out of all consideration. His design was to evince the excellency of the priesthood of Christ above that of Levi, from this particular consideration, that he was a priest after the order of Melchisedec. To prove that he was so indeed, and withal to shew how great and excellent a person this Melchisedec was, who bare that office as a type of Christ in his, and also in how many things the resemblance between the Lord Christ and him did consist, wherein he was made like unto the Son of God, he proposeth unto consideration every minute circumstance of all that was spoken of him, and what also in common use ought to be spoken of him, but being not so, was certainly omitted for some special reason and signification; insisting on some things which no man could have conjectured to have been designedly significant, if the Holy Ghost himself had not made the discovery thereof; omitting nothing that might confirm the truth, or illustrate the evidence of his argument; yet he wholly passeth by this passage without the least notice of it. Herein, if the Romanists may be believed in this accurate collection of all things, he omits nothing but only that wherein the essence and substance of his cause and plea did wholly consist. For this his offering of bread and wine in sacrifice, they say, was that thing alone wherein he was peculiarly the type of Christ, and dispute with great vehemency that the resemblance between them consisted herein alone, although the apostle instance expressly in sundry other things, as we shall see more afterwards, and makes no mention of this at all. It is therefore clear as the day-light, that he and they are diversely minded in this matter. But if they are in the right, certainly never any man managed an argument unto less advantage, than the apostle doth that in this place, wherein yet there is an appearance of so great accuracy and care. For they do suppose that he scrupulously collects all circumstances belonging unto the matter he treats of, and some of them of a difficult application unto his purpose, and at the same time omits that wherein the whole force of his argument did consist; which is a failure not modestly to be ascribed unto any person of sobriety or judgment. Wherefore we need not farther trouble ourselves with those forced and futilous pretences. The reason why the apostle mentions Melchisedec as king of Salem is to intimate his first prerogative above the Aaronical priests, in that he was a king. And we may observe, that,

Obs. VIII. Acts of munificence and bounty are memorable and praise-worthy, though they no way belong unto things sacred by virtue of divine institution.-So was this bringing forth of bread and wine by Melchisedec to refresh Abraham and his people, though there was nothing of sacrifice therein. In former ages, either men were more inclined to such acts than now

they are, or there were more efficacious means of engaging them thereunto, than are judged meet now to be made use of, because perhaps discovered to have something of deceit in them. But this went along with all their bounty, that if they would make the acts of it sacred and religious, all should be peculiarly devoted and dedicated unto God; wherein, although their pious intentions are to be commended, yet it may justly be feared that they missed of their aim, in making things and services sacred which God had not made so. But such acts as those we speak of towards men, need no more of religion in them, but that they be done in obedience to the will of God, who requires of us to do good to all, and to exercise loving-kindness in the earth. They are so good and praise-worthy, provided, 1. They are of real use, and not in things that serve only for ostentation and show. 2. That they interfere with no other especial duty, nor cause an omission of what is necessary, &c. Again,

Obs. IX. It is acceptable with God that those who have laboured in any work or service of his, should receive refreshments and encouragements from men.-For as such an acceptable service is the relief given to Abraham and his people, by Melchisedec celebrated; God is himself a sufficient reward unto his people in and for all their services. He needs not call in the help of men to give them a recompence. However it is well-pleasing unto him, that he, or his work which they do, in any thing, be owned by men.

IV. The apostle proceeds with his description of the subject of his proposition, with respect unto that office which he principally regards: ingus To Oy TT, Priest of the Most High God. Two things are here asserted. 1. That in general he was a priest. 2. The limitation of that office with respect unto the author and object of it is expressed—he was a priest of the Most High God.

First, He was a priest, and he was the first that was so by especial institution. How the rite of sacrificing was common to all worshippers of old, and what was the peculiar interest of the first-born therein, I have at large before declared. I have also proved, that Melchisedec was the first who was authoritatively separated unto this office by God's approbation. And as it was a new, so it was a great and remarkable thing in the world. For although we know not how far it was received or understood by the men of that age, who I believe were not stupidly ignorant and carnal, as some would have them to be; yet certain it is, that the institution of this office, and the representation of it in the person of Melchisedec, gave great light and instruction into the nature of the first promise, and the work of the blessing seed which was to be exhibited. For the faith of the church in all ages was so directed, as to believe that God

had respect unto Christ and his work, in all his institutions of worship. Wherefore the erection of the office of a priesthood to offer sacrifice, and that in the person of so great a man as Melchisedec, must needs lead them into an acquaintance with the nature of his work in some measure, both he and it being so conspicuously represented unto them.

In this general assertion that he was a priest, two things are included. 1. That he was truly and really a man, and not an angel or an appearance of the Son of God prelusory to his incarnation. For every priest is taken from among men, ch. v. 1. of the same common nature with other men, and in the same state until he be separated unto his office. And so was Melchisedec, a man cailed out from amongst men, or he was not a priest. 2. That he had an extraordinary call into his office. For he falleth likewise under that other rule of our apostle: “No man taketh this honour unto himself, unless he be called of God," Heb. v. 4. But of what nature this call was, and how he received it, cannot positively be determined in particular. Two things are certain concerning him negatively. 1. That he came not to this office in the church by succession unto any that went before him, as did all the Levitical priests after Aaron. There was none went before him in this office, as none succeeded unto him, as we shall see immediately. And when the Lord Christ is said to be a priest after the order of Melchisedec, it doth not suppose that he was of any certain order wherein were a series of priests succeeding one another, but only that it was with Christ as it was with him, in point of call and office. Wherefore his call was personal, in some act of God towards him, wherein himself and no other was concerned. 2. He was not called or set apart unto his office by any outward unction, solemn consecration, or ceremonial investiture. For the Lord Christ Jesus had none of these, who was made a priest after the manner that he was; only there was an outward sign of his call unto all his offices, in the descending of the Holy Ghost on him in the form of a dove, Matt. iii. John i. These things belonged purely unto the law and Aaronical priesthood, wherein spiritual things were to have a carnal representation. And those by whom they are received in the separation of any unto an evangelical office, do prefer the ministration of the law before that of the gospel, as more glorious, because they discern not the glory of spiritual things. Besides there was none in the world greater than he, nor nearer to God to confer this office upon him, as Aaron was consecrated by Moses. For in the authoritative collation of an office, there is a blessing; and, without controversy," he who blesseth is greater than he who is blessed by him," as we shall see immediately. And therefore would not God make use of any outward means, in the call or the separation of the Lord Christ unto his offices, or any

of them, because there was none in heaven or earth greater than he, or nearer unto God to be employed therein. Angels and men might bear witness as they did unto what was done by the Lord God and his Spirit, Isa. lxi. 1. but they could confer nothing upon him. And therefore in the collation of the ministerial office under the gospel, the authority of it resides only in Jesus Christ. Men can do no more but design the person according to his rules and laws, which may be done among equals. Wherefore the call of Melchisedec unto his office was extraordinary, and consisted in an extraordinary unction of the Spirit. And this had two things attending of it. 1. That it gave unto himself sufficient security and warrant to undertake and execute the office whereunto he was called. So did every extraordinary call accompanied with a divine afflatus and inspiration, Amos vii. 14, 15. 2. That it evidenced itself unto all that feared God, who thereon willingly submitted unto his administrations in the discharge of his office. And this is all that we can know, as to the way and manner of his becoming a priest. That he was not so by succession unto any other, by the right of primogeniture, nor made so by men, are certain from the apostle's discourse. The time, place, season and occasion of his call, are all hidden from us; but he was made a priest by God himself. For,

Obs. X. Every one is that in the church, and nothing else, which God is pleased to make him so to be.-Wherefore, for us to rest in God's vocation is our honour and our safety, as well as our duty. For,

Obs. XI. Where God calleth any one unto a singular honour and office in his church, it is in him a mere act of his sovereign grace. So he took this Melchisedec, who had nothing of stock, race, descent, or succession to recommend him, but as one as it were newly sprung out of the earth, and raised him to the highest dignity that any man in those days was capable of. Let us not therefore repine or murmur at any of God's dealings with others, nor envy because of his gifts bestowed on them: may he not do what he will with his own, seeing he is greater than man, and giveth no account of his matters ?

Obs. XII. A divine call is a sufficient warrant for the acting of them according unto it, who are so called, and the obedience of others unto them in their work or office.-By virtue hereof this Melchisedec arose in the midst of the nations of the world, took on him a new office and power, being owned and submitted unto therein, by Abraham and all that believed.

Obs. XIII. The first personal instituted type of Christ was a priest this was Melchisedec.-There were before real instituted types of his work, as sacrifices. And there were moral types of his person, as Adam, Abel, and Noah, which represented him in VOL. V.

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sundry things. But the first person who was solemnly designed to teach and represent him by what he was and did, was a priest. And that which God taught herein was, that the foundation of all that the Lord Christ had to do in and for the church was laid in his priestly office, whereby he made atonement and reconciliation for sin. Every thing else that he doth is built on the supposition hereof. And we must begin in the application where God begins in the exhibition. An interest in the effects of the priestly office of Christ, is that which in the first place we ought to look after. This being attained, we shall be willing to be taught and ruled by him, and not else.

Secondly, The apostle adds the limitation of this his office of priesthood, as to its author and especial object, and that is, ‹ the most high God.' For so byss irres, doth he render

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by, in Moses.' 1. He was 7, a priest to God.' This determines the sense of the word Cohen to the office of the priesthood; contrary to the pretensions of some modern Jews, and the Targum on Psal. cx. For whereas they cannot understand how the Messiah should be a priest, and perceive well enough the inconsistency of the legal priesthood with such a supposition, they would have the word Cohen in the Psalms to signify a prince or a ruler.' But although the word used absolutely may be applied sometimes to such a purpose, yet where God is proposed as its object, a priest of God, or unto God, none can be signified but one in the priestly office. 2. He was a priest to the most high God. This is the first time that this title is ascribed unto God in the Scripture, which afterwards is frequently repeated, and so also are others of the same importance, as God above,' God over all,' the God of heaven,' and absolutely the most High.' And it is either descriptive or distinctive, as all such attributes and epithets are.

1. As it is descriptive; the majesty, power and authority of God over all are intended therein. The most high God is the glorious God, with whom is terrible majesty. To represent them it is said, that his "throne is high and lifted up," Isa. vi. 1. And he is called "the high and lofty One that inhabiteth eternity," Isa. lvii. 15. Thus is he styled to fill our hearts with a reverence of him, as one infinitely above us, and whose glorious majesty is absolutely inconceivable. So when the Holy Ghost would express the glory of Christ as exalted, he says, he is made ❝ higher than the heavens, and he is sat down at the right hand of the majesty on high." The most high God therefore is first, God as inconceivably exalted in glory and majesty. Again, his power and authority are also intended herein: "the Most High ruleth over all," Dan. iv. 17. God over all, in power and authority disposing of all things, is the most high God. So Abraham explains this name, Gen. xiv. 18.