A Key Opening Mysterious Texts of Scripture, Collection of sermons 4 · Sermon 37

A Key Opening Mysterious Texts of Scripture · Collection of sermons 4 · Sermon 37

p. 551THE ROYALL PRIEST. A Sermon preached in Saint Maries Church in Oxford; Anno 1613. THE XXXVII. SERMON.

PSAL. 110.4.

The Lord ſware, and will not repent, thou art a Prieſt for ever after the order of Melchiſedech.

Right Worſhipfull, &c.

THere are three principall attributes of God,

Wiſedome,

Goodneſſe,

Power.

Wiſedome to comprehend all the good that can bee, Goodneſſe to will all that which in wiſedome he comprehendeth, Power to effect all that in goodneſſe he willeth and decreeth for the manifeſtation of his juſtice and mercy to his creatures.

Theſe three attributes of God ſhine moſt clearely in the three offices of Chriſt,

1 Kingly.

2 Prieſtly.

3 Propheticall.

Power in his Kingly, Wiſedome in his Propheticall, Goodneſſe in his p. 550duplicate page p. 551duplicate page p. 552Prieſtly function. For Chriſt by his Princely authority declareth eſpecially the power, by his Propheticall he revealeth the wiſedome, and by his Prieſthood he manifeſteth the goodneſſe of God to all mankinde. Chriſt as a Prophet in wiſedome teacheth us what in his goodneſſe he hath merited for us as a Prieſt, and by his power he will beſtow upon us as a King, freedome from all miſerie in the Kingdome of glory. And on theſe three offices of Chriſt the three divine graces

1 Faith,

2 Hope,

3 Charity,

have a kinde of dependance:

1 Faith holdeth on him as a Prophet.

2 Hope as a King.

3 Charity as a Prieſt.

For Faith buildeth upon the truth of his Propheſie, Hope relieth upon the power of his Kingdome, Charity embraceth the functions of his Prieſthood, whereby he waſheth us from our ſinnes in his owne bloud, and maketh us aaApoc. 1.5, 6.Rev 1:5Rev 1:6Kings and Prieſts unto God and his Father.

In this Pſalme David, as Chriſts Herauld, proclaimeth theſe his titles: Firſt, his Kingly; Sit thou on my right hand, ver. 1. Be thou ruler in the midſt of thine enemies, ver. 2. Secondly, his Propheticall; The people ſhall come willingly in the beautie of holineſſe, ver. 3. Thirdly, his Prieſtly; The Lord ſware, thou art a Prieſt, ver. 4. To obſcure which moſt cleare and evident interpretation of this Propheticall Pſalme, although ſome miſts of doubts have beene caſt in former times; yet now after the Sun of righteouſneſſe is riſen, and hath diſpelled them by his owne beames, nothing without impietie can be oppoſed to it: forbbMat. 22.42, 43, 44.Matt 22:42Matt 22:43Matt 22:44 there he whom David meaneth, openeth Davids meaning; he whom this Propheſie diſcovereth, diſcovereth this Propheſie; he to whom this Scripture pointeth, pointeth to this Scripture, and interpreting it of the Son of man, ſheweth moſt evidently that he is the King who reigneth ſo victoriouſly, ver. 1. the Prophet that preacheth ſo effectually, ver. 3. and the Prieſt that abideth continually, according to the words of my text; which offer to our religious thoughts three points of ſpeciall obſervation:

1 The ceremony uſed at the conſecration of our Lord, The Lord ſware.

2 The office conferred upon him by this rite or ceremonie, Thou art a Prieſt.

3 The prerogatives of this his office; which is here declared to be

1 Perpetuall, for ever,

2 Regular, after the order,

3 Royall, of Melchizedek.

Firſt, the forme and manner of our Saviours inveſtiture or conſecration was moſt honourable and glorious, God the Father performing the rites; which were not impoſition of hands, and breathing on him the holy Ghoſt, but a ſolemne depoſition of his Father, with a proteſtation, Thou art a p. 553Prieſt: ceremonies never uſed by any but God, nor in the inveſtiture of any but Chriſt, nor his inveſtiture into any office but his Prieſthood.Plin. panegyr. Traſan. Imperium ſuper Imperatorem Imperatoris voce delatum eſt, & nihil magis ſubjecti animo factum eſt, quam quod caepit imperare. At his coronation we heare nothing, but the Lord ſaid, Sit thou on my right hand. The rule of the whole world is impoſed upon our Saviour by command; and even in this did Chriſt ſhew his obedience to his Father, that he tooke upon him the governement of his Church. But at the conſecration of Chriſt we have a great deale more of ceremonie and ſolemnity, God his Father taketh an oath, and particularly expreſſeth the nature and condition of his office, a prieſthood after the order of Melchizedek: and he confirmeth it unto him for ever, ſaying, Thou art a Prieſt for ever. Of all which circumſtances the Apoſtle in the Epiſtle to theddc. 7.20, 21. Hebrewes taketh ſpeciall notice, and maketh ſingular uſe to advance the Prieſthood of Chriſt above that of Aaron: Inaſmuch as Chriſt was made a Prieſt, not without an oath, by ſo much he was made a ſurety of a better Teſtament. For thoſe Prieſts were made without an oath, but he with an oath, by him that ſaid unto him,

The Lord, &c. Jehovah is the proper and eſſentiall name of God, never in the Scriptures attributed to any creature, as moſt of the learned Rabbins and Chriſtian Interpreters obſerve: a name in ſuch ſort adored by the Jewes, that, in a ſuperſtitious reverence unto it, whereſoever they meet with it in the text, they either over-skip it, or in place thereof reade Adonai, or Lord: a name alſo ſo much admired by the Gentiles, that they called their chiefe God Jove, which is but a contraction of the Hebrew Jehovah. And as they glanced at the very name, ſo they had a glympſe of the reaſon thereof, as may appeare by Plutarch his expoſition of the word foreign, or, Thou art, engraven in golden characters upon the gate of the Temple of Apollo, whereby (ſaith he) they who came to worſhip God, acknowledged that Beeing properly belonged to him. Him whom St. John calleth foreign Parmenides and Meliſſus terme foreign, I am (ſaith God toeeExod. 3.14.Exod 3:14 Moſes) hath ſent thee: and againe, I am that I am. Of all things elſe we may ſay truely that they are not that they are, becauſe they are not of themſelves, nor are their owne eſſence, nor continue what they are. God properly is that he is, becauſe himſelfe is his owne beeing, and becauſe he is that he was, and was that he is, aad ſhall be what he was, and is, the ſame, yeſterday, and to day, and for ever.

Beſides this reaſon of the name foreign, derived from foreign, God himſelfe intimateth another, taken from his faithfulneſſe and truth in performing his promiſes: I appeared unto Abraham, unto Iſaac, and unto Jacob by the name of God all-ſufficient: but by my name ffExod. 6.3.Exod 6:3Jehovah was I not knowne unto them; that is, I had not made good my promiſe unto them, I had not given beeing to my words; that is, I had not performed and accompliſhed them. According to which etymologie of the word Jehovah, the firſt ſtraine of this verſe ſoundeth to this tune; Jehovah ſware, that is, he that giveth continuance to all things by his word, he giveth his word for the continuance of this thy ſacred office: he who is alwayes as good as his word, nay, who is his word, hath ſaid, nay, hath ſworne, Thou art a Prieſt for ever. The Lord

Sware. As we honour God in ſwearing by him, ſo the Father honoureth the Sonne in ſwearing to him, or taking a ſolemn oath at his inveſtiture. p. 554An oath is a ſacred forme of ſpeech, in which, for the confirmation of a truth, or aſſurance of faith, ſupreme majeſtie is called upon as a witneſſe or ſurety: this, if it be done by any creature whomſoever, implieth a kinde of adoration of him by whom they ſweare; who by this manner of appealing to him, is tacitly acknowledged to be the Diſcerner of our thoughts, and ſupreme Judge of all our actions: and therefore Aquinas defineth juramentum, adorationis ſpeciem, a kind of adoration. But if ſupreme Majeſty himſelfe vouchſafe to uſe the like forme, he doth not thereby adore himſelfe, but moſt ſurely bindes himſelfe to the performance of that, for which he pawneth as it were his glory and life. Thus St. Auſtine briefely reſolveth the point;ggQuid eſt Dei juramentum? promiſſionis firmamentum: ſi tu jurando teſtaris Deum, cur non Deus jurando teſtetur ſemetiplum? L. 16. de Civit. Dei c 32. Quid eſt Dei ve…i veraciſ que juratio, niſi promiſſi confirmatio, & infidelium quaedam increpatio? What is Gods oath? (ſaith he) a ſolemne kinde of atteſtation to his promiſe for our greater aſſurance.

As for the manner and forme of this oath, though it be not here ſet downe, yet it may be eaſily gathered out of other texts of Scripture. For God alwayes ſweareth either by his eſſence, or by his attributes; by his eſſence,hhEzek. 18.3.Ezek 18:3 As I live, ſaith the Lord; or by his attributes, either of power, as Eſay 62.8. He hath ſworne by his ſtrong arme; or by his holineſſe,iiPſal. 22.16.Ps 22:16 Pſal. 89.35 or the like. Whence we may take up this obſervation by the way, That Gods attributes are his eſſence, and his eſſence himſelfe. For ſith God cannot acknowledge any greater unleſſe he ſhould deny himſelfe, it followeth, that he cannot ſweare by any thing that is not himſelfe. If Princes have this priviledge, to confirme all their Proclamations and Patents with Teſte meipſo, Witneſſe our ſelves, ſhall we require farther ſecurity from God? Not to beleeve him upon his word, which is all that heaven and earth have to ſhew for their continuance, were incredulous impietie: to expect or demand further an oath of him by whom we all ſweare, were preſumptuous inſolencie. Yet ſee how the goodneſſe of God overcommeth the diſtruſtfulneſſe of man; he giveth us more ſecurity than we could have had the face to aske, or hope to obtaine; he vouchſafeth not onelyonly a bill of his hand, his written word, but alſo entereth into bands for the performance of all covenants and grants made to us in the name of our elder brother Chriſt Jeſus. As often as I endevour to ſtay my thoughts upon this point, they breake out into that exclamation ofkkTertul. l. de peniten c. 4. O beatos nos quorum cauſâ Deus jurat; O miſerrimos, ſi nec juranti Domino credimus. Tertullian, O thrice happy we, for whoſe ſake God taketh an oath; but moſt wretched we, if we beleeve not God, no not upon his oath. Or the like of Pliny upon occaſion of the Emperours depoſing before the Conſul, O ſtrange thing, and before this time unheard of, he ſweareth by whom we all ſweare, he confirmeth the Prieſthood of his ſonne by an oath, by whom all oathes are confirmed. In which conſideration I marvaile not that Martin Luther was wont to ſay, he taſted more ſweetneſſe, and received greater comfort in his meditation upon this parcell of Scripture than any other. For what doctrine doth the whole Scripture affoord ſo comfortable to a drooping conſcience, charged with many foule and grievous ſinnes, as this, that God hath ſworne his onelyonly begotten Sonne a Prieſt for ever, to ſanctifie our perſons, and purge our ſins, and tender all our petitions to his Father? What ſinne ſo hainous, what abomination ſo grievous, for which ſuch a Prieſt cannot ſatisfie by the oblation of himſelfe? What cauſe ſo deſperate, in which ſuch an Advocate, if he plead, will not prevaile? What ſuit ſo difficult, which ſuch a Mediatour p. 555will not carry? We may be ſure God will not be hard to be intreated of us, who himſelfe hath appointed us ſuch an Interceſſour, to whom he can deny nothing. Therefore ſurely if there be any Balme in Gilead, it may be found on, or gathered from the branches of this text, The Lord ſware,

And will not repent. Is not this addition needleſſe and ſuperfluous? Doth God ever repent him of any thing? May wee be bold to uſe any ſuch ſpeech concerning God, that he repented or retracted any thing? We may, the Scripture will beare us out in it, which in many places warranteth the phraſe; as,llGen. 6.6.Gen 6:6 Then it repented the Lord that he had made man upon the earth, and he was ſorrie in his heart: and,mm1 Sam. 15.351 Sam 15:35 It repenteth me that I have made Saul King; for he is turned from me, and hath not performed my commandements: and,nnPſal. 106.15.Ps 106:15 He remembred his covenant, and repented, according to the multitude of his mercies: and,ooJer. 18.10.Jer 18:10 If this Nation, againſt whom I have pronounced, turne from their wickedneſſe, I will repent of the plagues that I thought to bring upon them; but if they doe evill in my ſight, I will repent of the good that I thought to doe unto them: therefore now amend your wayes and your works, and heare the word of the Lord God, that the Lord may repent him of the plagues that he hath pronounced againſt you: and,ppJon. 3.9.Jonah 3:9 God ſaw their workes, that they turned from their evill wayes, and God repented of all the evill that he had ſaid he would do unto them, and he did it not. All which paſſages I have entirely related, quia de Deo etiam vera dicere periculoſum eſt, as the heathenqqHil. de Trin. l. 5. Non poteſt Deus niſi per Deum intelligi, à Deo diſcendum eſt quid de Deo intelligendum eſt Sage wiſely obſerveth, It is dangerous to ſpeake even true things of God; for we may ſpeake nothing ſafely of him which is not ſpoken by him in holy Scriptures. And above others the Miniſters of the Goſpel have a ſpeciall charge given them, not onelyonly to looke to their matter, but to have a care alſo, retinere ſanam formam verborum, to keepe unto a wholeſome platforme of words and phraſes, ſuch as all thoſe are which the holy Ghoſt hath ſanctified unto us, whereof this is one, God repented, &c. which may be ſafely uttered, if it be rightly underſtood. Certaine it is, and a moſt undoubted truth, that the nature of God is free from paſſion, his actions from exception, his will from controll, his purpoſe from caſualty, his ſentence from revocation; and therefore when God is ſaid in holy Scripture to repent of any good by him promiſed, or actually conferred upon any, or any evill inflicted or menaced, we are not from thence to inferre, that there are any after-thoughts in God, but onelyonly ſome alteration in the things themſelves. As Parents and Nurſes, that they may be the better underſtood of their Infants, clip their words, or ſpeake in a like tone to them; ſo alſo our heavenly Father, foreign, that we may the better underſtand him, ſpeaketh to us in our owne language,Num. 23.19. God is not a man that hee ſhould lie, nor the ſon of man that he ſhould repent: hath he ſaid, and ſhall be not doe it? hath he ſpoken, and ſhall he not make it good?Num 23:19 and expreſſeth himſelfe in ſuch termes as beſt ſort with our conceits and apprehenſions. When we condemne the courſes which we have formerly taken, or undoe any thing which we have done, our after-thoughts checke our former, and we retract our errour; and this retraction of our opinions, and change in our minde, we call repentance: which, though it be farre from the nature of God, yet is it by a figure attributed unto him, the more ſignificantly to expreſſe his infinite hatred and deteſtation of ſin, in regard whereof he caſt man out of his favour, as if he had repented that he had made him: he caſt Saul out of his throne, as if p. 556he had repented that he had ſet him in it: as alſo to repreſent his compaſſionate love towards penitent ſinners, which prevaileth ſo farre with him, that upon the leaſt relenting and humiliation on our parts, he reverſeth the fearefull ſentence he paſſed upon us, as if it repented him that he ever had pronounced it. We repeale ſome act or conſtitution of ours, or cancell ſome deed, becauſe we repent of that which formerly we had done: but God is ſaid to repent, not becauſe his minde or affection is changed, but becauſe his actions are ſuch, as when the like are done by men they truely repent. Thus St.nnL. 9. de Civ. Dei. Poenitentiae nomen uſurpavit effectus, non illius turbulentus affectus. Auſtine reſolveth the caſe, Some ſuch effects, which in men proceed from repentance, deſcried in the Actions of God, have occaſioned theſe and the like phraſes, God repented, and was ſorrie in his heart.

Yea, but what effects are theſe? Hath he ever reverſed any ſentence, repealed any act, nay, recalled ſo much as any word paſſed from him? Is the**1 Sam. 15.29.1 Sam 15:29 ſtrength of Iſrael as man that he ſhould lie, or as the ſonne of man that hee ſhould repent? Is not hee the ooH…b. 13.8.ſame yeſterday, and to day, and for ever? Are not all his menaces and promiſes, all his mercies and judgements, all his words and workespp2 Cor. 1.20. For all the promiſes of God in him are Yea, and in him Amen, unto the glory of God by us.2 Cor 1:20 Yea and Amen? Doubtleſſe it ſhall ſtand for an unmoveable truth, when heaven and earth ſhall paſſe away, Mal. 3.6. Ego Deus, non mutor, I am the Lord, I change not: therefore we are yet in the ſuds, there appeareth no ground to faſten repentance upon God, either quoad affectum, or quoad effectum. But here theqqAquin. par. 1. q. 16. art. 7. Aliud eſt mutare voluntatem, aliud velle mutationem. Schoolemen reach us a diſtinction to take hold on, whereby we may get out of the mire: It is one thing to change the will, and another thing to will a change. God willeth a change in ſome things at ſome times, but he never changeth his will. Some things God appointeth to continue for ever, as the dictates of the law of nature, and the Prieſthood of Chriſt: ſome things for a time onelyonly, as the Legall Ceremonies, and the Aaronicall Prieſthood. Againe, ſome things he promiſeth abſolutely, as all ſpirituall graces neceſſary to the ſalvation of the Elect: ſome things conditionally, as the bleſſings of this life, ſo farre as they tend to the attaining of a better hereafter. In like manner, ſome judgements he denounceth abſolutely, as the deſtruction of the kingdome of Satan and Antichriſt; others upon condition expreſſed or underſtood, as the ſubverſion of Niniveh, the preſent death of Hezekiah.

To apply theſe diſtinctions to our purpoſe, and cloſe upon the very point in queſtion: when any order, ſet downe by God for a time, altereth at the time, the date being expired, or any Propheſie depending upon a condition, falleth with it, God is ſaid to repent, though he indeed doe nothing leſſe; the change that appeares in the things themſelves being nothing elſe but the execution of an unchangeable decree of God for their change. The meaning then of this phraſe, will not repent, is, that the Prieſthood of Chriſt is not like that of Aaron, which was after a time to expire, and is now actually with all the ceremoniall law aboliſhed, but a Prieſthood never to be altered or changed. The Lord ſware, and will not repent,

Thou art a Prieſt. There are three things that eſpecially appertained to the office of Aaron and his Succeſſours:

1 To keepe the originall and authenticall copie of the law, together with the golden pot of Manna, and the two tables written with the finger of God, and the Rod that budded.

p. 5572. To offer ſacrifices both ordinary every day, and upon their ſet feaſts and ſabbaths, and extraordinary upon ſpeciall occaſions.

1. Either to profeſſe their thankfulneſſe to God, and magnifie his goodneſſe; which may be called gratulatory, or euchariſticall.

2. Or to confeſſe their ſins and appeaſe his wrath; which are called expiatory, or propitiatory.

3. To preſent themſelves before God for the people, to aſſure on their part obedience to God, by way of promiſe or ſtipulation, and procure Gods favour to them by way of mediation.

All which parts of their Prieſtly function they performed but typically and imperfectly: for neither did they keep the Law entirely, nor ſo much as the copy of it in later times, neither did their ſacrifices purge thoroughly, neither did their prayers prevaile effectually: but our high Prieſt hath fulfilled all righteouſneſſe, and by one oblation of himſelfe hath made a perfect ſatisfaction for the ſins of the whole world: and he is in that grace and favour with God, that he putteth up no petition on our behalfe, but hee getteth it ſigned by his Father. The Leviticall Prieſts laid up the true originall of the Law, both written in the bookes of Moſes, and engraven in the two Tables, in the Arke, as a jewell in a ſacred casket: but our high Prieſt both kept the Law it ſelfe, and perfectly fulfilled it, and writeth it alſo in the tables of our hearts: they preſented offerings for the ſin of the ſoule, but he made his ſoule an offering for ſinne: Eſay 53.10.Isa 53:10they appeared but once a yeere in the Holy of holies for the people, but hee being entred into the Sanctum ſanctorum, the Heaven of heavens, ſits at the right hand of his Father, and perpetually by the merits of his paſſion intercedeth for us.

Now the reaſons which moved him to take upon him this office of a Prieſt, are conceived to be theſe:

1. Becauſe the ſalvation and redemption of mankind, wrought by the ſacrifice of his Prieſthood, being a moſt noble worke, and not inferiour to the creation, it was not fit that any ſhould have the honour of it but the Son of God.

2. Neither was it agreeable that any ſhould offer him, who was the only ſacrifice that could expiate the ſinnes of the whole world, but himſelfe: therefore by offering himſelfe, he added infinite worth to the ſacrifice, and great honour to the Prieſthood of the Goſpel. For, as the gold ſanctified not the altar, but the altar the gold; ſo it may be truly ſaid without impeachment to the dignity of that calling, that Chriſt was rather an honour to the Prieſthood, than the Prieſthood an addition unto him. For what got he by the Prieſthood, which coſt him his life? what preferment could it be to him, to take upon him an office, whereby hee was to abaſe himſelfe below himſelf, and be put to an ignominious and accurſed death? What were we vile miſcreants, conceived and borne in originall ſinne, and ſoyled with the filth of numberleſſe actuall tranſgreſſions, that to purge and cleanſe our polluted ſoules and defiled conſciences, the ſecond perſon in p. 558Trinity ſhould be made a Prieſt? It was wonderfull humility in him to waſh his Diſciples feet, but in his divine perſon to waſh our uncleane ſoules, is as farre above humane conceit, as it ſeemeth below divine majeſty. There is nothing ſo impure as a fowle conſcience, no matter ſo filthy, no corruption ſo rotten and unſavoury as is found in the ſores of an exulcerated mind; yet the Sonne of God vouchſafed to waſh and bathe them in his owne bloud. O bottomleſſe depth of humility and mercy! other Prieſts were appointed by men for the ſervice of God, but hee was appointed by God for the ſervice and ſalvation of men: other Prieſts ſpilt the bloud of beaſts to ſave men, but he ſhed his owne bloud to ſave us, more like beaſts than men: other Prieſts offered ſacrifice for themſelves, he offered himſelfe for a ſacrifice: other Prieſts were fed by the ſacrifices which the people brought, but he feeds us with the ſacrifice of his owne body and bloud: Laſtly, others were appointed Prieſts but for a time, hee was ordained a Prieſt

For ever. The rod of Aaron was a type of the Prieſthood of Chriſt, which ſhooteth forth three buds or bloſſomes:

1. Obedience, the fruit whereof is our righteouſneſſe.

2. Sacrifice, the fruit whereof is our ſatisfaction.

3. Interceſſion, the fruit whereof is our confidence and bold acceſſe to the throne of grace.

The two firſt buds ſeemed to wither at our Saviours death, though the fruit thereof be ſtill preſerved, but the third, though it put it ſelfe forth in his life time, yet it more flouriſhed after his aſcenſion. For although our bleſſed Redeemer now no more obſerve the ceremoniall Law, to which he gave a period at his conſummatum eſt, nor offer any more ſacrifice of his owne, yet he ſtill offereth up our ſacrifices of praiſes and thankſgiving, he ſtill preſenteth us unto God, and laboureth to reconcile God unto us; hee layes open before his Father his bloudy wounds and ſtripes, and by them beſeecheth him to have mercy upon us; and in this reſpect, as well becauſe the dignity of his Prieſthood ſtill remaines in himſelfe, and the effect in us, as becauſe continually he bleſſeth us, and mediateth for us, he is ſtiled a Prieſt for ever: not ſuch a Prieſt as the Levites were, who held their office for their life, and after left it to their ſucceſſors, who were in the end to reſigne it into the hands of a Mediatour; but ſuch a Prieſt as Melchizedek was, a ſingular Prieſt, an everlaſting Prieſt, a royall Prieſt, a Prieſt who neither ſucceeded any, nor any him, a Prieſt for ever

After the order of Melchizedek. For the opening of this paſſage three points are to be cleared:

1. The name.

2. The perſon.

3. The order or office of this ſingular and extraordinary type of Chriſt.

1. Touching the name, though it bee one word in the Greeke and Latine, p. 559and carry the forme of a proper name, yet in the originall it is two; foreign, and ſeemeth rather to be an appellative, ſignifying my righteous Lord, or the righteous Lord of my appointment: as Pſal. 2.6. I have ſet my King, &c. Howbeit, as the name of Auguſtus was the common ſtile of all the Romane Emperours, yet foreign the ſirname of Octavius, from whom the reſt received it; ſo it is not unlikely, that the ſtile of Melchizedek was at the firſt attributed to this famous King of Salem, who met Abraham with a preſent as he returned from the ſlaughter of the Kings; yet afterwards, either by adulation, or for other reaſons, it might be given to his ſucceſſors.

Of the interpretation of this name we can make no doubt, ſith the Apoſtle hath conſtrued it unto us (viz.) ſſHebr 7.2.Heb 7:2King of righteouſneſſe, and after that, King of Salem, which is King of peace; whence ſome gather conſequently, that the moſt righteous Kings are moſt peaceable, and that hee can bee no King of peace, who is not a King of righteouſneſſe. Where righteouſneſſe doth flouriſh, there ſhall be abundance of peace. As in the name of Melchizedek King of Salem, ſo in the heart of every good King righteouſneſſe and peace ought to kiſſe each other. Now Chriſt is a King of righteouſneſſe in three reſpects:

1. Adminiſtrando, becauſe he adminiſtreth.

2. Operando, becauſe he wrought and ſtill worketh.

3. Imputando, becauſe he imputeth righteouſneſſe.

He adminiſtreth righteouſneſſe, becauſe hee ruleth his Church with a ttPſal. 45 6. The ſcepter of thy Kingdome is a right ſcepter.Ps 45:6ſcepter of righteouſneſſe: he wrought righteouſneſſe in fulfilling the Law, which is calleduuMat. 3.15. Thus it becommeth us to fulfill all righteouſneſſe.Matt 3:15 righteouſneſſe, and by his grace alſo he enableth us to work righteouſneſſe, and in ſome good meaſure to fulfill his commandements: he imputeth righteouſneſſe, when he juſtifieth the ungodly, and accounteth faith for **Rom. 4.5.Rom 4:5righteouſneſſe to him that worketh not, but beleeveth: for God made him that knew no ſinne, to be xx2 Cor. 5.21.2 Cor 5:21ſinne for us, that wee might be made the righteouſneſs of God in him, that no fleſh ſhould glory in his preſence: for of him are yy1 Cor. 1.30.1 Cor 1:30we in Chriſt Jeſus, who of God is made unto us wiſedome, and righteouſnes, and ſanctification, and redemption.

2. Tovching the perſon of Melchizedek, there are ſixe opinions: the firſt,

1. Of certaine Heretickes, called the Melchizedekians, who taught, that Melchizedek was azzEpiph. haereſ. 55. power of God greater than Chriſt, and that hee was the Mediatour and Advocate of Angels, as Chriſt is of men.

2. Of Hierax the Egyptian and his followers, who taught, that Melchizedek wasaaYſtella in Gen. 14.Gen 14 Chriſt himſelfe, who before his incarnation appeared in a humane ſhape to Abraham.

3. Of the author of the booke, q. Vet. & N. Teſt. who writeth, that Melchizedek is the Holy Ghoſt.

4. Of Origen and Didymus, who thought Melchizedek to be anbbHieron. ep. ad Evag. Angel.

5. Of Aben Ezra, Bagud Haturim, Levi Benyerſon, David Chimki, and of theccJer. & Epiph. loc ſup. cit. Samaritans and Hebrewes generally, who confidently affirme, that Melchizedek was Shem the ſon of Noah.

p. 5606. OfddCoel. hierarc. c. 9. Haereſ. 55. in Gen. 14.Gen 14 Dionyſius Areopagita, Epiphanius, Theodoret, Hippolytus, Procopius, Euſebius, Euſtathius, Calvin, Junius, Muſculus, Mercerus, Pererius, Pareus, and divers others, who hold it moſt probable that this Melchizedek was one of the Kings of Canaan.

In this variety of opinions, backed with manifold authorities, as Tully ſpake of the ſoule, that it was leſſe difficult to reſolve what ſhe is not, than what ſhe is; ſo we may ſay of Melchizedek, that it is a far eaſier matter to determine who he was not, than who he was.

Refut. 1 1. He was not any power of God greater than our Saviour, or the Angels Advocate: for neither is there any inequality between the divine perſons, neither have the evill Angels any Advocate to plead for them, who are condemned already, and reſerved in chaines of darkneſs till the great day. The text of Scripture which they wreſted to their fancy, no way advantageth them. For Chriſt is ſaid, a Prieſt after the order of Melchizedek, not becauſe he was inferiour to him in perſon or office, but becauſe he ſucceeded him in time, and bare an office framed after a ſort according to the patterne of his.

Refut. 2 2. He was not the Sonne of God, the ſecond perſon in Trinity: for the type muſt needs be diſtinguiſhed from the truth; but Melchizedek was a glorious type of Chriſt, and is ſaideeHebr. 7.3. foreign.Heb 7:3 aſsimilari, to be likened to the Son of God: he was not therefore the Son of God, but his fore-runner in the office of Prieſthood.

Refut. 3 3. He was not the Holy Ghoſt; for Moſes deſcribeth him to bee a man that ruled in Salem, and executed alſo the office of a Prieſt to God: which cannot be affirmed of the Holy Ghoſt, who never tooke our nature upon him, nor is any where in holy Scripture termed a Prieſt of the moſt high God. The onelyonly footing which this opinion hath, is upon that ground, that Melchizedek is ſaid to beffHebr. 7.3.Heb 7:3 without father; which ground no way ſupporteth this opinion. For wee cannot argue from one attribute of Melchizedek affirmatively, though we may negatively. This argument is good, He that hath a father reckoned among men, is not Melchizedek; but this is not ſo, The Holy Ghoſt is without father, therefore he is Melchizedek. For God the Father, the firſt perſon in Trinity is, as alſo Adam the firſt man was, without father or mother, yet neither of them Melchizedek.

Refut. 4 4. He was not an Angel: for it is a thing unheard of in the Church of God, that the angels of heaven ſhould ſway earthly ſcepters, or diſcharge the function of Prieſts. What have Angels of heaven to do with feaſting armies, or receiving tythes of ſpoyles, as Melchizedek did from the hands of Abraham? Theſe foure opinions have been long agoe exploded, the two remaining ſtand ſtill in competition for the truth.

5. The advocates for Sem plead hard: Sem (ſay they) as appeareth in the ſtory of Geneſis, lived to the time of Abrahams victory, & to him it was promiſed, that the Canaanites ſhould be his ſervants, and conſequently that Salem their Metropolis ſhould be his ſeat, where Melchizedek was King. Neither was there any greater man than Abraham, to whom that great Patriarch ſhould doe homage, and pay tythes, ſave Sem. Laſtly, thoſe prerogatives of Melchizedek (without father, without mother, without beginning of dayes, or end of life) agree beſt to Sem, who might be ſaid to be without p. 561theſe, either in the notice of the text, or in the ſpeech of men: becauſe he was now ſo aged, and had lived ſo long after the Floud, that no man then living remembred his Parents. He might likewiſe be ſaid to be without beginning of dayes in reſpect of the new world after the Floud, and without end of life in reſpect of the old world before the Floud.

Refut. 5 Notwithſtanding all theſe allegations in the behalfe of Sem, the truth goeth not ſo cleare for him, but that it is encountred with many and great difficulties. For there is no ground to beleeve that Sem left the Eaſt, and ſet up his reſt inggCalvin. in Gen. 14. Ne que enim virum aeternâ memoriâ dignum, Dominus novo tantum & obſcuro nomine indicaſſet, ut maneret ignotus; ne que probabile eſt Semum ex Oriente migraſſe in Judaeam.Gen 14 Judea: neither is it likely that the Spirit would have deſcribed a man worth eternall memorie in ſuch an obſcure manner, and under ſuch a new name, that he remaines yet unknowne. Were he Sem, why ſhould Moſes conceale his name? Moreover, the Apoſtle in the ſeventh of thehhVer. 6. Hebrewes ſaith in expreſſe words, that the pedegree of Melchizedek is not accounted among men; but Sems is, as we reade iniiGen. 10.22.Gen 10:22 Geneſis: neither is it a ſolid anſwer, which yet is given by many learned men, to ſay that Sems genealogie is not accounted by the name of Melchizedek. For no more is Jacobs accounted by the name of Iſrael, yet none thereupon would ſay that Jacobs genealogie is not ſet downe by Moſes. The Apoſtles compariſon ſtandeth not in the bare name, but in the perſon of Melchizedek: whether by the name of Melchizedek, or by the name of Sem his pedegree be ſet downe, it is certaine hee cannot be that man whom St. Paul in this reſembleth to Chriſt, that he was without father or mother accounted among men, for his Parents are upon record.

6 What then ſhall we conclude? Either that he was a Ruler of Canaan, Confirm. 6.whoſe genealogie is no where ſet downe, nor the day of his birth nor death; or that he was a man immediately ſent from God, and ſhewed onelyonly to the earth, and afterwards taken away after the maner of Enoch, or Elias, that he might be likened in all things to the Sonne of God; or that the Apoſtle hath an eye onelyonly to Moſes his relation, in that place where Melchizedek is brought in by him, bleſſing Abraham, and receiving tithes from him, without any mention there of his Parents in the fleſh, or ſucceſſour in his office, or day of his birth or death. So are wee to conceive of our high Prieſt, who was without father according to his manhood, without mother touching his Godhead, and in his perſon, which was meerely divine, without beginning of dayes, or end of yeeres.

3 Touching his order or offices, it is certaine that he was both King and Prieſt. For he was King of Salem, and Prieſt of the moſt high God: the conjunction of which two offices was not unuſuall in thoſe elder times among the heathen: for by the light of nature they ſaw ſuch majeſtie in the perſon of a King, and eminencie in the office of a Prieſt, that they judged none ſo worthy of the Prieſthood as their Kings, nor any ſo capable of the Kingdome as their Prieſts: and therefore in moſt places they either crowned their Prieſts and gave them power; or ſacred their Kings, and gave them orders. Right ſo doth Virgil deſcribe Anius, as Moſes doth Melchizedek, inveſted with both dignities: kkVirg. Aen. 3.Rex idem Anius, Phoebi que Sacerdos.

At this day the Kings of the Eaſt Indians are ſtiled Brameres, that is, p. 562Prieſts, and by the law are to die in a holy place, as perſons ſacred to God.llAriſt. pol. foreign. Ariſtotle remembreth ſuch an ancient cuſtome among the Grecians, Res divinae committebantur Regibus; andmmCic. pro dom. ad Pontif. Cum multa divinitus a majoribus noſtris inventa atque inſtituta ſunt, tum nihil prae…larius quam quod eoſdem religionibus deorum immortalium & ſummae reip. prae eſſe voluerunt. foreign. Vid. Lipſ. polit. l. 4 c. 1. Tullie among the Romans: and Stobeus ſetteth a faire colour upon it, The beſt of all, that is, God, ought to be honoured and ſerved by the beſt, that is, the Prince; and the ſervice of God, which is or ſhould be, in all well ordered States, the chiefeſt of all cares, ought to be the care of the chiefeſt, that is, the King: which made Lycurgus, the Law-giver of the Lacedaemonians, ambitious of the title of the Prieſt of Apollo, and Solon of Prieſt of Minerva, and induced Mercurius Triſmegiſtus, Auguſtus, Titus, and Trajan, to aſſume this ſacred title into their ſtile, and annexe the Prieſthood to the Crowne. nnOvid. Faſt. l. 1. & l. 3. Et fiunt ipſo ſacra colente Deo.Acceſsit titulis Pontificalis honos.

Wherein they may all ſeeme to have taken Melchizedek for their patterne, who the firſt of all that ever we reade, mingled both oyles, and compaſſed the Mitre with a Crowne; bearing a Scepter in one hand, and a Crozure in the other, more fully to repreſent the Sonne of God, who remaineth a Prieſt, and reigneth a King for ever.

This reſemblance betweene them ſatisfieth not our Adverſaries, they ſtraine this text hard to draw bloud from it, even the bloud of Chriſt ſacrificed in the Maſſe. If (ſay they) Chriſt be a Prieſt for ever after the order of Melchizedek, then he muſt daily offer a ſacrifice unto God under the formes of bread and wine, as alſo did Melchizedek. And this is the faireſt evidence they bring out of Scripture for the ſacrifice of the Maſſe. Againſt which we object,

1 That neither the Hebrew letter, nor the vulgar Latine, the authority whereof no Papiſt dare impeach, importeth that Melchizedek offered bread and wine, butooGen. 4.18.Gen 4:18 brought forth; protulit, non obtulit.

2 Admit of the word offered; what ſay they to Rabbi Solomon, Tertullian, Ambroſe, yea, Andradius alſo, and other Papiſts of note, who referre this offering to Abraham, not to God? the bread and wine he offered was a preſent to Abraham, not a ſacrifice to God. Obtulit (ſay they) Abrahamo panem & vinum; and will they make no difference betweene an office of civility and a ſacrifice of religion?

3 Admit Melchizedek offered this bread and wine, or ſome part of it, to God, yet doth not the Spirit of God recommend his Prieſthood, as being any way remarkable for the ſacrifice he offered, but for the bleſſing wherewith he bleſſed Abraham. For ſo it followeth in the text, ver. 19, 20. And he was the Prieſt of the moſt high God, and he bleſſed him, and ſaid, &c. And from this act of his office the Apoſtle inferreth, thatqqH…b. 7.7. Melchizedek was a Prieſt of a higher order and ranke than Levi, who bleſſed him in the loynes of Abraham, and received tithes from him: Without contradiction, ſaith the Apoſtle, the leſſe is bleſſed of the greater.

4 Admit that his Prieſthood were as remarkeable for his offering, as for his bleſsing, yet all this comes ſhort of the point in queſtion, to prove that Chriſt is ſaid to be a Prieſt after the order of Melchizedek, in regard of his ſacrifice of bread and wine. For Chriſt never offered a ſacrifice of bread p. 563and wine, as we are all upon an accord, the ſacrifice which he offered was his body and bloud.

5. Had he offered at his laſt Supper a ſacrifice of bread and wine, and not inſtituted a Sacrament in bread and wine, yet that offering would not intitle him to the Prieſthood of Melchizedek, more than to the Prieſthood of Levi. For the Prieſts of the Law alſo offered bread and wine. Doubtleſſe there muſt be ſomething eminent and extraordinarie in the Prieſthood of Melchizedek, in regard whereof Chriſt is ſaid to be a Prieſt after his order: and we need not ſeek far for ſingular reſemblances between them, the Apoſtle hath excellently paralleled them in the ſeventh of the Hebrewes.

1

Melchizedek, by interpretation King of righteouſneſſe:

Chriſt, The Lord our righteouſneſſe.

2

Melchizedek, King of Salem:

Chriſt, the Prince of peace.

3

Melchizedek, without genealogie reckoned among men:

Chriſt, without Father touching his manhood, without mother touching his Godhead.

4

Melchizedek bleſſeth Abraham:

Chriſt bleſſeth all the ſeed of the faithfull Abraham.

5

Melchizedek, a patterne without patterne, and preſident without any former preſident:

Chriſt made after an order, after which there was no order.

To contract all in briefe: Melchizedek was a Prieſt,

1 Singular in his perſon: for he neither ſucceeded any, nor any him.

2 Royall in his place: for his Kingdome was his Dioceſſe.

3 Perpetuall in his office: for his Prieſthood was never abrogated.

And in theſe reſpects chiefly Chriſt is ſtiled a Prieſt after the order of Melchizedek, that is to ſay, a

Singular

Everlaſting

Royall

Prieſt

Had there beene yet a more ſpeciall and remarkeable agreement between Chriſt and Melchizedek in regard of the ſacrifice of bread and wine, how commeth it to paſſe that the Apoſtle omitteth it, where profeſſedly hee compareth them, and maketh uſe even of nominall conveniences betweene them? He who preſſeth verball congruities, would he have pretermitted any reall, eſpecially ſuch an one, as, if it were true, were more remarkeable than all the reſt? viz. that as Melchizedek offered no fleſh of beaſts to God, or bloudy ſacrifice, but bread and wine; ſo Chriſt at his laſt Supper offered himſelfe, and hath commanded the Prieſts of the Goſpell to the end of the world to offer a daily unbloudie ſacrifice, under the formes of bread and wine.

p. 564They will peradventure replie, that though the Apoſtle for ſome ſpeciall reaſon pretermitted this reſemblance betweene them, yet the ancient Fathers have not baulked it. For St.rrEp. l. 2. ep. 3. ad Cecil. Sacrificium Deo patri obtulit, & obtulit hoc idem quod Melchizedek. Cyprian ſaith in expreſſe termes, that Chriſt offered a ſacrifice to God his Father, and he offered the ſame which Melchizedek had done, to wit, bread and wine. And St.ſſHieron. ep. ad M…rc. Melchizedek in typo Chriſti panem & vinum obtulit, & myſteriu… Chriſtianorum in Salv…toris corpore & ſanguine dedicavit. Jeromes words are as direct, Melchizedek in a figure offered bread and wine, and dedicated the myſterie of Chriſtians in the body and bloud of our Saviour. And Euſebius ttEuſeb. Emiſſen. Serm. 5. de Paſch. Melchizedek oblatione panis & vini Chriſti ſacrificium figuravit.Emiſſenus ſpeaketh as fully as either St. Cyprian or St. Jerome; Melchizedek in offering bread and wine prefigured Chriſts ſacrifice. This I confeſſe is the language of ſome of the Ancients, whoſe words notwithſtanding, though put upon the tentors of a Jeſuiticall interpretation, and ſtretched to the utmoſt, will not reach home to their purpoſe. For they paſſe not beyond one of theſe points, either that Chriſt reſembleth Melchizedek in this, that as Melchizedek brought forth bread and wine to refreſh Abraham and his armie; ſo he at his laſt Supper brought forth bread and wine before his Diſciples, and inſtituted a Sacrament by them to refreſh their ſoules: or that Chriſt offered that in ſubſtance and veritie which Melchizedek offered in type and figure, to wit, his bodie and bloud. Thus St. Cyprian expreſſeth himſelfe in the ſame ſentence, ſaying, He offered the ſame which Merchizedek did, bread and wine, ſuum ſcilicet corpus & ſanguinem, to wit, his body and bloud. And the Author of the Treatiſe De coena Domini, who carrieth the name of St.uuCypr. de unct. Chriſ. Dedit ita que Dominus noſter in menſâ in quà ultimum cum Diſcipulis participavit convivium propriis manibus panem & vinum, in Cruce verò manibus militum corpus tradidit vulnerandum, ut… Apoſtolis ſecretius impreſſa ſincera veritas, & vera ſinceritas exponeret gentibus, quomodo panis & vinum caro eſſet & ſanguis, & quibus rationibus cauſae effectibus convenirent, & diverſa nomina vel ſpecies ad unam reducerentur eſſentiam, & ſignificantia & ſignificata …iſdem vocabulis cenſerentur. Cyprian, very well cleareth the matter, ſaying, Chriſt at his laſt Supper delivered with his owne hands bread and wine to his Diſciples, but on the Croſſe rendred his body into the hands of the Souldiers, to be wounded and crucified, to verifie the type, and accompliſh the figure, and fully reſemble the patterne of Melchizedek. And this may ſerve for the ſenſe and conſtruction of this text of Scripture: let us now ſee how it may ſerve for our uſe and inſtruction.

Firſt, it inſtructeth us in the lawfull uſe of an oath, which is here warranted by the practice of God himſelfe, Juravit Jehova, The Lord ſware.

Secondly, in the certaintie of our ſalvation, grounded upon the immutability of Gods purpoſe, He will not repent.

Thirdly, in the dignity of the Prieſthood of the Goſpell, which was the calling of our bleſſed Lord and Saviour, Thou art a Prieſt.

Fourthly, in the abrogation of all legall rites, ceremonies, and ſacrifices, by the perpetuall Prieſthood of Chriſt. But becauſe theſe are pathes trod by every one, I will proceed to the three laſt obſervations.

Fifthly, in the neceſſitie of order in the Church, Sacerdos ſecundum ordinem. Though Chriſt were a ſingular and extraordinarie Prieſt, yet he had a preſident, and was made after an order: he who ordaineth all, would be ordained himſelfe, to eſtabliſh order in the Miniſterie. As Chriſt himſelfe, ſo all Miniſters of holy things, muſt be ſecundum ordinem, after ſome order. I demand then after what order our Popiſt Prieſts are made? whether after the order of Aaron or Melchizedek? If after the order of Aaron, then are they to offer bloudie ſacrifices, and performe other carnall rites, long agoe abrogated: if after the order of Melchizedek, then they are very happie. For then they are to be Kings and Prieſts, then they are not to ſucceed any other, nor any other them: then, as hath beene ſhewed, they are ſingular, p. 565everlaſting, and royall Prieſts. We may put a like interrogatorie to many of our Browniſts or Anabaptiſticall Teachers, who run before they are ſent, and anſwer before they are called; being like wandering ſtarres, fixed in no certaine courſe; or wilde corne, growing where they were not ſowne; or like unſerviceable pieces of Ordnance, which flie off before they are diſcharged. If men, though endowed with gifts, might diſcharge a Paſtorall function, or doe the worke of an Evangeliſt, without a lawfull miſſion, St. Pauls queſtion had beene to little purpoſe,uuRom. 10.15.Rom 10:15 How ſhall they preach unleſſe they be ſent? What calling have theſe men? ordinarie or extraordinarie? If ordinarie, where are their orders? if extraordinarie, where are their miracles? If Chriſt himſelfe would not take upon him the Prieſthood till he was called thereunto, as Aaron, what intolerable preſumption is it in theſe, not to take, but to make their owne commiſsion, and to call men by the Goſpell without a calling according to the Goſpell. It is not more unnaturall for a man to beget himſelfe, than to ordaine himſelfe a Prieſt. But becauſe theſe men will not be ordered by reaſon, I leave them to authority, and come to the

Sixth obſervation, which is the Prerogative of Chriſt,Obſ. 6. who was ordained a Prieſt of Melchizedeks order, whereby he was qualified to beare both offices, Kingly and Prieſtly. For that Chriſt alone may execute both charges, beſides the faire evidence of this Scripture, Uzziahs judgement maketh it a ruled caſe, who preſuming to burne incenſe to the Lord, incenſed the wrath of God againſt himſelfe. A rare and ſingular judgement, and worthy perpetuall memorie; he who, not content to ſway the royall Scepter, would lay hold on the Cenſer, and diſcharge both offices, was for ever diſcharged of both: and even then when he tooke upon him to cleanſe the people, was ſmitten with a foule and uncleanxx2 Chr. 26.20.2 Chr 26:20 diſeaſe. So dangerous a thing is it, even for Soveraigne Princes, the Lords Annointed, to encroach upon the Church, and aſſume unto themſelves and uſurpe Chriſts prerogative. Whereof the Biſhops of Roane and Rhemes were bold to bid their Sovereigne Lewis, the then French King, beware, informing him, Quod ſolus Chriſtus fieri potuit Rex & Sacerdos, that it was the prerogative of Chriſt alone to beare both offices. And PopeyyCauſab. l. de libert. Eccleſ. Gratian. diſt. 96. cum ad verum. Nicolas himſelfe concurreth with them in judgement; When the truth, that was Chriſt, ſaith he, was once come, after that neither did the Emperour take upon him the Biſhops right, nor the Biſhop uſurp the Emperours, becauſe the ſame Mediatour of God and man, the man Chriſt Jeſus, diſtinguiſheth the offices of each power, aſsigning unto them proper actions, to the end that the Biſhop, which is a ſouldier of Chriſt, ſhould not wholly intangle himſelfe in worldly affaires: and againe, the Prince, which is occupied in earthly matters, ſhould not be ruler of divine things, viz. the preaching of the Word, and adminiſtration of the Sacraments. To make a medley (ſaithzzSyn. …p. Syneſius) of ſpirituall and temporall power, is foreign. There is great difference between the Scepter and the Cenſer; the Chaire of Moſes, and the Throne of David; the tongue of the Miniſter, and the hand of the Magiſtrate; the materiall ſword that killeth, and the ſpirituall that quickeneth. To the King (ſaith St.aaDe verb. Eſa. Chryſoſtome) are the bodies of men committed, to the Prieſt their ſoules: the King pardoneth civill offences and crimes, the Prieſt remitteth the guilt of ſinne in the conſcience: the p. 566King compelleth, the Prieſt exhorteth: the Kings weapons are outward and materiall, the Prieſts inward and ſpirituall. A like diſtinction St.bbHieron. ad Heliod Rex nolentibus praeeſt, Epiſcopus volentibus, &c. Jerome maketh betweene them; The King ruleth men, though unwilling, the Biſhop can doe good upon none but thoſe that are willing: the King holdeth his ſubjects in awe with feare and terrour, the Prieſt is appointed for the ſervice of his flocke: the King maſtereth their bodies with death, the Prieſt preſerveth their ſoules to life. But the fartheſt of any St.ccBern. de conſid. ad Eugen. Reges gentium dominantur…s, vos non ſic; aude ergo uſurpare, aut Dominus Apoſtolatum, aut Apoſtolicus Dominatum. Bernard preſſeth this point, and toucheth Pope Eugenius to the quicke: It is the voice of the Lord, Kings of the Nations rule over them, &c. But it ſhall not be ſo with you; goe to then, uſurp if thou dare, either an Apoſtleſhip, if thou art a Lord; or Lordlike dominion, if thou art an Apoſtle: thou art expreſſely forbid both: if thou wilt have both, thou ſhalt loſe both.

But why doe I proſecute this point? Doth it concerne any now adayes? Doth any one man beare both theſe offices? I anſwer affirmatively, the High-prieſt at Rome doth. For he compaſſeth his Mitre with a triple Crown: and, as if he bare this name written upon his thigh, King of Kings, and Lord of Lords, challengeth to himſelfe a power to depoſe Kings, and diſpoſe of their Kingdomes. Doth any one deſire to know who is that man of ſinne, ſpoken of by thedd2 Theſ. 2.3.2 Thess 2:3 Apoſtle, who oppoſeth and exalteth himſelfe above all that is called God? Let him learne of the Prophet who are called gods, (Dixi dii eſtis, eePſal. 82.6.Ps 82:6I have ſaid ye are gods) and it will be no matter of great difficultie to point at him who accounteth that hee doth Kings a great honour when he admitteth them to kiſſe his feet, hold his ſtirrop, ſerve him at table, and performe other baſer offices, preſcribed in their booke of ceremonies. I can tell you who it was that made the Emperour Henrie the fourth, with his Queene and young Prince, in extreme froſt and ſnow, to waite his leiſure three dayes, barefooted and in woollen apparell, at the gates of Canuſium: it was Gregory the ſeventh, otherwiſe called Hildebrand. I can ſhew you who ſet the Imperiall Crowne upon the head of Henrie the ſixt, not with his hand, but with his foot, and with the ſame foot kicked it off againe, ſaying, I have power to make Emperours, and unmake them at my pleaſure: it was Pope Coeleſtine. I can bring good proofe who it was that would not make peace with Frederick the firſt, till in the preſence of all the people, at the doore of St. Markes Church in Venice, the Prince had caſt his body fl…t on the ground, and the Pope ſetting his foot on his neck, advanced himſelfe, blaſphemouſly wreſting the Scripture, and applying thoſe words of the Pſalmiſt to himſelfe,Pſal. 91.13.Ps 91:13 Thou ſhalt tread upon the Lion and the Baſilisk: it was Pope Adrian, who was afterwards choaked with a flie. I could relate unto you in what Councell divine majeſtie is aſcribed to the Pope, and a power above all powers: in the Councell of Lateran, under Leo the tenth. But I tremble at ſuch horrible blaſphemies, and leave the Authors and maintainers of them to the cenſure of the true Melchizedek; who, as he is a Prince of peace, ſo he is alſo Rex juſtitiae, King of righteouſneſſe, and will one day right himſelfe, and all his ſervants, and deſtroy the man of ſin with the breath of his mouth, and brightneſſe of his preſence.

7. The next point in which this Text inſtructeth us, is the ſtrength and validity of an oath. God, when he would ſhew unto us the immutability of his decree concerning Chriſts Prieſthood, confirmeth it unto him by an p. 567oath, thereby declaring, that the greateſt evidence of truth, and ſtrongeſt aſſurance of faith between man and man, nay between God and man, is an oath. It is the ſoveraigne inſtrument of juſtice, the indiſſoluble bond of amity, the ſafeſt refuge of innocency, the ſureſt warrant of fidelity, the ſtrongeſt ſinew of all humane ſociety. Deteſtable therefore and …amnable is their doctrine and practice, who ſtraine and weaken the ſinew which holdeth the members of all politike bodies together: who cancell that bond, which being made on earth, is regiſtred in the high Court of heaven, and the three perſons in the bleſſed Trinity are witneſſes thereunto: who either untye this everlaſting knot by cunning equivocation; or cut it aſunder by Papall diſpenſation. O my deare brethren, hold not with them who breake with God, ſweare not to their doctrine, who maintaine forſwearing, take not part with that religion which taketh away all religious obligation. Is that (thinke you) the Orthodoxe faith, which alloweth, and in ſome caſe commendethggAug. de mendac. ad conſent. perfidiouſneſſe and treachery? Is their doctrine truth, Qui dogmatizant mendacium? who doctrinally teach the lawfulneſſe of an equivocating lye; an… that they may verifie their doctrine of lyes, belye the Truth himſelf, and endeavour to make that which I tremble to utter, Jeſum ipſum hhSee Parſons ſober reckoning with Thomas Morton, and the ſame L. Biſhop of Dureſme Tract. de aequivocat.Jeſuitam, Jeſus himſelfe in this point a Jeſuit? O ubi eſtis fontes lachrymarum! Of all beaſts, we have thoſe in greateſt deteſtation which devoure their owne young. What are our words and promiſes, our vowes and oathes, but the iſſue of our owne mouth? which they, who reſume and recall, what doe they other than eate and devoure their owne off-ſpring? The firſt that brake his allegiance in heaven was the Divell, and thereby became a Divell: and the firſt that brake promiſe on the earth was likewiſe the Divell to Adam and Eve, whoſe ſcholars they ſhew themſelves, who teach that the Pope can diſpenſe with the oath of allegiance, that oathes are better broken than kept with Heretickes. Such was Julius the ſecond, who (if we may beleeveiiBodin. de rep. l. 5. c. 6. Bodin) was not aſhamed openly to profeſſe, Fidem dandam omnibus, ſervandam nemini. Such was Alexander the ſixth, who when his ſon Borgias had drawne in the ring-leaders of the contrary faction by faire promiſes, and deepeſt proteſtations and oathes of pardon and reconciliation, and as ſoon as he had them all in his power, put them to the ſword; his father applauded this his perfidious and barbarous act, and cryed out, O factum benè, O well done, and according to my hearts deſire. Such waskkCocleus hiſt. Huſsit. l. 5. anno 1423 Noris te dare fidem haereticis non potuiſſe, & peccare mort…liter … ſervaris. Martin the fifth, who when Alexander Duke of Licuania had ſworne to protect the Huſſites, wrote to him in theſe words, Know that thou couldeſt not, nor mighteſt not give faith to Heretickes; and that thou ſinneſt mortally, if thou keepeſt thy word and oath with them. Such was Hambertus the Embaſſadour ofllSleia l. 6. Anno 1527. Anno 1577. Charles the fifth, who when the Lady Katherine, the youngeſt ſiſter of that Emperour, was eſpouſed to John Frederick. Duke of Saxony, & the inſtruments were drawne and ſealed, as ſoone as ever there was a change of Religion in Saxony, he perſwaded the young Lady to break off the match, affirming openly, that faith was not to be kept with Heretickes. Such were the Popiſh Divines of Paris, who both in their Sermons and printed bookes taught openly, that themmAug. Thual. hiſt. l. 63. Aperto capitein concionibus & evulgatis ſcriptis ad fidem ſectariis ſervandam non obligari principem cont…ndebant, allato in cam rem Concilii Conſtantienſis deoreto. Prince was not bound to keep faith with Sectaries: and to that purpoſe alledged a decree of the Councell of Conſtance. Such was Clemens the ſeventh, who when Charles the fifth had reſolved upon an p. 568expedition againſt the Moores, to which hee had formerly bound himſelfe by oath, ſendeth unto him a Bull, whereby hee releaſeth him of all oathes that hee had taken for the expulſing thoſe Infidels, notwithſtanding any conſtitution Apoſtolicall, ſtatute, ordinance, or oath to the contrary; yea, though ratified by the See of Rome with an expreſſe clauſe of excluding any diſpenſation or relaxation whatſoever. Such was Julian the Popes Legate, who perſwaded Uladiſlaus King of Hungarie & Bohemia, to undertake a wicked warre againſt Amurath the Turke, contrary to oath, aſſuring him that the Pope allowed of it; and there is no doubt he did ſo: but (asnnLoc. ant. cit. Bodin obſerveth religiouſly) Pontifex probavit, Deus immortalis non probavit, Almighty God allowed not of it: for Uladiſlaus the King was ſlaine in the battell, his whole army put to flight, & Julian the Popes Legate mortally wounded; to whom, as he was now breathing out his laſt perjured breath, Gregory Sarmoſa exprobated his wicked counſell and peſtilent doctrine, ſaying,ooI nunc, Juliane, & dic …egi tuo apud inferos, Haereticis fidem non eſſe ſervandam. Goe to, Julian, and tell the King now in the other world (or in hell) that faith is not to be kept with Heretickes and Infidels.

You have heard how this Text thundereth againſt the Fathers of the Romane Church, & all who embrace or practice their perfidious tenets: mark, I beſeech you, now a while how it lighteneth upon the children of our Church, and all who defend the certainty as well of morall as theologicall faith. As when there came appJohn 12.28.John 12:28 voice from heaven, Jeſus ſaid, This voice came not becauſe of mee, Ver. 30.but for your ſakes; ſo we may truly ſay of the oath in my Text, God tooke not it ſo much becauſe of Chriſt, to ſecure him in his office, as for our ſakes, to aſſure us of the remiſſion of our ſinnes, purchaſed by the bloud which Chriſt as a Prieſt offered upon the Croſſe▪ How are we aſſured hereof? what ſecurity doth he give us? The greateſt that ever was taken or given, the oath of Almighty God. If the bare word of God is able to ſuſtaine this whole frame of nature, ſhall not his oath be able to ſupport a weake Chriſtian in the hotteſt skirmiſh with Satan, and moſt dreadfull conflict with deſpaire? What though our conſciences be ſo polluted, that we abhorre our ſelves? yet let us not languiſh in deſpaire; for we have a Prieſt that can cleanſe them: there is no ſtaine ſo fowle, which the bloud of Chriſt will not fetch out. If we have but ſo much faith as a graine of muſtard ſeed, we may ſay withqqMors Chriſti mors meae mortis, quia ille mortuus eſt ut ego viv…m: quopacto enim non vivat, pro quo moritur vita? Bernard in his divine rapture: The death of Chriſt is the death of my death, becauſe he dyed that I might live: for how ſhould he not live, for whom life dyed? O then in a ſpirituall dereliction, when our heart is as cold as a ſtone, and we are at the very brinke of deſpaire, apprehending the full wrath of God againſt us for all our ſinnes, let us not ſay to the mountaines, Cover us, and to the hills, Fall upon us; but flie to the rocke in Horeb, Chriſt Jeſus, and hide our ſelves in the holes thereof: Foramina petrae ſunt vulnera Chriſti, The holes of this rocke are the wounds of our Saviour: let us by faith run into the holes of this rocke, and feare nothing. Yea, but even there wee heare the cry of our ſins like the cry of Sodome; and therefore how can we be ſafe? Liſten wee but a while, and wee ſhall heare another cry farre lowder, the cry of Chriſts bloud, which ſpeaketh better things for us than the bloud of Abel. Yea, but how may wee be aſſured that his bloud ſpeaketh for us, and maketh continuall interceſſion to his Father to be reconciled unto us? By his owne promiſe and his Fathers oath. p. 569If he ſhould neglect to ſolicite for them, who truly repenting of their ſins by faith relye upon him, he ſhould breake his owne word; and neglect the office, to the diſcharge whereof his Father hath ſworne him, ſaying, Thou art a Prieſt for ever. How can we ever thinke, that hee will refuſe us, who gave us himſelfe? Will he ſpare breath for us, who breathed out his ſoule for us? Yea, but we ſinne continually; and he intercedeth perpetually: he is a Prieſt for ever. Yea, but we are weake, and our enemies ſtrong, what can a Prieſt ſtead us? he may purge our ſinnes, but can he ſave our perſons? he may appeaſe the wrath of God, but can he reſcue us from the violence of man? he may ſtand in the gap between God and us, but can he ſtand in the field for our defence againſt our enemies? That hee can: for hee is a Prieſt after the order of Melchizedek, a Kingly Prieſt; a Prieſt to inſtruct us, and a King to protect us: a Prieſt to reconcile us to God, and a King to ſubdue our enemies unto us: a Prieſt to cloth us with his righteouſneſſe, and a King to arme us with his power: a Prieſt to conſecrate us Prieſts, and a King to crowne us Kings. To whom King and Prieſt, and to the Father who ordained him, not by impoſition of hands, but by depoſition of oath, and to the holy Spirit who made the inſtrument and ſealed it, three perſons, and one everliving and everloving God, let us as Kings command the utmoſt ſervice of our bodies and ſoules, and as Prieſts offer them both intirely for living ſacrifices, moſt agreeable and acceptable to him. Amen.