Hebrews 7 — Verse 5

And verily they that are the Sons of Levi, who receive the Office of the Priesthood, have a Commandment to take Tithes of the People according to the Law, that is of their Brethren though they come out of the Loins of Abraham.

There is in these words an illustration and confirmation of the present argument, proving the preference of Melchisedec above Abraham, from his giving the Tithe or Tenth of all to him, and consequently receiving the blessing from him. And this is taken from what was determined in the Law and acknowledged among the Hebrews, with which kind of arguments the Apostle does principally press them in the whole Epistle, as we have showed on many occasions. Now this is, that the priests who received tithes by the Law were superior in dignity and honor to the people from whom they did receive them. And this was only declared in the Law, for the foundation of it was in the light of nature, as the Apostle expressly intimates in the instance of benediction afterwards.

There are considerable in the words, (1.) The introduction of this new confirmation of his foregoing argument. (2.) A description of the persons in whom he instances. (3.) The action ascribed to them with its limitation. And (4.) The qualification of the persons to whom their power was exercised.

The introduction of his reasoning herein is in these words, [⟨ in non-Latin alphabet ⟩]. The connexion in the conjunction is plain; yet not a reason is given of what was spoken before, but a continuation of the same argument with farther proof is intended. And he adds the note of observation, [⟨ in non-Latin alphabet ⟩], verily; as if he had said, as to this matter of tithing and what may from there justly be inferred as to dignity and preeminence, you may consider how it was under the Law, and there, what I propose to you, you will find directly confirmed. It is a great advantage to press them with whom we have to do from their own principles.

The description of the persons in whom he instances is in those words, The Sons of Levi who receive the Office of the Priesthood. It was the priests directly whom he intended, or the Sons of Aaron; and he might have so expressed it, the priests according to the Law. But he varies his expression for sundry reasons that appear in the context.

1. Because all the Levites did receive tithes by the Law, yes, tithes in the first place was paid to them in common. But because their dignity among the people was less conspicuous than that of the priests; and the design of the Apostle is not merely to argue from the giving of tithes to any, but the giving of them to them as priests, as Abraham gave tithes of all to Melchisedec as Priest of the High God, he thus expresses it, The Sons of Levi, who receive the Office of the Priesthood. For though all the Sons of Levi received tithes, yet all of them did not receive the priesthood, with which sort of persons alone he was concerned.

2. He does thus express it to introduce the mention of Levi, whom he was afterwards to mention on the same occasion, and to lay the weight of him and the whole tribe under the same argument.

3. He minds them by the way of another dignity of the priesthood, in that not all the posterity of Abraham, no, nor yet of Levi were partakers thereof, but it was a privilege granted only to one part of them, even the family of Aaron. And these are the persons in whom he makes his instance. Thus God distributes dignity and preeminence in the Church as he pleases. Not all the posterity of Abraham but only those of Levi were set apart to receive tithes, and not all the posterity of Levi but only the family of Aaron did receive the priesthood. And this order of his sovereign pleasure God required of them all to submit to and acquiesce in (Numbers 16:9, 10). And it is a dangerous thing out of envy, pride, or emulation to transgress the bounds of dignity and office that God has prescribed, as we may see in that instance of Korah. For every man to be contented with his station which God has fixed him to by rule and providence, is his safety and honor. What God calls and disposes men to, therein are they to abide, and that are they to attend. It was new to the people to set the whole tribe of Levi taken into a peculiar sacred condition, to attend for ever on the worship of God, yet therein they acquiesced. But when the priests were taken out of the Levites and exalted above them, some of them murmured at it, and stirred up the congregation against Aaron, as though he took too much upon him, and deprived the congregation of their liberty, which yet was all holy. The end of this sedition was known, notwithstanding the specious pretence of it.

Thirdly, What is ascribed to these persons ensues in the words, have a commandment to take tithes of the people according to the law. They had a command to take tithes, and they were to do it according to the law; the one was their warranty, and the other their rule, for so are the commandment and the law here to be distinguished. (1.) They had a commandment to take tithes, that is, there was a command or institution enabling them so to do. For the command in the first place respected the people, making it their duty to pay all their tithes to the Levites. God did first take the tithe to be his peculiar portion, and thereby alienated it from the people that they had no propriety in it. And the tithe of the land, says he, is the Lord's (Leviticus 27:30). Hence those that withheld their tithes are said to rob God (Malachi 3:8). And wherever it can be manifested that God has by an institution of his own, taken the whole tithe of any place into his own possession, there for any to detain them for their own use, it is sacrilege, and not else. But God having thus in the land of Canaan taken them into his own propriety, he commanded the people to pay them to the priests. This command given to the people to pay them, was a command to the priests to receive them. For what men have a right to do in the Church by God's institution, that they have a command to do. The right of the priests to tithing was such, as that it was not at all their liberty to forgo it at their pleasure; yes, it was their sin so to have done. The command which obliged others to pay them, obliged them to receive them. And they who on slight pretences do forgo what is due to them with respect to their office, will on as slight when occasion serves neglect what is due from them on the same account. And this fell out frequently with the priests of old, they neglected their wages that they might have countenance in the neglect of their work. And we may hence observe, that

Rule, institution, and command, without regard to unrequired humility, or pleas of greater zeal and self-denial, unless in evident and cogent circumstances, are the best preservatives of order and duty in the Church. They are so in every kind, especially in the disposal of earthly things, such as the maintenance of the officers of the Church does consist in. Neither the people's pretence of poverty, nor the ministers' pretence of humility will regulate this matter as it ought to be. But as it is the people's duty to provide for them, wherein they exercise grace and obedience towards Jesus Christ, so it is the ministers' duty cheerfully to receive what is their due by the appointment of Christ, for they have a command so to do. But whereas they are not many who are apt to transgress on this hand, we shall not need further to press this consideration. But add,

2. As it is the duty of those who are employed in sacred ministrations to receive what the Lord Christ has appointed for their supportment, and in the way of his appointment, so it is likewise without trouble, solicitousness or complaint to acquiesce therein. So was it with the priests of old, they were to receive their portion, and to acquiesce in their portion; the neglect of which duty was the sin of the sons of Eli. We take it for granted that the way of maintenance is changed as to the ministers of holy things under the Old and New Testament. That the law of maintenance is taken away is the highest folly to imagine, it being so expressly asserted by our Savior himself and his Apostles (Luke 10:7; 1 Corinthians 9). But here it is thought lies the disadvantage; that whereas the priests under the Old Testament had a certain portion which was legally due to them, and they might demand it as their own, it is now referred to the voluntary contribution of them that have the benefit and advantage of their labor. Now whereas they oftentimes, yes, for the most part are negligent in their duty, and through love of the present world, very scanty and backward in their contributions, ministers cannot be supported in their work in any measure proportionable to what the priests were of old. Besides it should seem unworthy a minister of the Gospel who ought to be had in esteem, and is declared by the Apostle to be worthy of double honor, to depend on the wills and as it were charity of the people, many of them it may be poor and low themselves. And these things have taken such impressions on the minds of the most of them that are called ministers, as that with the help of the secular powers they have wisely provided a new way and law of legal tithing for their subsistence, with a notable over-plus of other good ecclesiastical lands and revenues, which practice I shall neither justify nor condemn, let the effects of it and the day declare it. Only I say that the institution of Christ before mentioned, stands in no need of this invention or supply to safeguard it from these objections. For,

1. The change made in the way of maintenance pretended so disadvantageous to ministers of the Gospel, is no other but a part of that universal alteration, wherein carnal things are turned into those that are more spiritual, which was made by the bringing in of the kingdom of Christ. And if ministers may complain that they have by the Gospel lost the former allotment of sacred officers in tithes, the people may as well complain that they have no inheritances in the land of Canaan. But he is unworthy the name of a minister of the Gospel, who is not satisfied with what our Lord has ordained in every kind. And as for those who indeed think better of what was of use in Judaism or Heathenism, than what is warranted by the Gospel, I shall not debate the matter with them. Therefore as yet I judge, that the taking of the maintenance of sacred ministers from the law of a carnal commandment, enforcing of it, charging it on the grace and duty of the Church, is a perfective alteration, becoming the spirituality and glory of the kingdom of Christ. For,

2. This way is the most honorable way, and that which casts the greatest respect upon them. Even the princes and rulers of the world have their revenue and supportment from the substance of the people. Now I would only ask, whether it would not be more honorable that the people should willingly and of their own accord bring in their contribution, than merely pay it under the compulsion of a law. For in this latter way, no man knows whether they have the least true honor for their ruler or regard to his office. But if it might be done in the former, all the world must take notice what reverence, regard, and honor they have for the person and dignity of their prince. It is true generally the men of the world are such lovers of themselves, and so little concerned in public good, that if they were left absolutely at liberty in this matter, their governors might be defrauded of their right, and the ends of government be disappointed. Therefore in all countries, provision is made by law, for the payment of that tribute which yet without law was due, but whether it be meet to bring this order into the Church or no, I much question. If it be so, possibly it may secure the revenue of ministers, but it will not increase their honor. For however men may please themselves with 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 on the account of duty, that men will freely contribute to their supportment, 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? Yes, but what if all the honor that Jesus Christ himself has, or accepts from his people, proceeds from their wills and affections? Mahomet indeed who knew well enough that neither honor, respect, nor obedience were due to him, and that he could no way recompense what should be done towards him in that kind, provided that men should be brought in subjection to his name, by fire and sword. But our Lord Jesus Christ despises all honor, all obedience and respect that is not voluntary and free, and which does not proceed from the wills of men. And shall his servants in the work of the Gospel suppose themselves debased, to receive respect and honor from the same principle? Well therefore because our Apostle tells us that our Lord has ordained that those who preach the Gospel shall live on the Gospel, and all obedience to his ordinances and institutions must be voluntary, if ministers are ashamed and esteem it unworthy of them to receive what is so contributed in a way of voluntary obedience, let them try if they can prevail with themselves to receive it so for him, and in his name, who is not ashamed to receive it, no, if it be only a cup of cold water, so it comes from a free and willing mind, when he despises the revenue of the whole world upon compulsion. If they will not do so, their best way is to leave his service and take up with that which is more honorable. For my part I do judge that the way of maintenance of ministers, by voluntary benevolence in a way of duty and obedience to Christ, though it be not likely the most plentiful, is yet the most honorable of all others. And of this judgment I shall be, until I am convinced of two things. (1.) That true honor does not consist in the respect and regard of the minds of men to the real worth and usefulness of those who are honored but in outward ceremonies and forced works of regard. (2.) That it is not the duty which every Church owes to Jesus Christ, to maintain those who labor in the word and doctrine, according to their ability; or that it is any Gospel duty which is influenced by force or compulsion.

Thirdly, it must be acknowledged that this way of voluntary contribution is not like to afford matter for that grandeur and secular greatness, those ample revenues, those provisions for ease, wealth and worldly honor, which some think necessary in this case. But yet however it must be granted, that all those large possessions and dominions which some now enjoy under the name of church revenues, were originally voluntary grants and contributions. For it will not be said that the clergy got them by force of arms, or fraud, nor were they their patrimonial inheritance. But yet I fear, there were some undue artifices used to induce men to such donations and ecclesiastical endowments, and somewhat more of merit fixed thereon than truth will allow, besides a compensation therein for what might be undergone in purgatory when men were gone out of the world. However the thing itself in its whole kind, that men out of their substance and revenue should design a portion to the service of the Church, is not to be condemned. But it proved mischievous and fatal, when those who received what was so given, being unmeasurably covetous and worldly, fixed no bounds to the charity or superstition of men in this kind, until they had over-run the world with their gains. And not only so, but whereas there was no pretence of use of such great revenues in any way pretended to be of divine appointment, they were forced to invent and find out ways innumerable, in abbeys, monasteries, cloisters, to be repositories of their overflowing treasure and revenues. But when God had appointed to build his Tabernacle of the free-will offerings of the people, a type of the Gospel Church, when there was provision enough of materials brought in, the liberality of the people was restrained by proclamation, and some perhaps grieved that their offerings were not received (Exodus 36:5, 6). Want of this care to put a stop to the devotions of men in these donations according to a just measure of the Church's necessary use, the bounds whereof were broken up and left invisible by the pride, ambition, covetousness, and craft of the clergy, the whole world run into superstition and confusion. At present I grant that the way which the Gospel appoints is not likely to make provision for pomp, grandeur, wealth, revenues, and inheritances to them that rely upon it. Nor do I think that if the present establishment of a superfluous revenue to the clergy were removed, that the world itself would in haste run into the same state again. Therefore those who judge these things necessary and desirable, must be permitted as far as I know, to betake themselves to the advantage the world will afford; it is acknowledged that the Gospel has made no provision of them.

It is indeed supposed to the disadvantage of this way, that by means thereof ministers do become obnoxious to the people, do depend upon them, and so cannot deal so uprightly and sincerely with their consciences as they ought to do, lest they incur their displeasure, wherein they are too much concerned. It were easy to manifest with how many more and greater inconveniences the other way is attended, were we now comparing of them. And in truth it is a vain thing to look for or expect any such order and disposal of these things, as should administer no occasion for the wisdom and graces of them concerned, nor would such a way be at all useful. I say therefore, that God has established mutual duty to be the rule and measure of all things between ministers and people. Hereunto it is their wisdom and grace to attend, leaving the success to God. And a minister may easily conclude that seeing his whole supportment in earthly things with respect to his ministry, depends on the command of God on the account of the discharge of his duty, if he have respect thereunto in his work, or so far as it is lawful for him to have, that the more sincere and upright he is therein, the more assured will his supportment be. And he who is enabled to give up himself to the work of the ministry in a due manner, considering the nature of that work, and what he shall assuredly meet withal in its discharge, is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the discharge of his duty.

It is further pleaded, that these things were tolerable at the first entrance and beginnings of Christianity, when the zeal, love, and liberality of its professors did sufficiently stir them up to an abundant discharge of their duty; but now the whole body of them is degenerate from their pristine faith and love, coldness and indifferency in the things of their eternal concernment, with love of self and this present evil world, do so prevail in them all, as that if things were left to their wills and sense of duty, there would quickly be an end of all ministry for want of maintenance. This is of all others the most cogent argument in this case, and that which prevails with many good and sober men, utterly to decry the way of ministers' maintenance by a voluntary contribution. I shall briefly give my thoughts concerning it, and so return from this digression. And I say, (1.) I do not condemn any provision that is made by good, wholesome, and righteous laws among men for this end and purpose, provided it be such as is accommodate to the furtherance of the work itself. Such provision as in its own nature is a snare and temptation, inclining men to pride, ambition, luxury, distance from, and elation above the meanest of the sheep or lambs of Christ, or as it were requiring a worldly grandeur and secular pomp in their course of life, must plead for itself, as it is able. But such as may comfortably support, encourage, and help men in this work and discharge of their duty, being made without the wrong of others, is doubtless to be approved. Yes, 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 accepted. (2.) Let those who are true disciples indeed know, that it is greatly incumbent on them to roll away that reproach which is cast upon the institutions of Christ by the miscarriages of the generality of Christians. He has ordained that those who preach the Gospel shall live on the Gospel. And the way whereby he has prescribed this to be effected is, that those who are his disciples should in obedience to his commands supply them with temporals 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. It is therefore incumbent on all who have any true zeal for the glory and honor of Christ, to manifest their exemplary obedience and fruitfulness in this matter; whereby it may appear that it is not any defect in the appointments of Christ, but the stubborn disobedience and unbelief of men, that is the cause of any disorder. (3.) Seeing there is such a degeneracy among Christians, as that they will not be wrought upon to a voluntary discharge of their duty in this matter, it may be enquired what has been the cause or at least the principal occasion thereof. Now if this should be found and appear to be, the coldness, remissness, neglect, ignorance, sloth, ambition, and worldliness of those who have been their guides and leaders, their officers and ministers in most ages, it will evince how little reason some have to complain that the people are backward and negligent in the discharge of their duty. And if it be true, as indeed it is, that the care of religion that it be preserved, thrive and flourish, not only in themselves but in the whole church be committed to those persons, there can be no such apostasy as is complained of among the people, but that the guilt of it will be at their doors. And if it be so, it is to be enquired whether it be the duty of ministers absolutely to comply with them in their degeneration, and suffer them to live in the neglect of their duty in this matter, only providing for themselves some other way; or whether they ought not rather by all ways and means to endeavour their recovery into their pristine condition. If it be said, that whatever men pretend, yet it is a thing impossible to work the people to a due discharge of their duty in this matter; I grant it is, while that is only or principally intended. But if men would not consider themselves or their interest in the first place, but really endeavour their recovery 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 by itself. But we must proceed with our Apostle.

Secondly, these sons of Levi who obtained the priesthood received tithes according to the law; that is, as the matter or manner of tithing was determined by the law. For by tithes I understand that whole portion which by God's order and command belonged to the priests; and this in all the concerns of it was determined by the law. What, when, how, of whom, all was expressly established by law. So they received tithes according to the law, in the order, way, and manner therein determined. For it is God's law and appointment that gives boundaries and measures to all duties. What is done according to them is straight, right, and acceptable; whatever is otherwise, however it may please our own wisdom or reason, is crooked, froward, perverse and rejected of God.

But there is an objection that this assertion of the Apostle seems liable to, which we must take notice of in our passage. For whereas he affirms that the Levites who received the office of the priesthood took tithes of their brethren, it is evident from the first grant and institution of tithing, that the Levites who were not priests, were the first who immediately received them of the people. See Numbers 18:21, 22, 23, 24.

Answer 1. By tithes the whole consecrated portion according to the law is intended, as we said before. Hereof the portion allotted to the priests out of various offerings or sacrifices was no small part, wherein the Levites had no interest, but they belonged and were delivered immediately to the priests. (2.) The Levites themselves were given to the priests for their service in and about holy things (Numbers 3:9). Whatever afterwards was given to the Levites, it was so with reference to the supportment of the priesthood in due order. The tithes therefore that were paid to the Levites were in the original grant of all to the priests. (3.) The priests tithed the whole people in that tenth of all which they received of the Levites; and that being given to them, what remained in the possession of the Levites themselves, became as all other clean things, to be used promiscuously (Numbers 18:26, 27, 28, 29, 30, 31, 32).

Fourthly, the privilege of the priests in taking the tenth of all is amplified by the consideration of the persons of whom they took them: Now these were not strangers or foreigners, but their own brethren. And these also were so their brethren as that they had a right to, and were partakers of the same original privilege with themselves, which did not exempt them from the duty of paying tithes of all to them, took tithes of their brethren, though they came out of the loins of Abraham. Abraham first received the promises, and was an equal common spring of privileges to his whole posterity. The priests were not more children of Abraham than the people were. The whole people therefore being so, and thereby equally interested in all the privileges of Abraham or the church of believers, it is manifest how great the honor and preeminence of the priests were in that they took tithes of them all. And this the Apostle declares to strengthen his argument for the greatness and excellency of Melchisedec in that he received tithes of Abraham himself. And we may learn, (1.) That it is God's prerogative to give dignity and preeminence in the church among them which 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 prerogative a three-fold difference among believers; as to grace, as to gifts, as to office. For, (1.) Although all true believers have the same grace in the kind thereof, 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. This both the examples of the Scripture, and the experience of all ages of the church does testify. And this depends on the sovereign pleasure of God. As he is gracious to whom he will be gracious, so when, and how, and in what measure he pleases. Some shall have grace sooner than others, and some that which is more eminent than others have. Only he that has least, shall have no lack, as to making of him meet for the inheritance of the saints in light; and he that has most, has no more than he shall find need of and exercise for. But so it is, some God will have as pillars in his house, and some are but as bruised reeds. And every one's duty it is for himself, in his place and condition, to comply with the will of God herein. First, let not the weak, the feeble of the flock, those who either really are so, or in their own apprehensions, complain or faint. For (1.) there is no man in the world that has so little grace, who has any, but he has more than he ever deserved; as none has so much, as that any dram of it is of his own earning. And as he who has nothing but what he has freely received, has nothing to boast of; so he who has that which he never deserved, has no reason to complain. (2.) It is the pleasure of God it should be so. If it be his will to keep us spiritually poor, so we are thereby kept humble, we shall be no losers. I say not this, as though any one who has but a little grace, or apprehends himself to have so, should on the pretence that such is the will of God concerning him and his condition, neglect the most earnest endeavour after more, which would be a shrewd evidence that he has none at all; but that those who in a diligent use of means for growth and improvement, cannot yet arrive to such an increase, such an addition of one grace to another, as their profiting may be manifest, which falls out on several occasions, may find relief in the sovereign pleasure of God to keep them in their low condition. (3.) They may do well to consider, that indeed there is a great deal of glory in the least of true grace. Though there be not so much as in more grace, yet there is more than in all things under the sun besides. No man has so little grace, who has any, as that he is ever able to set a sufficient price upon it, or to be thankful enough for it. (4.) There is indeed so much spoken in the Scripture concerning the love, care, compassion, and tenderness of our Lord Jesus Christ, towards the weak, the sick, the diseased of his flock, that on some accounts the state of those humble souls who have yet received but little grace seems to be most safe and desirable (Isaiah 40:11). Let not such therefore complain, it is God alone who is the author of this difference between them and others. And on the same grounds, (Secondly) those who are strong, who have much grace, ought not, (1.) to boast, or be lifted up. For as we observed before, they have nothing but what they have freely received. Yes, it is very suspicious that what any one boasts of, is not grace. For 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 in an ill condition, or at least in an ill frame. (2.) Nor to trust to what they have received. There is none has so much grace, as not every moment to need supplies with more. And he who like Peter trusts to that wherein he is above others, will one way or other be brought down beneath them all. (3.) Let such be greatly fruitful, or this appearance of much grace will issue in much darkness.

Secondly, God deals thus with men as to spiritual gifts. Among those who are called, the Spirit divides to every one even as he will. To one he gives five talents, to another two, and to a third but one. And this diversity depending merely on God's sovereignty 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. For, (1.) those who have received these spiritual gifts in any eminent manner, may be apt to be lifted up with good conceits of themselves, and even to despise their brethren who come behind them therein. This evil was openly prevalent in the Church of Corinth. (2.) Among those who have received them in some equality, or would be thought so to have done, emulations and perhaps strifes thereon, are apt to ensue. One cannot well bear that the gift of another should find more acceptance, or be better esteemed than his own. And another may be apt to extend himself beyond his due line and measure, because of them. And (3.) those who have received them in the lowest degree, may be apt to despond, and refuse to trade with what they have, because their stock is inferior to their neighbours. But what is all 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 has the most eminent gifts, God has given of his own, and not of ours; he has taken nothing from us to endue him withal, but supplied him out of his own stores. Whoever therefore is unduly exalted with them, or envies because of them, he despises the prerogative of God, and contends with him that is mighty.

3. God distinguishes persons with respect to office. He makes, and so accounts whom he will faithful, and puts them into 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 whom he pleases thereunto. And there is no greater usurpation thereon, than the constitution of ministers by the laws, rules, and authority of men. For any to set up such in office, as he has not gifted for it, nor called to it, is to sit in the temple of God, and to show themselves to be God. We may also hence observe, that,

No privilege can exempt persons from subjection to any of God's institutions. Though they were of the loins of Abraham. Yet,