Hebrews 7:4,5

The proceed of these verses is unto 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 Psalms 110, 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, he 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 old 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 thus with the most 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 so 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 greatness and excellency of Melchisedec, in that he received tithes of Abraham. His design is to prove him more excellent and greater 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 Savior'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 8:53. But yet our apostle, nor content herewith, to obviate all pretences, proves distinctly afterwards that the whole order of the Levitical priests were inferior unto him.

Hebrews 7:4. Θεωρεῖτε δὲ, πληίκος οὗτος, ᾧ καὶ δεκάτην ᾿Αβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Καὶ οἰ ἐκ τῶν υἱῶν Δευϊv τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τοῦ νόμον, τοῦτ᾿ ἔστι, τοὺς ἀδελφοὺς αὑτοῶν, καίπερ ἐξεληλυθότας ἐκ ὀσφύος ᾿Αβραάμ·

Θεωρεῖτε δέ, “considerate,” “spectate.” Syr., חֲזַו, “videte.” Vulg. Lat., “intuemini.” “Consider,” “behold,” “contemplate.” Serious consideration with diligent intuition is intended. Πηλίκος οὗτος. “Quantus hic;” “sit,” Vulg. Lat. “Fuerit” is supplied by others; as by us, “how great this man was.” Syr., כְּמָא רַב הָנָא “quam magnus hie.” Δεκάτην ἐκ τῶν ἀκροθινίων . Beza, “decimas spoliorum;” “decimas de spoliis hostium;” “de spoliis;” Vulg. Lat., “decimas de praecipuis,” of “the chiefest things.” The Syriac makes a distinction: מעֲסָרֵא וְרִישִׁיחָא, fruits.” [2],”tithes and first-

[2] EXPOSITION. To meet the objection, that no stress can be laid on the circumstance that Melchisedec received tithes, inasmuch as the Levitical priests also received them, the apostle, according to Ebrard, argues, 1. From the fact that they received the priesthood in virtue of descent, τὴν ἱερατείαν λαμβάνοντες : 2. From their right to tithes by statute, whereas Abraham gave tithes to Melchisedec voluntarily: 3. From the limitation of the Levitical right to the λαός, the chosen people, while that of Melchisedec stretched beyond his tribe, and was recognised by Abraham: and, 4. Descent from Abraham, while it secured tithes for the Levites, involved those who were not Levites in the burden of paying, “though they came out of the loins of Abraham.” Ebrard sums the whole up in a mathematical formula: Melchisedec > > [Abraham > (Levites > not Levites)]. Ed.

Hebrews 7:4. 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.

1. The note of respect unto the preceding discourse is in the particle δὲ; 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 your especial concernment.'

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.

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, Hebrews 3:1; Hebrews 10:24; Hebrews 12:3, and in this place. Hebrews 3:1; Hebrews 10:24, we have the same word in the original, κατανοήσατε; whose importance hath been declared on Hebrews 3:1; Hebrews 12:3, the word is ἀναλογίΣασθε, 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 on,” 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. 1. It will be fruitless, and to no advantage, to propose or declare the most important truths of the gospel, if those unto 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 difficulty, 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 labors and others'profit disappointed. Wherefore, if men think they have nothing to do but as it were to give the hearing unto such as endeavor 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 unto them, it is for others who are more exercised than they, it is not likely they would ever endeavor to apprehend them aright. And this very frame keeps many on 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 endeavor 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 humor to pry into things we have not seen, and which we cannot see in a due manner, because not revealed, is everywhere 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.

3. 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 labor 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 Πηλίκος οὗτος , “Quantus iste erat.” The word respects greatness and excellency in any kind: “Nunc quantus Achilles,” “Quantus erat Julius Caesar,” and the like. 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 favor and office. In the first way, as to divine love and favor, they gloried in Abraham, and opposed the privilege of being his children on all occasions unto the person and doctrine of Christ, John 8:33; John 8:53. 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 favor 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 honor, of the favor 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,” ᾧ καὶ δεκάτην ἔδωκε : δεκάτην, that is μερίδα, “the tenth part.” The conjunction καὶ is emphatical; and although in the original it is joined with δεκάτην, 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, he was the stock and root of the whole people, their common father, in whom they were first separated from the 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 political 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, are added in like manner: he was ὁ 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 אָב רִאשׁוֹן, 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,”

Hebrews 11:9. Thirdly, Such as were the first heads of their twelve tribes, into which the nation was divided; that is, the twelve sons of Jacob, who are called patriarchs, Acts 7:8-9. Others that followed them, as David (who is also called a patriarch, Acts 2:29), 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 pre-eminence 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 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, etc.

3. ῎Εδωκε, “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, μερίδα, or מעֲשֵׂר, the “tithe portion;” delivering it up unto his use and disposal, as the priest of the most high God. And this tenth was τῶν ἀκροθινίων, as the apostle interprets the passage in Moses, of the “spoils of war.” Θίν is “acervus,” “a heap of corn,” or any useful things; ἀκροθίνιον 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 kings which he had newly slain and destroyed having smitten sundry other nations, Genesis 14:5-7, and dealt with them as they did with Sodom and the other towns, took all their goods and provision, verse 11, and being now on 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 further concerns the greatness of this man, the apostle further 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 honorable 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 endeavors? as the prophet says of some, that “their judgment and their dignity proceed from themselves,” Habakkuk 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. 2. 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 out of 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 Samuel 2:8;

which is plentifully elsewhere testified unto. Whence was it that the twelve poor fishermen were made apostles, to “sit on twelve thrones, judging the twelve 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 is laid down as a 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 Corinthians 4:7. For,

1. God lays the foundation of all spiritual differences among men in his sovereign decree of eternal election, Romans 9:11-16; Ephesians 1:4. 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 Corinthians 12:11. Let every one, then, be contented with his lot and condition; let every one endeavor 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.

Obs. 3. 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 those 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 greatest privileges and yet be rejected; but the least sincere duty shall not be unrewarded: for duty indeed is our chiefest honor 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 labor 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 is such a privilege as, being well improved, will send men to hell. It will prove no otherwise, let the pretense 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 there- unto. Hereunto we may add, that when any are highly exalted in privileges, so that they have an advantage thereby to give an eminent example unto others is 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 unto whole churches and as unto particular persona Some churches are like Capernaum as to the outward means of grace, as it were lifted up to heaven. Let them take 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 to 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 13:11-17.

Obs. 4. Opportunities for duty, which render it beautiful, ought diligently to be embraced. So did Abraham as unto this duty, upon 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. 5. 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 up 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 warranty of all 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 warranty 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 a 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 occasionally only mentioned. The apostle adds, in the confirmation of his argument,

Hebrews 7:5. 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 unto 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 showed on many occasions. Now this is, that the priests, who received tithes by the law, were superior in dignity and honor unto 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 considerable 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 unto them, with its limitation. And,

4. The qualification of the persons on whom their power was exercised:

First, The introduction of his reasoning herein is in these words, Καὶ οἱ μέν. The connection in the conjunction is plain; yet not a reason is given of what was spoken before, but a continuation of the same argument with further proof is intended. And he adds the note of observation, μέν, “verily;” as if he had said, ‘As to this matter of tithing, and what may thence justly be inferred as to dignity and pre-eminence, you may consider how it was under the law; and what I propose unto you, you will there find directly confirmed.'It is a great advantage, to press them with whom we have to do from their own principles.

Secondly, The description of the persons in whom he instanceth is in these words, “The sons of Levi, who receive the office of the priesthood.” It was the priests directly whom he intended, or the sons of Aaron; and he might have so expressed it, ‘the priests according to the law.'But he varieth his expression for sundry reasons that appear in the context:

1. Because all the Levites did receive tithes by the law, yea, tithes in the first place were paid unto 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 unto any, but the giving of them unto them as priests, as Abraham gave tithes of all unto Melchisedec as priest of the most 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 the weight of him and the whole tribe under the same argument.

3. He minds them, by the way, of another dignity of the priest-hood, in that not all the posterity of Abraham, rio, 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 pre-eminence 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 unto and acquiesce in, Numbers 16:9-10. 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 the instance of Korah. For every man to be contented with the station which God hath fixed him unto by rule and providence, is his safety and honor. What God calleth and disposeth men unto, therein are they to abide, and to that are they to attend. It was new to the people, to set the whole tribe of Levi, taken into a particular 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 upon him, and deprived the congregation of their liberty, which yet was all holy. The end of this sedition was known, notwithstanding the specious pretense of it.

Thirdly, What is ascribed unto these persons ensues in the words, “Have a commandment to take tithes of the people according to the law.” They had “a command to take tithes;” and they were to do it “according to the law:” the one was their warranty, 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 unto 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 all the tithe of the land,” saith he, “is the LORD'S,” Leviticus 27:30. Hence those that withheld their tithes are said to “rob God,” Malachi 3:8. And wherever it can be manifested that God hath, by an institution of his own, taken the whole tithes 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 unto 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 unto 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 unto their office, will on as slight, 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. 6. Rule, institution, and command, without regard unto 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 pretense of poverty, nor the ministers'pretense 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 ministers'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 further to press this consideration. But we may add,

Obs. 7. 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 changed as to the ministers of holy things under the new testament. That the law of maintenance is taken away is the highest folly to imagine, it being so expressly asserted by our Savior himself and his apostle, Luke 10:7; 1 Corinthians 9. But here it is thought lies the disadvantage, that whereas the priests under the old testament had a certain portion which was legally due unto them, and they might demand it as their own, it is now referred unto the voluntary contribution of them that have the benefit and advantage of their labor. 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 unto what the priests were of old. Besides, it should seem unworthy a minister of the gospel, who ought to be had in esteem, and is declared by the apostle to be “worthy of double honor,” to depend on the will, and as it were charity of the people, many of them, it may be, poor and low themselves. And these things have taken such impression on the minds of the most of them that are called ministers, as that, with the help of the secular power, they have wisely provided a new way and law of legal tithing for their subsistence, 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 so disadvantageous unto 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, and 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 honorable way, and that which casts the greatest respect upon them. Even the princes and rulers of the world have their revenue and supportment from the substance of the people. Now I would only ask, whether it would not be more honorable that the people should willingly and of their own accord bring in their contribution, than merely pay it under the compulsion of a law? For in this latter way, no man knoweth whether they have the least true honor 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 honor 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 liberty in this matter, their governors might be defrauded of their right, and the ends of government be disappointed; wherefore, in all countries provision is made by law for the payment of that tribute which yet without law is due. But whether it be meet to bring this order into the church or no, I much question. If it be so, possibly it may secure the revenue of ministers, but it will not increase their honor. For however men may please themselves with outward appearances of things, true honor 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 our supportment, I know no more honorable subsistence in the world. ‘What!'will some say, ‘to depend on the will and love of the people? there is nothing more base and unworthy!'Yea, but what if all the honor that Jesus Christ himself hath, or accepts from his people, proceeds from their wills and affections? Mohammed, indeed, who knew well enough that neither honor, respect, nor obedience was 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 in subjection unto his name by fire and sword. But our Lord Jesus Christ despiseth all honor, all obedience and respect, that are not voluntary and free, and which do not proceed from the wills of men. And shall his servants in the work of the gospel suppose themselves debased, to receive respect and honor 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 is not ashamed to receive it, no, if it be only a cup of cold water, so it come from a free and willing mind, when he despiseth the revenue of the whole world upon compulsion. If they will not do so, their best way is to leave his service, and take up with that which is more honorable. 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 honorable of all others. And of this judgment I shall be, until I am convinced of two things:

[1.] That true honor doth not consist in the respect and regard of the minds of men unto the real worth and usefulness of those who are honored, 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 labor 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 honor, 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 by 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 unto 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 pretense of use of 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 revenues. But when God had appointed to build his tabernacle of the free-will 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, Exodus 36:5-6. 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 state again. Wherefore, those who judge these things necessary and desirable, must be permitted, as far as I know, to betake themselves unto the advantage the world will afford; it is 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 upon 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 inconveniencies 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 graces of those 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 supportment 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 supportment be. And he who is 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 further pleaded, that these things were tolerable at the first entrance and beginning 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 ministers'maintenance by a voluntary contribution. I shall briefly give my thoughts concerning it, and so return from this digression. And I say,

[1.] I do not condemn any provision that is made by good, wholesome, and righteous laws among men, for this end and purpose, provided it be such as is accommodated 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 command, 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 honor of Christ, to manifest their exemplary obedience and fruitfulness in this matter; whereby it may appear that it is not any defect in the appointment 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, has been committed unto those persons, there can be no such apostasy as is complained of among the people, but that the guilt of it will lie 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 degeneration, 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 endeavor their recovery into their pristine condition. If it be said, that whatever men pretend, yet it is a thing impossible, to work the people into 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 endeavor 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.

2. Those sons of Levi who obtained the priesthood “received tithes- 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, perverse, and rejected of God.

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 Numbers 18:21-24.

Ans. (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, Numbers 3:9. 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 came, as all other clean things, to be used promiscuously, Numbers 18:26-32.

Fourthly, The privilege of the priests in taking the tenth of all is amplified by the consideration of the persons from whom they took them. Now these were not strangers or foreigners, but their own brethren. And these also were so their brethren as that they had a right unto, and were partakers of the same original privileges 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 honor and pre-eminence 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. 8. That it is God's prerogative to give dignity and preeminence in the church among them which are otherwise equal; which is to 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. For,

1. 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 do testify. And this dependeth 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.

(1.) 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 dram 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 to complain. [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 pretense that such is the will of God concerning him and his condition, neglect the most earnest endeavor 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 that their profiting may be manifest (which fails 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, Isaiah 40:11. 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,

(2.) Those who are strong, who have much grace, ought not,

[1.] To boast or be lifted up; for, as we observed before, they have nothing but what they have freely received. Yea, it is 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.] Nor 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 all. [3.] Let such be greatly fruitful, or this appearance of much grace will issue in much darkness.

2. 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 may befall 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 neighbors.'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.

3. God distinguisheth persons with respect unto office. He makes, and so accounts, whom he will faithful, and puts them into the ministry. This of old Korah repined against. And there are not a few who free themselves from envy at the ministry, by endeavoring to bring it down into contempt. But the office is honorable; 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 therein 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. 9. No privilege can exempt persons from subjection unto any of God's institutions, though they were of the loins of Abraham. Yet,