blasphemously of Christ, upon his opening the eyes of him who was born blind, may in a sense be truly spoken of any of us, upon the opening of the eyes of them that were spiritually blind: "Give God the praise, we know that this man is a sinner."

2. God hath so ordered things in wisdom and grace, that the administrators of holy things unto others, might have experience in themselves of their state and condition, so as to be moved with compassion towards them, care about them, and zeal for them. Without these graces, and this constant exercise, men will be but very useless instruments in this work. And these will not grow any where but in men's own experience. For how shall he be tender, compassionate, careful, towards the souls of others, who knows no reason why he should be so towards his own? The high priest of old was such a one as could have compassion on the ignorant and them that are out of the way, for that he himself was encompassed with infirmity, Heli. v. 2. And therein was he a type of Christ, who was in all points tempted as we are, that he might be ready to succour them that are tempted. This gave him the experience of compassion in the exercise of it. Wherefore, when a minister of the gospel knows his own weakness, infirmities and temptations, his need of mercy and grace, the ways of his obtaining supplies of them, the danger of the snares which he is exposed unto, the value of his own soul, the preciousness of the blood of Christ, and excellency of the eternal reward, he cannot, considering the charge committed unto him, and the duty required of him, but be moved with pity, compassion, tenderness, love and zeal, towards those unto whom he doth administer, especially considering how greatly their eternal welfare depends on his ability, diligence and faithfulness, in the discharge of his duty. And this proves on sundry accounts, greatly to the advantage of the poor tempted disciples of Christ. For it makes a representation unto them of his own compassion and love, as the great Shepherd of the sheep, Isa. xl. 11. and causeth a needful supply of spiritual provisions to be always in readiness for them, and that to be administered unto them with experience of its efficacy and success.

3. That the power of gospel-grace and truth may be exemplified unto the eyes of them unto whom they are dispensed, in the persons of them by whom it is administered according unto God's appointment. All who know aught in this matter, know what temptations and objections will arise in the minds of poor sinners, against their obtaining any interest in the grace and mercy that is dispensed in the gospel. Some, they judge, may be made partakers of them, but for them, and such as they are, there seems to be no relief provided. But is it no encou

ragement unto them, to see that by God's appointment the tenders of his grace and mercy are made unto their souls, by men subject unto like passions with themselves, and who, if they had not freely obtained grace, would have been as vile and unworthy as themselves? For as the Lord called the apostle Paul to the ministry, who had been a blasphemer, a persecutor, and injurious, that he might in him shew forth all long-suffering, for a pattern unto them who should hereafter believe on him to everlasting life, that is, for the encouragement even of such high criminal offenders to believe, 1 Tim. i. 13-16.; so in more ordinary cases, the mercy and grace which the ministers of the gospel did equally stand in need of, with those to whom they dispense it, and which they have received, is for a pattern, example, and encouragement of them to believe after their example.

4. In particular, God, in this matter, maketh use of persons that die, that their testimony unto the truth of gospel-grace and mercy, may be complete and unquestionable. Death is the great touch-stone and trial of all things of this nature, as to their efficacy and sincerity. Many things will yield relief, and various refreshments in life, which upon the approach of death vanish into nothing. So it is with all the comforts of this world, and with all things that have not an eternal truth and substance in them. Had not those therefore who dispense sacred things, been designed themselves to come unto this touch-stone of their own faith, profession and preaching, those who must die, and know always that they must do so, would have been unsatisfied what might have been the condition with them, had they been brought unto it; and so have ground to fear in themselves what will become of that faith, wherein they have been instructed, in the warfare of death when it shall approach. To obviate this fear and objection, God hath ordained that all those who administer the gospel, shall all of them bring their own faith unto that last trial; that so giving a testimony unto the sincerity and efficacy of the things which they have preached, in that they commit the eternal salvation of their souls unto them, (and higher testimony none can give), they may be encouragements to others to follow their examples, to imitate their faith, and pursue their course unto the end. And for this cause also doth God oft-times call them forth unto peculiar trials, exercises, afflictions, and death itself in martyrdom, that they may be an example and encouragement unto the whole church.

I cannot but observe for a close of this discourse, that as the unavoidable infirmities of the ministers of the gospel, managed and passed through in a course of faith, holiness, and sincere obedience, are, on many accounts, of singular use and advan

tage unto the edification and consolation of the church; so the evil examples of any of them in life and death, with the want of those graces which should be excited unto exercise by their infirmities, is pernicious thereunto.

Obs. VIII. The life of the church depends on the everlasting life of Jesus Christ. It is said of Melchisedec, as he was a type of him, "It is witnessed that he liveth." Christ doth so, and that for ever; and hereon under the failings, infirmities, and death of all other administrators, depends the preservation, life, continuance, and salvation of the church. But this must be spoken peculiarly on ver. 27. whither it is remitted.

VER. 9, 10.-IT may be objected unto the whole preceding argument of the apostle, that although Abraham himself paid tithes unto Melchisedec, yet it followeth not that Melchisedec was superior unto the Levitical priests, concerning whom alone the question was between him and the Jews. For although Abraham might be a priest in some sense also, by virtue of common right, as were all the patriarchs, yet was he not so by virtue of any especial office, instituted of God to abide in the church. But when God afterwards, by peculiar law and ordinance, erected an order and office of priesthood in the family of Levi, it might be superior unto, or exalted above that of Melchisedec, although Abraham paid tithes unto him. This objection, therefore, the apostle obviates in these verses, and therewithal giving his former argument a farther improvement, he makes a transition, according unto his usual custom (as it has been observed that it is his method to do) unto his especial design, in proving the excellency of the priesthood of Christ, above that of the law, which is the main scope of this whole discourse.

VER. 9, 10.—Και (ώς έπος ειπείν) δια Αβρααμ, και Λευί ὁ δέκατας λαμβάνων διδικατωται. Ετι γαρ εν τη οσφυι του πατρος ην, έτε συνηνησεν αυτω ὁ Μελχισεδέκ.

As 805 87, ut verbum dicere, as to speak a word.' Vul. Lat. ut ita dictum sit, be it so said.' Syr. as any one may say.' Arab. and it is said that this discourse, or reason, may be some way ended. Ut ita loquar, as I may so speak.' In the rest of the words there is neither difficulty, nor difference among translators.

There are three things observable in these words. 1. The manner of the introduction of the apostle's new assertion. 2. The assertion itself, which hath the force of a new argu ment unto his purpose, ver. 9. And, 3. The proof of his as⚫ sertion in ver. 10.

1. The manner of the introduction of his assertion, is in

these words, asses uu, as I may so say.' This qualification of the assertion, makes an abatement of it one way or other. Now this is not, as to the truth of the proposition, but as to the propriety of the expression. The words are, as if that which is expressed, was actually so, namely, that Levi himself paid tithes, whereas it was so only virtually. The thing itself intended, was with respect unto the apostle's purpose, as if it had been so indeed; though Levi not being then actually existent, he could not be tithed in his own person. Nor is the apostle dubious of the truth of the consequence which he urgeth from this observation, as if he had said prope dixerim, which is supposed as one signification of this phrase. Only the instance being new, and he arguing from what was virtual only, as if it had been actual, he gave his assertion this qualification. This is spoken upon an allowance of the common acceptation of the sense of these words among interpreters. For my part, I rather incline to judge, that he useth this phrase for as much as ut verbo dicam, to sum up the whole in a word. To put an issue unto this dispute, between the Levitical priesthood and that of Melchisedec; I say, that not only Abraham, but even Levi himself was tithed by him.

2. His assertion is, x: Aw, that Levi who received tithes, was tithed in Abraham, namely, when Abraham gave the tithes of all to Melchisedec. By Levi he intendeth not the person of Levi absolutely, the third son of Jacob, but his posterity, or the whole tribe proceeding from him, so far as they were interested in the priesthood. For Levi himself never received tithes of any, the priesthood being erected in his family, long after his death, in the person of his great-grand-child Aaron. So then Levi who received tithes, is the same with the sons of Levi who received the priesthood, ver. 5. namely, in their several generations unto that day.

Of this Levi it is affirmed that didnatata, dia Abganj, he was tithed or paid tithes in Abraham,' or through him, and by him, as the word is. When Abraham himself gave tithes to Melchisedec, he did it not in his own name only, but in the name of himself and his whole posterity. And this upon the principles before laid down and vindicated, proves the pre-eminence of the priesthood of Melchisedec, above that of the house and family of Levi. All the difficulty of the argument lies in the proof of the assertion, namely, that Levi did indeed so pay tithes in Abraham. This the apostle therefore proves by the observation which he lays down, ver. 10. For he was yet in the loins of his father when Melchisedec met him."

3. The force of this proof seems to depend on a double prin. ciple. 1. That children, the whole posterity of any one, are in his loins before they are born. And this principle is sure in

the light of nature and common reason; they are in them as the effect in its cause; nor have they any future existence, but with relation unto their progenitors, even the remotest of them. 2. That what any one doth, that all his posterity are esteemed to do in and by him. But it is certain that this rule will not generally hold, nor indeed will it ever do so absolutely, without some other cogent circumstances. By human laws, the crimes of men reflect dishonour in some cases on their families; and on the other side, they entail the honour, which by their worth they have acquired on their posterities. What a man also gives away of his estate unto public uses, as in the foundation of schools or hospitals, his children may be said to do it in him, because so much is decreased from their inheritance. As here, what Abraham gave to Melchisedec, it was alienated from his posterity, Levi among the rest. But none of these things reach the case in hand, or are sufficient to give force or evidence unto the reasoning of the apostle. Wherefore, to find them out, sundry things must be observed, which are manifest truths in themselves, and on the supposition whereof, the apostle's argument stands firm.

1. That Abraham was now called of God, and separated unto his service, so as to be the foundation of a new church in the world. And there is a relation unto such an original stock in all the branches, beyond what they have unto any other intermediate progenitors. Hence, all the idolatrous nations in the world, constantly made the first persons from whom they derived their original, of whose offspring they would be accounted, their gods whom they worshipped. These were their Joves indigites, their home-born deities, whom they honoured, and whose honours they thought descended unto them by inheritance.

2. He had now received the promise, that God would be a God unto him and to his seed after him; whereby all his posterity were taken into covenant with him, and hereon Abraham covenanted with God in the name of, and as the great representative of all his seed. And such covenants are the foundation of all order and rule in this world. For after persons, or a people have covenanted into such agreements in government, and as to the administration of common right among themselves, provided the terms whereon they have agreed be good, and suitable to the light of nature, their posterity are not at liberty to alter and change them at their pleasure. For whereas they derive all their right and inheritances from their progenitors, they are supposed in them to have consented to all that was done by them.

3. Hereon what God said and did unto Abraham, he said it and did it unto all his seed in him. The promises were theirs,