_6thly_, This may be farther argued, from what the apostle says, that Melchisedek blessed Abraham, and infers, from thence, that he was superior to him, inasmuch as _the less is blessed of the better_, Heb. vii. 7. There are but two senses in which a person is said to bless another; the one is, by praying for a blessing on him, or as God’s messenger, signifying, that he would bless him; and the other is, by conferring blessedness upon him, or making him blessed. Now, if Melchisedek had only blessed Abraham, in the former of these senses, which he might have done, had he been a mere man, the apostle could not have inferred from hence, his superiority to Abraham; for the lowest of men may in this sense, bless the greatest, that is, pray for a blessing on them, and God might employ such to declare to others that they are blessed; yet it would not follow, from hence, that they are, in this respect, greater than them. Melchisedek blessed Abraham, and therefore, as the apostle infers, was greater than him, and consequently he blessed him, by making him blessed, or conferring some of those blessings, which he has to bestow, as a divine Person, the Fountain of blessedness. These are the most material arguments which are brought in defence of this opinion; from whence it seems probable, that our Saviour on this occasion assumed the form of a Man, as he often did, and appeared to Abraham with the mien and likeness of a King and Priest; as he is said elsewhere to appear to Joshua, in the form of a warrior, with his sword drawn in his hand, and soon discovered to him who he was; so we may suppose, that at this time, he appeared to Abraham as a King, and a Priest, and discovered to him who he was, and the right he had to the spoils he had gained, of which he accepted the tithes, partly, to signify that this was to be the way in which the priesthood was to be supported in future ages; but principally to give herein a type of that divine homage, which we owe to him, as the Priest and King of his people. I will not be too tenacious of this side of the question, but, to me, it seems the more probable, especially if what is objected against it does not weaken the force of the arguments brought to support it; which is now to be considered. _Object. 1._ The place of Melchisedek’s residence is said to be Salem, or Jerusalem, in the land of Canaan, where he was a king and priest. Now this could not be said of our Lord Jesus Christ; for, as his kingdom was not of this world, so he never resided, or fixed his abode in any part of it before his incarnation. It is true, he sometimes appeared then in the form of a Man, or an Angel, that he might occasionally converse with his people; yet he never continued long, or dwelt amongst them, till he was made flesh; whereas, Melchizedek seems to be described as an inhabitant of the land of Canaan, dwelling in Salem, therefore it cannot he meant of him.