2. As it is distinctive, it respects other gods, not in truth and reality, but in reputation. For so there were then lords many, and gods many in the world. So they were esteemed by them that made them, and worshipped them: youvos fios, as our apostle speaks, such as were called gods,' 1 Cor. viii. 5. but by nature were not gods,' Gal. iv. 8. They were all earthly, and though some of them had their being above, as the sun, moon, and host of heaven, yet they had all their deity from beneath; nor ever had it any existence but in the deluded imaginations of the sons of men. In opposition unto them, with distinction from them, God is called the most high God.' The world was at that time fallen into all manner of idolatry. Every country, every city, every family almost, had made new gods unto themselves. The most general veneration, as I have elsewhere shewed, was then given unto the sun, and that because he appeared to them on high, or the highest being they could apprehend Hence had he the name of λs among the Greeks, from by, the high one.' In opposition unto all these gods, and renunciation of them, Melchisedec professed himself the priest of the most high God; as Paul preached at Athens the unknown God, in opposition unto all their known baruara, or idols,' whom they supposed themselves acquainted withal. And whereas God had not yet revealed himself by any especial name, as he did afterwards on sundry occasions, (the first he made of that kind being El Shaddai, or God Almighty, Gen. xvii. 1. as himself declares, Exod. vi. 3.); those that feared him made use of this title as most comprehensive, as most suited unto their present faith and profession. So Abraham expounds this title, ver. 22. "the most high God, Possessor of heaven and earth," which he gives as a reason why he would not take aught of the king of Sodom, seeing he was the servant of that God who disposed of all things in heaven and earth, and so had no need of supplies from him. His God could make him rich without the help of the king of Sodom. Wherefore God, under this consideration of the most high God, was the principal object of the faith of believers in those days. For whereas they were few in number, and all the inhabitants of the earth being greedily set upon getting possessions and inheritances for themselves, they believed in God as he who was able to protect them, and provide for them, according to the tenor of the name whereby he afterwards revealed himself unto Abraham, namely, of El Shaddai, or God Almighty.' And this also was the principal part of their profession, that they served the most high God alone, in opposition to all the false and dunghill deities of the earth.

The Socinians, in all their disputes against the deity of Christ, do always make use of this name, and continually repeat it.

Christ,' they say, 'is not the most high God: a God they will allow him to be, but not the most high God. But whereas this name is used in distinction only from all false gods, if their Christ be a God, but not on any account the most high God, he is a false god, and as such to be rejected; see Jer. x. 11. And from this name or title of God, as it is descriptive of his majesty and authority, we may observe,

Obs. XIV. To keep up and preserve a due reverence of God in our minds and words, we should think of, and use those holy titles which are given unto him, and whereby he is described in the Scripture. This was the constant manner of the holy men of old, and which God himself in sundry places directs unto. Thus Abraham immediately makes use of this name, Gen. xiv. 22. "I have lift up my hand unto Jehovah the most high God, the possessor of heaven and earth." So are we taught to fear that dreadful and glorious name, "The Lord thy God," Deut. xxviii. 58.; see Isa. xxx. 15. ch. lvii. 15. And there is nothing that argues a greater contempt of God among men, than the common slight irreverent mention of his name, whose highest degree is that horrible profanation of swearing and cursing by it, with wicked and diabolical spirits. Let us not therefore think of God, nor mention him, but as "the most high and holy One that inhabiteth eternity." Not that on all occasions of mentioning him, we should constantly make use of these glorious titles, the Scripture warranting us to speak both to him and of him, without their addition unto his name; but that we should do so as occasion doth require, and always sanctify him in our hearts and words, as he unto whom they do belong.

Obs. XV. It is good at all times to fix our faith on that in God, which is meet to encourage our obedience and dependence upon him in our present circumstances.-The believers in those days did in a very particular manner confess themselves to be strangers and pilgrims in the earth, Heb. xi. 13. The church was not as yet fixed unto any certain place, and they being separated from the apostate world, not mixing with it, nor incorporating in any society, went up and down from one place to another. In this condition, having no inheritance nor abiding place, but exposed unto manifold dangers, they eyed God in an especial manner as the most high God; as he that was over all, and had the disposal of all things in his own sovereign power. And that variety of titles which in the Scripture are given unto God, with the descriptions that are made of him, are all suited unto this end, that in the variety of occasions and trials that may bafal us in this world, we may still have something peculiarly suited unto the encouragement of our faith and dependence on God.

Obs. XVI. In particular, it is a matter of inestimable satis faction, that he whom we serve is the most high God, the sovereign Possessor of heaven and earth. It is in sense the same with that name which God gave himself when he entered into covenant with Abraham, encouraging thereby to an adherence to him in faith and obedience, Gen. xvii. 1. “I am God almighty." And it were easy to demonstrate what relief in all troubles, dangers, persecutions, distresses, inward and outward, in life and death, we may thence receive. As this name is distinctive, we may observe, that,

Obs. XVII. Public profession in all ages is to be suited and pointed against the opposition that is made unto the truth, or apostasy from it.-The world being now generally fallen into idolatry and the worship of new earthly gods, believers made this the principal part of their profession, that they served the most high God, which ought to be observed on all like occa sions.

V. The apostle describes this Melchisedec from that action of his, with its circumstances, which gave occasion unto the whole account of him: "Who met Abraham returning from the slaughter of the kings." On this occasion only is he introduced in the Scripture story, as a new person never heard of before, nor ever afterwards to be made mention of, as unto any of his own concerns. Abraham did not only overthrow the whole army of the kings, and recovered the spoils, but he slew the kings themselves, as is expressly affirmed, Gen. xiv. 17. Hence is he here said, to return from the slaughter of the kings; for as he includeth in it the destruction of their host, so it was that which signalized his victory. And the axgobivia afterwards mentioned, were the opima spolia taken from the kings themselves. As Abraham thus returned with honour and glory, made very great in the eyes of the nations round about, as he staid in the king's dale to deliver unto the king of Sodom his goods and people with a royal munificence, becoming a servant of the most high God, who had a better portion than could be found amongst the spoils, Melchisedec knowing the state of things, and the promise made to Abraham, comes out unto him for the ends mentioned.

But it may be inquired whether this were a just occasion for the introduction of this king of peace, priest of the high God, and type of Christ, to bless him who returned from war with the spoils of a bloody victory. Answ 1. The apostasy and rebellion of the whole world against God, have made it necessary that spiritual victory be the foundation of all the actings of Christ, in the setting up of his kingdom. The first promise of him was, that he should break the serpent's head, wound the head over the large earth, Psal. cx. 6. This was to be effected

by a glorious conquest and victory, which is every where so described in the Scripture: see Col. ii. 15. And because outward force and opposition is always used by the world in the defence of the interest of Satan, he will also sometimes apply the outward sword for the destruction of his stubborn adversaries, Isa. lxiii. 1-3. Rev. xix. This therefore was no unmeet season for the introduction of him who made so solemn a representation of him. 2. Abraham himself was in this victory herein also a type of Christ, not absolutely of his person as was Melchisedec, but of his power and presence in his church. Melchisedec, I say, represented Christ in his person and his offices. Abraham represented his presence in the church, or the church as his body. I will neither approve of, nor reject that conjecture of some, that these four kings were types of the four great monarchs of the world which the church of God was to conflict withal, and at length to prevail against; as Dan. vii. 18. 27. And indeed many things in their names and titles, do notably countenance that conjecture. But it is certain in general that they were great oppressors of the world, roving up and down for dominion and spoil. Wherefore Abraham's conquest of them was not only a pledge of the final success of the church in the world, but also a representation of the usefulness of the church unto the world, whenever its pride and blindness will admit of its help and kindness, Micah v. 7. The church is indeed the only means of conveying blessings unto the world, as the oppression thereof will prove its ruin.

3. The land of Canaan was now given unto Abraham and his seed for a possession, to be the seat of the church and God's worship among them. The nations now inhabiting it, were devoted unto destruction in an appointed season. And he was not to allow these foreign kings to set up any dominion therein. And God gave him this victory as a pledge of his future pos

session.

4. Abraham was obliged, both in justice and affection, to rescue his brother Lot, whom they were carrying away captive. And this is expressed as the next cause of his engagement against them, ver. 14. On all accounts therefore this war was just, and the victory of God. And because there was a representation therein of the victory and success of Christ in his church, it was a season most eminently proper for the introduction of Melchisedec, blessing him in the exercise of sacerdotal power.

5. This congress of Melchisedec and Abraham, after Abraham had gotten the victory over all his adversaries, was a type and representation of the glorious congress and meeting of Christ and the church at the last day, when the whole church shall have finished its warfare, and be victorious over the world,

sin, the law, death and hell. Then will the Lord Christ bring out the stores of heaven for their eternal refreshment, and give them in the fulness of the blessing, and all things shall issue in the glory of the most high God. All the promises are unto him that overcometh. And we may observe, that,

Obs. XVIII. 1. All the commotions and concussions that are among the nations of the world, do lie in, or shall be brought into, a subserviency unto the interest of Christ and his church.I intend those places, where either the seat of the church is, or is to be. A great war and tumult there was between these eastern kings and those of Canaan, and many nations were smitten and destroyed in the expedition, Gen. xiv. 5—7. And what is the final issue whereinto all these things do come? Why, two things fell out hereon that neither side of the combatants either looked for, or had any interest in. 1. The victory of Abraham, or the church over them all. 2. A glorious type and representation of Christ brought forth visibly acting in his church. Yea, I may add, that in Abraham's glorious victory, and royal munificence on the one hand, and in the sacerdotal blessing of Melchisedec on the other, there was such a representation of Christ in his principal offices as priest and king, as had never been made in the world before. This issue did God direct that war and tumult unto. It will be no otherwise with all those confusions and disorders that the world is filled withal at this day, though we can see nothing of the ways and means of their tendency unto such an end.

2. There have been, and are to be, such seasons wherein God will dispose of nations, and their interest, according as the condition of the church doth require; as he did here with all these nations, Isa. xliii. 3, 4. ch. lx. 6, 7.

3. The blessing of God, may be expected on a just and lawful war. This war and victory of Abraham, which he received the blessing upon, is celebrated, Isa. xli. 2, 3. And our apostle mentions that circumstance of the slaughter of the kings as that which was a token of God's kindness unto Abraham, and of his own greatness. And where these things occur, 1. A lawful necessary immediate cause of war, as Abraham had for the rescue of Lot; 2. A lawful call unto the war, as Abraham had, being a sovereign prince, and raising his army of his own people merely, and that to the securing of the possessions of a country granted unto him by God himself; and, 3. A subserviency unto the glory of Christ and the good of the church; the presence of God in it, and the blessing of God upon it, may be justly expected.

VI. Melchisedec is farther described by two acts of his sacerdotal power, or office which he exercised on this occasion of