meeting Abraham. 1. He blessed him; and then, 2. He re

ceived tithes of him.

He met Abraham and blessed him. This solemn benediction is fully expressed, Gen. xiv. 19, 20. "And he blessed him and said, Blessed be Abraham of the most high God, Possessor of heaven and earth; and blessed be the most high God, who hath delivered thine enemies into thy hand." There are two parts of this blessing: 1. That which hath Abraham for its object, a blessing of prayer. 2. That which hath God for its object, a blessing of praise. Our apostle seems to take notice only of the first, or that part of the blessing whereof Abraham was the immediate object. But the truth is, the other part whereby he blessed God, being on the account of Abraham, and as it were in his name, it belongs also to the blessing wherewith he was

blessed.

As to this blessing, we may consider, 1. The nature, 2. The form of it. As to the nature of it, blessings in general are the means of communicating good things, according to the power and interest in them of them that bless," Gen. Xxxiii. 11. So also are curses of evil. Hence it is God alone that absolutely can either bless or curse, for he only hath sovereign power of all good and evil. He doth therefore so express his blessing: "In blessing I will bless thee," Gen. xxii. 17. Do it assuredly and effectually, as having all the subject-matter of blessings in my hand. And therefore he says to Abraham, "I will bless them that bless thee, and curse them that curse thee," Gen. xii. 3. because he is over them and all their blessings and curses. Balak therefore was not a little mistaken when he tells Balaam, "I know that he whom thou blessest is blessed, and he whom thou cursest is cursed," Num. xxii. 6. For however he might divine concerning them that should be so, absolutely he could neither bless nor curse. Wherefore, I say all blessings are instituted means of the conveyance and communication of good unto others, according unto the power and interest of them that bless, in that good. This being amongst men by God's concession and institution various, there are also various sorts of blessings, which may be reduced unto two heads. 1. Such as are authoritative. 2. Such as are charitative or merely euctical. The latter sort of blessing is removed from our consideration in this place. For our apostle treats only of such blessings as evidently and unavoidably prove him that blesseth, to be superior unto him that is blessed, ver. 7. But this is not so in this latter sort of blessings, which consist only in prayer for a blessing on them. For so equals may bless one another; yea inferiors may bless superiors, children may bless parents, servants masters, subjects their rulers, Psal. xx. 1-4.

Authoritative benediction among men is two-fold. 1. Paternal. 2. Sacerdotal, or with respect unto any other office in the church.

Paternal benedictions were of old of two sorts. 1. Such as were of common right. 2. Such as had an especial prophetical warrant. For the first, parents have an especial right, by virtue of divine institution, authoritatively to bless their children, in as much as he hath given unto them an especial interest in the matter of the blessing, and power for the communication of it. And this blessing consists in two things. 1. A solemn declaration unto God of their acceptance and approbation of that duty and obedience which the children perform unto them by the law of nature and God's appointment. This brings ordinarily the children so blessed under the promise of the fifth commandment. So are the words of the command, 77, that they may prolong thy days.' They shall have power to communicate this good unto thee by their blessing, in their solemn declaration of their acceptance and approbation of thy obedience. And if this were more considered and more observed by parents and children, it would be much to their advantage. And indeed the state of those children is unhappy, whose parents cannot sincerely avow an approbation of their duty, which intercepts the benefit of their blessings. 2. Parents bless children, by endeavouring to enstate them in their own covenant interest. God having promised to be a God unto believers, and their seed in and by them, they do three ways bless them with the good things thereof. First, By communicating unto them the privilege of the initial seal of the covenant, as a sign, token and pledge, of their being blessed of the Lord. Secondly, By pleading the promise of the covenant in their behalf. Thirdly, By careful instructing of them in the mercies and duties of the covenant. Wherefore, although this power of blessing be founded in the law of nature, and in all nations something hath been observed that looks towards it, yet it is by faith alone, and an interest in the covenant, that any parents are able to bless their children in a due manner. For a blessing is a communication of good according to his interest in it that blesseth, which we have none in any that is really so, but by virtue thereof. And whereas these things are a solemn appointment of God, it is certainly a disadvantage, that a foppish ceremony is in common practice substituted in the room of them.

Secondly, There was of old a paternal benediction that had its rise in an especial warrant, and was accompanied with a spirit of prophecy. This consisted in a certain prediction and declaration of future events, whereby those so blessed were infallibly and indispensably stated in a right unto them. So Noah blessed

Shem and Japhet, Isaac blessed Jacob, Jacob all his sons. Herein God gave unto some parents, the honour of a power to bequeath unto their posterity, those good things which he graciously intended to bestow on them. This kind of blessing is now absolutely ceased, for it wholly respected the coming of Christ in the flesh, with those other things which conduced thereunto.

It were well, if instead of all these several ways of blessing, many parents did not curse their children. Some upon their provocations, have desperately and profanely imprecated curses upon them; and we have known instances wherein God hath eminently revenged their impiety, by his judgments inflicted on parents and children both. Some entail a curse upon them, by oppressions and falsehood, in getting their estates, or in a flagitious course of life, which God will revenge to the third generation. But most do curse them with the cursed example of their conversation, initiating them, almost from the cradle, in a course of sin and wickedness.

It is true, those parents who do use conscientiously, the ways appointed of God, whereby they may bless their children, do oft-times not see the effect of their endeavours. They bless them, but they are not blessed. But, 1. They have peace and comfort in the discharge of their duty. 2. Their blessing may have success, and oftentimes hath, when they are gone out of the world, yea, in their children's children for many generations. 3. If all fail, they shall be witnesses for God at the last day, against their own profligate posterity. But I return.

Sacerdotal blessings were authoritative also; and that on a double ground. 1. Of common right and equity. 2. Of especial institution.

First, There was a common right and equity, that he who was called to be a priest, should bless the people authoritatively. For as he was appointed to act for men with God, so it is reasonable, that he should pronounce blessings unto them in the name of God; that as he ministerially carried their gifts, offerings and services unto God, so in like manner, he should return his acceptance and blessing unto them. Whereas, therefore, this right and duty belonged unto the office of the priest, two things ensue thereon. 1. That this blessing was an act of authority, for every act of office is so. 2. That he who thus blesseth another, is greater than he who is blessed by him, as our apostle disputes, and we shall see afterwards. And we may take notice in our passage,

Obs. XIX. That whatever be the interest, duty and office of any to act in the name of others towards God, in any sacred ad- . ministrations, the same proportionably is their interest, power and duty to act towards them in the name of God in the blessing of them. And therefore, ministers may authoritatively

bless their congregations. It is true, they can do it only declaratively, but withal, they do it authoritatively, because they do it by virtue of the authority committed unto them for that purpose. Wherefore, the ministerial blessing is somewhat more than euctical, or a mere prayer. Neither is it merely doctrinal and declaratory, but that which is built on a particular especial warrant, proceeding from the nature of the ministerial office. But whereas, it hath respect in all things unto other ministerial administrations, it is not to be used but with reference unto them, and that by them, by whom at that season they are administered.

Secondly, There was an especial institution of a sacerdotal benediction under the Old Testament, recorded, Num. vi. 22-27. "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; The Lord bless thee and keep thee, the Lord make his face to 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." Their putting the name of God upon the people, was their praying for, and pronouncing blessings on them in his name, by virtue of this institution. For it is an institution whereby the name of God is put on any thing or person. Hereon God would effectually bless them. This especial institution, I acknowledge, was after the days of Melchisedec, and the cessation of his office as to actual administration. But it is apparent, and may be proved, that many, if not the most of those sacred institutions which were given in one system unto Moses, were singly and gradually given out by inspiration and prophecy, unto the church, before the giving of the law; only at Sinai, their number was increased, and the severity of their sanction heightened. Thus, this sacerdotal benediction was but a transcript from, and expressive of that power and form of blessing, which Melchisedec as a priest, enjoyed and used before. And from what hath been spoken, we may gather the nature of this blessing of Melchisedec, wherewith he blessed Abraham. For, 1. It hath the nature of a blessing in general, whereby any one man may bless another, in that it was euctical and eucharistical; it included both prayer for him, and thanksgiving on his account unto God. And 2. It was authoritative and sacerdotal; he was the priest of the High God, and he blessed Abraham, that is, by virtue of his office. For so the nature of the office requireth, and so God had in particular appointed, that the priests should bless in his name. 3. It was prophetical, proceeding from an immediate inspiration, whereby he declares the confirmation of the great blessing promised unto Abraham; "Blessed be Abraham." And we may see,

Obs. XX. That he who hath received the greatest mercies and privileges in this world, may yet need their ministerial confirmation.-Abraham had before received the blessing from the mouth of God himself. And yet it was no doubt a great confirmation of his faith, to be now blessed again in the name of God by Melchisedec. And indeed, such is the estate of all the faithful, the children of Abraham in this world, that what through the weakness of their faith, what through the greatness of their temptations and trials, they stand in need of all ministerial renovations of the pledges of God's good will towards them. We are apt to think, that if God should speak once unto us as he did to Abraham, and assure us of the blessing, we should never need farther confirmation whilst we live. But the truth is, he doth so speak unto all that believe in the word, and yet we find how much we want the ministerial renovation of it unto us. Bless God for the ministry, for the word and sacraments; ordinarily our faith would not be kept up without them.

Obs. XXI. In the blessing of Abraham by Melchisedec, all believers are virtually blessed by Jesus Christ.-Melchisedec was a type of Christ, and represented him in what he was and did, as our apostle declares. And Abraham in all these things, bare the person of, or represented all his posterity according to the faith. Therefore doth our apostle in the foregoing chapter entitle all believers, unto the promises made unto him, and the inheritance of them. There is, therefore, more than a bare story in this matter. A blessing is in it conveyed unto all believers in the way of an ordinance for ever.

Obs. XXII. It is God's institution that makes all our administrations effectual.—So did sacerdotal benedictions become authoritative and efficacious. Innumerable ways and means of blessing things and persons, have been found out in the Papacy. They will bless bells, steeples, and churches, church-yards, utensils, fonts, candies, salt, and children by confirmation. There is, in truth, in them all, a want of that wisdom, gravity and reve rence, which ought to accompany men in all religious services; but that which renders them all useless, and casts them out of the verge of religion, is, that they want a divine institution.

The second sacerdotal act, or exercise of priestly power ascribed unto Melchisedec, is, that he received tithes of all. "To whom Abraham also gave the tenth of all." As Abraham gave them in a way of duty, so he received them in a way of office. So the apostle expresseth it, ver. 6. He received tithes of Abraham," or tithed him. And the word aty, of all,' is limited unto the spoils which he took of the enemies, ver. 4. To whom Abraham gave the tenth of the spoils. This in the original history is so expressed, as to leave it doubtful both of hom the tenths were given, and of what they were, Gen. xiv.