A dissertation : on the coincidence between the priesthoods of Jesus Christ & Melchisedec, in three parts, in which the passages of Scripture relating to that subject, in the xiv. chapter of Genesis, the xc. Psalm, the v. vi. vii. chapters of the Epistle to the Hebrews, are explained
lA-%„^'id 0' y.' * £ C, y " > . K^>* <#:^,V" V^v* > *%^ 0 f ^ \> \v* • * ^ ^ P ^ vx% * * « , % ° ' * VN .$ % .0° v\Ln»J*. ^ >> c ^ °^ f °- 1 # ^ * * 7 <, ^ <2* Vv ^„ cP\\L :P* G- , l^'V^ G°\.^^ * * & f0~ SS"'4'^I 0 ^jieOB^*' ^ T,s^\agv ^ ", ^.^ z // '<& RECOMMENDATIONS THIS WORK. It is with great pleasure that I hear that a repub- lication of Gray's " Priesthood" is demanded by the Christian community ; and the right to do so, is cheerfully given my esteemed friend, the Publisher. The work is one on which my late revered and be- loved father spent much of his time, talent, and ac- quirements ; and one which retained his own appro- bation even to his last days. From his clerical friends he never received but one opinion, and that was uniform commendation and satisfaction. My rela- tionship forbids me saying of the work what I would rejoice to say under other circumstances. The pre- liminary and subsequent remarks, to the main ques- tion, will meet generally the views of the evangelical public. With the full conviction that every mind that reads the solution of that hitherto perplexed and perplexing question, will be entirely relieved and delighted, I have only to wish, that the Publisher may receive an ample remuneration for his risk in issuing an edition. C. G. McLEAN. January 26, 1844. (123) RECOMMENDATIONS. New York, December 26, 1843. I have just learned, my dear sir, that you are about to republish the work of the late Dr. James Gray, on the " Priesthood of Melchisedec." You will allow me to express the hope that it may be widely circulated. Of all the productions of the Dr/s gifted mind (and few minds were more gifted), this is certainly the ablest. Indeed, I have long re- garded it as containing the only satisfactory exposi- tion of the passage of Scripture which it professedly analyzes. The late Dr. Mason, when delivering a course of lectures upon the Epistle to the Hebrews, on coming to the beginning of the 7th chapter, read to his con- gregation the volume in question ; remarking, that it was better than any thing he could prepare for them. I will only add, that the style of the work is fine, many parts of it indeed are of surprising brilliancy, and all of it is marked by that sprightliness, vigour, and energy, for which the writer was distinguished. j. Mcelroy. To William Stewart, Hagerstown, Md. The undersigned has pleasure in expressing his entire concurrence in the estimate of Dr. Gray's work on the " Priesthood," stated above by Dr. McElroy. Dr. Gray was a man of genius, and one of the most eloquent and attractive writers of his day. In the little work on the Priesthood, he has given, perhaps, the only satisfactory clue to the right understanding of a very difficult subject. JOHN KNOX. New York, December 26, 1843. (124) RECOMMENDATIONS. From the Weekly Messenger, the organ of the German Re- formed Church, " Gray's Priesthood." — A new edition of the above work has been recently published by Mr. William Stewart, Bookseller, of Hagerstown, Md., for which favour he justly deserves to be liberally patronised by a religious community. Dr. Gray is acknowledgedly an able and lucid writer. He has succeeded in the above work, in throwing much light upon a difficult, but interesting subject. The coincidence between the priesthood of Jesus Christ and Melchisedec is affirmed in the word of God, particularly in Paul's epistle to the Hebrews ; and the particu- lars in which this coincidence consists, are clearly set forth by Dr. Gray. We have read the work ourselves with much profit, and cheerfully recommend it to all who feel interested in the important subject of which it treats. There is appended to the work a brief but interesting sketch of the life of Jesus Christ, from his birth until the commencement of his public ministry, The whole book comprises about 160 duodecimo pages. From the Lutheran Observer, one of the organs of the Lutheran Church. The late Dr. James Gray was unquestionably a very superior man ; as a close, lucid and powerful reasoner, and an eloquent writer, his high rank is well known to the religious public and readily conceded by the liberal of all parties. His work on the " Priesthood" is thought to be one of the most able of his pro- ductions, and is said to have retained his own sanction to his latest hours. The late Dr. Mason, of New York, so highly RECOMMENDATIONS. approved of it that he read it to his congregation, remarking that it was better than anything he could prepare for them on the 7th chapter to the Hebrews. Such a work needs not our humble commendation. Bating a few sentiments, to which we are not prepared unconditionally to subscribe, it may be regarded as one of the most ably written works of the day, while it furnishes the best solution of the intricate question respecting Melchisedec that we have met with. It is entitled to an attentive perusal, and will amply repay the reader for the cost of purchase and the time bestowed upon its examination. From the Christian Observer, one of the organs of the Presby- terian Church. This is a new edition of a very able work, which has rarely been seen on the Bookseller's shelves for several years. It con- tains the result of patient study and thought on an important subject, in an elaborate exposition of Genesis xiv., Psalm ex., and the 5th, 6th, and 7th chapters of the Epistle to the Hebrews. To those who would understand whatever is revealed of the order of Christ's priesthood, on which they rest their hopes of salvation, the discussion will be interesting. As the fruit of intellectual labour, it is commended in decided terms. Dr. McElroy remarks, that, " of all the productions of the author's gifted mind, (and few minds were more gifted,) this is certainly the ablest. Indeed, I have long regarded it as containing the only satisfactory exposition of the passages of Scripture which it professedly analyses." The late Dr. Mason read it to his con- gregation, when delivering a course of lectures on the Epistle to the Hebrews. i DISSERTATION ON THE COINCIDENCE BETWEEN THE PRIESTHOODS OF JESUS CHEIST AND MELCHISEDEC, IN THREE PARTS; IN WHICH THE PASSAGES OF SCRIPTURE RELATING TO THAT SUBJECT, IN THE XIV. CHAPTER OF GENESIS, THE XC. PSALM, THE V. VI. VII. CHAPTERS OF THE EPIST. TO THE HEBREWS, ARE EXPLAINED. TOGETHER WITH A SKETCH OF THE LIFE OF JESUS CHRIST. BY JAMES GRAY, D.D. TTvevna^iKolg irvevfxa'JiKa <rvyicplvov']£g. 1 Cor. ii. 13. WILLIAM STEWART, HAGERSTOWN, MD. JAMES M. CAMPBELL, PHILADELPHIA. 1845. 25- ■ Entered according to the Act of Congress, in the year 1844, by WILLIAM STEWART, in the clerk's office of the district court of the United States in and for the eastern district of Pennsylvania. tmp96 027951 ADVERTISEMENT. Agreeably to a regulation of the Associate Re- formed Church, the Presbytery of Philadelphia, on the 15th November 1805, assigned the author the ex. Psalm, as the subject of a critical discourse. The chief difficulty in that psalm is the parallel between c the priesthood of Melchisedec and that of Messiah. He had before that time read various hypotheses on the subject, without being satisfied with any of thern ; and without that careful and patient examination of r x the scriptures, which is necessary to obtain satisfaction on such a point. He was now obliged to study the psalm and the apostle's commentary on it. At a sub- sequent meeting of the Presbytery, the substance of the following dissertation was read. It did not produce much conviction ; and was but feebly supported by the author, who, though strongly impressed with the correctness of the views exhibited, was neither dog- matically certain, nor prepared to repel detailed ob- jections. During a part of the years 1808, and 1809, he was engaged in expounding the epistle to the He- brews to his congregation, and was not displeased with (3) vo IV ADVERTISEMENT. the necessity imposed on him of analysing, with what accuracy he could, the apostle's phraseology and ar- gument respecting Melchisedec. The consequence was that every doubt evanished. When the discourse was moulded into its present form, the intention was to publish it in a periodical pa- per; with which view it was divided into parts. But the extent to which the matter spread, and the injury which a continous discussion suffers from being cut up into shreds, induced the adoption of the present mode of publication. During the composition, but chiefly since, he has examined every author he could procure, who has treated the subject : in one or other of whom he found most of the ideas here communicated, some apparently thrown out at random, others stated for refutation. The only thing he could refer to, as af- fording any support to his general views, is a passage in the third volume of Wolfius's Curse Philologicae. Care has been taken that the Hebrew and Greek quotations should create as little embarrassment to the English reader as possible. CONTENTS TO THE DISSERTATION, &c. PART I. Importance of the subject page 7 Passages of scripture where Melchisedec is mentioned 11 That the priesthood of Jesus is the subject of the epistle to the Hebrews ib. Analysis of the passage beginning at the 11th verse of the v. chapter and continuing to the end of the vi. 20 An inquiry whether there is any reason to believe that the apostle has kept back any thing he knew about Melchisedec 27 An inquiry whether the scriptures respecting Melchise- dec be mysterious 28 PART II. Topics stated for discussion 32 I. The divine origin of the priesthoods of Melchisedec, Aaron and Jesus ib. The term JH3, Cohen, explained 38 Of the priests of Egypt 40 Of Jethro, priest of Midian 42 Of the priests mentioned, Exod. xix. 22 ib. Of the promise Exod. xix. 6. "Ye shall be unto me a kingdom of priests," &c 43 Conclusion that Melchisedec was the first that ever enjoyed the priest's office 44 Further proof ib. 1* (5) VI CONTENTS. II. The sense in which Jesus is said to be a priest after the order of Melchisedec, and after the order of Aaron 48 The idea of the term order as it occurs in this subject, ascertained 50 III. The reason why David spoke of Messiah as a priest after the order of Melchisedec, and not after the order of Aaron 53 The reasons why Paul found it necessary to argue this subject so pertinaciously with the Jews 57 PART III. Topics stated 65 I. Melchisedec was not an angel 66 Nor the Holy Ghost lb. Nor the son of God 67 He was a man 69 An inquiry what particular man he was 70 II. Explanation of the name Melchisedec 71 Explanation of the name Salem 72 III. The meaning of Heb. vii. 3, viz. " without father," &c. considered 74 Hypotheses on the subject examined, viz. that Melchise- dec was without human descent, without predecessor or successor in office, without human genealogy . . 77 That the passage relates wholly to Levitical genealogy 84 IV. Of the duration of Melchisedec's priesthood ; expla- nation of Heb. vii. 3, 8, 15, 16, 17, 23, 24 94 Meaning of thtyb, and Big aiwvoc, and sig to disuse 95 V. The dignity of Melchisedec's priesthood 103 VI. Comparison of Jesus with Melchisedec 108 Conclusion 110 A DISSERTATION, &c. PART L That Melchisedec and Jesus Christ are related as type and antitype is sufficiently apparent ; but it is not so obvious what are the coincident points of the typical analogy. It is believed that Christians are not generally satisfied on this subject. And yet the want of satisfaction is not attributable to the want of authors or of investigation : for few themes of theological criticism have been discussed so much, or have engaged a larger portion of talent and learning ; and none has given birth to a greater variety of hypotheses. There is scarcely a common Christian, and certainly not one gospel minister, who has not, at one time or another, turned his thoughts to this subject, and endeavoured to reduce his views to system- atic order. The circumstances which create so deep an interest in the priesthood of Mel- chisedec need not be specified in this place: and we may venture to predict, that, as they have operated on the minds of Christians in all (7) 8 PRIESTHOODS OF ages down to the present day, there is no dan- ger that this type will ever become a matter of indifference to the Christian church. Those who view the priesthood of our Lord Jesus as the foundation of all their hopes and comforts, will never neglect the type which defines the order of that priesthood; while those, whom inclination, or official duty, engages in the interpretation of the sacred oracles, cannot avoid this subject. Besides, the very difficulty of the theme insures it students and authors, in consequence of the operation of that in- tellectual hardihood, which glories in a dark and dubious field. The following attempt to illustrate this sub- ject is made with a hope, that the Christian public will not consider it merely as a curious one; a strife of words, incapable of ministering to godly edifying ; unworthy a few evenings' labour in a minister's study, or one evening's attention in a Christian's family. If any such prejudice should press on the reader's mind, it is hoped that he will pause and reflect : and a little reflection will be sufficient to satisfy him, that a question respecting his Lord's priesthood; one, whose solution is necessary to qualify him to perceive the full meaning of a passage in the writings of Moses; to understand the 110th JESUS CHRIST AND MELCHISEDEC. 9 psalm, written by David; and to feel the cogency of a long argument of the apostle Paul, stated in the 5th, and continued throughout the 6th and 7th chapters of the epistle to the Hebrews, is worthy of serious attention. But there is another impression, which the title of this dissertation may perhaps make on some minds, from which much more serious apprehensions are entertained. It may be thought, that the subject has been long since sufficiently examined ; and that, by men whom genius, learning, piety, and superior acquaint- ance with all the materials of biblical criticism, qualified to do it ample justice. To undertake to cast new light upon it, may be regarded as a forlorn hope ; perhaps, as a presumptuous at- tempt. It may be alleged that the question is already decided; that the public have acquiesced in the decision ; and that, as there ought to be an end to literary discussion, as well as to war, the debate should be protracted no farther. If all these allegations be correct, the present publication is manifestly indiscreet. But is the Christian world really satisfied on the present subject? Is it a fact, that they acquiesce in the interpretations which are current ? The ultimate appeal, in this case, must be to the Christian ministry ; the proper and adequate 10 PRIESTHOODS OF judges in such matters. But, if a great part of them acknowledge that the 7th chapter of the epistle to the Hebrews is dark, is mysterious, and contains many things hard to be understood;* that the drift of the apostle's argument is not obvious, that to some of his phrases they can- not affix a decisive meaning ; in fine, that they wish for a degree of satisfaction which they have not yet attained : if this be the case, and these be the sentiments and feelings of a majo- rity of gospel ministers, then I must insist that the question is not decided : and that there is yet room, legitimate, fair, honourable room for another attempt. And, I persuade myself, that he who shall make the attempt will be cheered with best wishes for his success, and consoled with sympathy in case of failure. Melchisedec appears on the sacred page, as a subject of history, of typical prophecy, and of doctrinal disquisition. In the first of these cha- * II. Pet. iii. 16. This text is supposed, by many commenta- tors, to have a special reference to the 7th chapter of the epistle to the Hebrews : others admonish us of the reverence and sobriety, with which we should study that chapter. Such language is more than an inuendo that they were not satisfied with their own inter- pretations, and were preparing their readers to put up with indis- tinct views. Reverence and sobriety command us not to be satis- fied till we are sure we understand the mind of the divine Spirit speaking in the scriptures. Where the Bible ends, mystery be- gins: " but revealed things belong to us." JESUS CHRIST AND MELCHISEDEC. 11 racters he is exhibited, Gen. xiv. 18, 19, 20. — In the second, Psalm ex. — In the third, Heb. v. 6, 10, 11, and iv. 20, and vii. throughout. The English reader will turn to these passages in the common translation ; but the learned reader will have recourse to the originals. It wrould be quite superfluous to exhibit separate inter- pretations of these passages. The first is a brief historical narrative ; which, of itself, would never have drawn particular attention. The second is a prophecy, founded on an allusion to the former history ; succinct, and certainly not very perspicuous. The third is a minute, pre- cise, and laboured explanation of the two for- mer. To this, therefore, let us direct our attention : when we shall have illustrated it, the whole will be clear. Now, in order to accomplish our purpose, we must keep in view this grand fact, that the priesthood of Jesus is the theme of the epistle to the Hebrews ; and, what is wrorthy of special notice, this is the only book in the New Testa- ment in which the title of priest is given him. The duties of his priesthood — sacrifice, and intercession — are mentioned every where ; but the official title only here. The subject is dis- cussed ex professo : it is the apostle's design to exhibit the high priest of our profession in all the 12 PRIESTHOODS OF habiliments, duties, and glories, of his priestly character. There is one peculiarity which distinguishes Paul from the other sacred writers — his habit of giving set dissertations on doctrinal subjects. It is apparent also, from his writings, that he never takes up a doctrinal subject for the mere pleasure of theoretic discussion ; but is always compelled to do this, by the exigencies of the church j particularly, by the assaults made on the Christian faith by false teachers. It there- fore merits particular inquiry, why he should select our Lord's priesthood as the subject of formal discussion — and not only inscribe his work to the Jews, but address every argument in it to their peculiar principles and habits of thinking. The reason is this ; the priesthood of Jesus had been assaulted — they were Jews who made the assault — and they were Jews principally who suffered by it. It might be thought that, as the doctrine of atonement for sin was better understood among the Jews than among other nations, the atonement of Jesus should have found no adversaries from that quarter. The reverse, however, was the fact : by no people was that doctrine so much opposed. Their divine religion, and its divine atonement, occu- JESUS CHRIST AND MELCHISEDEC. 13 pied such a place in their hearts, that they saw no need of another religion and atonement : This divine religion, and its atonement, frequently seduced them, after they had embraced Chris- tianity, to apostatise : This divine religion, and its atonement, furnished a convenient theme of declamation to factious men among the Chris- tians : besides, the Jewish priesthood, actuated perhaps in some instances by honest, though ignorant zeal ; but, for the most part, unques- tionably actuated by the common motives which have converted the established priesthood of every nation into persecutors of a rising sect, — a tender regard to the dignity of their func- tions, and their importance in society, — were not idle in sowing discord, and edging the tur- bulent spirits, which they might find among the Christians, to deeds of mischief. Now, in the view of a Jew, and especially a Jewish priest, the atonement of Jesus was at once the most obnoxious, and the most vulnerable, part of the Christian system ; and there, accordingly, they made their desperate assault. This general view may suffice for the present : an opportu- nity will offer for greater precision. Now, the apostle's view in this epistle is to demonstrate, that the Jewish priesthood and its atonement never took away sin, nor brought in 2 14 PRIESTHOODS OF righteousness, nor saved a soul : that it, and in fact the whole law, had but a " shadow of good things to come :" that Jesus was the substance of that shadow ; the real priest, who made the true atonement, and " obtained everlasting re- conciliation" for his people. The readers of this epistle will have perceived with what care the apostle keeps this subject before their eyes from the beginning to the end ; calling it up at proper intervals, and expressing it in every variety of phrase, and showing its connection with every duty and comfort of the Christian profession. We shall verify these remarks by a few quotations. Chap. i. 3. " Who, being the brightness of his (the Father's) glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high." Chap. ii. 9. " But we see Jesus, who was made a little lower than the angels for the suf- fering of death, crowned with glory and honour; that he, by the grace of God, should taste death for every man." — 10. "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect JESUS CHRIST AND MELCHISEDEC. 15 through sufferings." 14. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same ; that through death he might destroy him that had the power of death, that is, the devil." — 17. "Wherefore in all things it became him to be made like unto his brethren ; that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Chap. iii. 1. "Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus." Chap. iv. 14. " Seeing then we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." — 15. " For we have not an high priest which cannot be touched with the feeling of our infir- mities ; but was in all points tempted like as we are, yet without sin." — 16. " Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." These quotations are sufficient for our pur- pose. But what would a Jew say to all this ? He would say, it is in vain to talk to me of Jesus's atonement, till you have established his 16 PRIESTHOODS OF priestly character ; for that only could give him the right and power to make atonement. And I insist on having as good evidence of his priest- hood, as I have of the priesthood of Aaron. Your demand is reasonable, replies Paul : you have a right to demand proof that he is a priest, and to reject his pretensions if satisfactory proof be not furnished. Here we join issue with you ; for it is our principle, as well as yours, that " no man taketh this honour to himself, but he that is called of God as was Aaron."* We maintain, as strenuously as you can do, that for any person, without a divine commission, to step in between an offended God and offending sinners, and pretend to atone for the sins of the one, and to reconcile both, would be, not only the essence of folly, but highly criminal pre- sumption. And we assert that Jesus did not usurp the honour of the priesthood ;t and stand ready to prove that he was called of God, as was Aaron, to that high dignity. — Produce your proof then, exclaims the Jew. — You have it, rejoins Paul, in the 110th psalm; where king David uses these words : " The Lord hath sworn, and will not repent, thou art a priest for ever after the order of Melchisedec." Here is proof * Heb. v. 4. t Heb. v. 5. JESUS CHRIST AND MELCHISEDEC. 17 positive and indisputable. Messiah, the son of David, is a priest — a priest appointed by God — appointed with an oath — and after the order of Melchisedec. It is perfectly apparent that the apostle by this quotation proved all he undertook to prove, and something more; for he not only established the fact that Messiah must be a priest, but fixed the order of his priesthood. And alas ! it is not the order of Aaron, but the order of Mel- chisedec. How is a Jew to endure this ! We may condemn antiquity ; nothing is more easy, nothing requires less knowledge or virtue ; but to judge the ancients is another affair. The man who would do this must expunge from his mind the knowledge, habits, and sentiments of his own age. He must make himself a cotemporary with the pannels ; must see with their eyes, must adopt their habits, must com- municate with them in all their impressions, and motives, and feelings. How was a Jew7, I ask again, to be told that God, wholly over- looking the divine priesthood of Levi, had gone back to Melchisedec, who was not even of the seed of Abraham, and taken his priesthood as a more noble pattern for the priesthood of Messiah ? Say not, the evidence was such as to compel belief. In real life, motives have as 2* 18 PRIESTHOODS OF much, if not more, to do with our principles, than evidence. And, in the present case, though the evidence was strong on the one side; the motives were on the other. Paul saw the peril of his situation, as the advocate of divine truth. He saw arrayed against him an host of prejudices inherent in the blood of Israelites, and consecrated into religious prin- ciples, by zeal for their ecclesiastical establish- ment. He knewr that where national pride is concerned, where the confidence of old opinions is to be encountered, where the strongest of human principles — religious vanity — is to be humbled, the triumph of truth is scarcely possi- ble; because, in such circumstances, men, so far from candidly weighing evidence, have already pre-judged the question. Aman honest though weak, may tell the truth, but in general, like the prophecies of Cassandra, it will do no good. It belongs to wisdom to give practical effect to truth. Paul was wise. His great apprehension was that his country- men would spurn the question, and refuse to admit to discussion the idea of a priesthood different from Aaron's.* His object is to com- * Note. General addresses to large bodies of men are always to be understood with those limitations which the knowledge of real life suggests. It would be too much to suspect the whole JESUS CHRIST AND MELCHISEDEC. 19 pel them to investigate that question. And, to accomplish his purpose, in a strain of terror, sufficient to make the hair stand on our heads, and that has shook with dread the consciences of Christians from that day to this, he demon- strates that an error on this subject is perdition. They must, therefore, they must, at the peril of their souls, examine whether Jesus has not a priesthood, totally different in nature and efficacy, from the priesthood of Aaron. This is his sole object from the 11th verse of the 5th chapter to the end of the 6th. A more con- summate piece of oratorial address, was not penned since man first dipt pen in ink. It shows us the man who knows human nature : body of Jewish Christians of doubting the priesthood of Messiah: of those who doubted, some must have carried their objections far- ther than others ; and a great variety of causes must have ope- rated on the minds of the different parties. There were turbulent schismatics — there were hypocritical professors — very ignorant and very weak believers, affected by doubts of different kinds, among the Jewish Christians : and, therefore, although the apos- tle's arguments establish the truth equally to all ; it would be unjust to give an equally extensive application to his inuendoes. Besides, we cannot suppose the apostle indifferent to the fate of the unconverted Jews : and as all these, particularly the priests, would be clamorous against the idea of a priesthood different from that of Aaron, it is morally certain that the apostle would have some regard to their conversion, in his treatment of his subject : or, supposing him to have little hopes of their conversion, he must have been solicitous to stop their mouths. 20 PRIESTHOODS OF and is fully worthy of Paul, or rather, I should say, of the Spirit by whom he was instructed. Let us attend to the workings of the apostle's mind : it is necessary to our purpose to do so. He commences, by telling them that he had many things to say of priest Melchisedec, as a type of priest Messiah ; but adds, with magnani- mous and prepossessing candour, that they were such poor proficients in Christian knowledge, so " unskilful in the word of righteousness," that nothing but the " first principles of the ora- cles of God," such as 'faith, repentance, and fu- ture judgment, (those initiatory principles, the knowledge of which was exacted of converts previous to baptism,) and that imposition of hands, which conferred the Holy Ghost, could be offered to them with any great prospect of advantage. He tells them they are " babes," who " have need of milk," or the simplest ele- mentary truths ; not full grown men, who are capable of digesting the " strong meat," which God has provided, in the enlarged and general views of gospel doctrine. However, in the face of all these discouragments, he avows his deter- mination to use his utmost effort to carry them on to perfection — to that state of Christian ma- turity, in which they wrould be capable of enjoy- ing the full consolation of their holy faith. JESUS CHRIST AND MELCHISEDEC. 21 He then places before them the tremendous danger to which they would expose their souls, if they should neglect to second him, by giving this subject a serious examination, and adopt- ing a correct decision. He reminds them of the example of some, who, like them, had passed the threshold of the Christian church ; but neg- lecting to advance, and beginning to doubt, had fallen into a course of backsliding, which had terminated in the most deplorable apostacy. Of such apostates he draws a most horrific pic- ture. The privileges which those unhappy persons had enjoyed, and the attainments to which they had arrived, are enumerated in slow detail. They had been " enlightened" in the doctrine of salvation by Jesus : they had " tasted of the heavenly gift" and been " made partakers of the Holy Ghost" having received him after the day of Pentecost, not as a spirit of sanctifi- cation, which was enjoyed under the law ; but as a spirit of gospel illumination, which was received, not by " the law," but by " the hearing of faith."# They had " tasted the good word of God" having been convinced of the truth of the gospel, and induced to adopt its profession ; and " the powers of the world to come" or the mira- culous powers of Messiah's earthly kingdom. * Gal. iii. 2. 22 PRIESTHOODS OF Such were the attainments of these apostates. But after having been lifted up to heaven, in respect to privilege, they plunged to hell with proportionate guilt. They crucified to themselves the Son of God afresh, and put him to an open shame; daringly spurning the doctrine of salva- tion by his blood : and thus sealed their doom. Better they had never known the truth : for then their sin& would have had the extenuation of ignorance ; or, it might have been possible to convert them by the preaching of the gospel. But now, after having audaciously denied the truth, of which they had been convinced — after having surrendered their understanding to so- phistry, steeled their consciences against re- morse, and thus insulted the Holy Ghost ; God gives them up to strong delusions that they may believe a lie, declares that his Spirit shall no longer strive with them, commands his church not to breathe a prayer for them, and abandons them to their sin and its reward.* * This passage of scripture, viz. Heb. vi. 4, 5, 6, — and that other passage, chap. x. 29, have nothing to do with the question, whether a regenerated person may fall from a state of grace. The question to which these passages relate, is this : whether a person, who has heard the gospel, and has been enlightened by the Spirit of God to perceive its truth, and adopt it with joy, may, after all, renounce the whole system of divine truth, and spurn the idea of salvation by the blood of Jesus. The scriptures cer- JESUS CHRIST AND MELCHISEDEC, 23 I am persuaded that this is no fancy piece : but that the apostle is here describing what his tainly speak of this as a possible case ; and too many instances of the fact have occurred, to admit any doubt about the existence of such apostates. It is an apostacy, known to, and gloried in, by the apostates themselves: an apostacy, which the Christian church can see and know, else the general commandment to pray for all men, had never been limited by a command not to pray for such men : finally, it is an apostacy from which there is no recovery. We sometimes hear Christians, in their prayers, confessing that they " have crucified the Son of God afresh, and put him to an open shame." — " That they have trodden under foot the Son of God, and counted the blood of the covenant with which he was sanctified an unholy thing." We may not charge such persons with any error in idea; but their expressions are in the highest degree improper: for, they confess a sin, which no Christian, at any period of his life, ever committed : nay, one which no pro- fessor of Christianity has committed : they confess themselves guilty of the unpardonable sin. Those dreadful terms are appro- priated by the divine Spirit to the most dreadful instance of human guilt: the association between the phraseology and the crime should never be dissolved. The highest effect of the malignity of sin, and the most unrelenting wrath displayed by God in his government over man, should stand distinct from ordinary crimes and punishments. Two important ends would be promoted by this. The man enlightened in the doctrine of salvation through the blood of Jesus, would be put on his guard against the sophis- tries and corruptions which would lead him from one step of backsliding to another, till he had "trampled under foot the Son of God." On the other hand, tender consciences would be de- livered from needless terrors. A mind only partially instructed in the doctrine of the gospel, and disordered by the intense opera- tions of a conscience deeply convicted of sin, and by the fiery darts of the evil one, is apt to aggravate all things, and impute to itself, not only its real guiltiness, but a guilt from which it i3 free, that of the sin unto death. Let the nature of that sin be distinctly 24 PRIESTHOODS OF eyes had often seen. It has all the congruity of a painting from the life. But does he suspect the whole Christian church of verging towards apostacy ? Is he so known. Surely every Christian can lay his hand on his breast, and looking up to the Searcher of hearts, can say, I do not " count the blood of Jesus an unholy thing :" " I do not tread the Son of God contemptuously under foot." I do know that his blood is precious blood. JESUS CHRIST AND MELCHISEDEC. 25 injudicious as to express distrust, while he la- bours to create confidence ? God forbid that the body of the faithful should ever become the object of distrust and jealousy ! The apostle did not suspect the Christian Jews of being generally inclined to reject the priesthood of their Messiah. He is equally above pretending an unfounded alarm, or cherishing an unfounded confidence. The conduct of the general body was such as to prove the sincerity of their faith ; and as few men ever felt a keener indignation against iniquity, or could express themselves with greater severity against wicked men, than Paul ; so there never was, perhaps, any man, who felt a more sincere pleasure in recognising virtue, and praising virtuous men. He there- fore thus addresses them, in the strain of con- fidence and commendation : " but beloved we hope better things of you, and things which accompany salvation, though we thus speak/9 A few had apostatised, but the general body had retained the faith: some might be just objects of suspicion, but the mass of them wrere objects of confidence ; they might be weak, might have their doubts and difficulties, but they had given abundant proofs of sincerity and can- dour. Ch. vi. 9, 10. The apostle proceeds however to caution 3 26 PRIESTHOODS OF them against danger : there was danger, and he exhorts them to use the means of avoiding it. " And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the .end ; that ye be not slothful, but followers of them who through faith and patience inherit the promises.'9 Ch. vi. 11, 12. He concludes by holding out the most decided hopes of success, to animate their exertions. He reminds them of the promise of God to their father Abraham, afterwards confirmed by an oath : which promise, and oath, says he, are two immutable securities, that we might have strong consolation who have fled for refuge to lay hold on the hope set before us : which hope we have, as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail, whither the forerunner is for us entered. Ch. vi. 13. — 20. Having thus raised an high idea of the im- portance of his theme : — having humbled their pride, by reflecting on the deficiency of their knowledge : — having alarmed their fears, by the danger of apostacy :— conciliated their be- nevolence, by avowing his conviction of the sin- cerity of their Christian faith : — and animated them with hopes derived from the covenant faithfulness of their God — he resumes the subject JESUS CHRIST AND MELCHISEDEC. 27 of discussion, " Jesus made an high priest after the order of Melchisedec." Ch. vi. 20. After so long an introduction, the reader per- haps is impatient to enter on the subject. But we must beg his indulgence a little longer, till we shall have examined the correctness of two notions, which have exerted an unhappy in- fluence on the minds of most people who have studied the scriptures relating to Melchisedec. I. Is it a fact — Or have we any reason to believe — that the Apostle has kept back from his readers any thing that he knew of this sub- ject ? He tells us he had many things to say of Melchisedec ; but he seems to hesitate about saying them. Perhaps he has left some of them unuttered and thus put it out of our power to attain that satisfaction, which nothing but a connected view of a whole theme can afford. If this be the case, we must commence our labours with depressed spirits ; for nothing so damps the ardour of inquiry as a previous im- pression that satisfaction is unattainable. Now it is believed there is no reason what- ever, not even the shadow of a reason, or of a suspicion, that the apostle has left untold a single one of the many things he had to say about Melchisedec. For, iu the first place, it is not possible that he should raise such lofty 28 PRIESTHOODS OF expectations, and labour through so long a proemium, to dispose us to listen and learn ; and then to frustrate, and mock our hopes, by telling but half the tale. Let not Paul be sus- pected of a piece of deception, which would render any writer contemptible. And then, in the second place, on examining his discourse, we find it so minute, and circumstantial, that it is impossible to conceive an omission. Melchi- sedec's name, royalty, city, priesthood, bles- sing of Abraham, and receiving tythes from him ; his separation from, and superiority over, the Levitical, priests, are all condescended on ; and his typical relation, in all these respects, to Messiah argued even to minutiae. We are not justifiable in presuming that any writer, much less an inspired writer, has treated his subject imperfectly, unless we can point with our finger to the precise omission. This, in the present case, no man has done, and no man can do. Paul has finished his portrait of Melchisedec, with professed precision. II. The other idea, and the one that has had the chief share in preventing Christians from understanding this subject, is this : that there is some undefined, and it would seem undefinable, difficulty ; some profound mystery, in the apos- tle's discourse concerning Melchisedec. For JESUS CHRIST AND MELCHISEDEC 29 has he not told us himself that the things he had to say were "hard to be uttered:" a deep mystery then, no doubt, they contain ; perhaps, an inscrutable mystery: for, a difficulty so great in the times of inspiration, may well be sup- posed insuperable in this remote age, so much less skilled in typical questions. This is all very plausible. And there is no manner of doubt, that the imagined abstruseness of the theme has discouraged many from studying it ; and seduced into refinements and sublimities, those who could not be deterred from investi- gation. But this prejudice, though formidable, is quite unfounded. We have no reason to suppose this a difficult, or mysterious question: but ample reason to believe it the reverse. The apostle's own discourse must furnish the evi- dence of this assertion. Does Paul insinuate that he found any abstruseness in the subject ? Does he here, as in another instance, talk of "unspeakable words — which it was not possible for a man to utter ?"* No such thing. Let any candid man read the last five verses of the fifth, and the first two verses of the sixth chap- ter, and he will find that the whole difficulty lay with the readers, not with the writer. * 2 Cor. xii. 4. 3* 30 PRIESTHOODS OF And I beg that it may be accurately noted, and remembered, that, in reflecting on the incapacity of his readers, he does not once hint at the weakness of the human intellect, nor at any infirmity common to Christians : it is a specific infirmity, peculiar, and reproachful, to the Christianised Jews of that day. — "Many things," says he, " hard to be uttered seeing ye are dull of hearing ; for when for the time ye ought to be teachers, ye have need that one teach you again ivhich be the first principles of the oracles of God ; and are become such as have need of milk, and not of strong meat. For every one who useth milk, is unskilful in the word of righteousness ; for he is a babe. But strong meat belongeth to them that are of full age, who by reason of use have their senses exercised to, discern both good and evil. There- fore, leaving the first principles of the doctrine of Christ, let us go on unto perfection" &c. 