the covenant, as a sign and pledge of their being blessed of the Lord, by pleading the promise of the covenant in their behalf; and by carefully instructing them in its mercies and duties. Wherefore, although this power of blessing be founded in the law of nature, and in all nations something hath been observed that looks towards it, yet it is by faith alone that any parents are able to bless their children in a due manner. As to parental instruction, if parents did truly consider how they stand in the stead of God in that matter, they would probably be more diligent and conscientious in the discharge of their duty than they are; and if children could but understand that parental instruction is an instituted means of God's blessing them with the principal blessing, they would with more diligence and reverence apply themselves to the reception of it than is usual among men. Again: parents bless their children by their example. Let parents take what pains they please in teaching and instructing their families, unless their personal walk be holy, and their lives fruitful, they will do more for their destruction than their edification. To pray, to read, to catechise, to instruct, and then (by a hideous inconsistency) to lead a life of frowardness, passion, worldly mindedness, vain communication, and the like, is to pull down with the one hand what we set up with the other; or, rather, with both our hands to pull down our own houses. Finally: parents bless their children by prayer for them. And I do not understand how those, who do not believe the special interest of their children in the covenant of grace, (as externally administered) can bless them in the name of the Lord in a due manThese are some few heads of parental benedic ner. tions. Secondly; MINISTERS bless the church, as a part of their ministerial duty. Particularly, by the right and orderly celebration of all holy ordinances of worship; and the preaching of the word; and particularly by the ministerial applications of the word to the consciences of men. How they bless the church by prayer and example, may be understood from what hath been spoken concerning parents. The authority that is in these ministerial acts depends on God's institution, which discriminates them from, and exalts them above the common order of mutual charitative benedictions. Those who are thus appointed to bless others in the name of God, and are thereby exalted into a certain pre-eminence above them, ought to be accordingly regarded by all that are so blessed. In short; it is well if Christians rightly consider what their duty is to them who are appointed as a means to communicate all spiritual blessings to them; and let those who are so appointed take heed lest, by their miscarriage, they prove not a curse to them whom they ought to bless. For if this is the case, when they are negligent in the performance of these important duties; much more, if therewith they "put the name of any false God" upon them. §2. Obs. In the outward administration of his worship, God is pleased to make use of poor, frail, dying men. “Our fathers, where are they? And the prophets, do they live forever?" Zech. i, 5. Yea, oftentimes their bodily infirmities, outward condition, and manifold frailties are signalized above others. And God hath chosen to make use, on this great occasion, of poor, infirm, frail, tempted, sinning, dying men. (1.) To make it evident that it is his own power, and nothing else, gives efficacy and success to all gospel administrations, 2 Cor. iv, 7, "We have this treasure in earthen vessels, that the excellency of the power may be of God and not of us." There is not a soul convinced, converted, or comforted by their word, but they may truly say of the effect wrought, as the apostles did of the miracle, Acts iii, 12. "Why look ye so on us, as though by our own power and holiness we made this man walk;" this blind man to see, that dead man to live. By the consideration of our meanness all may discern, that the excellency of this power is of God, and not of us. What the Jews spoke blasphemously of Christ upon the opening of the eyes of him who was born blind, may in a sense be truly spoken of any of us upon the opening of the eyes of them that were spiritually blind; "give God the praise, we know that this man is a sinner." (2.) God hath so ordered things in wisdom and grace, that the administrators of holy things to others might have experience in themselves of their state and condition, so as to be moved with peculiar compassion, care, and zeal for them. (3.) That the power of gospel grace and truth may be exemplified to the eyes of them to whom they are dispensed, in the person dispensing them according to God's appointment. (4.) In particular, God maketh use of such persons, that their testimony to the truth of gospel grace and mercy may be complete and unquestionable. Death is the great touchstone of all things of this nature, as to their efficacy and sincerity. Many things will yield relief in life, and various refreshments, which, upon the approach of death, vanish into nothing. God therefore hath ordained, that all those who administer the gospel shall bring their own faith to that last trial; that so, giving a testimony to the sincerity and efficacy of what they have preached, in that they commit the eter nal salvation of their own souls to them, (and what higher testimony can be given?) they may be encouragements to others to follow their examples, to imitate their faith, and pursue their course to the end. But on the other hand, the evil examples of any ministers in life and death are unspeakably pernicious. §10. Here the following observations may be added: 1. The life of the church depends on the everlasting life of Jesus Christ. It is said of Melchisedec, as a type of him, "it is witnessed that he liveth." Christ doth so really and forever; and hereon, under the failings, infirmities, and death of all other administrators, depend the preservation, life, continuance, and salvation of the church. 2. It is of great concernment to us, what covenant we belong to, as being esteemed to do therein what is done by our representatives in our name. Before we make our own personal voluntary choice, we are by the law of our natures, and of the covenant itself, inclosed in the same condition with our progenitors, as to their covenant state. And thence it is that in the severest temporal judgments, children not guilty of the actual trangressions of their parents, do yet oftentimes partake of the punishments they have deserved, being esteemed in some manner to have done what they did; viz, so far as they were included in the same covenant with them. And many blessings on the other hand, are they partakers of, who are included in the covenant of those parents who are interested in the covenant of grace. For such parents (in this respect) succeed in the room of Abraham, every one of them. And what Abraham did, as to the administration of the covenant, intrusted with him, his posterity, whose representative he was therein, are said to have done in him, as Levi in this place, and therefore had the seal of the covenant given to them in their infancy. VERSE 11. If therefore perfection were by the Levitical priesthood, (for un-" der it the people received the law,) what farther need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 61. A summary view of the apostle's plan. $2. His design more particularly ex plained $3. Perfection denied to the Levitical priesthood. $4. Wherein the perfection mentioned in the text consists. It is either, first, such as belongs to the church itself; or $5, 6. Secondly the worship of the gospel. $7, 8. The other parts of the words explained. §9--12, Observations. §1. In this verse, after so long a preparation and in- $2. "If therefore perfection were by the Levitical priesthood." (El pèv v) If therefore; if things be as we have declared. He laid a peculiar scope and de |