Exposition of the Epistle to the Hebrews

It may not be amiss, in the close of this exposition of these verses, summarily to represent the several particulars wherein-the apostle would have us to observe the likeness between Melchisedec and Christ, or rather the especial excellencies and properties of Christ, that were represented in the account given of the name, reign, person, and office of Melchisedec. As,

1. He was said to be, and he really was, and he only, first the king of righteousness, and then the king of peace; seeing he alone brought in everlasting righteousness, and made peace with God for sinners. And in his kingdom alone are these things to be found.

he was so alone. He offered that sacrifice, and made that atonement, which was signified by all the sacrifices offered by holy men, from the foundation of the world.

3. He blesseth all the faithful, as Abraham the father of the faithful was blessed by Melchisedec. In him were they to be blessed, by him are they blessed, through him delivered from the curse and all the fruits of it, nor are they partakers of any blessing but from him.

4, He receiveth all the homage of his people, all their grateful acknowledement of the love and favour of God, in the conquest of their spiritual adversaries, and deliverance from them, as Melchisedec received the tenth of the spoils from Abraham.

5. He was really without progenitors or predecessors unto his office, nor would I exclude that mystical sense from the intention of the place, that he was without father as to his human nature, and without mother as to his divine.

6. He was a priest without genealogy, or derivation of his pedigree from the loins of Aaron, or any other that ever was a priest in the world, and moreover mysteriously was of a generation which none can declare.

7. He had in his divine person, as the high priest of the church, neither beginning of days nor end of life, as no such thing is reported of Melchisedec. For the death which he underwent in the discharge of his office, being not the death of his whole person, but of his human nature only, no interruption of his endless office did ensue thereon. For, although the person of the Son of God died, whence God is said to redeem his church with his own blood, Acts xx. 28, yet he died not in his whole person. But as the Son of man was in heaven whilst he was speaking on the earth, John 11. 13, namely, he was so in his divine nature; so whilst he was dead in the earth in his human nature, the same person was alive in his divine. Absolutely, therefore, or in respect of his office, he had neither beginning of days nor end of life.

8. He was really the Son of God, as Melchisedec in many circumstances was made like unto the Son of God.

9. Healone abideth a priest for ever; whereof we must particularly treat afterwards.

Obs. X XVII. When any were of old designed to be types of Christ, there was a necessity that things more excellent and glorious should be spoken or intimated of them, than did properly belong unto them. So many things are here observed of Melchisedec, which were not properly and literally fulfilled in him. And so there are likewise of David and Solomon in sundry places. And the reason is, because the things so spoken were never intended of them absolutely, but as they were designed to represent the Lord Christ, unto whom alone they did truly belong. And in the exposition of such typical prophecies, the utmost diligence is to be used in distinguishing aright what is absolutely spoken of the type only, and what is spoken of it merely as representing Christ himself.

Obs. XXVIII. All that might be spoken, so as to have any probable application in any sense unto things and persons typically, coming short of what was to be fulfilled in Christ, the Holy Ghost, in his infinite wisdom, supplied that defect, by ordering the account which he gives of them so, as more might be apprehended and learned from them than could be expressed. And where the glory of his person, as vested with his office, could not be represented by positive applications, it is done by a mystical silence, as in this story of Melchisedec. And the most eminent and glorious things assigned unto types, as such, have a more glorious signification in Christ than they have in them. See to this purpose our exposition of ch. 1. 5.

Obs. XXIX. That Christ, abiding a priest for ever, hath no more a vicar or successor, or substitute in his office, or any deriving a real priesthood from him, than had Melchisedec, whereof we shall speak afterwards.

Obs. XXX. The whole mystery of divine wisdom, effecting all inconceivable perfections, centred in the person of Christ, to make him a meet, glorious, and most excellent priest unto God in the behalf of the church. This it is the principal design of the whole gospel to demonstrate, namely, to declare that all the treasures of divine wisdom and knowledge are hid in Jesus Christ, Col. 11. 3. The constitution of his person was the greatest mystery that ever infinite wisdom effected, - 1 Tim. ii. 16. And thereby did God gloriously represent himself and all his infinite perfections unto us, Heb. 1. 3; Col.i. 14, 15; 2 Cor. iv. 6. Had he not the divine nature, he could not have been the express image of God himself. And had he not been man, he could not have represented him unto us. Nor can any thing be more mysteriously glorious, than the furniture of his person as Mediator, with all fulness of power, wisdom, and grace, for the accomplishment of his work, John i. 16; Col. 1. 18, 19, 11.9; Phil. τ. 5—9. The work that he wrought in offering himseif a sacrifice, and making atonement for sin, hath the highest inconceivable impression of divine wisdom upon it, John iii. 16; Acts xx. 28; Rev. v.8; Eph. v. 2. And so also hath the grace that is from thence administered by lim, and from him, unto Jews and Gentiles, Eph. ii. 8—11. Instances of the like kind may be multiplied. And we may consider thence, first, into what condition of sin and misery we were fallen by our apostasy from God, whence nothing would or could recover us, but this blessed work of the whole mystery of divine wisdom; and then, the unspeakable riches and excellencies of that wisdom, love, and grace, which provided this way for our recovery.

Ver. 4, 5.—In these verses, the apostle proceeds to the application of what was before discoursed. For having proved that Christ, the promised Messiah, was to be a priest after the order of Melchisedec, from Ps. cx. and given a description both of the person and office of this Melchisedec, from the historical narration of them as laid down by Moses, he makes application of the whole unto his present purpose. And from the consideration of sundry particulars in his description, confirms in general the argument which he had in hand. For that which principally he designeth to prove, is that a more excellent priesthood than that of Aaron being introduced according to the purpose and promise of God, it followed necessarily that that priesthood, with all the worship, rites, and ceremonies which belonged unto it, was to cease and be taken out of the way. For as this new promised priesthood was inconsistent with it, and could not be established without the abolition of it, so it brought a far greater benefit and spiritual advantage unto the church, than it before enjoyed. And we are not to wonder that the apostle insists so much hereon, and that with all sorts of arguments, especially such as the Old Testament furnished him withal. For this was the hinge on which the eternal salvation or destruction of that whole church and people at that time did turn. For if they would not forego their whole priesthood and worship, their ruin was unavoidable. Christ would either be rejected by them, or be of no profit unto them. Accordingly things fell out with the mest of them: they clave absolutely unto their old institutions, and, rejecting the Lord Christ, perished in their unbelief. Others contended for the continuance of their priesthood and worship, for which they supposed they had invincible reasons, although they admitted the profession of Christ and the gospel therewithal. But our apostle knowing how inconsistent these things were, and how the retaining of that persuasion would keep them off at present from_believing the necessity, usefulness, glory, and advantages of the priesthood of Christ, and the spiritual worship of the gospel, as also dispose them unto apostasy for the future, laboureth by all means to eradicate this pernicious fundamental error out of their minds. Unto this end doth he so diligently insist on all the instances, and particulars of them, whereby God of old did intimate unto their forefathers’ the introduction of this alteration, with the advantage of the church thereby. And I mention these things, that we may see the reason the apostle did so scrupulously, as it were, insist on all the ensuing particulars, which otherwise we may not so easily discern the necessity of; and withal to show, 1. How hard it is to dispossess the minds of men of inveterate persuasions in religion. 2. The great care and diligence they ought to use and exercise who have the care of the souls of men committed unto them, when they discern them in apparent danger of ruin.

That the old priesthood was to be removed, and the new one mentioned to be introduced, he proves in the first place by the greatness of the person, who was first chosen of God to prefigure and represent the Lord Christ in his office of priesthood. For if he were so excellent in his person and office, as deservedly to be preferred above Aaron and all his successors, then he who was prefigured and represented by him, must be so also; yea, be much more, as that which is typed out and signified, is, and always must be, more excellent than the type and sign, which are of no use but with respect thereunto.

In these verses he chooseth out his first instance, in what he had observed before out of the narrative of Moses concerning the great~ ness and excellency of Melchisedec, in that he received tithes of Abraham. His design is to prove him more excellent and great than all the Levitical priests. But herein he takes a step backward, and begins with Abraham himself, from whom both people and priests confessedly derived all their privileges. And he produceth his instance in the case of tithes, whereon, as it is known, the whole Levitical priesthood did depend. And this the apostle knew full well, that if once he proved him greater than Abraham, he should not need with that people to prove him above any of his posterity, but they would immediately give over the contest. So in their exceptions unto our Saviour’s testimony concerning himself, they acknowledge they could proceed no higher: ‘Art thou,’ say they, ‘greater than our father Abraham? whom makest thou thyself to be?’ John viii. 53. But yet our apostle, not content herewith, to obviate all pretences, proves distinctly afterwards, that the whole order of the Levitical priests were inferior to him.

Ver. 4.—Consider then how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

The duty of the Hebrews, upon the proposition of the state of Melchisedec before insisted on, is here pressed on them. And the words contain both a respect unto the preceding discourse, a duty prescribed, the object of that duty, and the reason of a qualification therein expressed, amplified by the title, state, and condition of one person concerned. 3:

1. The note of respect unto the preceding discourse is in the particle Se, which we render ‘ now:’ ‘ Consider, now, then, or therefore;’ ‘ but do you consider.” The things before laid down are, as of importance in themselves, so of especial concernment to you.

2. The especial duty which he prescribes unto them, with respect unto the things proposed by him concerning the excellency of Melchisedec and his office, is, that they ‘ would consider it,’ θεωρειτε δε. He doth four times in this Epistle call the Hebrews unto this especial duty, of an intense consideration of the things proposed unto them, as we have translated his words, and that not unduly, ch. 11. 1, x. 24, xi. 3, and in this place. Ch. 1]. 1, x. 24, we have the same word in the original, κατανοησατε, whose import hath been declared on ch. i. 1. Ch. xu. 3, the word is αναλογισασϑε, which signifies to call things unto a due reckoning and account, so as to conform our minds unto them, which is our great duty with respect unto the patient sufferings of Christ there intended. The word here used signifies ‘ diligently to behold, contemplate, or to look into the things proposed unto us.’ He had before warned them that what he had to discourse on this subject was difficult and hard to be understood, but withal such was its use and excellency, that neither would he refrain from declaring of them, nor ought they to spare any pains in a diligent inquiry into them. Having therefore laid down the matter of fact, and stated the whole subject which he designed to treat upon, he adds their duty with respect thereunto. And this in the first place is, that they would heedfully and diligently look into them.

Obs. I. It will be fruitless, and to no advantage, to propose or declare the most important truths of the gospel, if those to whom they are proposed do not diligently inquire into them.—And here those unto whom the dispensation of the gospel is committed, are pressed with no small difficuity, as our apostle professeth that he was in this very case. For whereas it is incumbent on them in that declaration of the whole counsel of God which is enjoined them, to insist upon sundry things that are deep, mysterious, and hard to be understood, when their hearers, for want of a good foundation of knowledge in the principles of religion, or through carelessness in attending unto what is delivered, do not come unto a due perception and understanding of them, it is very grievous to see their own labours and others’ profit disappointed. Wherefore if men think they have nothing to do, but as it were to give the hearing unto such as endeavour to carry them on to perfection, they will lose all the advantage of their ministry. This duty, therefore, is here prescribed by the apostle with respect unto this truth, to obviate this slothful frame. And we may on this occasion briefly name the things that are required thereunto. As, 1. Sense of a concernment in them. Unless this be well fixed on the mind, men will never diligently attend unto them, nor duly consider them. If upon the proposal of sacred truths that appear hard to be understood, they begin to think that this belongs not to them, that it is for others who are more exercised than they, it is not likely they should ever endeavour to apprehend them aright. And this very frame keeps many in a low form of knowledge all their days; possibly also this neglect is increased in many, by the spreading of a late foolish apprehension, that we are upon the matter, to look after nothing but the doctrines and precepts of morality that are in the Scripture; but as for the more spiritual mysteries of grace, we are not concerned. in them. Where this principle is once imbibed, men will rest and satisfy themselves in the most profound ignorance; and not only so, but despise all such as endeavour to be wiser than themselves. But, 2. Unto a due apprehension of these things there is not only required a sense of our concernment, but also a delight in them. If the light be not pleasant unto us, as well as useful, we shall not value it nor seek after it. When such mysterious truths, as that here insisted on by our apostle, are proposed unto men, if they have no delight in such things, they will never be at the cost and pains of inquiring into them with necessary diligence. Curiosity, indeed, or a humour to pry into things which we have not seen, and which we cannot see in a due manner because not revealed, is every-where condemned by our apostle, who warns us all to be wise unto sobriety, and not above what is written. But there is a secret delight and complacency of mind in every beam of spiritual light, shining in its proper divine revelation, when the soul is disposed aright unto the reception of it. Without this, in some measure, we shall not follow on to know, nor thrive in knowledge. ὃ. Study, meditation, and prayer, with the diligent use of all other means appointed for the search and investigation of the truth, do close this duty. Without these things in hearers, ministers lose all their labour in the declaration of the most important mysteries of the gospel. This the apostle, as to the present case, designs to obviate in the frequent prescription of this duty.

That which the apostle proposeth in the first place, and in general, as the object of this inquiry and consideration, is πηλικος οὗτος, quantus iste erat; the word respects greatness and excellency in any kind. Nune quantus Achilles, quantus erat Julius Cesar, and the hke. And this greatness of Melchisedec respected neither the endowments of his person, nor the largeness of his dominion, nor his riches_ or wealth, in which sense some are said to be great in the Scripture, as Job, Barzillai, and others; but it regards alone his dignity with respect unto his office, and his nearness unto God on that account. That which these Hebrews insisted on as their chief and fundamental privilege in Judaism, and which they were most unwilling to forego, was the greatness of their predecessors, with their nearness unto God in favour and office. In the first way, as to divine love and favour, they gloried in Abraham, and opposed the privilege of being his children on all occasions unto the person and doctrine of Christ, John viii. 33, 53. And in the latter, they thought Aaron and his successors to be preferred above all the world. And whilst they were under the power and influence of these apprehensions, the gospel could not but be ungrateful unto them, as depriving them of their privileges, and rendering their condition worse than it was before. To undeceive them in this matter, and to demonstrate how unspeakably all those in whom they trusted, came short of the true high priest of the church, he calls them to consider the greatness of him, whose only eminence consisted in being a type or representative of him. Wherefore the greatness of Melchisedec here proposed unto earnest consideration, is that which he had in representing Jesus Christ, and his nearness unto God on that account. And it were well that we were all really convinced, that all true greatness consists in the favour of God, and our nearness unto him, on the account of our relation unto Jesus Christ. We neither deny nor undervalue any man’s wealth or power hereby. Let those who are rich and wealthy in the world, be accounted and called great, as the Scripture sometimes calls them so. And let those who are high in power and authority be. so esteemed, we would derogate nothing from them which is their due. But yet the greatness of them all is but particular, with respect unto some certain things, and therefore fading and perishing. But this greatness and honour of the favour of God, and nearness unto him, on the account of relation unto Jesus Christ, is general, abiding, yea, eternal.

The proof of the apostle’s assertion, included in that interrogation, ‘How great this man was? follows in an instance of what he had before observed and proposed unto them; ‘unto whom even the patriarch Abraham gave the tenth of the spoils.’ ‘Qu καὶ δεκατην εδωκε; δεκατην, that is, μεριδα, ‘ the tenth part.’ The conjunction καὶ is emphatical; and although in the original it is joined with δέκατην, yet in construction it is to be understood with Abraham: not, ‘ unto whom Abraham gave even the tenth;’ but, ‘unto whom even Abraham gave the tenth,’ as it is in our translation. ‘The proof of the greatness of Melchisedec from hence consists in three things. 1. In the nomination of the person that was subject unto him, or Abraham. 2, In the qualification of his person—he was the patriarch. 3. In what he did —he gave him the tenth part of the spoils. |

1. As to the person himself, A€oaau, Abraham, he was the stock and root of the whole people, their common father in whom they were first separated from other nations to be a people of themselves. And herein they had a singular reverence for him, as generally all nations have for the first founders of their politieal state, who among the idolatrous heathens were commonly deified, and made the objects of their religious adoration. But moreover it was he who first received the promise and the covenant, with the token of it, and by whom alone they put in their claim unto all the privileges and advantages which they gloried in, above all nations in the world. This Abraham therefore, they esteemed next unto God himself. And their posterity do now place him in heaven above the angels, hardly allowing that the Messiah himself should be exalted above him, and tell a foolish story, how he took it ill that the Messiah should be on the right hand, and he on the left hand of God. But it is sufficiently evident from the gospel, how much in those days they boasted of him, and trusted in him. Hence it is that our apostle expresseth it so emphatically, ‘ even Abraham.’

2. The qualification of his person, and his title thereon, is added in like manner: he was 6 πατριάρχης. A patriarch is a father, that is, a prince or ruler of a family,—a ruling father; and these patriarchs were of three sorts among the Jews. Of the first sort was he alone who was the first separated progenitor of the whole nation. He was their pwn an, ‘the first father’ of all that great family. Secondly. There were such as succeeded him, from whom the whole nation in like manner descended, as Isaac and Jacob, who were heirs with him of the same promise, Heb. xi. 9. Thirdly. Such as were the first heads of their twelve tribes into which the nation was divided, that is, the twelve sons of Jacob, are called patriarchs, Acts vil. 8,9. Others that followed them, as David, who is also called a patriarch, Acts ii. 29, were termed so, in allusion unto them, and being signally the progenitors of a most eminent family among them. Now, it is evident that the first of these on all accounts is the principal, and hath the preeminence over all the rest. And this was Abraham alone. Wherefore, if any one were greater than Abraham, and that in his own time, it must be acknowledged that it was upon the account of some privilege, that was above all, that ever that whole nation as descendants from Abraham were made partakers of. But that this was so, the apostle proves by the instance ensuing, namely, that he gave to Melchisedec, &c.

3. δωκε, ‘he gave them;’ yet not arbitrarily, but in the way of a necessary duty, not as an honorary respect, but as a religious office. And he gave thus δεκατην, that is, μεριδα, or “Wyn, ‘ the tithe-portion,’ delivering.it up unto his use and disposal, as the priest of the most high God. And this tenth was των axpoOiviwy, as the apostle interprets the passage of Moses, ‘ of the spoils of war.’ θιν is acervus, ‘a heap of corn,’ or any useful things: ἀκροθινιον is ‘the top of the heap,’ the best of it, from whence the first-fruits were taken for sacred services. And because it was the custom of all nations afterwards, to dedicate or devote some portion of what they got in war unto religious services, the word itself came to signify the spoils of war. At first it was the portion that was taken out of the whole, and afterwards the whole itself was signified by it. Now, although Abraham had reserved nothing unto himself of what belonged unto the king of Sodom and his companions, yet the army and king which he had newly slain and _ destroyed, having smitten sundry other nations, Gen. xiv. 5—7, and dealt with them as they did with Sodom and the other towns, took all their goods and provision, ver. 11; being now in their return home and laden with prey, it fell all into the hand of the conqueror. The tenth part of the spoils in every kind, might probably be a very great offering, both for sacrifice and sacred dedication, in the place where Melchisedec ministered in his office. What farther concerns the greatness of this man, the apostle farther declares in the ensuing verses, where it will fall under consideration. From this one instance of Abraham’s paying tithes unto him, it is in a great measure already evinced.

But how came Melchisedec to be thus great? Is it because he was originally in himself more wise and honourable than any of the sons of men? We read no such thing concerning him, which the apostle declares to be the rule and measure of all our conceptions in this matter. Is it that he attained this dignity and greatness by his own industry and endeavours? as the prophet says of some, that their judgment and their dignity proceeds from themselves, Hab. 1.7. Neither do we find any thing of that nature ascribed unto him. The sole reason and cause hereof is, that God raised him up, and disposed of him into that condition, of his own good pleasure. And we may see in him, that,

Obs. II. The sovereign will, pleasure, and grace of God, is that alone which puts a difference among men, especially in the church. He makes men great or small, high or low, eminent or obscure, as it seemeth good unto him. ‘ He raiseth up the poor from the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lord’s, and he hath set the world upon them,’ 1 Sam. 1]. 8, which is plentifully elsewhere testified unto. Whence was it that the twelve poor fishermen were made apostles, to sit on twelve thrones judging the tribes of Israel, and becoming princes in all nations? Who made the most glorious apostle, of the first and fiercest persecutor? Was it not he who hath mercy on whom he will have mercy, and is gracious unto whom he will be gracious? And it ts laid downasa universal rule, that no man hath any thing in this kind but what he hath freely received, nor doth any man make himself to differ from others, 1 Cor. iv. 7. For, 1. God lays the foundation of all spiritual differences among men, in his sovereign decree of eternal election, Rom. ix. 11—16; Eph. i. 4. And among them that are chosen, he calleth them when and how he pleaseth, both unto grace and employment, or work. And, 2. As to grace, gifts, and spiritual endowments, the Holy Spirit divideth unto every man as he will, 1 Cor. xii. 11. Let every one, then, be contented with his lot and condition,—every one endeavour to fill up the place and state wherein he is fixed, and as he is called to abide with God. Let God be owned in all his gifts and graces, and our souls be humbled in what we come short of others; and the sovereignty of grace admired in all the different effects of it which we behold. And,

Obs. II]. Whereas even Abraham himself gave the tenth of all to Melchisedec, we may observe, that the highest privilege exempts not any from the obligation unto, and performance of the meanest duty. Notwithstanding all these advantages and privileges which Abraham was possessed of, on the account whereof he was mighty in his own days, and almost adored -by his posterity, yet when the meanest duty was presented unto him, he readily complied with it. Nor ought it to be otherwise with any. For, 1. Privilege is less than duty. A man may have the ecreatest privileges and yet be rejected, but the least sincere duty shall not be unrewarded. For duty, indeed, is our chief honour and advantage. And for men to pretend to such advancements in the church of God, as that they should be exempted thereby from the ordinary labour of the ministry, is horrid pride and ingratitude. But when spiritual or ecclesiastical privileges are pretended to countenance men in a life or course of idleness, sloth, pleasure, sensuality, or worldliness in any kind, it is a crime that, it may be, we as yet want a name to express. Wherefore, 2. Whatever is pretended, that is no privilege, which either exempts a man from, or hinders him in and unto, the performance of any duty whatever; it issuch a privilege as, being well improved, will send mento hell. It will prove no otherwise, let the pretence be what it will. For, 3. There are, indeed, but two ends of any privileges whereof in this world we may be made partakers; whereof the first is to enable us unto duty, and the other is to encourage us thereunto. Hereunto we may add, that when any are highly exalted in privileges, they have an advantage thereby to give an eminent example unto others in the performance of their duties. When these ends are not pursued, all privileges, promotions, dignities, exaltations, are snares, and tend unto the ruin of men’s souls. ‘There are things still of this nature, both as to whole churches, and as unto particular persons. Some churches are like Capernaum, as to the oute heed of Capernaum’s judgment, in being brought down as low as hell for their abuse of them, or negligence in their improvement. Some persons have eminent endowments, and if they are not eminent in service, they will prove their disadvantage. Yea, the highest privileges should make men ready to condescend unto the meanest duties. This is that which our Lord Jesus Christ so signally instructed his disciples in, when he himself washed their feet, and taught them the same duty towards the meanest of his disciples, John xin. 11—17.

Obs. IV. Opportunities for duty which render it beautiful, ought diligently to be embraced. So did Abraham as to this duty ou his meeting of Melchisedec. Hence the performance of this duty became so renowned, and was of the use whereunto it is here applied by our apostle. It is season that gives every thing its beauty. And omission of seasons or tergiversations under them, are evidences of a heart much under the power of corrupt lusts or unbelief.

Obs. V. When the instituted use of consecrated things ceaseth, the things themselves cease to be sacred or of esteem. For what became of all these dedicated things after the death of Melchisedec? They were no more sacred, the actual administration of his typical priesthood ceasing. Of what use was the brazen serpent, after it was taken from the pole whereon it was lifted by God’s appointment? or of what use would the lifting of it up be, when it was not under an express command? We know it proved a snare,—a means of idolatry, and that was all. God’s institution is the foundation and warrant of a!l consecration. All the men in the world cannot really consecrate or dedicate any thing, but by virtue of divine appointment. And this appointment of God respected always a limited use, beyond which nothing was sacred. And every thing kept beyond its appointment, is like manna so kept, it breeds worms and stinketh. These things are manifest, from the consideration of all things that God ever accepted or dedicated in the church. But ignorance of them is that which hath filled the world with horrid superstition. How many things have we had made sacred, which never had warrant from any institution of God? Monasteries, abbeys, persons and lands, altars, bells, utensils, with other things of the like nature very many, which, whatever use they are of, yet all the men in the world cannot make them sacred. And the extending of the sacredness of dedicated things beyond their use, hath had no less pernicious event. Hence, was the useless reservation of the consecrated bread after the sacrament, and afterwards, the idolatrous worship of it. But these things are here mentioned only occasionally. The apostle adds, in the confirmation of his argument,

Ver. 5.—And verily they that are the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham.

There is in these words an illustration and confirmation of the present argument, proving the preference of Melchisedec above Abraham, from his giving the tithe or tenth of all to him, and consequently receiving the blessing from him. And this is taken from what was determined in the law, and acknowledged among the Hebrews, with which kind of arguments the apostle doth principally press them in the whole Epistle, as we have shown on mapy occasions. Now, this is, that the priests who received tithes by the law, were superior in dignity and honour to the people from whom they did receive them. And this was only declared in the law, for the foundation of it was in the light of nature, as the apostle expressly intimates in the instance of benediction afterwards.

There are to be considered in the words, 1. The introduction of this new confirmation of his foregoing argument. 2. A description of the persons in whom he instanceth. 3. The action ascribed to them with its limitation. And, 4. The qualification of the persons to whom their power was exercised.

The introduction of his reasoning herein is in these words, καὶ οὗ μεν. The connexion in the conjunction is plain; yet a reason is not here given of what was spoken before, but a continuation of the same argument with farther proof is intended. And he adds the note of observation μεν, ‘verily; as if he had said, as to this matter of tithing, and what may thence justly be inferred as to dignity aud preeminence, you may consider how it was under the law, and there what I propose to you, you will find directly confirmed. It is a great advantage to press them with whom we have to do from their own principles.

1. Because all the Levites did receive tithes by the law; yea, tithes in the first place was paid to them in common. But because their dignity among the people was less conspicuous than that of the priests; and the design of the apostle is not merely to argue from the giving of tithes to any, but the giving of them to them as priests, as Abraham gave tithes of all to Melchisedec as priest of the High God, he thus expresseth it, ‘the sons of Levi, who receive the office of the priesthood.’ For though all the sons of Levi received tithes, yet all of them did not receive the priesthood, with which sort of persons alone he was concerned.

2. He doth thus express it, to introduce the mention of Levi, whom he was afterwards to mention on the same occasion, and to lay him, and the whole tribe, under the weight of the same argument.

3. He reminds them by the way of another dignity of the priesthood, in that not all the posterity of Abraham, no, nor yet of Levi, were partakers thereof; but it was a privilege granted only to one part of them, even the family of Aaron. And these are the persons in whom he makes his instance. Thus God distributes dignity and preeminence in the church as he pleaseth. Not all the posterity of Abraham, but only those of Levi, were set apart to receive tithes, and not all the posterity of Levi, but only the family of Aaron, did receive the priesthood. And this order, of his sovereign pleasure, God required of them all to submit to and acquiesce in, Num. xvi. 9, 10. And it is a dangerous thing, out of envy, pride, or emulation, to transgress the bounds of dignity and office that God hath prescribed, as we may see in that instance of Korah. For every man to be contented with his station, which God hath fixed him to by rule and providence, is his safety and honour. What God calleth and disposeth men to, therein are they to abide, and to that are they toattend. It was new to the people, to see the whole tribe of Levi taken into a peculiar sacred condition, to attend for ever on the worship of God; yet therein they acquiesced. But, when the priests were taken out of the Levites and exalted above them, some of them murmured at it, and stirred up the congregation against Aaron, as though he took too much on him, and deprived of their liberty the congregation, which yet was all holy. The end of this sedition was known, notwithstanding the specious pretence of it.

What is ascribed to these persons ensues in the words, ‘have a commandment to take tithes of the people according to the law;’ ev- τολην ἐχουσιν αποδεκατοὺυν Tov λαον; κατα τον vouov. ‘They had a command to take tithes, and they were to do it according to the law; the one was their warrant, and the other their rule, for so are the commandment and the law here to be distinguished. 1. They had a commandment to take tithes, that is, there was a command or institution enabling them so to do. For the command in the first place respected the people, making it their duty to pay all their tithes to the Levites. God did first take the tithe to be his peculiar portion, and thereby alienated it from the people that they had no propriety in it. And the ‘tithe of the land,’ saith he, ‘ is the Lord’s,’ Lev. xxvii. 30. Hence, those that withheld their tithes are said to ‘rob God,’ Mal. in. 8. And wherever it can be manifested that God hath by an institution of his own, taken the whole tithe of any place into his own possession, there for any to detain them for their own use, it is sacrilege, and not else. But God having thus in the land of Canaan taken them into his own propriety, he commanded the people to pay them to the priests, This command given to the people to pay them, was a command to the priests to receive them. For what men have a right to do in the church by God’s institution, that they have a command to do. The right of the priests to tithing was such, as that it was not at all their liberty to forego it at their pleasure, yea, it was their sin so to have done. The command which obliged others to pay them, obliged them to receive them. And they who on slight pretences do forego what is due to them, with respect to their office, will on as slight» pretences, when occasion serves, neglect what is due from them on the same account. And this fell out frequently with the priests of old; they neglected their wages, that they might have countenance in the neglect of their work. And we may hence observe, that,

Obs. VI. Rule, institution, and command, without regard to unrequired humility, or pleas of greater zeal and self-denial, unless in evident and cogent circumstances, are the best preservatives of order and duty in the church.—They are so in every kind, especially in the disposal of earthly things, such as the maintenance of the officers of the church doth consist in. Neither the people’s pretence of poverty nor the minister’s pretence of humility, will regulate this matter as it ought to be. But as it is the people’s duty to provide for them, wherein they exercise grace and obedience towards Jesus Christ, so it is the minister’s duty cheerfully to receive what is their due, by the appointment of Christ, for they have a command so to do. But whereas they are not many who are apt to transgress on this hand, we shall not need farther to press this consideration. But add,

Obs. VII. As it is the duty of those who are employed in sacred ministrations to receive what the Lord Christ hath appointed for their supportment, and in the way of his appointment, so it is likewise without trouble, solicitousness, or complaint to acquiesce therein.—So was it with the priests of old, they were to receive their portion, and to acquiesce in their portion, the neglect of which duty was the sin. of the sons of Eli. We take it for granted, that the way of maintenance is different as to the ministers of holy things, under the Old and New Testament. That the law of maintenance is taken away, it is the highest folly to imagine, it being so expressly asserted by our Saviour himself and his apostles, Luke.x.7; 1 Cor.ix. But here it is thought lies the disadvantage, that whereas the priests under the Old Testament had a certain portion which was legally due to them, and they might demand it as their own, it is now referred to the voluntary contribution of them that have the benefit and advantage of their labour. Now whereas they oftentimes, yea for the most part, are negligent in their duty and through love of the present world, very scanty and backward in their contributions, ministers cannot be supported in their work, in any measure proportionable to what the priests were of old. Besides it should seem unworthy of a minister of the gospel who ought to be had in esteem, and is declared by the apostle to be worthy of double honour, to depend on the wills and as it were charity of the people, many of them, it may be, poor and low themselves. And these things have taken such impressions on the minds of the most of them that are called ministers, as that with the help of the secular powers, they have wisely provided a new way and law of legal tithing for their susbistence, with a notable overplus of other good ecclesiastical lands and revenues, which practice I shall neither justify nor condemn, let the effects of it and the day declare it. Only I say that the institution of Christ before mentioned, stands in no need of this invention or supply, to safeguard it from these objections. For,

1, The change made in the way of maintenance, pretended to be so disadvantageous to ministers of the gospel, is no other but a part of that universal alteration, wherein carnal things are turned into those that are more spiritual, which was made by the bringing in of the kingdom of Christ. And if ministers may complain that they have, by the gospel, lost the former allotment of sacred officers in tithes, the people may as well complain, that they have no inheritances in the land of Canaan. But he is unworthy the name of a minister of the gospel, who is not satisfied with what our Lord hath ordained in every kind. And as for those who indeed think better of what was of use in Judaism or heathenism, than what is warranted by the gospel, I shall not debate the matter with them. Wherefore as yet I judge, that the taking of the maintenance of sacred ministers from the law of a carnal commandment, enforcing of it, charging it on the grace and duty of the church, is a perfective alteration, becoming the spirituality and glory of the kingdom of Christ. For,

2. This way is the most honourable way, and that which casts the greatest respect upon them. Even the princes and rulers of the world, have their revenue and support from the substance of the people. Now I would only ask, whether it would not be more honourable, that the people should willingly and of their own accord, bring in their contribution, than merely to pay it under the compulsion of a law. For in this latter way, no man knoweth whether they have the least true honour for their ruler, or regard unto his office. But if it might be done in the former, all the world must take notice what reverence, regard, and honour they have for the person and dignity of their prince. It is true generally the men of the world are such lovers of themselves, and so little concerned in public good, that if they were left absolutely at hberty in this matter, their governors might be defrauded of their right, and the ends of government be disappointed. Wherefore, inall countries provision is made by law, for the payment of that tribute which yet without law was due; but whether it be meet to bring this order into the church or not, I much question. If it be so, possibly it may secure the revenue of ministers, but it will not increase their honour. For however men may please themselves with outward appearances of things, true honour consists in that respect and reverence, which others pay them in their minds and hearts. Now, when this is such, and that on the account of duty, that men will freely contribute unto their support I know no more honourable subsistence in the world. What! will some say, to depend on the wills and love of the people, there is nothing more base and unworthy? Yea, but what if all the honour that Jesus Christ himself hath, or accepts from his people, proceeds from their wills and affections? Mahomet, indeed, who knew well enough that neither honour, respect, nor obedience were due unto him, and that he could no way recompense what should be done towards him in that kind, provided that men should be brought into subjection to his name by fire and sword. But our Lord Jesus Christ despiseth all honour, all obedience and respect that is not voluntary and free, and which doth not proceed from the wills of men. And shall his servants in the work of the gospel, suppose themselves debased, to receive respect and honour from the same principle? Well, therefore, because our apostle tells us that our Lord hath ordained, that those who preach the gospel, shall live on the gospel, and all obedience unto his ordinances and _ institutions, must be voluntary, if ministers are ashamed, and esteem it unworthy of them, to receive what is so contributed in a way of voluntary obedience, let them try if they can prevail with themselves to receive it so for him, and in his name, who 15 not ashamed to receive it, no, if it be only a cup of cold water, 50 10 comes from a free and willing mind when he despiseth the revenue of the whole world upon compulsion.

If they will not do so, the best way is toleave his service, and take up with that which is more honourable. For my part, I do judge that the way of maintenance of ministers, by voluntary benevolence, in a way of duty and obedience unto Christ, though it be not likely the most plentiful, is yet the most honourable of all others. And of this judgment I shall be, until I am convinced of two things. 1. That true honour doth not consist in the respect and regard of the minds of men unto the real worth and usefulness of those who are honoured, but in outward ceremonies and forced works of regard. 2. That it is not the duty which every church owes to Jesus Christ, to maintain those who labour in the word and doctrine, according to their ability; or that it is any gospel duty which is influenced by force or compulsion.:

- 3. It must be acknowledged that this way of voluntary contribution is not like to afford matter for that grandeur and secular greatness, those ample revenues, those provisions for ease, wealth, and worldly honour, which some think necessary in this case. But yet, however, it must be granted, that all those large possessions and dominions which some now enjoy under the name of church-revenues, were originally voluntary grants and contributions. For it will not be said that the clergy got them by force of arms or fraud, nor were they their patrimonial inheritance. But yet I fear, there were some undue -artifices used, to induce men unto such donations and ecclesiastical endowments, and somewhat more of merit fixed thereon, than truth will allow, besides a compensation therein, for what might be undergone in purgatory, when men were gone out of the world. However, the thing itself in its whole kind, that men out of their substance and revenue should design a portion to the service of the church, is not to be condemned. But it proved mischievous and fatal, when those who received what was so given, being unmeasurably covetous and worldly, fixed no bounds unto the charity or superstition of men in this kind, until they had overrun the world with their gains. And not only so but whereas there was no pretence of use for such great revenues, in any way pretended to be of divine appointment, they were forced to invent and find out ways innumerable, in abbeys, monasteries, cloisters, to be repositories of their overflowing treasure and revenue. But when God had appointed to build his tabernacle, of the freewill-offerings of the people, a type of the gospel church, when there was provision enough of materials brought in, the liberality of the people was restrained by proclamation, and some, perhaps, grieved that their offerings were not received, Exod. xxxvi, 5, 6. Through want of this care to put a stop unto the devotions of men in these donations, according unto a just measure of the church’s necessary use, the bounds whereof were broken up and left invisible by the pride, ambition, covetousness, and craft of the clergy, the whole world ran into superstition and confusion. At present I grant, that the way which the gospel appoints, is not likely to make provision for pomp, grandeur, wealth, revenues, and inheritances unto them that rely upon it. Nor do I think, that if the present establishment of a superfluous revenue unto the clergy were removed, the world itself would in haste run into the same stateagain. Wherefore, those who judge these things necessary and desirable, must be permitted, asfar as I know, to betake themselves unto the advantage the world will afford; itis acknowledged that the gospel hath made no provision of them.

4. It is indeed supposed unto the disadvantage of this way, that by means thereof, ministers do become obnoxious unto the people, do depend on them, and so cannot deal so -uprightly and sincerely with their consciences as they ought to do, lest they incur their displeasure, wherein they are too much concerned. It were easy to manifest, with how many more and greater inconveniences the other way is attended, were we now comparing of them. And in truth it is a vain thing to look for or expect any such order and disposal of these things, as should administer no occasion for the wisdom and eraces of them concerned, nor would such a way be at all useful. I say, therefore, that God hath established mutual duty, to be the rule and measure of all things between ministers and people. Hereunto it is their wisdom and grace to attend, leaving the success unto God. And a minister may easily conclude, that seeing his whole support in earthly things, with respect unto his ministry, depends on the command of God, on the account of the discharge of his duty, if he have respect thereunto - in his work, or so far as it is lawful for him to have, that the more sincere and upright he is therein, the more assured will his support be. And he who 1s enabled to give up himself unto the work of the ministry in a due manner, considering the nature of that work, and what he shall assuredly meet withal in its discharge, is not in much danger of being greatly moved with this pitiful consideration, of displeasing this or that man in the discharge of his duty.

5. It is farther pleaded, that these things were tolerable at the first entrance and beginnings of Christianity, when the zeal, love, and liberality of its professors, did sufficiently stir them up unto an abundant discharge of their duty; but now the whole body of them is degenerate from their pristine faith and love, coldness and indifferency in the things of their eternal concernment, with love of self and this present evil world, do so prevail in them all, as that if things were left unto their wills and sense of duty, there would quickly be an end of all ministry for want of maintenance. This is of all others the most cogent argument in this case, and that which prevails with many good and sober men, utterly to decry the way of munisters’ maintenance by a voluntary contribution. I shall briefly give my thoughts concerning it, and so return from this digression. And I say, 1.1 do not condemn any provision that is made among men, by good, wholesome, and righteous laws, for this end and purpose, provided it be such as is aceommodated unto the furtherance of the work itself. Such provision as in its own nature is a snare and temptation, inclining men unto pride, ambition, luxury, distance from, and elation above, the meanest of the sheep or lambs of Christ, or, as it were, requiring a worldly grandeur and secular pomp in their course of life, must plead for itself as it is able. But such as may comfortably support, encourage, and help men in this work and discharge of their duty, being made without the wrong of others, is doubtless to be approved. Yea, if in this degeneracy of Christianity under which we suffer, any shall out of love and obedience unto the gospel, set apart any portion of their estates, and settle it unto the service of the church in the maintenance of the ministry, it is a good work, which, if done in faith, will be accepted. 2. Let those who are true disciples indeed know, that it is greatly incumbent on them, to roll away that reproach, which is cast upon the institutions of Christ, by the miscarriages of the generality of Christians. He hath ordained that those who preach the gospel, shall live on the gospel. And the way whereby he hath prescribed this to be effected, is, that those who are his disciples, should, in obedience unto his commands, supply them with temporals, by whom spirituals are dispensed unto them. If this be not done, a reproach is cast upon his institutions, as insufficient unto the end for which they were designed. It is therefore incumbent on all, who have any true zeal for the glory and honour of Christ, to manifest their exemplary obedience and fruitfulness in this matter; whereby it may appear that it is not any defect in the appointments of Christ, but the stubborn disobedience and unbelief of men, that is the cause of any disorder. 3. Seeing there is such a degeneracy among Christians, as that they will not be wrought upon unto a voluntary discharge of their duty in this matter, it may be inquired what hath been the cause, or at least, the principal occasion thereof. Now if this should be found and appear to be the coldness, remissness, neglect, ignorance, sloth, ambition, and worldliness of those who have been their guides and leaders, their officers and ministers in most ages; it will evince how little reason some have to complain, that the people are backward and negligent in the discharge of their duty. And if it be true, as indeed it is, that the care of religion, that it be preserved, thrive and flourish, not only in themselves, but in the whole church, be committed unto those persons, there can be no such apostasy as is complained of among the people, but that the guilt of it will be at their doors. And if it be so, it is to be inquired whether it be the duty of ministers absolutely to comply with them in their degeneracy, and suffer them to live in the neglect of their duty in this matter, only providing for themselves some other way; or whether they ought not rather by all ways and means, to endeavour their recovery into their pristine condition. If it be said, that whatever men pretend, yet it is a thing impossible, to work the people unto a due discharge of their duty in this matter; I grant it is, whilst that is only or principally intended. But if men would not consider themselves or their interest, in the first place, but really endeavour their recovery unto faith, love, obedience, and holiness, and that by their own example, as well as teaching, it may well be hoped, that this duty would revive again, in the company of others; for it is certain it will never stand alone by itself. But we must proceed with our apostle. Secondly. These sons of Levi who obtained the priesthood, received tithes, kara τὸν vouov, ‘ according to the law;’ that is, as the matter or manner of tithing was determined by the law. For by tithes I understand that whole portion, which by God’s order and command, belonged unto the priests; and this in all the concerns of it was determined by the law. What, when, how, of whom, all was expressly established by law. So they received tithes according to the law, in the order, way, and manner therein determined. For it is God’s law and appointment, that gives boundaries and measures unto all duties. What is done according unto them, is straight, right, and acceptable; whatever is otherwise, however it may please our own wisdom or reason, is crooked, froward, preverse, and rejected of

But there is an objection that this assertion of the apostle seems liable unto, which we must take notice of in our passage. For whereas he affirms that the Levites who received the office of the priesthood, took tithes of their brethren, it is evident from the first grant and institution of tithing, that the Levites who were not priests, were the first who immediately received them of the people. See Num. xviii. 21—24. '

Answ. 1. By tithes, the whole consecrated portion according unto the law is intended, as we said before. Hereof the portion allotted unto the priests, out of various offerings or sacrifices, was no small part, wherein the Levites had no interest, but they belonged, and were delivered immediately unto the priests. 2. The Levites themselves were given unto the priests, for their service in and about holy things, Num. i. 9. Whatever afterwards was given unto the Levites, it was so with reference unto the supportment of the priesthood in due order. The tithes, therefore, that were paid to the Levites, were in the original grant of all, to the priests. 3. The priests tithed the whole people in that tenth of all, which they received of the Levites; and that being given unto them, what remained in the possession of the Levites themselves, became as all other clean things, to be used promiscuously, Num. xviii. 26—32.

The privilege of the priests in taking the tenth of all, is amplified by the consideration of the persons of whom they took them; now these were not strangers or foreigners, but their own brethren, τουτέστι rove αδελφους avtwy. And these also were so their brethren, as that they had a right unto, and were partakers of the same original privilege with themselves, which did not exempt them from the duty of paying tithes of all unto them; ‘ took tithes of their brethren, though they came out of the loins of Abraham.’ Abraham first received the promises, and was an equal common spring of privileges to his whole posterity. The priests were not more children of Abraham than the people were. The whole people, therefore, being so, and thereby equally interested in all the privileges of Abraham, or the church of believers, it is manifest how great the honour and preeminence of the priests were, in that they took tithes of them all. And this the apostle declares, to strengthen his argument for the greatness and excellency of Melchisedec, in that he received tithes of Abraham himself. And we may learn,

Obs. VIII. That it is God’s prerogative to give dignity and preeminence in the church, among them which are otherwise equal, and this must be acquiesced in. Our common vocation by the word, states us all equally in the same privilege, as all the children of Abraham were in that respect in the same condition. But in this common state, God makes by his prerogative, a threefold difference among believers; as to grace, as to gifts, as to office.

First. God is sovereign in the commnnication of grace. For although all true believers have the same grace in the kind thereof, yet some much excel others in the degrees and exercise of it. As one star differeth from another, that is, excelleth another in glory, so here one saint excelleth another in grace. This, both the examples of the Scripture, and the experience of all ages of the church, doth testify. And this depended on the sovereign pleasure of God. As he is gracious unto whom he will be gracious, so when, and how, and in what measure he pleaseth. Some shall have grace sooner than others, and some, that which is more eminent than others have. Only he that hath least, shall have no lack, as to making of him meet for the inheritance of the saints in light; and he that hath most, hath no more than he shall find need of, and exercise for. But so it is, some God will have as pillars in his house, and some are but as bruised reeds. And every one’s duty it is for himself, in his place and condition, to comply with the will of God herein. First. Let not the weak, the feeble of the flock, those who either really are so, or in their own apprehensions, complain or faint. For, 1. There is no man in the world that hath so little grace, who hath any, but he hath more than he ever deserved; as none hath so much, as that any drachm of it is of his own earning. And as he who hath nothing but what he hath freely received, hath nothing to boast of, so he who hath that which he never deserved, hath no reason tocomplain. 2. It is the pleasure of God it should be so. If it be his will to keep us spiritually poor, so we are thereby kept humble, we shall be no losers. I say not this, as though any one who hath but a little grace, or apprehends himself to have so, should on the pretence that such is the will of God, concerning him and his condition, neglect the most earnest endeavour after more, which would be a shrewd evidence that he hath none at all; but that those who in a diligent use of means for growth and improvement, cannot yet arrive unto such an increase, such an addition of one grace unto another, as their profiting may be manifest, which falls out on several occasions, may find relief in the sovereign pleasure of God, to keep them in their low condition. 3, They may do well to consider, that indeed there is a great deal of glory in the least of true grace. Though there be not so much as in more grace, yet there is more than in all things under the sun besides. No man hath so little grace, who hath any, as that he is ever able to set a sufficient price upon it, or to be thankful enough for it. 4. There is indeed so much spoken in the Scripture concerning the love, care, compassion, and tenderness of our Lord Jesus Christ, towards the weak, the sick, the diseased of his flock, that on some accounts, the state of those humble souls who have yet received but little grace, seems to be most safe and desirable, Isa. xl. 11. Let not such, therefore, complain; it is God alone who is the author of this difference between them and others. And on the same grounds, Secondly. Let those who are strong, who have much grace, learn, 1. Not to boast, or be lifted up, For, as we observed before, they have nothing but what they have freely received. Yea, itis very suspicious that what any one boasteth of, is not grace. For it is the nature of all true grace, to exclude all boasting. He that by comparing himself with others, finds any other issue in his thoughts, but either to admire sovereign grace, or to judge himself beneath them, is in an ill condition, or at least in an ill frame. 2. Let them learn not to trust unto what they have received. There is none hath so much grace, as not every moment to need supplies of more. And he, who like Peter, trusteth unto that wherein he is above others, will one way or other, be brought down beneath them ail. 3. Let such be greatly fruitful, or this appearance of much grace will issue in much darkness.

Secondly. God dealeth thus with men as to spiritual gifts. Among those who are called, the Spirit divideth unto every one even as he will. Unto one he giveth five talents, unto another two, and to a third but one. And this diversity depending merely on God’s sovereignty, is visible in all churches. And as this tends in itself unto their beauty and edification, so there may be an abuse of it unto their disadvantage. For besides those disorders which the apostle declares to have ensued, particularly in the church of Corinth, upon the undue use and exercise of spiritual gifts, there are sundry evils which ma befal particular persons by reason of them, if their original and end be not duly attended unto. For, 1. Those who have received these spiritual gifts in any eminent manner, may be apt to be lifted up with good conceits of themselves, and even to despise their brethren who come behind them therein. This evil was openly prevalent in the church of Corinth. 2. Among those who have received them in some equality, or would be thought so to have done, emulations, and perhaps strifes thereon, are apt to ensue. One cannot well bear that the gift of another should find more acceptance, or be better esteemed than his own. And another may be apt to extend himself beyond his due line and measure, because of them. And, 3. Those who have received them in the lowest degree, may be apt to despond, and refuse to trade with what they have, because their stock is inferior unto their neighbour’s. But what is all this to us? May not God do what he will with his own? If God will have some of the sons of Abraham to pay tithes, and some ‘to receive them, is there any ground of complaint? Unto him that hath the most eminent gifts, God hath given of his own, and not of ours; he hath taken nothing from us to endue him withal, but supplied him out of his own stores. Whoever, therefore, is unduly exalted with them, or envies because of them, he despiseth the prerogative of God, and contends with him that is mighty.

Thirdly. God distinzuisheth persons with respect unto office. He makes, and so accounts whom he will, faithful, and puts them into ministry. This of old Korah repined against. And there are not a few who free themselves from envy at the ministry, by endeavouring to bring it down into contempt. But the office is honourable, and so are they by whom it is discharged in a due manner; and it is the prerogative of God to call whom he pleaseth thereunto. And there is no greater usurpation thereon, than the constitution of ministers by the laws, rules, and authority of men. For any to set up such in office as he hath not gifted for it, nor called unto it, is to sit in the temple of God, and to show themselves to be God. We may also hence observe, that,

» Obs. IX. No privilege can exempt persons from subjection unto any of God’s institutions, though they were of the loins of Abraham. Yet,

Ver. 6—10. In the five following verses, the apostle pursues and concludes that part of his argument from the consideration of Melchisedec, which concerned the greatness and glory of him who was represented by him, and his preeminence above the Levitical priests. For if Melchisedec, who was but a type of him, was in his own person in so many instances more excellent than they, how much more must he be esteemed to be above them, who was represented by him. For he whom another is appointed to represent, must be more glorious than he by whom he is represented. This part of his argument the apostle concludes in these verses, and thence proceeds unto another great inference and deduction, from what he had taught concerning this Melchisedec. And this was that which struck unto the heart of that controversy which he had in hand, namely, that the Levitical priesthood must necessarily cease, upon the introduction of that better priesthood, which was fore-signified by that of Melchisedec. And these things, whatsoever sense we now have of them, were those on which the salvation or damnation of these Hebrews did absolutely depend. For unless they were prevailed on to forego that priesthood which was now abolished, and to betake themselves alone unto that more excellent which was then introduced, they must unavoidably perish; as accordingly on this very account it has fallen out with the generality of that people, their posterity persisting in the same unbelief unto this day. And that which God made the crisis of the life and death of that church and people, ought to be diligently weighed and considered by us. It may be, some find themselves not much concerned in this laborious accurate dispute of the apostle, wherein so much occurs about the pedigrees, priests, and tithes, which they think belongs not tothem. But let them remember, that in that great day of taking down the whole fabric of Mosaic worship, and of the abolition of the covenant of Sinai, the life and death of that ancient church, (the posterity of Abraham, the friend of God, to whom unto this season an enclosure was made of all spiritual privileges, Rom. ix. 4,) depended upon their receiving or rejecting of the truth here contended for. And God, in like manner, doth oftentimes single out especial truths, for the trial of the faith and obedience of the church in especial seasons. And when he doth so, there is ever after an especial veneration due unto them. But to return:

Upon the supposition that the Levitical priests did receive tithes, as well as Melchisedec, wherein they were equal; and that they received tithes of their brethren the posterity of Abraham, which was their especial prerogative and dignity; he yet proveth by four arguments, that the greatness he had assigned unto Melchisedec, and his preeminence above them, was no more than what was due unto him. And the first of these is taken from the consideration of his person of whom he received tithes, ver. 6. The second from the action of benediction which accompanied his receiving of tithes, ver. 7. The third from the condition and state of his own person, compared with all those who received tithes acccording to the law, ver. 8. And the fourth from that which determines the whole question, namely, that Levi himself, and so consequently all the whole race of priests that sprang from his loins, did thus pay tithes unto him.

Mn yeveadoyoupevoc. Syr. pana wa a2 Nd7 7 Non, § He who is not written in their genealogies,’ properly enough; for the apostle speaks of the genealogies that were written, and on record in the book of Genesis, wherein there is none of Melchisedec. And it is the writing by divine inspiration that his argument is founded on. Answ. Genealogisatus, ‘ genealogised.’ Is cujus genus non recensetur ex illis, ‘whose stock is not reckoned from them;’ or as Beza, Ad illos non refertur. Vul. Lat. Cujus generatio non annumeratur in eis; that is, as the Rhemists, ‘ He whose generation is not numbered among them.’ Our translation, ‘Whose descent is not counted from them;’ putting pedigree in the margin. TeveaXoyoupevog 18, 1S Cujus ortus, generatio, nativitas recensetur; ‘ whose original, nativity, stock, race, is reckoned up or recorded.’

Ἐξ αὐτων, ‘from them, from among them.’ Vul. Lat. in eis, for inter eos, ‘among them,’ whose generation is not numbered among them. The meaning is, he was not of their stock or race, he sprang not of them, nor arose from among them.

Ver. 9.—But he whose descent ts not reckoned from them, received titres from Abraham, and blessed him that had the promises.

* among them.’ He had observed before absolutely, that he was not at all genealogised, ver. 3, ayeveaXoynroc, ‘ without descent.’ And how this was necessary to shadow the eternity of the priesthood of Christ, we have declared. For if he had any genealogy, or had stood in need thereof, it had been to show from whom he derived his priesthood, and unto whom it was transmitted; whereas he had no such circumstances, nor was to have, as the end of his call and office. Hence it follows in particular, that he could not derive his descent from Levi: morally he could not, because so he had none at all: and naturally he could not, for in his days Levi was only yet in the loins of Abraham; so that in no respect he could descend from him. But the apostle hath a peculiar intention in this verse. For whereas he designed to prove the greatness of Melchisedec, from his receiving tithes, he intends here to declare on what right and title he did so; for there were but two ways whereby any one did or might take tithes of any. 1. By virtue of the law, or institution of God in the law. In this way, none could receive tithes, but he who legally derived his descent from Levi. 2. By virtue of some special grant or personal privilege, either before or above the law. Whereas therefore Melchisedec, as is here declared, had no interest in the former, it must be with respect unto the latter that he had this right, which argues his dignity. So God may, and sometimes doth, communicate of his favour and

_privileges, by special exemption, and not by an ordinary rule or constitution. Ido not at all know, nor can it be proved, that God is now by his word, or law, or constitution, obliged to give no ministry unto the church, but by virtue of an orderly outward call according to the rule. It is true, we are obliged to keep ourselves unto the rule and law in the cail of ministers, so far as we are able; but whether God hath bound himself unto that order, ἱ very much question. Yea, when there is any great and signal work to be done in the church, it may be such as the church cannot or will not call any unto, even such a reformation of persons as may prove a dissolution of its constitution, if God raise, gift, and providentially call any unto that work, assisting them in it, 1 should not doubt of the lawfulness of their ministry, as granted unto them by special privilege, though not communicated by external rule and order. At is good ordinarily to be genealogised into the ministry by established rule; but God can by virtue of his own sovereignty grant this privilege unto whom he pleaseth. And let not any imagine that such a supposition must needs immediately open a door unto confusion; for there are invariable rules to try men and their ministry at all times, whether they are sent of God or not. The doctrine which they teach, the ends which they promote, the lives which they lead, the circumstances of the seasons wherein they appear, will sufficiently manifest whence such teachers are.

2. Having thus described Melchisedec, and manifested on what account the things mentioned were ascribed or did belong unto him, he mentions the things themselves, which were two. 1. That he received tithes of Abraham. 2. That he blessed him; in both which he demonstrates his greatness and dignity. 1. By the consideration of the person of whom he received tithes—it was Abraham himself, |

2. By an especial circumstance of Abraham—it was he who received the promises, from whence the whole church of Israel claimed their privileges.

1. Δεδεκατωκὲ τον Abpaapu, ‘he received tithes of Abraham.’ The Levitical priests received tithes of those who came out of the loins of Abrabam, which was an evidence of their dignity by God’s appointment. But he received them of Abraham himself, which evidently declares his superiority above them, as also herein above Abraham himself. And the apostle, by insisting on these things particularly, shows, 1. How difficult a matter it is to dispossess the minds of men of those things which they have long trusted unto and. boasted of. It is plain from the gospel throughout, that all the Jews looked on this as their great privilege and advantage, that they were the posterity of Abraham, whom they conceived on all accounts the greatest and most honourable person that ever was in the world. Now, although there was much herein, yet when they began to abuse it, and trust unto it, it was necessary that their confidence should be abated and taken down. But so difficult a matter was this to effect, that the apostle applies every argument unto it, that hath a real force and evidence in it, especially such things as they had not before considered, as it is plain they were utterly ignorant in the instructive part of this story of Melchisedec. And we see, in like manner, when men are possessed with an inveterate conceit of their being the church, and having all the privileges of it inclosed unto them, although they have long since forfeited openly all right thereunto, how difficult a thing it is to dispossess their minds of that pleasing presumption. 2. That every particle of divine truth is instructive and argumentative, when it is rightly used and improved. Hence the apostle presseth all the circumstances of this story, from every one of them, giving light and evidence unto the creat truth which he sought to confirm.

2. That it might yet farther appear how great Melchisedec was, who received tithes of Abraham, he declares who Abraham was, in an instance of his great and especial privilege. It was, τὸν ἔχοντα rac ἐπαγγελιας, ‘he who received the promises.’ This hesingles out as the ereatest privilege and honour of Abraham, as it was indeed the foundation of all the other mercies which he enjoyed, or advantages that he was entrusted witha]. The nature of this promise, with the solemn manner of its giving unto Abraham, and the benefits included in it, he had at large declared, ch. vi. 13—16. Hereby Abraham became the father of the faithful, the heir of the world, and the friend of God; so that it exceedingly illustrates the greatness of Melchisedec, in that this Abraham paid tithes unto him.

The medium of the argument in this instance is liable only to one exception; namely, that Abraham was not the first that received the promises, so that although he were not, yet there might be others greater than Melchisedec, who never made any acknowledgment of his preeminence. Vor the promise was given to Adam himself immediately after the fall, as also unto Noah in the covenant made with him, and to others also who before Abraham died in the faith. Answ. It is true they had the promise and the benefit of it; but yet so as, in sundry things, Abraham was preferred above them all. For, 1. He had the promise more plainly and clearly given unto him, than any of his predecessors in the faith. Hence he was the first of whom it is said, that he saw the day of Christ and rejoiced, as having a clearer view of his coming, and of salvation by him, than any that went before him. 2. The promise was confirmed unto him by an oath, which it had not been unto any before. 5. The promised seed was in it peculiarly confined unto his family or posterity; see Heb.u. 17. 4. His receiving of the promise, was that which was the foundation of the church in his posterity, which he had peculiarly to deal withal. He had therefore the preeminence above all others in this matter of receiving the promises.

But it may yet be said, that Abraham had not received the promises then, when he was blessed of Melchisedec, so that it was no argument of his preeminence at that time. But, 1. He had before received the promise for the substance of it, which was afterwards more solemnly confirmed unto him, on the trial of his faith in offering his only son, Gen. xi. 2, 3, ch. xiii. 15, 16. 2. He was then actually instated ina right unto all that farther confirmation of the promises which he received on various occasions, and what followed added not unto the dignity of his person, but served only unto the confirmation of his faith. So Melchisedec blessed him who had the promises. And we may

Obs. 1. We can be made partakers of no such grace, mercy, or privilege in this world, but God can, when he pleaseth, make an addition thereunto. He who had received the promises, was afterwards blessed. We depend upon an infinite fountain of grace and mercy, from whence it is made out unto us by various degrees, according to the good pleasure of God. Neither will he give unto us, nor are we capable to receive in this world, the whole of what he hath provided for us, in the enjoyment whereof, our final blessedness doth consist. Wherefore, as it is required of us to be thankful for what we have, or to walk worthy of the grace we have received, yet we may live ina constant expectation of more from him, and it is the great comfort and relief of our souls that we may so do.

Obs. II. It is the blessing of Christ, typified in and by Melchisedec, that makes promises and mercies effectual unto us. He is himself the great subject of the promises, and the whole blessing of them cometh forth from him alone. All besides him, all without him, is of, or under the curse. In him, from him, and by him alone, are all blessings to be obtained.

Obs. III. Free and sovereign grace is the only foundation of all privileges. All that is spoken of the dignity of Abraham, is resolved into this, that he received the promises.

Ver. 7.—But what if Abraham was thus blessed by Melchisedec, doth this. prove that he was less than he by whom he was blessed 7 It doth so, saith the apostle, and that by virtue of an unquestionable general rule.

The words prevent an objection, which is supposed, not expressed. And therefore ave they continued with those foregoing by the conjunction ds, as carrying on what was before asserted by a farther illustration and confirmation of it. And thereis in them, |. The manner of the assertion; 2. The proposition itself.

‘without, beyond, above, all reasonable contradiction.’ A truth this is that cannot, that will not be gainsayed, which none will deny or oppose; as that which is evident in the ‘light of nature, and which the order of the things spoken of doth require. All truths, especially divine truths, are such as ought not to be contradicted, and which no contradiction can avert, or change their natures, that they should not so be. But against some of them, not for want of truth, but either from want of evidence in themselves, or for want of light in them unto whom they are proposed, contradictions may arise, and they may be called into dispute or question. ‘Thus it hath fallen out with all truths which we receive by mere supernatural revelation. The darkness of the minds of men, unable clearly to discern them, and perfectly to comprehend them, will raise disputes about them, and objections against them. But some truths there are, which have such an evidence in themselves, and such a suitableness to the principles of reason and natural light, that no colour of opposition can be made unto them. And if any one of brutish affections or prejudices do force an opposition unto them, they are to be neglected and not contended withal. Wherefore that which is here intimated ὦ is, that there are some principles of truth that are so secured in their own evidence and light, as that being unquestionable in themselves, they may be used and im. proved as concessions, whereon other less evident truths may be confirmed and established. ‘The due consideration hereof is of great use in the method of teaching, or in the vindication of any unquestioned truths from opposition. In all teaching, especially in matters that are controverted, it is of great advantage to fix some unquestionable principles, whence those which are less evident, or are more opposed, may be deduced, or be otherwise influenced and confirmed. Neglect hereof, makes popular discourses weak in their application, and those wherein men contend for the truth, infirm in their conclusions. This course therefore the apostle here useth, and resolveth his present argument into such an unquestionable principle, as reason and common sense must admit of.

2. The proposition thus modified, is, ro ἐλάττον ὑπο Tov κρείττονος εὐλογειται, ‘ that the less is blessed of the greater;’ that is, wherein one is orderly blessed by another, he that is blessed is therein less than, or beneath in dignity, unto him by whom he is blessed, as it is expressed in the Syriac translation. Expositors generally on this place distinguish the severai sorts of benedictions that are in use and warrantable among men, that so they may fix on that concerning which the rule here mentioned by the apostle, will hold unquestionably. But as unto the especial design of the apostle, this labour may be spared; for he treats only of sacerdotal benedictions, and with respect to them, the rule is not only certainly true, but openly evident. But to illustrate the whole, and to show how far the rule mentioned may be extended, we may reduce all sorts of blessings unto four heads.

1. There is benedictio potestativa; that is, such a blessing as consists in an actual efficacious collation on, or communication of the matter of the blessing unto the person blessed. Thus God alone can bless absolutely. He is the only Fountain of all goodness, spiritual, temporal, eternal, and so of the whole entire matter of blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it unto, or collate it on any others, which he doth as seemeth good unto him, according to the counsel of his own will. All will grant, that with respect hereunto, the apostle’s maxim, is unquestionable, God is greater than man. Yea, this kind of blessing ariseth from, or dependeth solely on, that infinite distance that is between the being or nature of God, and the being of all creatures. This is God’s blessing, novi m1, ‘an addition of good,’ as the Jews call it, a real communication of grace, mercy, privileges, or whatever the matter of the blessing be.

2. There is benedictio authoritativa. This is when men in the name, that is, by the appointment and warrant of God, do declare any to be blessed, pronouncing the blessings to them, whereof they shall be made

_partakers. And this kind of blessing was of old, of two sorts. First. Extraordinary, by virtue of especial immediate inspiration, or a spirit of prophecy. Secondly. Ordinary, by virtue of office and institution. In the first way Jacob blessed his sons, which he calls a declaration of ‘what should befal them in the last days,’ Gen. xlix. 1. And such were all the solemn patriarchal benedictions, as that of Isaac, when he had infallible direction, as to the blessing, but not in his own mind as to the person to be blessed, Gen. xxvil. 27—29. So Moses blessed the children of Israel in their respective tribes, Deut. xxx. 1. [ἢ the latter way, the priests, by virtue of God’s ordinance, were to bless the people with this authoritative blessing. ‘ And the Lord spake unto Moses, saying, Speak unto Aaron and his sons, saying, On this wise shall ye bless the children of Israel, saying unto them, ‘The Lord bless thee and keep thee; the Lord make his face shine upon thee, and be gracious unto thee; the Lord lift up the light of his countenance upon thee, and give thee peace: and they shall put my name on the children of Israel, and I will bless them,’ Num. vi. 22——27. The whole nature of this kind of blessing is here exemplified. It is founded in -God’s express institution and command. And the nature of it con- ᾿ sists in putting the name of God on the people, that is, declaring blessings to them in the name of God, praying blessings for them on his command. Wherefore the word ‘bless,’ is used in a twofold sense in this institution; ver. 23, § Ye shall bless the children of Israel,’ is spoken of the priests; ver. 27, ‘I will bless them,’ is spoken of God. The blessing is the same, declared by the priests, effected by God: they blessed declaratively, he efficiently. And the blessing of Melchisedec in this place seems to have a mixture in it of both these. For as itis plain that he blessed Abraham by virtue of his sacerdotal office, which our apostle principally considereth; so I make no question but he was peculiarly acted by immediate inspiration from God, in what he did. And in this sort of blessing, the apostolical maxim maintains its evidence in the light of nature.

3. There is benedictio charitativa; that is, when one is said to bless another, by praying for a blessing on him, or using the means whereby he may obtain a blessing. This may be done by superiors, equals, inferiors, any or all persons mutually towards one another. See 1 Kings vill. 14, 55, 56; 2 Chron. vi. 3; Prov. xxx. 11. This kind of blessing, it being only improperly so, wherein the act of duty is demonstrated by its object, doth not belong to this rule of the apostle. ες 4. There is benedictio reverentialis; hereof God is the object. So men are said often to bless God, and to bless his holy name, which is mentioned in the Scripture as a signal duty of all that fear and love the Lord. Now this blessing of God, is a declaration of his praises, with a holy, reverential, thankful admiration of his excellencies. But this belongs not at all to the design of the apostle, nor is regulated by this general maxim, but is a particular instance of the direct contrary, wherein without controversy, the greater is blessed of the less. It is the second sort of blessings that is alone here intended; and that is mentioned as an evident demonstration of the dignity of Melchisedec, and his preeminence above Abraham.

Obs. [V. It is a great mercy and privilege, when God will make use of any, in the blessing of others with spiritual mercies.—It is God alone who originally and efficiently can do so, who can actually and infallibly collate a blessing on any one. ‘Therefore is he said to ‘ bless us with all spiritual blessings in heavenly things, Eph. 1. 3. There is no one blessing, but he is the sole author and worker of it. But yet also he maketh use of others, severally, in various degrees of usefulness, for their communication. And this he doth, both to fill up that order of all things in dependence on himself, wherein he will be glorified; and also to make some partakers in his especial grace and favour, by using them in the collation of good things, yea, the best things on others. For what greater privilege can any one be made partaker of, than to be an instrument in the hand of God, in the communication of his grace and goodness? And a privilege it is whose exercise and improvement must be accounted for. I speak not therefore of them whose benedictions are euctical and charitative only in their mutual prayers, but of such as are in some sense authoritative. Now a man blesseth by the way of authority, when he doth it as an especial ordinance, as he is called and appointed of God thereunto. Peculiar institution gives peculiar authority. So parents bless their children and household, and ministers the church. ' First. Parents bless their children in the name of the Lord, several ways. 1. By instruction, the discharge whereof was the glory and honour of Abraham in the sight of God himself, Gen. xvin. 17—19. For whereas the knowledge and fear of God, is the greatest blessing that any one in this world can be made partaker of, he hath ordained that parents shall be instrumental in the communication of them to their children, suitably to that general law of nature, whereby they are obliged in all things to seek their good. This being the end of | the instruction which God hath appointed them to attend to, they do therein bless them in the name of the Lord. And if parents did truly consider, how they stand in the stead of God in this matter, how what ~ they do is peculiarly in his name and by his authority, they would (it may be) be more diligent and conscientious in the discharge of their duty, than they are. And if children could but understand, that parental instruction is an instituted means of God’s blessing them, with the principal blessing, and that whereon all others, as to them, do much depend, whereunto the fifth commandment is express, they would with more diligence and reverence apply themselves to the reception of it, than is usual among them. 2. They do it by their example. The conversation and holy walking of parents is God’s ordinance whereby he blesseth their children. This is the second way of instruction, without which the former will be insufficient, yea, insignificant. Let parents take what pains they please in the teaching and instruction of their families, unless their personal walk be holy and their lives fruitful, they will do more for their destruction than their edification. The least disorder of life persisted in, is of more prevalency to turn aside children from the ways of God, from the liking and practice of them, than a multitude of instructions are to persuade to their embracement. For besides that we are all naturally more prone to evil than good, and a far less occasion or means will hasten us down a precipice, than raise us and bear us up in the difficult course of holy obedience; instances of a life inconsistent with instructions or or not answering them, beget secret thoughts in the minds of them who are instructed, that all the pains taken therein is,hypocritical, than which apprehension, nothing is more effectual to alienate the minds of any from the waysof God. But when the truths which men teach their families, are exemplified by the holiness and fruitfulness of their own lives, then are they an ordinance of God for the blessing of them. To pray, to read, to catechise, to instruct, and then to lead a life in frowardness, passion, worldly-mindedness, vain communication and the like, is to pull down with one hand what we set up with the other, or rather with both our hands to pull down our own houses. 3. By prayer for them. So David blessed his household, 2 Sam. vi. 20. For besides the duty of prayer, absolutely considered, there is in those prayers by the appointment of God, an especial plea for, and application of the promises of the covenant to them, which we ourselves have received. So it is expressed in the prayer of David, 2 Sam. vii. 29, ‘ Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee, for thou O Lord God hast spoken it, and with thy blessing let the house of thy servant be blessed for ever. And 1 do not understand, how those who do not believe the especial interest of their children in the covenant of grace, can bless them in the name of the Lord in a due manner. These are some few heads of parental benedictions, and whether the duty thereof be answered in that common custom, which some even confine all parental blessings to, in an open neglect of all the duties mentioned, and of others of an alike nature, is not hard to determine. a Secondly. Ministers bless the church. It is part of their ministerial duty, and belongs to their office so to do. 1. They do it by putting the name of God on the church. This was the way whereby the priests blessed the people of old, Num. vi. 22—27. And this putting the name of God on the church is, by the right and orderly celebration of all the holy ordinances of worship of his appointment. For the name of God and of Christ is on them all; wherefore in the orderly celebration of them, the name of God is put on the church, and is brought under the promise of the meeting and blessing of God, as he hath spoken concerning every thing whereon he hath placed his name. This is an especial way of authoritative blessing, which can no way be discharged but by virtue of ministerial office. Only let ministers take heed that they put not the name of a false god on the church, by the introduction of any thing in religious worship, which is not of God’s appointment. 2. They bless the church, in the dispensation and preaching of the word, to the conversion and edification of the souls of men. So speak the apostles concerning their preaching of the word, Acts iii. 26. ‘Unto you first, God having raised up his Son Jesus, sent him to bless you, in turing every one of you from his iniquities.’ This sending of Christ after his resurrection, was the sending of him in the ministry of the apostles and others, by the preaching of the gospel. And the end hereof is to bless them to whom it is preached. And it is known that all the principal spiritual blessings of God in this world, are communicated to the souls of men by the ministry of the word, and ministerial administration of the sacraments, as the only outward causes and means thereof. Herein do ministers bless*the people in the name and authority of God. 3. They do it by the particular ministerial applications of the word to the souls and consciences of men. This authority hath Christ given to them; saith he, ‘ Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained,’ John xx. 23. i know what use hath been made of these words, that is, how they have been abused to give countenance to the necessity of private confession of all sins to the priests, and of their power of absolution or remission thereon. But yet the real intention of the words, and the truth that is in them, must not be waved or overlooked. It is not therefore the mere preaching of the word, and therein a doctrinal de-. claration of whose sins are remitted, and whose sins are retained, according to the gospel, which men are respectively interested in by their faith or unbelief, that is here intended; the commission, giving the power here mentioned, is of a more general nature. But an especial application of the word to the consciences of men, with respect to their sins, is included therein. And this is done two ways. 1. With respect to the judgment of the church. 2. With respect to the judgement of God. The first is that binding or loosing, which the Lord Christ hath given power for, to the ministers and guides of the church, as to the communion thereof, Matt. xvii. 18. For by the ministerial application of the word to the sins and consciences of men, are they to be continued in, or excluded from the communion of the church, which is called the binding or loosing of them. The other respects God himself, and the sense which the conscience of a sinner hath of the guilt of sin before him. In this case the ministers of the gospel are authorized in the name of Christ, to remit their sins, that is, so to apply the promises of mercy and grace to their souls and consciences, as that, being received by faith, they may have peace with God. Soare they authorized to remit or retain sins, according to the tenor and terms of the gospel. Not that the remission of sins absolutely doth depend on an act of office, but the release of the conscience of a sinner from the sense of guilt, doth sometimes much de- - pend on it, rightly performed; that is, by due application of the promises of the gospel, to such as believe and repent. 4. How they bless the church by prayer and example, may be understood, from what hath been spoken concerning those things with respect to parents. ‘The authority that is in them, depends on God’s especial institution, which exempts them from, and exalts them above, the common order of mutual charitative benedictions. 5. They bless the people declaratively, as a pledge whereof it hath heen always of use in the church, that at the close of the solemn duties of its assemblies, wherein the name of God is put on it, to bless the people by express mention of the blessing of God, which they pray for on them. But yet, because the same thing is done in the administration of all other ordinances, and this benediction is only euctical or by the way of prayer, I shall not plead for the necessity of it. And we may yet infer two things from hence.

Obs. V. 1. That those who are thus appointed to bless others in the name of God, and thereby exalted into a preeminence above those that are blessed, by his appointment, ought to be accordingly regarded by all that are so blessed by them. It is well if Christians do rightly consider what their duty is to them who are appointed as a means to communicate all spiritual blessings to them.

Obs. VI. And 2. Let those who are so appointed take heed that by their miscarriage they prove not a curse to them whom they ought to bless. For if they are negligent in the performance of their duties in the things mentioned, much more, if therewithal they put the name of any false god on them, they are no otherwise.:

‘Ver. 8.—TueE eighth verse carrieth on the same argument, by a particular application to the matter in hand, of the things which he had in general observed before in Melchisedec. For, whereas the apostle had before declared, that ‘he was without father, without | mother, without beginning of days or end of life,’ he now shows how all this conduced to his purpose.

Ανθρωποι, Syr. by an usual idiotism of that language, ‘the sons of man. Αποθνησκοντες, qui moriuntur, ‘ who die.’ Vul. Lat. Homines morientes, ‘dying men,’ of which difference we must speak afterwards. Μαρτυρουμενος ore Cy, generally, de quo testatum est, quod vivat. Vul. Lat. [bi autem contestatur quia vivit; which the Rhemists ren< der, ‘ but there he hath witness that he liveth,’ both obscurely. Arias. Testatione dictus quia vivit, to no advantage. Maprupoupevoe, is properly, is de quo testatur, as Erasmus, Beza, Castalio, Smidle, render it. The Arabic concurs with the Vulgar. The Syriac by way of paraphrase, ‘He of whom the Scripture witnesseth that he liveth” ς᾽

Ver. 8.—And here men verily that die receive tithes, but there he of whom it is witnessed that he liveth.