. It was the remembrance alone of the city of refuge, set before him in the law, that directed him to his proper duty, and set him in his way unto safety. It is no otherwise with persons under the convictions of sin. Many things present themselves unto their minds, with hopes of relief attending them. Sin itself, with a continuance therein, will do so, so also will sloth, and the procrastination of present duty; but especially some duties themselves, a righteousness by the works of the law will do so, and with many is effectual unto their ruin. Whilst these, or any of them, are attended to, the way of duty and safety is hidden from the eyes of sinners. But when the promise, Christ in the promise, is proposed unto them, is set before them, so soon as they direct their eyes that way, they see their course plain before them, and what it is they must betake themselves unto, if they intend a deliverance out of the condition wherein they are.

Obs. XII. Where there is the least of saving faith, upon the first discovery of Christ in the promise, it will stir up the whole soul to make out towards him, and a participation of him.—As faith is begotten in the soul by the promise, so the first natural genuine act of it tends to a farther interest in, and participation of that promise. In going to Christ upon his call and invitation, in laying hold upon him in the promise, consists the nature, life, and being of the duty, obedience, and grace of that faith which 15 in the heirs of promise.

Obs. XIII. It is the duty and wisdom of all those, unto whom Christ in the promise is once discovered, by any gospel means or ordinance once set before them, to admit of no delay, of a thorough closing with him.—Many things, yea things mnumerable, will offer themselves with subtlety and violence unto that end; yea all the craft and power of the gates of hell, will engage to the same purpose; but: as faith being really set on work will prevail against them all, so it is our duty to avoid them, as those which under specious pretences strike at the life and eternal welfare of our souls.

Obs. XIV. There is a spiritual strength and vigour required unto the securing of our interest in the promise, koarnoa, ‘to lay fast and firm hold upon it.’—The greatness of our concern therein, the opposition that will be made thereunto, the love wherewith our faith ought to be accompanied, dorequire the utmost of our strength and diligence herein.

Obs. XV. The promise is an assured refuge unto all sin-distressed souls who betake themselves thereunto.

Obs. XVI. Where any souls convinced of sin by the charge of the law, and their own lost condition thereon, do betake themselves unto the promise for relief, God is abundantly willing that they should receive strong consolation.—For herein doth the nature of that faith consist, which hath the promise of pardon, justification and salvation, given unto it. And hereon I might enlarge, to manifest the true nature of that faith which hath the promises, but I must not too far digress.

Ver. 19.— Which (hope) we have as an anchor of the soul, both sure and steadfast, and which entereth into that wethin the vail.

Having made mention of our hope, with respect unto the promise of _ God, he adds an account of the use of that hope in the course of our faith and obedience. And he leaves herein the metonymical signification of the word, returning unto that which is proper, namely, the grace of hope in us. But this he doth not absolutely, but as it includes its object, or the promise laid hold upon by faith. For he doth not expressly mention hope itself, but includes it in the relative article, and so respects not itself alone, but its object also, which he had mentioned before, hope as arising from, or caused by and fixed on the promise of God. Wherefore the use of hope, as fixed on, and mixed with that promise, securing our interest therein, is that which he declares in this verse. And three things are to be briefly spoken unto in the opening of these words. 1. The nature of this hope. 2. Its use and properties. 3. [ts operation and effects. The first is included, the second expressed under a natural, and the third under a typical similitude.

First. The grace of hope being not expressly mentioned, but only included in the words, and that not with respect unto its essence and nature, but its use and operation, here is no occasion given to insist upon it. Only whereas it is supposed as the principal subject of the proposition, it may briefly be spoken unto.

This hope elsewhere he calls our confidence, and ascribes a καυχημα, ‘a glorying or boasting unto it, ch. 11. 6, and a wAnoodogia, or “ full assurance,’ ch. vi. 11. Wherefore it is that grace whereon our assurance, or that full persuasion of faith, which gives confidence and glory, doth depend. And there is nothing more adverse unto it, than the common notion of hope. For it is generally conceived as a dubious, uncertain, fluctuating expectation of that which may be, or may not be, for the future. Now, although such expectations of all sorts, may be included in the general notion of hope, yet are they excluded from the nature and use of that grace of hope, which is recommended unto us in the Scripture. For this is a firm trust in God, for the enjoyment of the good things contained in his promises, at the appointed season, raising in the soul an earnest desire after them, and expecta- _ tion of them. And for want of the knowledge of the nature of this grace, inany live without any benefit of its exercise. Let two things concerning it be observed, and they will give light unto its nature and use. 1. That it springs from faith, in that it fixeth all its expectation on the good things in the promise, and that as promised. But it is faith alone that receives the promise, and giveth an interest therein. 2. That its nature and essence consists in trust in God, which, if it be not the foundation of all its exercise, whatever may be so called, is but a deceiving presumption,. Ps. xxxiti. 18, ΧΗΣ 5, exxx. 5, &e. Wherefore it 1s the fiduciary act of faith on God in the promises, as it respects the good things of it, as yet absent, future, unenjoyed.

Secondly. The use and operation of this hope, the apostle expresseth by a double metaphor, the one taken from things natural, the other from things instituted and typical. Its use he sets forth by a metaphor taken from things natural; it is the anchor of the soul, firm and stable; and its operation by a metaphor taken from things typical— it entereth into that within the veil.. |

First. In itself, as unto its use, he compareth it unto an anchor: we aykupav της ψυχης; it is ‘the anchor of the soul.’ For the souls of believers, it seems, have need of an anchor, and there is much instructive efficacy in such similitudes. They are the only lawful images in things sacred; for that which in itself is invisible, is by a suitable representation proposed unto the reason of the mind, and even objected unto sense itself. Hence, as used in the Scripture, they are eminently communicative of spiritual light and experience unto the soul. And this instructive allusion is to be taken from the principal ends of the things compared, and ought not to be extended to other circumstances which belong not thereto; yea, dissimilitude is allowed in them all. Wherefore our hope, as before described, is compared unto an anchor. First. With respect unto its use. Secondly. With respect unto its adjuncts and properties; as the nature and use of an anchor is to hold fast the ship whereunto it doth belong, and to keep it steady. And it is principally of use at two seasons. 1. In storms and tempests, when the art and skill of the mariners are overcome by the fierceness of the wind and sea, that they cannot steer the ship in its right course, nor preserve it from rocks or shelves. Then is an anchor cast out, which, if it have the properties here mentioned, will hold fast and retain the ship in safety against all outward violence. 2. When ships are in their harbour, that they may not be tossed up and down at uncertainty, that men may attend their occasions, and not be driven to and fro with every wind, which our apostle alludes unto, Eph. iv. 13, 14, an anchor is cast to keep the vessel steady to its posture. There are therefore two things supposed in this allusion. First. That the souls of believers are sometimes exposed unto storms; and a stress of spiritual dangers, persecutions, afflictions, temptations, fears, sin, death, and the law, do make up these storms that ofttimes beat upon them. And they are compared here unto storms: 1. Because of their violence. ‘There are degrees in them, and some are far more urgent than others, as storms are of various sorts; but generally all of them have one degree or other of fierceness and violence. 2. Because of their tendency: they tend in their own nature unto ruin and destruction. It falls out indeed sometimes that a storm at sea, although it terrify the passengers, and discompose the ship, yet accidentally falling in with its course for a season, doth speed it in its voyage. But in their own nature all storms tend unto ruin and destruction. So likewise do all the ways and means whereby the state of believers with their interest in the promise are assaulted. They all tend unto the ruin of their souls. It is true, through the holy, wise disposal of all things, by the Lord Jesus Christ, they do for the most part issue in the growth of their faith, and furtherance of their salvation. But this they have not of themselves, their work and tendency is of another nature. Our apostle gives us a description of these storms, with the use of this anchor in them, and the success thereof in the safety of the souls of believers, Rom. viii. 33, 36, 38, &c. Secondly. The ordinary occasions of this life, and our duties towards God and men therein, are like the trading of ships in their harbour. For therein also a good and sure anchor is necessary for them, the neglect of the use whereof hath proved ruinous to many. And without that which spiritually answers thereunto, we shall fluctuate up and down in all that we do, and be in continual hazard of ruin. In these seasons hope, as before described, is the anchor of the soul; and as that is let down through the waves and darkness of the ocean, by its cable, until it comes to fix itself in the bottom, so our hope let out as it were, by the sure word of God, entereth into that wherein it _ fasteneth itself, and fixeth the soul.

Secondly. The allusion respects the properties of an anchor, which as here expressed, are two, the one respecting its nature, the other its use. 1. It is aogadne, ‘sure;’ that will not fail, it may be safely trusted unto. The substance of it is firm, the proportion of it 15 suited unto the burden of the ship; and it is no fair promising and yet deceitful engine. 2. In its use it is βεξαια, ‘ firm and steadfast,’ which no violence of winds or storms can either break or move from its hold. Such is hope unto the soul. 1. In its nature it 15 ἀσφαλής, ‘sure,’ and not a deceiving imagination. ‘It maketh not ashamed,’ Rom. v. 5, by any failure or disappointment. Groundless presumptions are the deceitful engines whereby the souls of multitudes are ruined every day; of no more use than if the mariners should cast out a log, or a burden of straw, to stay their vessel in a storm. But hope proceeding on, and built on faith, is infallible, and will not deceive. 2. In its use itis βεξαια, ‘ firm and invincible,’ against all oppositions, not indeed from itself, but from the ground which it fixeth upon, namely, Christ in the promise, as the next words declare. For,

The way or means whereby this spiritual anchor secures our souls, is expressed-in the words following, eccoxouevny εἰς TO ἐσωτερὸν TOU καταπετασματος, ‘and which entereth into that within the vail.’ And herein there is a dissimilitude in the comparates. For an anchor is cast downwards, and fixeth itself in the earth at the bottom of the sea; but hope ascendeth upwards, and fixeth itself in heaven, or in that which is therein. And we must inquire, 1. What is this veil? 2. How hope entereth it? 3. What is that within it, that bope entereth into?

First. For the veil itself, the apostle unto that natural allusion which he insists upon, adds also one that is typical, which renders the whole context figurative, as we showed before. The veil, therefore, here alluded unto, was that which parted the most holy place from the sanctuary or body of the temple. ‘This, our apostle calls the ‘second vail,’ ch. ix. 3, and here ‘the vail’ absolutely. For the body of the temple whereinto the priests only entered to offer incense, was separated from the people by the first veil, as the most holy place was from that by the second veil. Through the former, the ordinary priests passed every day to offer incense; through the latter, the high priest passed, and that once a year. Now, that which was denoted hereby with respect unto Christ and his priesthood, were these aspectable heavens, through which he passed in his ascension into the glorious presence of God. See our exposition on ch. iv. ver. 14. Within the veil, therefore, is within and above these visible heavens, the place of God’s glorious residence, the holy tabernacle not made with hands, where the Lord Christ continueth to administer for his church.

Secondly. This, hope entereth into, or passeth through. The heavens are as a veil unto the sense and reason of man; there, their sight and their thoughts are bounded; they can neither discern nor judge of any thing that is above or within that veil. But faith with hope pierceth through it; no created thing can keep them at a distance from God himself. Asan anchor stays not in the waves of the sea, as it cannot fix itself in the waters, but pierceth through them until it come unto solid earth in the bottom; no more doth or can the hope of a believer fix itself on any thing under these heavens, but it pierceth through all till it come within the veil. And this it doth, 1. under the conduct of faith, which goes before it, and presents unto it the things hoped for, Heb. xi. 1. 2. By the rule and line of the’ word, which on no occasion it will vary from. And,

Thirdly. This it doth, εἰς ro ἐσωτερον, ‘to that which is within.’ And what is it that is within this veil? Not an ark and a mercy-seat, not tables of stone and cherubim, the work of men’s hands but the things signified by them: God himself on a throne of grace, and the Lord Christ, as the high priest of the church, standing at his right hand. God the Father as the author of the promise of grace, Christ as the purchaser of all mercy, the counsel of peace being between them both. Here hope fixeth itself, to hold the soul steadfast in all the storms and tempests that may befal it. Wherefore, that which hope fixeth on within the veil, is, 1. The Father as the author. 2. The Lord Christ as the purchaser. 3. The covenant as the conveyance of all grace, which were all typically represented by the things within the veil of old. And the apostle makes use of this expression for two reasons. 1. Because our hope and faith are not now fixed and bounded on types, shadows, and obscure representations of the good things of the promise, as things were under the Old Testament. ΑἹ] these things are now passed away, and we have immediately to deal with God and Christ Jesus. 2. To instruct the Hebrews in the nature and use of the old tabernacle institutions, and from thence in the true nature of the priesthood of Christ, which he is now returning to. And _we may observe from these words,

Obs. XVII. That all true believers are exposed to storms and tempests in this world: This makes anchors so necessary for them. The wise God would not have provided an anchor for them, and enjoined its use, if he had not known they would be exposed unto storms. He that dwells at peace in his house, of all things thinks least of an anchor. But we are to look for storms. Suppose’ we might pass our time of sojourning here, without outward troubles, (and he is exceedingly unwise who promiseth unto himself any such thing, whilst we are in the flesh, and accompanied with so many occasions of distress on every hand,) yet who can escape from those inward trials, exercises, and troubles, from temptations, darkness, sin, and the law, wherewith we are often tossed and afflicted, and it may be for a season, not comforted? For, |

Obs. XVIEI. These storms would prove ruinous unto the souls of believers, were they not indefeasibly interested by faith and hope in the promise of the gospel. Every storm almost will be too hard for ships without cables or anchors. And as little security have we in a time of trial from any thing in ourselves, if hope hold not fast on the promise, which is the anchor of the soul. And this it will do if it be genuine. For,

Obs. X1X. No distance of place, no interposition of difficulties, can hinder tlie hope of believers from entering into the presence of,” and fixing itself on God in Christ. It pierceth through the clouds, passeth through the heavens, stops not at their glorious veil, until | it comes unto the eternal Fountain and Spring of all grace and mercy. And therefore,

Obs. XX. The strength and assurance of the faith and hope of believers is invisible unto the world. They enter in within the veil, where no eye of reason can pursue them. There all their concerns are hid, and the secret influence which unto all purposes they have from thence, is sometimes admired, sometimes derided by the blind and wicked world. However, it is effectual to their good; for,

Obs. XXI. Hope firmly fixed on God in Christ by the promise, will hold steady, and preserve the soul in all the storms and trials that may befal it. It is an anchor both sure and steadfast. Wherefore,.

Obs. XXII. It is our wisdom at all times, but especially in times of trial, to be sure that our anchor have a good hold-fast in heaven. This alone will be our preservation and security, if we are fixed on that within the veil.

Ver. 20.— Whither the forerunner is for us entered, Jesus, made an High Priest for ever after the order of Melchisedec.

The apostle issueth this long digression, as he doth all his other discourses, in the person of Christ; who, being the Author and Finisher of our faith, with him he begins, and in him he ends continually. ~ And three things he aims at in this verse.

1. To give new assurance unto the efficacy and prevalency of hope fixed on the promise, as it enters in unto that within the veil; namely, because Christ our high priest isthere. It enters there, ὅπου, ‘whither’ Christ is gone. Even heaven itself would be no safe place for us to fix the anchor of our trust and hope in, if Christ were not there. For without him, there would be no throne of grace in heaven, as there could have been no typical throne in the sanctuary, without the mercy-seat. And this contains the relation between the two verses; wherein we see that,

Obs. XXIII. After the most sincere performance of the best of our duties, our comforts, and securities are centered in Christ alone. Our hope entering within the veil, is a safe anchor, because Christ is there.

2. Aoyteoeve γενόμενος. The apostle in these words, by an artificial transition, lands us on that coast which he all this while steered towards; and this is the priesthood of Christ, as represented in that of Melchisedec. That he had asserted, ch. v. 12, But upon the consideration of the depth of this mystery, the importance of the subjectmatter of it, with the present state of the most of these Hebrews, he engageth into that long digression for their due preparation unto the hearing and receiving of it, which we have now passed through. Wherefore, having discharged hissconscience and duty towards them, in various admonitions, he returns again in these words unto that design and discourse, which there he had broken off. And from the nature of his digression, we may learn that,

Obs. XX1V. As the minds of men are greatly to be prepared for the communication of spiritual mysteries unto them, so the best preparation is by the cure of their sinful and corrupt affections, with the removal of their barrenness under what they have before learned, and been instructed in. It is to no purpose, yea it is but the putting of new wine into old bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, whilst they live in a neglect of the practice of what they have been taught already.

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

First. He expresseth him by his name, Incove, ‘Jesus.’ And by the interposition of this name here, the apostle may design two things.

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

2. To reflect on the common use of that name in the world. This was the name under which he was reproached, reviled, crucified, and slain as a malefactor: they crucified Jesus. Wherefore, the apostle treating here of the glorious exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that name whereby he was known in the world, under which he was reproached and suffered. And this, ail the apostles were careful to inculcate in the first preaching of the gospel; ‘ Jesus of Nazareth,’ Acts ii. 22. ‘ This Jesus hath God raised up, ver. 32. ‘His Son Jesus, whom ye delivered up, and denied in the presence of Pilate, ch. 11.13. ‘Jesus of Nazareth, whom ye crucified,’ ch. iv. 10. ‘Jesus whom ye slew and hanged on a tree,’ ch. v. 30. For as they testified hereby, that they were not ashamed of his cross, so they laid in security for faith, against all those fond imaginations which have been since vented, that Christ in heaven and in us, is somewhat else than.that Jesus who was crucified on the earth. This is that which by the use of this name, he calls our faith unto, namely, that it is one and the same Jesus, who was μηροὶ and is exalted, who died ignominiously, and lives for ever in dition, the same on the cross, and the same at the right hand of the Majesty on high. Hence, he is still represented in heaven as a ‘lamb slain, Rev. v. 6. And all apprehensions unto the contrary, are destructive unto the whole foundation of the gospel.

Secondly. He describes him by that office and action, whence our hope receives its great encouragement to enter within the veil; namely, that he is προῦρομος ὑπερ ἡμων, ‘a forerunner for us,’ and as such, is entered in thither. In this place alone is this title assigned unto the Lord Christ, though the things intended in it, are elsewhere expressed. And so it must be said concerning the name of a surety, which our apostle makes use of in the next chapter, ver. 22. Great mysterious truths may often be comprised in one word, used and employed by the Holy Ghost for our instruetion; and therefore, every word of the Scripture is diligently to be searched into. It is indifferent whether we render the words, ‘ the forerunner for us,’ that is, our forerunner is entered, or the ‘ forerunner is entered for us.’ In the first’ | way, the qualification of his person, a ‘forerunner for us τ᾿ in the latter, the design of his action, the ‘forerunner acting for us,’ is intended. Both come to the same purpose, and our translators so place the words, as if they inclined unto the latter sense. ‘Two things we are to inquire into. 1. Whatisa forerunner? 2. What the Holy Ghost would instruct us in, by this ascription unto Christ—he is a forerunner entering within the veil for us?

1. Προδρομος, precursor, is one who in an affair of public concern, makes speed by himself unto the place whereunto the affair belongs, to give an account of it, and to dispose of all things needful and suited unto the disposal of the affair that he reports. Commonly, indeed, such a public harbinger is inferior unto those who come after, under whose conduct, the main of the affair doth abide. But this is only where he who is the forerunner or harbinger is so, and no more. But now, although the Lord Christ be a forerunner also, yet he is more; he is the person in whose hand lieth the whole affair and its conduct. And he was himself, the forerunner, because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly. 1. His being a forerunner. 2. For us. 3. Where he is so, within the veil.

First. He is in his entrance into heaven, or the holy place, προδρομος, a ‘forerunner.’ This, the high priest of old, when he entered once a year into the holy place, was not. He entered thereinto himself, but he made no way for any to follow after. He did not go before the people to give them an entrance into the holy place; but both by his entrance and his return, signified their exclusion for ever. We have then, herein, another instance of the excellency of our high priest and his office. When he entered into the holy place, he did it not merely for himself, but to go before, to lead and conduct the whole church into the same glory.

Secondly. He is a forerunner, ὕπερ ἡμων, ‘for us; that is, for all believers, for the whole church in all times, ages, and places. And this he is, three ways.

tidings, and to declare what is the success that hath been obiained in the affair which he giveth an account of. The Lord Christ, entering into heaven, makes an open declaration, that he hath led captivity captive, spoiled principalities and powers, triumphed over them, that he hath obtained his portion, and divided the spoil with the strong, Isa. ii. 12, that he hath rescued his church from the power of sin, Satan, death, and law. And there were two parts of the triumphant deelaration made by this forerunner of the church. 1. That he had discharged his original engagement for the salvation of believers under the Old Testament, on the faith whereof, they were accepted with God and saved. Hence, upon his entrance within the veil, they also join in that doxology, Rev. v. 9—12. And he was their forerunner also, For, although [ have no apprehension of the limbus patrum fancied by the papists, yet I think the fathers that died under the Old Testament, had a nearer admission into the presence of God, upon the ascension of Christ, than what they enjoyed before. They were in heaven before, the sanctuary of God; but were not admitted within the veil, into the most holy place, where all the counsels of God in Christ are displayed and represented. There was no entrance before, either as to grace or glory within the veil, Heb. ix. 8, For, as I said, within the veil are all the counsels of God in Christ laid open, as they were typified in the holy place. This, none could or were to behold, before his own entrance thither. Wherefore, he was their forerunner also. 2. To declare the redemption of all the elect that were to follow him in their several generations. This is triumphantly declared in heaven, Ps. xlvii. 5—7, Ixviu. 18, 24—26.

1. With respect unto our present gracious entrance into the holiest, by faith and prayer. This way was not made for us, whilst the old tabernacle was standing, ch. ix. 8. But this way is now prepared for us by our forerunner, ch. x. 19—22. We have an entrance into heaven, even whilst we are here on the earth. An entrance is made for our faith, for ourshope, for our prayer; wherever they enter, our souls do enter, and are present. And this entrance we make daily, and that with boldness and assurance, on the account of our forerunner.

2. As unto our future entrance into glory. Under this capacity as a forerunner, it belongs unto him to prepare mansions for us in his Father’s house, whither he is gone, and which he hath promised. to do, John xiv. 2, 8. He prepares mansions for us, and he prepares us for those mansions, suiting grace and glory unto each other. Heaven, indeed, is ready for us, whenever we are meet and ready for heaven.

Thirdly. By the way of possession. He had now obtained for the church, eternal redemption, and purchased for them, and in their name, an everlasting inheritance, Acts xxvi. 18. This he went, for them, and in their name, to take possession of, and to reserve it in the heavens for them, 1 Pet. i. 4. Hereon, being by adoption made heirs of God, they become to be co-heirs with Christ, Rom. vill. 17, and are at last admitted into the same glory with him. So is he a forerunner for us.

into heaven itself, the place of the glorious presence of God. And this also may be considered two ways. ο 1, With respect unto what he hath already done for us; and two things are included therein. 1. That he’ had completely finished the work he had to do upon the earth. He had absolutely won the victory, and secured the church from all its spiritual adversaries. With- - out this, a triumphant entrance into heaven had not been granted unto him. 2. God’s blessed approbation of all that he had done here below, Isa. litt. 11, 12; Phil. τ. 7—11.

2. With respect unto what he hath yet to do for us. Hence it is that he is not said absolutely to enter into his glory, but to enter as a priest, as through a veil, as into the holy place, where he continues as our forerunner in the exercise of that office, as the apostle declares in the close of the verse: ‘made a high priest after the order of Meichisedec,’ whereof we must treat in the next chapter.

Obs. XXVI. Now the Lord Jesus having thus entered into heaven as our forerunner, gives us manifold security of our entrance thither also, in the appointed season. This he assures us of, John xiv. 3, 19. For, 1. He passed through all the storms of trialé, temptations, persecutions, and death itself, that we are exposed unto, and yet is landed safely in eternal glory. His anchor was trust and hope, in all his storms, ch. 11. 13; Isa. 1. 7—9. And it was tried to the utmost, Ps. xxii. 8—10. It ‘preserved him in them all, and will be no less faithful unto the whole church. As he hath thus gone before us, he is able to succour us, and hath given us in himself a pledge of success. 2. He is now where our hope’is fixed, namely, within the veil, where he takes care of it and will preserve it to the end.

Obs. XX VII. Again, if the Lord Christ be entered into heaven as our forerunner,.it is our duty to be following him with all the speed we can. And it is required hereunto, First. That we be willing to follow him in the way wherein he went, as well as to the place whither he is gone. And the way he went was, 1. The way of obedience, ch. v. 8, 9. 2. The way of suffering, ch. xi. 2. Holiness and the cross, are the two essential parts of the way whereby our forerunner entered into glory. Secondly. That we burden not ourselves with any thing that will retard us, ch. xii. 1.

Obs. XXVIII. And we may see whereon the security of the church doth depend, as to the trials and storms which it undergoes in the world. He that can consider the opposition that is made unto it in the world, the counsel, the power, and the malice which are engaged unto its ruin on the one hand, and its own weakness, solitariness, helplessness on the other, cannot but admire whence it is that it is preserved one moment from destruction.

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

Obs. ΧΧΙΧ. And what will he not do for us, who, in the height of his glory is not ashamed to be esteemed our forerunner 7 What love, what grace, what mercy, may we not expect from him? And,

Christ as our forerunner, that in a peculiar manner they are to fix and fasten themselves upon.

THERE are almost as many different analyses given of this chapter, as there are commentators upon it. And sometimes the same person proposeth sundry of them, without a determination of what he principally adheres unto. All of them endeavour to reduce the whole discourse of the apostle, unto such a method as they judge most artificial and argumentative. But, as I have elsewhere observed, the force of the apostle’s reasonings doth not absolutely depend on any such method of arguing, as we have framed unto ourselves. There is something in it more heavenly and sublime, suited to convey the efficacy of spiritual truth, as to the understanding, so to the will and affections also. For this reason, I shall not insist on the reducing of this discourse unto any precise logical analysis, which none of the ancients do attempt. But whereas, those methods which are proposed by learned men, whereunto, in their judgment, the apostle’s arguing is reducible, are only diverse, and not contradictory unto one another; the consideration of all, or any of them, may be of good use to give light unto sundry passages in the context. Those who have laboured herein with most appearance of accuracy, are Piscator and Gomarus. My design being to examine and consider all the apostle’s arguings, and their connections particularly, I shall content myself with a plain and obvious account of the whole in general. The design of the apostle in this chapter, is not to declare the nature, or the exercise of the priesthood of Christ, though the mention of them be occasionally inserted in some passages of it. For the nature of it he had spoken unto, ch. v. and treats of its use at large, ch. ix. But it is of its excellency and dignity that he discourseth in this place, and that not absolutely neither, but in comparison with the Levitical priesthood of the church under the Old Testament. As this was directly conducing unto his end, so it was incumbent on him in the first place, to confirm: for if it were not so excellent, it was to no purpose to persuade them to embrace it, who were actually in the enjoyment of another. This, therefore, he designeth to prove, and that upon principles avowed by themselves, with light and evidence taken from what was received and acknowledged in the church of the Hebrews, from the first foundation of it. After this, he manifests abundantly the excellency of this priesthood, from its nature and use also. But he was, in the first place, to evince it from the faith and principles in the ancient church of Israel, which he doth in this chapter: for he declares how God had in many ways instructed them to expect an alteration of the Levitical priesthood, by the introduction of another VOL. III. DD more useful, efficacious, and glorious; the continuance of them both in the church, at the same time, being inconsistent.

Herein was the authority and infinite wisdom of God, made manifest in his dealing with the church of old. By his authority he obliged them unto a religious observance of all those institutions which he had then appointed; this he did unto the last day of the continuance of that state of the church, Mal. iv.4—6. But in his infinite wisdom, he had before them, in them, and with them, inlaid instructions for the church, whereby they might see, know, and _ believe, that they were all to cease and issue in something better, afterwards to be introduced. So Moses himself, in all that he did in the house of God, ‘gave testimony unto what was to be spoken and declared afterwards,’ ch. 11. 5.

And with respect unto both of these, did that church greatly misearry. For first, in many ages it could not be brought with any constancy to submit unto the authority of God, in obedience unto his ordinances and institutions, as the whole story of the Old Testament doth declare. And now, when the time was come, wherein they were all to cease, under a pretence of adhering to the authority of God, they rebelled against his wisdom, and refused to consider the instructions which he had inlaid from first to last, concerning their ceasing and alteration; whereon the generality of the church fell and utterly perished. This therefore the apostle designs here to enlighten them in.

And this should teach us with what diligence, with what reverence, with what subjection of soul, and resignation of our understandings unto the will and wisdom of God, all divine revelations are to be inquired into. So dealt in this matter the holy men and prophets of old, 1 Pet. i. 10,11. And as for want hereof, the whole church of the Jews perished at this season; so in all ages sundry particular persons did woefully miscarry: see Lev. x. |—3; 2 Sam. vi. 6, 7; 1 Chron. xiii. 1}. And the want hereof is the bane of most churches in the world at this day.

In order unto the end mentioned, the apostle in the first place declares, that antecedently unto the giving of the law, and the institution of the Levitical priesthood thereby, God had, without any respect thereunto, given a typical prefiguration of this priesthood of Christ, in one who was on all accounts superior unto the Levitical priests, when they were afterwards introduced. This sacred truth, which had been hid for so many ages in the church, and which undeniably manifests the certain future introduction of another and a better priesthood, is here brought to light, and improved by the apostle. As life and immortality, so all spiritual truth, was brought to light by the gospel, 2 Tim.i.10. Truth was stored up in the prophecies, promises, and

_ institutions of the Old Testament; but so stored up, as it was ina great measure hidden also, but was brought forth to light, and made manifest in the gospel. For whereas it is said, that the great mystery of the manifold wisdom of-God was hidden in him from the beginning of the world, Eph. i. 9, 10, the meaning is not, that it was so hid in for he had done so variously from the foundation of the world, or the giving of the first promise. But he had so laid it up, and stored it in his sacred revelation, as it was much hid from the understanding of the best of men in all ages, until it was displayed and brought forth to light by the gospel, Ps. xlix. 4, Ixxvii. ὦ, And all that glorious evidence of the grace of God, which now appears unto us in the writings of the Old Testament, is from a reflection of light upon them from the New Testament, or the revelation of God by Jesus Christ. And, therefore, the whole church of the Jews, although they were in the entire possession of those writings of the Old Testament for so many ages, never understood so much of the mystery of the will and grace of God declared in them, as every ordinary believer under the gospel, is enabled to do. And if we have the privilege and advantage of those oracles of God which were committed to them, incomparably above what they attained unto, certainly greater measures of holiness, and greater fruitfulness in obedience, are expected from us than from them. These things, the instance here insisted on by our apostle, will manifest.

He in whom this prefiguration of the priesthood of Christ was | made, is Melchisedec, concerning whom and his priesthood, an ac- Ὁ count is given in the first part of the chapter unto ver. 11. And the description given of him, consisteth of two parts: 1. The proposition of his story, or what is recorded concerning him, ver. |1—3. 2. The application of it unto the present purpose and design of the apostle, ver. 5—10. And this closeth the first general part of the chapter.

The second part of it, from ver. 10, unto ver. 24, consisteth in a double inference, with their improvements taken from that discourse, as respecting Christ in his office.

1. He infers the removal, abolition, or taking away out of the church, the whole Aaronical priesthood, with all the worship of the tabernacle and temple, which depended thereon. This he evidently proves to ensue from the respect that was had unto the Lord Christ in the priesthood of Melchisedec, whereof he had given an account. Hereunto do all arguings belong, ver. 11—17.

2. He infers the excellency of the priesthood of Christ in itself, above that of the tabernacle even during its continuance, which follows no less evidently from what he had proved before, ver. 18 —24,

3. Having laid this foundation in his demonstration of the necessary removal of the Aaronical priesthood, and the preeminence of that of Christ above it, even whilst.it did continue, he further declares the nature of it, from the dignity and qualifications of his person, with the manner of the discharge of his office on this account, ver. 24—28. For the design of the apostle in this Epistle, especially in this chapter and the three that ensue, is open unto us, or turn aside a double veil; the one here below, the other above: that below is the veil that was on all the ordinances, institutions, ceremonies, and types of the law. This is the veil that is unto this day upon the Jews, that they cannot see unto the end of things that were to be done away. ‘This he removes by giving a clear and full account of the mind of God in them, of their use and signification. The other above, is the ay: of the heavenly sanctuary: this he opens unto us in a declaration of the ministry of Christ our High Priest therein, as we shall see. And under these heads, as the apostle plainly convinceth the Hebrews of the ceasing of their priesthood and worship, and that unto the unspeakable advantage of the church: so to us he doth unfold the principal design and end of all the Mosaical types of the Old Testament, with the institution of God in them.

This may suffice as a plain view and prospect of the general scope of the apostle in these discourses. The especial coherence of one thing with another, the nature of his instances, the accuracy and force of his arguings, the perspicuity of his deductions, with the like concernments of the argument in hand, shall be observed and spoken unto, as they particularly occur in our progress.

There is little variety in the translation of these verses, Θεοῦ ὑψιστου, Vul. Lat. Dei summi, for altissimi, ‘the most high God.’ Aro παντων, Syr. 55 77, ‘of all;’ but adds m a new way of exposition, DI may xm mnt, fevery thing that was with him;’ that is, of the spoils, as it is afterwards expounded. Eyeouce, Vul. Lat. divisit; properly, Syr. wp, ‘separated,’ laid aside, Bez. impartitus est, ‘imparted, gave.’ Αγενεαλογητος; Vul. Lat. sine genealogia; Bez. sine genere, ‘ without stock;’ sine serie generis, ‘ without pedigree.’ The Syriac gives us an exposition of this passage, ‘whose father and mother are not written in the generations or genealogies, neither the beginning of his days, nor the end of his life;’ which manifests how ancient this exposition of these words was in the church. Meve ἱερευς, Syr. mn. Np, ‘ his priesthood remaineth.’

Ver. 1—3.—For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom.also Abraham divided out a tenth part of all; first, being by interpretation, king of righteousness; and after that also, king of Salem, which is ‘king of peace: without father, without mother, without pedigree; having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a priest continually.

The words are an entire proposition, consisting of a subject, and a predicate, or what is affirmed of it. Unto the subject spoken of, which is Melchisedec, there is adjoined a large description, by its properties and adjuncts in sundry particulars. That which is affirmed of him, as so described, which is the predicate of the proposition, is contained in the last words, or the close of the third verse: but being ‘made like unto the Son of God, abideth a priest for ever.’

The introduction of the whole discourse, and therein its connection unto what went before, is contained-in the causal particle yag, ‘ for;’ and this may respect the reason why the apostle affirmed, and insisted so much on it, that the Lord Christ was a priest after the order of ᾿ Melchisedec. For, both the truth, saith he, of my assertion, and the necessity of insisting thereon, will be sufficiently manifest, if you will but consider who this Melchisdec was, how he is represented in the Scripture, and what is affirmed of him. Or respect may be had in this word unto the whole preceding discourse, from ch. v. 11. There he lays the foundation of it, affirming, that he had many things to say of this Melchisedec; and those such, as they would not easily understand, unless they diligently applied their minds unto the knowledge of divine mysteries; hereof he now designs to give them an account. ‘ For this Melchisedec,’ &c. But the connection is most natural unto the words immediately preceding; and a reason is given of what was affirmed in them, namely, that ‘Jesus was made an high priest for ever, after the order of Melchisedec,’ ch. vi. 20, for it was thus with this Melchisedec.

Obs. 1. When truths in themselves mysterious, and of great importance unto the church, are asserted or declared, it is very necessary that clear evidence and demonstration, be given unto them; that the minds of men be left neither in the dark about their meaning, nor in suspense about their truth. So dealeth our apostle in the large ensuing confirmation, with which he establisheth his foregoing assertion.

The person spoken of is variously described. 1. By his name— Melchisedec. 2. By his original office—he was a king. 3. The place of his rule or dominion, which was Salem; king of Salem. 4. By another office added to the former, which principally belongs unto the design of the apostle; which is described, First. By the nature of it, the priesthood—a priest. Secondly. By its object and author—of the Most High God. Thirdly. By his actiugs as a priest—he blessed Abraham: illustrated, 1. By the manner of it—he met him. 2. By the time of it and its circumstances—when he returned from the slaughter of kings. 6. By the acknowledgment of his office made by Abraham—he divided unto him the tenth part of all. 7. By the interpretation of his name—the king of righteousness. 8. Of the place of his reign—king of Peace. 9. By sundry properties of his person, gathered out of the relation of his history in the Scripture—without father, without mother, without pedigree, without beginning of days, or end of life. These descriptions in all these particulars being given of him, there are two things concerning him. First. That he ‘ was made like unto the Son of God.’ Secondly. That he abideth a priest continually;’ all which things must be spoken unto.

~~ 1. For the person spoken of, and described by his name, Melchisedec, I shall in this place say no more of him but what is necessary for the understanding of the text. For I shall not here examine those opinions and disputes concerning him, which, for the most part, have been raised by needless curiosity. The fond and impious imagination of them who would have him, some of them, to be the Holy Ghost, and some of them God, even the Father himself, have been long since exploded. That he was an angel in human appearance, is so contrary to the design of the apostle, that not many have given countenance to that opinion. But that he was the Son of God himself, in a prelibation of his incarnation, taking upon him the form of a man, as he did afterwards the internal form and being in the personal union, some. learned men have conjectured and contended. Howbeit, this also is directly contrary to the text, wherein he is said to be ‘made like unto the Son of God.’ And indeed, all such opinions as make him more than, man, are wholly inconsistent with the design of the apostle, which is to prove, that even among men, there was a priest and priesthood, representative of Christ and his priesthood, superior to that of the law; which hath nothing of argument in it, if he were more than a man. Besides, he lays it down for a certain principle, ‘ that every high priest is taken from among men,’ ch. vy. 1, And therefore, if Melchisedec were a high priest, he was also thus taken from among men. Among those who grant that he was a mere man, very many, following the opinion of the Jews, contend that he was Shem, the son of Noah, who was certainly then alive, and of great authority in the world by virtue of his primogeniture. But this also riseth up in contradiction unto our apostle, beyond all possibility of reconciliation. The Jews, who are no further concerned in him but as to what is declared by Moses, may safely, as to their own principles, though not truly, conjecture him to be Shem. But whereas our apostle affirms, that he was ‘without father, without mother, without genealogy, having neither beginning of days, nor end of life,’ we are not allowed to interpret these things of him, concerning whom most of them are expressly recorded. Nor willit suffice tosay, that these things indeed are written of him under the name of Shem, but not under the name of Melchisedec: for this were to make the apostle to lay the weight of “so important an argument as that in hand, and from whence he infers the removal of all the ancient legal institutions out of the church, upon a nicety, and to-catch, as it were, at an advantage for it. Besides, let him be called as he will, it is his person in the discharge of his office, which the apostle speaks of, and the things affirmed of him, are not true concerning, or not truly applicable unto, Shem. And we may observe by the way, what a blessed effect it is of the care and wisdom of God towards the church, that there are so few things in the Scripture that seem to administer occasion unto the curiosities and conjectures of men, and of those, not any of them needful unto our faith and obedience, so as that these should receive the least prejudice, by our ignorance of the precise sense of those places. The whole is filled with such depths of wisdom and truth, as require our humble, diligent, reverend, careful search into them, all the days of our lives. But particular passages, historical or mystical, such as seem to leave room for variety of conjectures, are very few; had they been multiplied, especially in matters of any importance, it could not have been avoided, but that religion would have been filled with fruitless notions and speculations. And thus it hath fallen out in this matter of Melchisedec, which being veiled or hidden in the Old Testament, and that on purpose that we should know no more of him nor any of his concerns, but what is expressly written, all ages have been fruitlessly exercised, yea, pestered with such curious inquiries about him, as rise up in direct opposition unto the scope of the Holy Ghost, in the account given concerning him.

First. That he was a mere man, and no more buta man. For, 1. Every high priest was to be taken from among men, ch. v. 1. So that the Son of God himself, could not have been a priest, had he not assumed our nature. 2. If he were more than a man, there were no mystery in his being introduced in the Scripture, without father, without mother, without pedigree, for none but men have so. 8. Without this conception of him, there is no force in the apostle’s argument against the Jews.. ‘

Secondly. That he came not to his office by the right of primogeniture (which includes a genealogy) or by any other successive way, but was raised up and immediately called of God thereunto. For in that respect, Christ is said to be a priest after his order.

Thirdly. That he had no successor on the earth, nor could have; for there was no Jaw to constitute an order of succession, and he was a priest only after an extraordinary call.. These things belong unto | faith in this matter, and no more. |

‘Two things, every way consistent with the scope and purpose of the apostle, yea, eminently subservient thereunto, J shall take leave to add; the one as my judgment, the other as a probable conjecture only. And the first is, that although he lived and dwelt in Canaan, then and afterwards principally possessed by the posterity of the son of Ham, so called, yet he was none of the seven nations or people therein, that were in the curse of Noah, devoted unto bondage and destruction. For, whereas they were therein by a spirit of prophecy anathematized and cast out of the church, as also devoted unto destruction, God would not raise up among them, that is, of their accursed seed, the most glorious ministry that ever was in the world, with respect unto typical signification, which was all that could be in the world until the Son of God came in his own person. This I take to be true, and do somewhat wonder that no expositors did ever take any notice of it, seeing it is necessary to be granted from the analogy of sacred truth.

My conjecture is, that he was a person of the posterity of Japheth, who was principally to be regarded as the father of the Gentiles that were to be called. Noah had prophesied that God should enlarge the heart of Japheth, or persuade him so, as that he should return to dwell ‘in the tents of Shem, Gen. ix. 27. Unto Shem he had before granted the present blessing of the covenant, in those words, ‘ Blessed be the

Lord God of Shem,’ ver. 26, and thereby, the bringing forth of the promised seed, was confined unto his posterity. Hereon, among them was the church of God to be continued and upon the matter confined, until the Shiloh came, unto whom the gathering of the Gentiles was to be, in the enlargement of Japheth, and his return to dwell in the tents of Shem. And whereas, the land of Canaan was designed of God for the seat of the church in his posterity, he suffered it to be possessed first by the seed of cursed Canaan, that in their dispossessing and destruction, he might give a representation and security of the victory and final success of the Lord Christ and his church over all their adversaries. Before this came to pass, God, as I suppose, brought this Melchisedec and some others of the posterity of Japheth, into the land of Canaan, even before Abraham himself (in pursuit of the promise made unto Shem) had possession of it, and placed him there in a condition of office superior unto Abraham himself. And this might be done for two ends. 1. That a claim might be put in on the behalf of Japheth, unto an interest in the tents of Shem, in the type of the privilege for a while confined unto his family. This right and rule of Melchisedec in those places, which were to be the seat of the church enjoying the promise made to Shem, took, as - it were, livery and seisin for the Gentile posterity of Japheth, which was in due time to be brought into the full possession of all the rights and privileges of it. 2. That he might manifest that the state of Gentile converts, in the enjoyment of the promise and spiritual privileges of the church, should be far more excellent and better, than was the state and privileges of the posterity of Shem, whilst in their separate condition, God having provided some better things for us, that they without us should not be made perfect. But these things are submitted to the judgment of every candid reader.

I shall only add what is certain and indubitable, namely, that we have herein a signal instance of the sovereignty and wisdom of God. All the world had, at that time, generally fallen into idolatry and false worship. The progenitors of Abraham, though a principal branch of the posterity of Shem, (as it is like, in the line of primogeniture,) ‘dwelt beyond the river, and served other gods,’ Josh. xxiv. 2. Probably Abraham himself was not free from the guilt of that apostasy before his call. Canaan was inhabited by the Amorites, with the rest of the devoted nations on the one hand, and the Sodomites on the other. In the midst of these sinners above others, was this man raised up, the great type of Christ, with all the illustrious qualifications to be afterwards declared. And we may learn,

Obs. II. That God can raise the greatest light in the midst of the greatest darkness; as, Matt. iv. 16.

Obs. III. He can raise up instruments for his service, and unto his glory, when, where, and how he pleaseth..

Obs. IV. This signal prefiguration of Christ in the nations of the world, at the same time when Abraham received the promises for himself and his posterity, gave a pledge and assurance of the certain future call of the Gentiles, unto an interest in him, and participation. of him.

II. This is the person spoken of; and the first thing in the description of bim is his office, that he was βασιλεὺς, “ἃ king.’ So he is reported in the first mention of him, Gen. xiv. 18, ‘ Melchisedec, king of Salem.’ Now, whereas this doth not belong unto that wherein he was principally to be a type of Christ, nor is the Lord Christ any where said to be a king after the order of Melchisedec, nor doth the apostle make any use of the consideration of this office in him; we may inquire wherefore God laced him in that state and condition. And there seem to have been two ends thereof.

1. To make his typical ministry the more eminent and conspicuous, For, placing him in the condition of regal power and authority, what he was and did, would necessarily be more conspicuous and more regarded, than if he had been only a private man. And moreover, by those possessions and wealth which he had as a king, he was enabled unto the solemn and costly discharge of his office of priesthood, in sacrifices and other solemnities. God therefore made him a king, that he might be known and observed as he was a priest, and be able to bear the burden of that office. And these things were then not only consistent, but some preparation seems to be made for the conjunction of these offices, by the privilege and rights of primogeniture, whereof I have discoursed elsewhere. Now although nothing can be concluded from hence, concerning the preeminence of the priestly office among men above the regal, which the Romanists plead for, from mere vain and empty pretences; yet it doth follow, that the greatest temporal dignities and enjoyments ought to be subservient unto spiritual things, and the concerns of Christ..

2. Although he was not in his kingly office directly typical of Christ, yet he was, by being a king, the more meet to represent him as a priest, seeing ‘he was to be the only king and priest of the church also. And it may be observed, that although Moses in Genesis makes mention of the acts of both his offices, yet our apostle takes notice of those of one sort only. For Moses informs us, in the first place, that when he went to meet Abraham, he brought forth bread and wine, that is, for the refreshment of him and his army. Now, this was an act of regal power and munificence. This the apostle takes no notice of, but only of his receiving tithes, and blessing Abraham, which were both of them acts of Sacerdotal power. Wherefore, although it was convenient he should be a king, yet as a king, and in what he did as a king, he was no type of Christ, though there might be a moral resemblance between them. For as’ Melchisedec refreshed Abraham, the father of the faithful, and his army, when they were weary after their conflict with their enemies, and in the discharge of their duty; so doth the Lord Christ, as king of his church, take care to support, relieve, and refresh all the children of Abraham, all believers in all their duties, and in the whole course of obedience. So hath the wisdom of Ged disposed of things in the Scripture unto a fitness to give instruction, even beyond what they are first and principally designed to. And although this and the like considerations, should give no ‘ountenance unto men’s curiosity in the exposition and application of ab passages in the Scripture, beyond the severest rules of interpretation, yet may it encourage us to a diligent search into them, whilst we are duly steered by the analogy of faith. And I see no reason why we may not hence collect these two things.

Obs. V. 1. The Lord Christ, as king of the church, 1s _plentifully stored with all spiritual provisions for the relief, support, and refreshment of all believers in and under their duties, and will give it out unto them as their occasions do require.—For as Melchisedec represented the Lord Christ in what he did, so Abraham, in his battle and victory, was a type of all believers, in their warfare and conflict with all their spiritual adversaries. Wherefore, as he and all his were refreshed by the kingly bounty of Melchisedec, so shall they be from the munificence and unsearchable riches of Jesus Christ.

Obs. VI. 2. Those who go to Christ, merely on the account of his priestly office and the benefits thereof, shall also receive the blessings of his kingly power, in abundant supplies of mercy and grace.— Abraham designed nothing with Melchisedec, but the owning of his sacerdotal office, in giving him the tithes of all, and receiving his blessing. But when he met him, he was refreshed also with his kingly bounty. Many poor sinners go unto Christ principally, if not only at the first, upon the account of his sacerdotal office, to have an” interest in his sacrifice and oblation, to be made partaker of the mercy and pardon procured thereby. But when they come to him in a way of believing, they find that he is a king also, ready, able, powerful to relieve them, and unto whom they owe all holy obedience. And this answers the experiénce of many, it may be the most of them that do

III. This kingly office of Melchisedec is farther asserted by the specification of the place where he was king and reigned—he was king of (Σαλημ) Salem. There hath been great inquiry about, and much uncertainty there is concerning, this place or city. ‘Two opinions, all sorts of those who have inguired into these things with any sobriety, do incline unto. For as for one who hath not long since affirmed, that this Salem is Jerusalem that is above, the mother of us all, he hath thought meet to give other instances also, how little he understands the things he undertakes to.treat about. But some think it was that city, and no other, which was afterwards called Jerusalem, and became in David’s time, and so for a long’continuance, the principal seat of the church and solemn worship of God. This place, they say, was first called Salem, and afterwards, it may be presently after the reign of this Melchisedec, and on the occasion thereof, by the addition of mx or wt, “ ἃ vision,’ or ‘ they shall see’ Peace, called Jerusalem. Others think that Salem was a city or town not far from Shechem, which was afterwards destroyed: and there are reasons for both opinions.

Of this latter opinion Hierome is the principal author and maintainer in his Epistle to Evagrius. And there are three reasons for it, whereon he much insists. 1. That there was a city near Shechem that was called Salem, and no otherwise. And this is plainly affirmed in the Scripture, Gen. xxx. 18, ‘And Jacob came to Shalem, a ci of Shechem, which is in the land of Canaan. For those who τοῦ the words, D>w ty Ddw apys sam, ‘ Et venit Jacob pacificus, or incolumis ad urbem Shechem,’ so making the word appellative, and not the name of a place, are undoubtedly mistaken. For the same place is mentioned again in the New Testament by the same name, John iii. 23, ‘John was baptizing in Ainon near to Salim.’ For, that Salim and Salem are the same, Hierome well shows, with the reason of the variation. 2. He affirms, that at that time were seen at Shechem the ruins of the palace of Melchisedec, which manifested it to have been a munificent structure. 3. It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem. For Abraham was passing by the place where Melchisedec reigned, who thereon went out to meet him. Now, whereas he was returning from Hobah, which was on the left hand, or north side of Damascus, Gen. xiv. 15. Jerusalem was not in the way of his return, but Salem was.

On the other side, it is pleaded with more probability, that Jerusalem was the seat of his kingdom. For, 1. [t was anciently called Salem, which name is afterwards occasionally applied unto it, as that whereby it was known, Ps. Ixxvi. 2, ‘In Salem is God’s tabernacle, and his dwelling-place in Sion,’ where Jerusalem only can be intended. Afterwards some think that when it was possessed by the Jebusites, it began at first to be called Jebus-Salem, that is, Salem of the Jebusites, which by custom was transformed into Jerusalem. But the approved etymology from mx and 5, so that the names should signify, ‘a sight or vision of peace,’ is certainly true, and probably given by God himself. 2. In the days of Joshua, the king of Jerusalem was called Adonizedec, a name of the same signification with Melchisedec, which possibly from him was the name of the kings who afterwards reigned in that city. And that man, as it should seem, was in some reputation for righteousness among the Canaanites, whence he managed their common cause in their danger, Josh. x. 1—4. 9, Abraham dwelt at this time at Hebron, in the plain of Mamre; and in his return from Hobah or Damascus, the way lay near unto Jerusalem, as all charts yet declare; and Shechem was more to the north than that he should conveniently pass. that way. 4. Jerusalem being designed to be the place where the Lord Christ was to begin and exercise his priestly office, it may well be supposed that there this his illustrious type was to appear and be manifested; especially considering that it was to be the place where the seat of the church was to be fixed, until the signification of the type was to be effected.

And these reasons do prevail with me to judge that Jerusalem was the place of the habitation and reign of Melchisedec. As for what is affirmed by Hierome concerning the ruins of his palace at Shechem, it is notoriously known how little credit such traditions do deserve. Besides Josephus, who lived 400 years before him, makes no mention of any such thing. And it is probable that the ruins which Hierome saw were those of the palace of Jeroboam, who there fixed the seat of the kingdom of Israel, 1 Kings xii. 25, as king of the place where he obtained the crown, ver. 1. But credulous and superstitious posterity chose to consider it as the memorial of Melchisedec, rather than of him, who being the bane and ruin of the na- tion, his memory was accursed. And to inquire how this city came afterwards into the hands of the Jebusites, is directly contrary to the design of the Holy Ghost, which was to hide from us the end of his life and offices, as our apostle declares. And herein also possession was taken of the seat of the church in the tents of Shem, on the behalf and in the name of the Gentiles descended from Japheth. And may we not observe, that,

Obs. VII. God, in his sovereign pleasure, gives various intervals unto places, as to the enjoyment of his worship and ordinances.—This Jerusalem, which was at first ennobled by the priesthood of Melchisedec, was afterwards left for a long season unto the idolatrous Jebusites. In process of time it was visited again, and made the fixed station of all solemn divine worship, as it is now left unto salt and barrenness. So hath he dealt with many other places, and in particular, notwithstanding their boasting, with the city of Rome, some time a seat of the gospel, now the throne of antichrist. ‘Go to my place which was in Shiloh,’ Jer. vii. 12, 14, xxvi. 6.

By the way, we must here give an account of somewhat that the apostle doth not say, as well as of what he doth. After the mention _ of Melchisedec, and his being king of Salem, in the story, Gen. xiv. it is added, that ‘he met Abraham, and brought forth bread and wine,’ ver. 17, 18. Of his meeting Abraham the apostle takes notice, but of his bringing forth bread and. wine, not at all, Hereof undoubtedly no reason can be given, but only that that particular action or passage belonged not at all unto his purpose. For he who takes notice of all other circumstances, arguing as well from what was not said of him, as from what was, would not have omitted anything which is so expressly affirmed as this is, had it any way belonged unto his purpose. But the importunity of the Papists, who with a strange kind of confidence do hence seek countenance to their missatical sacrifice, makes it necessary that we should inquire a little farther into it.