designed it principally as a tribute of piety to God. And herein he has shewn us our duty towards the Priests and Ministers of God. If they perform their office, as Melchizedec did, with a tender concern for those amongst whom they minister, and with real piety towards God, they ought to be "esteemed very highly in love for their work's sake:" "While they serve at the altar, they ought to live of the altar;" and "while they minister unto us of their spiritual things, we should feel happy in imparting to them of our temporal things." What if our property be earned with the sweat of our brow, or purchased, as Abram's was, at the risk of our life; we should account a portion of it due to God, who has enabled us to acquire it; and we should consider the support of his Ministry and his religion as having the first and most urgent demand upon us.] 2. A hidden mystery—

[We should have seen nothing particular in this transaction, if God had not been pleased to reveal it to us. But by the light of the New Testament we see in it nothing less than the abolition of the whole Jewish polity, and the establishment of Christianity upon its ruins.

The tribe of Levi were by God's special command ordained to be priests; and the tithes of every thing (which God claimed as his property) were to be given to them for their support. They were to be considered as God's representatives; and therefore they had, in this respect, a superiority above all the other tribes. But Melchizedec ministered in the priesthood four hundred years before they had any designation to the office; and an hundred and fifty years before Levi himself existed: and to him Abram, the father of all the tribes, paid tithes. The same superiority therefore which the tribe of Levi claimed on account of the priesthood above their brethren, Melchizedec claimed above Abram himself, and consequently above Levi also: for "Levi being in the loins of his father Abram, may be considered as paying tithes in Abram." Here then at once we see, that Melchizedec's priesthood was superior to that of Levi. Now the priesthood of Christ was to be, not after the order of Levi, but after the order of Melchizedec; (for God foretold, even while the Levitical priesthood was in all its plenitude of sanctity and power, that another priest should arise after the order of Melchizedech.) Christ therefore had a priesthood of a higher order than that of Levi. This further appears from the circumstance of his being appointed to the priesthood with an oath, ("The Lord sware, and said, Thou art a priest for ever after the order of Melchizedec:") whereas the Levitical priests were appointed

h Ps. cx. 4.

without any such solemnity. Moreover, as we before hinted, there was no successor to Melchizedec in his priestly office; which intimated, that Christ should have none in his; but that his priesthood should be everlasting: whereas the Levitical priests could not continue in their office by reason of death. From all this it appears, that Christ's priesthood was intended to supersede that which was appointed by the law; and consequently, that the law itself, which was so intimately connected with the priesthood, was to yield to the dispensation which Christ should introduce. For if Melchizedec's priesthood, which was only typical, was superior to that of Levi, much more must Christ's priesthood be superior; because the things which exalted the person and office of Melchizedec, were merely figurative and shadowy; whereas those which dignify the person and office of the Lord Jesus, are real and substantial; he is really in his person the eternal God, and will execute to all eternity the office he has undertaken.

Behold, then, how deep a mystery is contained in that which appears at first sight so unimportant! O that we may all bear it in mind, and present to him, not a portion of our property only, but our bodies and our souls also to be a living sacrifice

unto God!"]

TO IMPROVE this subject, we would earnestly entreat of you these two things:

1. Study the Scriptures with earnest prayer to God for the teaching of his good Spirit

[In every part of God's word there are many important truths which cannot be discerned, unless God be pleased to "open our eyes to see them, and our understandings to understand them.' We do not mean by this observation to refer to mysteries merely, but to great practical truths. We may understand the letter of Scripture, and yet be extremely ignorant of its spirit. Take, for instance, such an expression as this, "God is love:" What, I ask, can we understand of it without humble meditation and prayer? Yet if we have meditated and prayed for ever so long a time, there would still be unsearchable riches in those words to reward our continued search; yea, eternity itself will not suffice to explore their full meaning. Exactly as we might have meditated a thousand. years upon the text, and not found out the truths which by the light of subsequent revelations we discover in them, so it is with ten thousand other passages, which we cannot duly comprehend or feel, till God is pleased to reveal them to us by his Spirit. The Bible is "a sealed book;" and neither

i See the whole seventh chapter to the Hebrews.

It

the unlearned nor the learned can open it of themselves. contains inexhaustible "treasures of wisdom and knowledge" which God alone can impart. Let us then search the Scriptures with humility and diligence, lifting up at the same time our voice to God for understanding: for it is God alone who giveth wisdom; "out of his mouth cometh knowledge and understanding'."]

2. Let every mercy you receive, lead you to God the giver of it—

[Ungodly men would have been rioting upon the spoil, and abusing the gifts which God had bestowed upon them". But Abram and Melchizedec made this victory an occasion of glorifying God. O that we could learn of them! Our successes too often lead to intemperance and riot: yea, mercies of every other kind have but little effect to solemnize the spirit, or to change the heart. Deliverances from sickness, how little are they improved as they ought to be! Instead of devoting our renewed strength to the service of our God, we too commonly lose the impressions that were upon us, and forget the vows which we made in the day of our calamity. But let it not be thus in future: let the honour of God be dear to us: let it be the first desire of our hearts to render unto him our tribute of praise and thanksgiving: and the more visible his interpositions have been in our favour, the more earnest let our endeavours be to live to his glory.]

k Isai. xxix. 11, 12. 1 Prov. ii. 1—6.

m 1 Sam. xxx. 16.

XXIII.

ENCOURAGEMENT TO THE FEARFUL.

Gen. xv. 1. After these things, the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.*

WE may here observe,

I. The most eminent saints need encouragementThey are apt at times to feel discouragement, 1. From a review of past difficulties

[Persons under the immediate pressure of their trials are often not aware of their greatness. God mercifully conceals it from them, lest their energies should be weakened. But

*This is only a slight sketch, given extemporaneously to a friend.

when they see, in their calmer moments, what difficulties they have had to encounter, they are amazed at themselves: I had almost said, They are amazed at God: and they tremble, lest there should be a recurrence of similar trials; apprehending nothing but a failure under them. This was the special case with Abram at this time.]

2. From a prospect of augmented trials--

[Trials in prospect are always formidable; and the imagination often paints them in the deepest colours. A sense of weakness gives rise to fears; and the most eminent saints are apt to be appalled.]

3. From an apprehension of disappointed hopes

[Confidence in a time of ease is apt to fail when the hour of trial comes: e.g. Peter, on the waves; and Moses; and Joshua b. And you too, my brethren, who have hoped that sin should be entirely slain, are apt to be discouraged when you find it still working in you.]

II. The encouragement which God affords them— God affords them the richest encouragement: 1. He assures them of protection

He

[He provides armour for his people: and that armour shall be effectual. But he himself is in the place of armour: and our enemies must break through him, to reach us. is “ a wall of fire," that devours the assailants. See how this is represented by St. Paul (Col. iii. 3): "Your life is hid with Christ in God." Who can fear, that has such a protection as this? The weakest may laugh all his enemies to scorn.]

2. He gives himself to them, as their portion-

[Happiness too, as well as protection, will he afford them: happiness here; happiness hereafter. Conceive of all the glory of heaven-how rich a reward! But heaven is nothing in comparison of the reward provided: it is the God of heaven that is our portion. See him in all his perfections, in all his glory, in all his blessedness: HE is yours; THAT is yours, for ever-your eternal portion, your indefeasible inheritance. Say, fearful saint, whether here is not sufficient encouragement?]

And now, is there here a timid saint?

[Come with me, and survey your enemies. Who are they? what are they? They are "crushed before the moth." And look at your Friend: survey HIM, his power, his goodness, his

a Exod. v. 22, 23.

b Josh. vii. 79.

fidelity. Have you now any cause for fear? Be strong fear not. See 1 Tim. iv. 10.]

To the careless unbeliever let me also speak

[Tell me, Have not you cause to fear? Think of the danger to which you are exposed. And where will you find "a shield?" Think of the recompence that awaits you: how different from that of the believing soul! Exceeding bitter will be "thy reward" O that I could awaken you to fear! The world and the devil say, "Fear not." But I say, "Fear, and tremble." Yet will I say, that Abram's God may still be thine: he was once an idolater, as thou art: the sovereign grace that elected him, may fix on thee: the covenant made with him is open to thee; and all the blessings of it will be thine, if, like him, thou wilt be "strong in faith, giving glory to God." The seed for whom he waited, is come: the blessings, to which he looked forward, are poured out upon all the families of the earth. Look to the Lord Jesus Christ, and they shall all be thine.]

XXIV.

ABRAM JUSTIFIED BY FAITH.

Gen. xv. 5, 6. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness.

THE enjoyment of the divine presence is truly satisfying to the soul. In having the light of God's countenance we have all that we can desire: we are elevated above earthly things; the possession of them cannot add to our happiness; the want of them cannot diminish it. Yet, in another sense, the soul is not satisfied: the more it has of God, the more it desires; nor will it ever be satisfied, till it shall have attained the full, uninterrupted, everlasting fruition of him. Unspeakably blessed was the state of Abram, when God, in return for his active and disinterested zeal in rescuing Lot from captivity, gave him that promise, "I am thy shield, and thy exceeding great reward." This was sufficient to dissipate all fear with respect to confederacies that might be formed against