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and rulers of the world have their revenue and support from the substance of the people. Now I would only ask, whether it would be more honorable that the people should willingly and of their own accord bring in their contribution, than merely pay under the compulsion of a law; the latter possibly may secure the rév enue of ministers, but it will not increase their honor. For, however men may please themselves with the 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 from a regard of duty, that men will freely contribute to their support, I know no more honorable subsistence in the world. What! will some say, to depend on the wills and love of the people; there is nothing more base and unworthy. Yea, but what if all the honor of Jesus Christ himself hath, or accepts from his people, proceeds from their wills and affections? Our apostle tells us that our Lord hath ordained, that those who preach the gospel shall live on the gospel; and all obedience to his ordinances and institutions must be voluntary. If they will not do so, their best way is to leave his service, and take up with that which is more honorable! The truth is, God hath established mutual duty to be the rule and measure of all things between ministers and people. I do not condemn any provision that is made by good and righteous laws among men for this purpose, provided it be such as is accommodated to the furtherance of the work itself. Yea, if in this degeneracy of Christianity under which we suffer, any shall, out of love and obedience to the gospel, set apart any portion of their estates, and settle it to the service of the church in the maintenance of the ministry, it is a good work, which, if done in faith, will be divinely accepted. Let

those who are true disciples know, that it is greatly, incumbent upon them to roll away that reproach which is cast upon the institutions of Christ, by the miscarriages of the generality of Christians. Our Lord hath ordained, that those who are his disciples should, in obedience to his commands, supply with temporals those by whom spirituals are dispensed to them. If this be not done, a reproach is cast upon his institutions as insufficient to the end for which they were designed. If it be said, that whatever men pretend, yet it is impossible to work the people to a due discharge of their duty in this matter; I grant it, whilst that is only, or even principally intended. But if men would not consider themselves in the first place, but really endeavor the recovery of their people to 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.

§9. Obs. From the privilege of the priests above their brethren we may learn, that it is God's prerogative to give dignity and pre-eminence in the church among those who 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 sovereign prerogative, a three-fold difference among believers; as to grace, as to gifts, and as to office.

(1.) As to grace. Although all true believers have the same grace in kind, 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. And he is gracious to 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; only he that hath least shall have no lack, as to the 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 abundant exercise for. But so it is; some, God will have as pillars in his house, and some are, but as bruised reeds. There is no man in the world that hath so little grace, but he hath more than he ever deserved; and none hath so much, as that any drachm 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: it is the pleasure of God it should be so: and indeed there is a great deal of glory in the least degree of true grace; yes, however small it may be in comparison of higher attainments, there is more glory in it than 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. Those who are strong, who have much grace, ought not to boast or be lifted up; for, as we observed before, they have nothing but what they have freely received, and 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 either in an ill condition, or at least in an ill frame. There is no one hath so much grace, as not every moment to need supplies of more; and he who, like Peter, trusteth to that wherein he is above others, will one way or other be brought down beneath them all.

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(2.) As to spiritual gifts. Among those who are called, the Spirit divideth to every one even as he will. To one he giveth five talents, to another two, and to a third but one. And this sovereign diversity is visible in all churches; and as this tends in itself to their beauty and edification, so there may be an abuse of it to 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 to. Hence have proceeded self-conceit, despising of others, emulations and strifes. Some who have received them in the lowest degree may be apt, perhaps, to despond, and refuse to trade with what they have, because their stock is inferior to their neighbors. But what is 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? To 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 with, 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 to 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 to it whom he pleaseth. Finally observe, That no privilege can exempt persons from subjection to any of God's institutions, "Though they were of the loins of Abraham."

VERSES 6--10,

But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises. And without all contradiction, the less is blessed of the better; and here men that did receive tithes, but there he receiveth them of whom it is witnessed that he liveth. And as I may so say, Levi, also who receiveth tithes, paid tithes in Abraham; for he was yet in the leins of his father, when Melchisedec met him.

1. The scope and argument of the words. $2-6. (I.) Exposition of their several parts. $7. (II) Observations. $8. It is a great mercy and privilege, when God will make use of any in blessing others with spiritual mercies, parental and ministerial blessings. $9. God is pleased in the outward adminis tration of his worship, to make use of poor, frail, dying men. $10. Additional observations.

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§1. In these five verses the apostle pursues and concludes that part of his argument from the considera tion 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, was in his own person in so many instances more excellent than they, how much more must Christ 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. The apostle concludes in these verses, and thence proceeds to another great inference and deduction from what he had taught concerning this Melchisedec-That the Levitical priesthood must necessarily cease upon the introduction of that better priesthood which was foresignified by that of Melchisedec,

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