Melchizedek have been a fruitful source of conjecture. The ancient rabbins assert that he was Shem, the son of Noah; but this does not agree with the assertion made in Heb. vii. 3, that he was without father, without mother, without descent, having neither beginning of days, nor end of life;" for the genealogy of Shem is recorded, Gen. vi. 10; and his posterity, Gen. xi. 10, &c. There have not been wanting Christian divines who supposed that this Melchizedek was none other than the Redeemer Himself, who, having assumed a human form, appeared unto the patriarch Abraham. But this opinion is also contrary to the words of the Apostle, who says not that he was the Son of God, but that he was made like unto the Son of God; that is, a type of the Messiah.

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From the short record given in Genesis, we learn that Melchizedek was a Canaanitish king, reigning over a portion of that country, which, in after ages, became the inheritance of Abraham's posterity. His name, compounded of two Hebrew words which signify "king" and "righteousness," was probably given him because of the justice and equity with which he reigned, and administered the laws of his kingdom. The place where he reigned was Salem. This, according to Josephus, was the ancient name of Jerusalem; which is confirmed by Psalm lxxvi. 1, 2: "In Judah is God known: His name is great in Israel. In Salem also is His tabernacle, and His dwelling-place in Zion." King of Salem " is "King of peace." (Heb. vii. 2.) Thus, whilst his own name was expressive of his righteous reign, the name of the place where he fixed his throne indicated the peace and happiness which prevailed throughout his dominions. He was not only king but priest; not of a tribe or nation merely, but "priest of the most high God," ordained of God for the race of mankind without limitation. In an age of almost universal apostasy, he retained the knowledge of the one living and true God, and was His servant and priest. Whilst he governed his people as king, as a priest he imparted instruction, offered up sacrifice, made intercession, and pronounced benedictions on the worshippers of God. That Abraham and Melchizedek should be known to each other, and on terms of friendship, we can easily conceive. They were both the servants and worshippers of God, and concerned for the maintenance of religion in the world. Accordingly, when Abraham returned from the recovery of Lot, and the property of which he had been spoiled by the invasion of the Canaanitish kings, Melchizedek met him, and with true eastern hospitality brought forth bread and wine, to refresh him and his weary warriors. Having, as a king, performed the rites of hospitality, he now proceeds, in his capacity as priest, to bless the patriarch, and to give thanks to Almighty God, who had delivered his enemies into his hands. And here, great as was Abraham, “without all contradiction the less is blessed of the better." (Heb. vii. 7.)

It is now that Abraham recognises in him not merely an earthly king, but a sacred character, a priest of the Most High; and in recognition of this he "paid him tithes of all." The antiquity and Divine right of tithes is not the question now under consideration; but this passage, as well as many others of Holy Scripture, teaches us the duty of setting apart some portion, greater or less, of our property or income for the service of God in His sanctuary.

So far, this short history is not difficult to understand; and had there been no farther mention of Melchizedek, it would not probably have excited much interest. But when we turn to Psalm cx. 4, and read, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek," a flood of light rushes in upon the mind, and the subject assumes a deeply interesting aspect. Melchizedek is no longer simply the king of a petty Canaanitish state, but we find him exalted at once into a striking type of the Messiah, the Lord Jesus Christ, the Saviour of our fallen world. This is the view taken in Heb. vii. 1-3, where the writer sets it forth with considerable minuteness, and places Melchizedek before us as a lively representative of our Lord, in His kingly and priestly offices, and in the perpetuity of His priesthood and reign.

I. Our Lord Jesus Christ is King by right of birth. As it is said by the prophet Isaiah, (ix. 6, 7,) " Unto us a Child is born, unto us a Son is given and the government shall be upon His shoulder: and His Name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father," (He is the Author of that covenant of grace which is to endure through endless ages,) "The Prince of Peace. Of the increase of His government and peace there shall be no end." He is King by victory and conquest. "Through death He destroyed him that had the power of death, that is, the devil." (Heb. ii. 14.) He leads in triumph His vanquished foes. Thou hast "ascended on high," Thou hast "led captivity" (the power which held us in captivity) "captive, Thou hast received gifts for men,"... (see Ephes. iv. 8-12,) "that the Lord God might dwell among them;" i. e., in His Church, as a body of true believers. He is King by purchase and merit. "We see Jesus...for the suffering of death, crowned with glory and honour." (Heb. ii. 9.) And He is King by solemn appointment of the Father. "Yet have I set My King upon My holy hill of Zion." (Psalm ii. 6.) "Unto the Son He saith, Thy throne, O God, is for ever and ever." (Heb. i. 8.)

"For there

Having assumed humanity, He becomes our Mediator. is one God, and one Mediator between God and men, the Man Christ Jesus." (1 Tim. ii. 5.) Throned at the head of power, He sways His sceptre over heaven, and earth, and hell, the animate and inanimate creation. He rules the elements, shakes the nations, and

preserves His Church through all the vicissitudes of time and change. "Upon this rock I will build My Church; and the gates of hell shall not prevail against it." (Matt. xvi. 18.)

The Lord Jesus Christ is King of righteousness. In Himself, as God, He is eternal, essential, immutable righteousness, infinite mercy and truth. In His humanity, He is "holy, harmless, undefiled." He never did sin, nor was guile found in His lips. He was pre-eminently the Holy One of God. His Church, the body of believers, is a righteous Church: they are pardoned and made holy. His laws, founded in righteousness and adapted to His people, are "holy, just, and good." He administers His laws righteously, rendering to every man "according as his works shall be." He is "Jehovah our Righteousness;" and is made of God unto the believer "wisdom, righteousness, sanctification, and redemption." The end of His incarnation, death, resurrection, ascension, and session at the right hand of God,-of the revelation He has given us, and the institutions He has established,-is to raise up a righteous people; and where His Spirit reigns, righteousness prevails.

He is "King of peace," according to the inspired writer's interpretation. (Heb. vii. 2.) Peace is the effect produced, wherever His righteous sway prevails. In harmony with His prophetical title, "Prince of peace," His special work was to make peace, by the blood of the Cross, harmonizing all the attributes of God, opening mercy's door to the penitent sinner, that God "may be just, and the Justifier of him which believeth in Jesus." Angels published His birth in these terms, "Glory to God in the highest, and on earth peace, goodwill toward men.' His parting legacy to His disciples runs thus: "Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you." The commission of His ministers is to "preach peace." His universal reign will be the fulfilment of the prediction, "They shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." To individual believers He imparts inward and spiritual peace, a calm and holy tranquillity. The servant of Christ possesses "the peace of God, which passeth all understanding," in which he both lives and dies: with the words, "Now lettest Thou Thy servant depart in peace," he enters the "rest that remaineth to the people of God."

Our Lord Jesus Christ is not only King of righteousness and King of peace, but also a Priest: "Thou art a Priest for ever after the order of Melchizedek." The apostle argues the imperfection of the Levitical priesthood, but asserts the perfection of that of Christ, because He is a Priest, not "after the order of Aaron," but " of Melchizedek." And the contrast is great. Aaron was priest of a special people, one nation only. Melchizedek was priest of the most high God, one

for all men-a type of our Redeemer, who is not merely Priest of the whole Jewish nation, but for the whole race of Adam, from the time that man was upon the earth. (Gen. iii. 15.) Aaron was simple priest, invested with no other office; Melchizedek was both priest and king, a type of Him who is described by the prophet as "a Priest upon His throne." (Zech. vi. 13.) The continual change by death in the Jewish priesthood, indicated a dispensation designed to pass away; but as Melchizedek had no successor, so Christ has none, but "abideth a Priest for ever." "Wherefore He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.”

It is the priest's office to teach. "For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of Hosts." "No man hath seen God at any time; the Only-begotten Son," Priest of the most high God, "He hath declared Him," in His nature, attributes, and requirements. The doctrines of Christ are our creed: His commandments define our duty. Human dogmas, human creeds, and practices not enjoined by Christ, do not bind the conscience, but are defective. As our High Priest, He offered Himself a sacrifice; His voluntary death and atonement is the one foundation of the sinner's hope, and woe to him who rejects it. He is not only our Atonement, but our Intercessor. As the high priest, under the law, putting on his garments of glory and beauty, entered, once a year, into the holy of holies, carrying the blood of animals slain in sacrifice, and offering it for the sins of the people, so Christ has "entered into heaven itself, now to appear in the presence of God for us."

The blessings poured on individuals at every stage of their advancement in holiness, as well as all the gifts and graces of the church, are fruits of the intercession of our great High Priest, communicated to us by the Holy Ghost, which "proceedeth from the Father and the Son." His promise was, when about to leave His disciples, "He" (the Father) "shall give you another Comforter." (John xiv. 16.) "But ye shall receive power, after that the Holy Ghost is come upon you." (Acts i. 8.)

II. The second point in which Melchizedek is typical of our Redeemer Christ, is the perpetuity of his priesthood and reign. At first view we are here struck with what appears to be a mystery— that a mortal man should be a type and representative of the eternal reign and everlasting priesthood of our Lord and Saviour Jesus Christ. That Melchizedek, king and priest, had both father and mother, was born, and died, sharing the common lot of mankind, consequently having both "beginning of days" and " end of life,” there can be no question. But the type appears in this: no genealogy of Melchizedek is found in the Old Testament. There is no record

informing us who were his father and mother; when he was born, or when he died. No vestige of his history is to be found, except in the brief narrative at the head of this article. His ancestors and his posterity, if any, are all wrapt up in impenetrable obscurity. This is the shadow, the type; the reality is Christ. He is literally "without father," as regards His Manhood; for His humanity was not by ordinary generation, but by the power and agency of the Holy Ghost: "without mother," as it regards His Godhead, which could neither be conceived nor born of human flesh; "without beginning of days,"-His "goings forth are from of old, from everlasting;' or end of life," "He abideth a Priest for ever: " "I am He that liveth, and was dead; and, behold, I am alive for evermore."

The perpetuity of Christ's priesthood and reign is alike in consequence of His nature, as He is the Son of God, and by the solemn appointment of the Father. The Jewish priests were subject to change, "by reason of death: " our High Priest dieth not, but "remaineth a Priest for ever." So also His kingly reign is perpetual. "Of the increase of His government and peace there shall be no end." "His kingdom is an everlasting kingdom." This view is frequently set forth by the prophets. "I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." (Dan. vii. 13, 14.)

"He must reign, till He hath put all enemies under His feet." He is gradually but steadily extending His dominions. His voice, "like the sound of many waters," publishing salvation, by the mouths of thousands of His ministers, shall soon go forth to the ends of the earth. The various forms of heathen idolatry and superstition; the lies and deception of the false prophet; the delusions and abominations of Popery, "the man of sin;" with all the various forms of transgression and rebellion against the God of heaven, shall fall and disappear. Then shall be fulfilled the apocalyptic vision: "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever." (Rev. xi. 15.)

The clear revelations of Christ contained in Holy Scripture call for our gratitude, and lay us under obligation to receive Him, and trust in Him as our Redeemer. As our Mediator, by whom as penitent sinners we come to the Father, He is the theme of the Old Testament and the New. In the former, He is placed before us in promise, prediction, and in typical persons and things; in the latter we have a succinct history of Him, which corresponds, in every point, with