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 neighbours.' 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 endeavouring to bring it down into contempt. But the office is honourable; and so are they by whom it is discharged in a due manner. And it is the prerogative of God to call whom he pleaseth thereunto. And there is no greater usurpation 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. IX. No privilege can exempt persons from subjection unto of God's institutions, though they were of the loins of Abraham.

any

Yet,

VERSES 6-10.

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

Upon the supposition that the Levitical priests did receive tithes as well as Melchisedec, wherein, they were equal; and that they received tithes of their brethren, the posterity of Abraham, which was their especial prerogative and dignity; he yet proveth, by four arguments, that the greatness he had assigned unto Melchisedec,

and his pre-eminence above them, was no more than was due unto him. And the first of these is taken from the consideration of his person from whom he received tithes, verse 6; the second, from the action of benediction which accompanied his receiving of tithes, verse 7; the third, from the condition and state of his own person, compared with all those who received tithes according to the law, verse 8; and the fourth, from that which determines the whole question, namely, that Levi himself, and so, consequently, all the whole race of priests that sprang from his loins, did thus pay tithes unto him, verses 9, 10.

VERSE 6.

'Ο δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκε τὸν ̓Αβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε.

The Ethiopic translation omits these words, Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν dedexάtaxe Tov 'Alpaάu. He takes up the name "Abraham" in the foregoing "who came forth out of the loins of Abraham;" and adds unto them what follows in this, "who received the promises;" possibly deceived by a maimed transcript of the original.

verse,

in the genealogies:" properly enough; for the apostle speaks of the genealogies that were written and on record in the book of Genesis, wherein there is none of Melchisedec; and it is the writing by divine inspiration that his argument is founded on. Answ. "Genealogisatus," "genealogized." "Is cujus genus non recensetur ex illis," "whose stock is not reckoned from them;" or as Beza, "ad illos non refertur." Vulg. Lat., "cujus generatio non annumeratur in eis;" that is, as the Rhemists, "he whose generation is not numbered among them." Ours, "whose descent is not counted from them;" putting "pedigree" in the margin. Tevɛañoyoúμevos is, "is cujus ortus," "generatio," "nativitas recensetur;" whose 'original," "nativity," "stock, "race, is reckoned up," or "recorded."

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'E aurav, "from them," "from among them." Vulg. Lat., "in eis," for "inter eos," "among them;" "whose generation is not numbered among them." The meaning is, he was not of their stock or race; he sprang not of them, nor arose from among them.

Adexάτwxe, “decimas tulit," "sumpsit," "exegit," "accepit," "decimavit.” Aɛxaτsów is “decimo,” or “decimam partem excerpo;” “to take out the tenth part:" To Tv Tokeμíwv dexatevoelv evžáμevos tóte, Plut. in Camillo; "ex spoliis hostium decimas excerpere." Aɛxarów, with an accusative case, as here, is "to receive tithes of any;" and άodexarów, in the same construction, is of the same signification: verse 5, 'Añodexατouv Tov λaóv. But absolutely it signifies "to pay tithes," or, "to give tithes," not to receive them: Luke xviii. 12, 'Aπodexαtã πάντα ὅσα κτῶμαι “I tithe all that I possess;" that is, give tithe out of it. Ver. 6.-But he whose descent is not reckoned from them, received tithes from Abraham, and blessed him that had the promises.

A description there is in these words of Melchisedec, by a negation of a certain respect, useful to be observed unto the design of the apostle; and then an assertion upon a supposition thereof.

1. He was a person whose descent, pedigree, nativity, traduction of stock and lineage, was not reckoned from among them. He had before observed absolutely, that he was not youμs at all genealogized: verse 3, ayevεaλóynros,—“without air~v. descent." And how this was necessary, to shadow out the eternity of the priesthood of Christ, we have declared. For if he had had any genealogy, or had stood in need thereof, it had been to show from whom he derived his priesthood, and unto whom it was transmitted; whereas he had no such circumstances, nor was to have, as to the end of his call and office. Hence it follows, in particular, that he could not derive his descent from Levi. Morally he could not, because so he had none at all; and naturally he could not, for in his days Levi was only yet in the loins of Abraham: so that in no respect he could descend from him. But the apostle hath a peculiar intention in this verse; for whereas he designed to prove the greatness of Melchisedec from his receiving tithes, he intends here to declare on what right and title he did so. For there were but two ways whereby any one did or might take tithes of any: (1.) By virtue of the law, or institution of God in the law. This way none could do so but he who legally derived his descent from Levi. (2.) By virtue of some especial grant or personal privilege, either before or above the law. Whereas, therefore, Melchisedec, as is here declared, had no interest in the former, it must be with respect unto the latter that he had this right; which argues his dignity. So God may, and doth sometimes, communicate of his favour and privileges thereby, by especial exemption, and not by an ordinary rule or constitution. I do not at all know, nor can it be proved, that God is now, by his word, or law, or constitution, obliged to give no ministry unto the church but by virtue of an orderly outward call according to the rule. It is true, we are obliged to keep ourselves unto the rule and law in the call of ministers, so far as we are able; but whether God hath bound himself unto that order, I very much question. Yea, when there is any great and signal work to be done in the church,-it may be, such as the church cannot or will not call any unto, even such a reformation of persons as may prove a dissolution of its constitution,—if God raise, gift, and providentially call, any unto that work, assisting them in it, I should not doubt of the lawfulness of their ministry, as granted unto them by especial privilege, though not communicated by external rule and order. It is good, ordinarily, to be genealogized into the ministry by established rule; but God can, by virtue of his own sovereignty, grant this privilege unto whom he pleaseth. And let not any imagine that such a supposition must needs immediately open a door unto confusion; for there are invariable rules to try men and their ministry by at all times, whether they are sent of God or no.

The doctrine which they teach, the ends which they promote, the lives which they lead, the circumstances of the seasons wherein they appear, will sufficiently manifest whence such teachers are.

2. Having thus described Melchisedec, and manifested on what account the things mentioned were ascribed or did belong unto him, he mentions the things themselves, which were two: (1.) That he "received tithes of Abraham." (2.) That "he blessed him." In both which he demonstrates his greatness and dignity: (1.) By the consideration of the person of whom he received tithes ; it was Abraham himself. (2.) By an especial circumstance of Abraham; it was "he who had received the promises," from whence the whole church of Israel claimed their privileges:

(1.) He "received tithes of Abraham." The Levitical priests received tithes of those who came out of the loins of Abra

τὸν ̓Αβραάμ.

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

Τὸν ἔχοντα ἐπαγγελίας.