by himself, distinct from all other persons mentioned in the bible. He met Abrahan on his return from the slaughter of the kings. The account given of him is as follows: "And Melchisedec king of Salem brought forth bread and wine; and he was the priest of the most high God. And be blessed him, and said, Blessed be Abraham of the most high God, possessor of heaven & earth; and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all." This was all that Moses was inspired to write about him. 3. From this account of Melchisedec, we have no evidence, that he inherited the priesthood from either father or mother. But he appears to have been constituted a priest by God. And it is certain, that the priesthood did not descend in his fine; for it descended in the line of Abraham. Hence, as a priest, he stands alone. He is therefore as one, "Without father, without mother, without descent," and as one that "abideth a priest continually." Hence, 4. Melchisedec is an eminent type of Christ. In the 110th Psalm, it is said, "The Lord hath sworn and will not repent. Thou art a priest forever after the order of Melchisedec." The apostle Paul, in his epistle to the Hebrew, shows that Christ was the person alluded to in this passage, who was to be a priest forever, after the order of Melchisedec. The descendants of Levi inherited the priesthood. But Christ did not descend from the tribe of Levi, but from the tribe of Juda, "of which tribe," says Paul, "Moses spake nothing concerning the priesthood."Hence Christ did not inherit his priesthood, any more than Melchisedec did; nor did any one inherit the priesthood from Christ. Hence there is no priesthood of a finite person, that so completely represents the eternal priesthood of Christ, as the priesthood of Melchisedec. They both stand alone; both were constituted priests by God, ELADSIT. Erratum.-Volume 1. p. 557, first column, 1. 16 for afflictions pain read affections pass. THE HOPKINSIAN MAGAZINE. VOL. II. SERMON. FEBRUARY, 1826. ACTS iv. 23.-And being let go, they went to their own company. Ir is a common, but just observation, that "a man is known by the company he keeps." We are always predisposed to judge of a man's character by his usual associates. If he associates with good men; we suppose him to be sober, honest and discreet: but if he associates with men of corrupt minds and dissolute morals; we, at once, suppose that he sustains the same character. Hence it is, that Christians manifest the peculiar traits of their character, by associating together as the disciples of the meek and lowly Jesus. This is strikingly exemplified in the conduct of Peter and John, who were apprehended for healing the impotent man, at the beautiful gate of the temple. The rulers not being able to find any thing, in the apostles, worthy of blame, or punishment, were constrained to threaten, and then dismiss them. Accordingly, they peremptorily commanded them not to speak in the name of Jesus. But Peter and John answered, with boldness, that they "ought to obey God rather than man." 'So, when they had further threatened No. 2. them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was shewed. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them." The company, to which the apostles so soon resorted, after being dismissed by the counsel of examination, consisted of persons of their own character. These were the other disciples of Christ, and, like Peter and John, were zealous preachers of the gospel. In view of this conduct of the two apostles, then, we must readily draw the following conclusion: uniformly seeking the their several classes, as opportunity will admit. The rich with persons of his own stamp; the do not seek to associate with the profane swearer is best pleased poor, nor the poor with the rich; with companions of the same lawbut each desires the company of less tongues and malignant hearts. those, whom he considers in near- So of the sabbath-breaker, the dely equal standing with himself. bauchee, and the licentious of evThough this distinction is not so ery description. Where will you obvious in our own as in many find the immoral and profane, seekother lands; yet, the principle, to ing to associate with the truly soa greater or less degree, character- ber and religious? Or where will ises the whole face of communi- you find the truly sober and relig ty. Not only so, with respect to ious, seeking to associate with the poverty and riches, but the prin- immoral and profane? Though they ciple is strictly observed with re- may, sometimes, providentially spect to occupation and profession. meet; yet, being let go, each reThe farmer, the mechanic, the sorts, immediately, to his own commerchant, the attorney, the phy- pany. The Christian cannot rest sician, and the divine, each seek contented, till he finds some of the opportunity to associate and con- followers of Jesus, to whom he can verse with those of their own em- unbosom his soul, and with whom ployment or profession. To this, he can hold sweet and heavenly both experience and observation communion. So, the drunkard, abundantly testify. But the truth the profane swearer, the gambler, of the sentiment is still more strik- the licentious of every description, ingly exemplified in moral character, to which our subject is intended chiefly to apply. True religion tends to destroy the petty distinctions of occupation and profession, and to unite all who embrace it, in the pursuit of one grand and glorious object. Christians will seek the society of Christians; and, united in this, they will banish every thing, both in profession and external circumstances, which tended to divide their affections, or destroy their peace. Though they may, occasionally, be obliged to meet with those who sustain different moral characters, while called, by Divine Providence, to pursue the avocations of this life; yet, like the disciples of old, as soon as they are let go, they will resort "to their own company." While this is the case with Christians, it is also true with respect to the openly vicious and profane. The drunkard loves the society of society of drunkards, better than time and any other; the gambler associates cannot rest easy, till each finds persons, as bad, or worse than himself, with whom he can waste his precious time, and run in the ways of destruction. Is it not for this purpose, that persons may find and associate with those of their own vicious and profligate characters, that so many idle away their prec1ous time in houses of public resort and entertainment? Is it not for this purpose, that so many frequent the crowds of the profane and li- ̧ centious? that so many flock to the alley and gaming table? that so many "sit in the seat of the scornful," and walk in the way of the ungodly? Would persons go to those places, if they could find none of their own character, with whom they could associate? Observation, experience and fact, answer in the negative. Mon do not go to haunts of vice alone; they always expect, and wish, to meet their companions in wickedness. The careless and stupid will shun, and even hide from the presence of the pious and godly; but they will associate freely and cheerfully with persons as stupid and careless as themselves. Universal observation then testifies, that mankind choose to associate with those of their own character. But, 2. The truth of this sentiment is evident from the holy scriptures. We are informed, in our text, that when the apostles were let go, "they went to their own company.' They had opportunity to renounce their religion, if they chose, and to secure the favour of the Jewish rulers. But they chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, or the favour of the wicked, The Bible constantly represents mankind, as, spontaneously resorting to company which sustains a character like themselves. Accordingly, it is written, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful."Moses abandoned the court of Pharaoh and went with the people of God. David esteemed the righteous, as the excellent of the earth, and desired to make them his constant companions. This was one reason, why he declared, "I was glad when they said unto me, Let us go into the house of the Lord." Hence, in the same connexion, he speaks of Jerusalem, 66 For my brethren and companions' sakes, I will now say, Peace be within thee." Such is a prominent characteristick, given of the righteous in the holy scriptures. On the other hand, the wicked are invariably represented as cleaving to associates of their own vile af fections and accursed practices. Accordingly, God says of them, in the fiftieth Psalm, "When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers." These representations are full of meaning, and clearly teach, that every person is best pleased with companions of his own character, whether virtuous or vicious. I proceed to show, II. Why mankind always choose to associate with those of their own character. 1. Persons of the same character have similar views and feelings. The views and feelings of mankind, or their exercises of heart, constitute their moral character. It is true of every person, that " as he thinketh in his heart, so is he?' Holy or benevolent views and feelings, constitute the moral character of the righteous; and unholy, or selfish views and feelings, constitute the moral character of the wicked. The views and feelings of persons, who sustain the same moral characters, then, must be, in all respects, similar. The righteous all have the same views and feelings respecting God, themselves, and their fellow-creatures. They regard the glory of God with supreme affection, and love their neighbour as themselves. They all desire to obey the two first and great commandments. So of the wicked.. Though their views and feelings are in direct opposition to those of God's people; yet they all, essentially, resemble one another. However different the situations and stations of wicked men may be, one from another; they all, essentially, correspond in their unholy exercises, or moral actions. The views and feelings of all drunkards are essentially the same. The views and feelings of all sabbath-breakers, are essentially the same. The views and feelings of all gamblers, are essentially the same. The views and feelings of all profane swearers, are essentially the same. The views and feelings of all liars, and thieves, and extortioners, and revilers, and covetous, or idolatrous persons, are essentially the same. Hence, it is written, "As face answereth to face in water, so the heart of man to man." Now, since this is the case, that persons of the same character, have, essentially, the same views and feelings; we need not think it strange, that all, 'being let go, should resort to their own company.' We need not think it strange, that holy men should prefer the company of the godly, to all others, and esteem them as the most valuable and worthy companions of their lives. Nor need we think it strange, that the wicked should choose their associates from persons of their own character. We need not think it strange that thieves should choose to associate with thieves; nor that liars should choose to associate with liars; nor that drunkards should choose to associate with drunkards; nor that gamblers, or profane swearers, or sabbath-breakers, should cleave to their own company. For these persons have all essentially the same views and feelings. 2. Persons of the same character, pursue the same objects. As their desires and affections, which constitute their moral character, are the same; nothing can prevent their pursuing the same ultimate objects. The righteous will seek and pursue the glory of God, and the highest good of the universe, with all their hearts; and the wicked will seek and pursue their own self-interest, or self-gratification, with all their hearts. No reason can be assigned, why persons, of the same views and feelings, should not pursue the same objects. Accordingly, the righteous are represented, as saying, "Come with us, and we will do thee good for the Lord hath spoken good concerning Israel. O taste and see that the Lord is good." But the wicked are represented, as saying, "Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: let us swallow them up alive, as the grave; and whole, as those that go down into the pit: we shall find all precious substance, we shall fill our houses with spoil: cast in thy lot among us; let us all have one purse." There can be no doubt, then, that persons of the same character, pursue the same ultimate objects. But, if persons of the same character, pursue the same ultimate objects; then it is not strange, that they should be pleased with each other's society, and wish to associate. It is not strange, that the righteous should desire to associate; they are all seeking the same glorious and heavenly riches. Nor is it, by any means surprising, that the wicked, of various descriptions, should desire to associate; for their hearts are engaged in the same unhallowed and grovelling pursuits. It is not strange, that worldlings should wish to associate; for their hearts are engaged in the pursuit of precisely the same objects. is not strange, that the profane should wish to associate; for they all pursue the same ungodly and shameful course. It is not strange, that drunkards, and gamblers, and cheats, should wish to associate; for their hearts are all engaged in for It |