Sermon on the History of Melchizedek, Sermon 2
THE SECOND SERmon of Melchiſedech, wherein is ſhewed that he was a figure that Ieſus Chriſt ſhould be both an euerlaſting King and Prieſt.
Gen. Cap. 14.
18. And Melchiſedech king of Shalem, brought forth bread and wine: and he was a Priest of the moſt high God.
19. Therefore he bleſsed him ſaying: bleſsed art thon Abram of God moſt high, poſseſser of heauen and earth.
20 And bleſsed bee the moſt high God, which hath deliuered thine enemies into thine hand.
And Abram gaue him tithe of all the ſpoile.
WE hauehave already begun to declare, that Melchiſedech, of whom mention is here made, was a figure of our lord Ieſus Chriſt. And to the ende wee might the more attentiuely hearken vntounto this doctrine, wee are to remember that, which yeſterday was deliuered vntounto vsus, that is, that God ſware by a ſolemne oath, That he that ſhould be king; ouer the people, ſhould alſo be a Prieſt. Now it is certaine, that God is verie ſparing and carefull of his name; and caſteth it not out at all aduentures: for his meaning is, that wee ſhould hauehave it in all reuerend regard, & not take it but vponupon neceſsitie, & to ſuch an vſe as is worthie the holines thereof: and for his part alſo giueth vsus an example. And therefore wee are to conclude, that this is a point of great importance and maruellous profitable for vsus to know, that hee which ſhould be the redeemer of the people, ſhould alſo hauehave the title both of a king & a prieſt. And in deed, if wee ſhould ſeperate the one from the other, the faith that wee hauehave in our Sauiour Ieſus Chriſt, ſhould be verie weake, and ſhould hauehave no certaine nor firme foundation. For, there are two things requiſite to our ſaluation: the one is, that God accepteth vsus as rightuous, and voweth vsus for his children: the other is, that we might be guided by his hand, and mainteined and warranted by his inuincible power. If we ſhould take but one of theſe points, wee ſhould vnderſtand it but by halfes. And marke how: Put the caſe that God were mercifull vntounto vsus, and would not impute vntounto vsus our ſinnes, yet if the diuell had power ouer vsus, and we left as a praie vntounto all the aſſaults wherwith he ſhould aſſaile vsus: how could it otherwiſe be, but that we muſt be moſt miſerable caſtawaies. On the other ſide, if God ſhould diſplay his power for our defenſe, and yet we not reconciled vntounto him, and ſo not reputed and holden to be righteous and iuſt: no doubt of it but that wee muſt needes ſtill come to reckoning. And then woe vntounto vsus, when as we ſhould be iudged without merciemercy. But we know, that all our righteouſnes conſiſteth in this, that God hath mercy vponupon vsus, and hath buried all our offences. And therefore it behoueth, that our Lorde Ieſus Chriſt ſhould ſhewe himſelfe to bee both a King and a Prieſt, that is to ſaie, that hee ſhould on the one ſide make an attonement betweene God and vsus, to the end wee might boldly come when as we were driuen to call vponupon him for aide, and aſſure our ſelues that he voweth vsus for his children. And all this we hauehave by the benefite of the death of our Lord Ieſus Chriſt. For, in that hee ſhead his blood, it was to to waſh & cleanſe vsus of all our ſpots: hee was made a ſacrifice of ſatisfaction, on, ſo that we thereby are diſcharged of an our debts, & the obligation that was againſt our ſaluation, was, as Saint Paul ſaith to the Colloſsians, broken & cancelled. Thus we ſee what it was that was accompliſhed in the perſon of the ſome of God,Coloſ. 2.14. when as he was ſent into the world: that is, that in ſuffering for the remiſsion of our ſins, hee hath made vsus righteous. Not that we are in truth altogither ſo: for there wanteth a great deale of it: but wee are ſo farre righteous, as that GOD will not iudge vsus according to our deſertes: and contrariwiſe, he by his infinite goodneſſe ſupporteth vsus, and the obedience which Ieſus Chriſt performed is approoued and allowed vntounto vsus. As if any man ſhould paie our debts: why then we are diſcharged. Euē ſo is our Lord Ieſus Chriſt as it were appointed to be the principall debtter for vsus, and therby diſchargeth vsus before God. Neither can the diuell hauehave any thing wherwith to accuſe vsus, when as we ſhall truſt vntounto the ſatisfaction which was paide for vsus by the ſonne of God. And therefore it is not without cauſe that he is called a prieſt. Howbeit, we for our parts are rightly to conſider, what fruit and benefite wee are to receiue by this his office of prieſthood. For it is not for him ſelfe alone but for our profite and welfare, that the father by a ſolemne oath beſtowed this eſtate and dignitie vponupon him. Now, wee are here to note, that he is called a Prieſt for euer, to the end this honour might be reſerued to him, and tranſported to none other. If this point then had been ſo well conſidered as it ought, and as the Apoſtle moſt notably ſetteth it downe in the Epiſtle to the Hebrewes.Hebr. 7.8.9.10. Hebrewes. The abhomination that hath been brought into the world, and which to this day ruleth and reigneth therein, had neuer beene: for the Pope maketh his prieſts with this cōdition to appaiſe God. For, theſe are the very words which he vſeth when hee charmeth them, that is to ſay, hee prieſteth them with theſe words of authoritie: WE GIƲE THEE POWER TO OFFER SACRIFICE VNTOUNTO GOD, TO APPAISE HIM. What an horrible blaſphemy is this? For this is as much as to make GOD a lyar, and to make voyd the ſolemne oath which hee hath pronounced with his owne mouth, and which is ſpoken of in the hundreth and tenth Pſalme that wee hauehave alledged, where God ſaith, That Ieſus Chriſt ſhall bee a Prieſt for euer, euen he alone: that is, according to the order of Melchiſedech, who hath not his like or match. And yet notwithſtanding, behold how the Popiſh Prieſt bragge that they offer vp Ieſus Chriſt, and that they are Gods Prieſts to make reconciliation for the ſinnes both of the quicke and of the dead. For they are not content to redeem ſuch as by them ſelues out of their clowches, as out of the hands of the eues: but will hauehave alſo their Prieſting witcherie extend it ſelfe euen to the dead. Wee ſee heere, that there is a conſtraint more then manifeſt, betweene this decree which is pronounced and ſpoken by the holie mouth of GOD, and that which Antichriſt hath falſly deuiſed, and which euen at this day hee ſtill vpholdeth and mainteineth. Wee are therefore to note: that Ieſus Chriſt did not offer vp himſelfe onelyonly once for all, to the end to appaiſe the wrath of God his father towardes vsus, and to paie all our debtes: but that alſo the power of this oblation which hee made ſhould endure for euer, and qee permanent. And therefore we may ſee why the Apoſtle vſeth this ſimilitude,Hebr. 10.29. That the way is as it were a freſhe conſecrated vntounto vsus by the blood of Ieſus Chriſt our Lorde: as if hee ſhould hauehave ſaid, that the blood which was once ſhed for our ſaluation, is neuer drawne drie, but daily ouerfloweth our ſoules by the power of his holy ſpirit, which bedeweth vsus with the ſame, as S. Peter in the firſt Chapter of his firſt canonicall Epiſtle ſpeaketh. Mark alſo why Ieſus Chriſt in his Supper, ſaith, This is my blood of the new Teſtament, and ſo conſequently ſor euer: as if hee ſhould hauehave ſaid, that wee ſhould not thinke that he had made a reconciliation which ſhould not endure, and as though it had bin but for a day or a yeare only: but that at this day hee occupieth the place of a prieſt. Becauſe hee is the Mediator vntounto God his father, in the power of the death and paſsion which once he ſuffered: and doth make interceſsion for vsus, as that we are aſſured that we are acceptable vntounto God, when as we come vntounto him in the name of our Aduocat: and are grounded and ſetled vppon the oblation which he once made, to the end it might ſerue vsus at this day, and vntounto the worlds end. I hauehave alreadie ſaid, that it were not inough that wee were thus ſet at one with God, and our ſinnes forgiuen vsus, without we were eftſoons defended and conſerued, vnderunder his mightie hand and protection. And therefore it was meet that Ieſus Chriſt ſhould be a king. For, all the ſaluation that we muſt looke for from the hand of God, muſt come from our Lord Ieſus Chriſt. We muſt not flie in the ayre to looke a farre of for that which we want: for he giueth and offreth himſelfe vntounto vsus. And therefore we muſt in the perſon of this Redeemer, finde out all fulneſſe of that which is requiſite for our ſaluation. For that cauſe is our Lord Ieſus Chriſt called a king: the vnction which was beſtowed on him apperteineth vntounto his kingdome, to the ende wee might be enriched with all his benefites, and defended againſt all our enemies, & to hauehave him to be an inuincible fortreſſe for vsus. And although we be ſet vponupon, yet ſhall wee hauehave alwaies the victorie. Thus we ſee how the riches of the kingdom of heauen are beſtowed vponupon vsus. And forſomuch as Ieſus Chriſt was repleniſhed with them, in all perfection and fulnes: wee for our parts are voyd of them, and want them. And thefore we muſt come and begge them of him, that he might deale liberally with vsus in helping of vsus, which hee doth when as he beſtoweth the graces of his holie ſpirit vponupon vsus, that we might be reformed according to his image: and the diuell repulſed and put to flight. Now I pray you what ſtrength hauehave we of our ſelues? For the leaſt temptation in the world will throw vsus downe, yea and our very ſhadow will make vsus as it were vaniſh away. But it is ſaid, that when Ieſus Chriſt ſhall take vsus into his protection, we ſhall be in ſuch a fortreſſe, as that all the enemies wee hauehave ſhall neuer be able to hauehave power ouer vsus. Now wee ſee a great deale better, that it is not without cauſe that God vſed a ſolemne oath, when as he made our Lord Ieſus Chriſt a King and Prieſt after. the order of Melchiſedech. Now the Apoſtle goeth further and ſtandeth vppon the names, for, Melchiſedech, ſignifieth a king of righteouſnes. Hee ſheweth vsus then hereby, that the kingdom of the ſonne of God is not common, neither yet to bee eſteemed lyke vntounto other kingdomes: But that the propertie thereof is to make vsus righteous. For, earthly Princes may verie well bee called righteous, whilſt they faithfully execute their office, abſtaine from outrages, tiranny & crueltie, and render to eueryevery man his due: in this ſort they may be ſaid to be righteous. Howbeit, there is another manner of righteouſnes In the ſon of God: and it is it, whereof we are made partakers. A man may be as it were an Angel in all vertues: neuertheles this ſerueth no further then for his owne perſon. He may giuegive good example vntounto others, correct thē that hauehave done amiſſe, look that men liue honeſtly & according to the law: but to make other righteous, paſſeth all mans power. And therefore the righteouſnes of our Lord Ieſus chriſt is not ſhut vp within himſelf to hauehave it for himſelf only: but ſo to cōmunicat it vntounto vsus, as yt by his means we may be made iuſt before god. And how ſhuld that be? we hauehave alreadie ſhewed, that God reputeth vsus for iuſt & innocent, when as it pleaſeth him to bury our ſins & iniquities. And again, accordingly as he hath regenerated vsus by the ſpirit of our lord Ieſus chriſt, that is alſo to cloath vsus with his righteouſnes. Howbeit, this is but in part, whiles we liue in this vorld, our ſins are fully forgiuē vsus without exceptiō: & yet notwithſtāding we are not ſo reformed, but that there ſtil remaineth in vsus infirmities and ſins. And therfore we muſt imbrace this righteouſnes, that is to ſaie, vntounto the remiſsion of our ſins. But how euer it is, wee ſee in what ſort our Lord Ieſus Chriſt maketh vsus partakers of his righteouſnes. Here we ſee the firſt point that we are to note. The ſecond is, of the place Salem. And Salem, is as much to ſay as peace: And the Apoſtle ſheweth vsus, that ouer and beſides the righteouſnes which wee receiue from our Lord Ieſus Chriſt, we eftſoones enioy a peace, which he only openeth, & which by none other meane we can obtaine. And although the wicked, & contemners of God ſtriue to bee at reſt and peace, yet doth the Lord ſo awaken them, with a ſpirit of phrenſie, as that they are like men halfe dead. For marke how the wicked ſtriue to bee at reſt and peace. That is, they forget God as much as in them lieth, & ſo become very brutiſh. And yet in deſpight of their teeth, God will put them in minde of him, and when hee appeareth vntounto them, they tremble as before their Iudge. And beſides, they hauehave an hundreth thouſand witneſſes: for their own conſciences are more then all the actions in the world, yea they cannot but condemne themſelues. And although God ſeemeth to hold his peace, yet cannot the wicked be pardoned, but that they muſt needes be enforced to feele their curſe.Eſay 48.22. and 57.21. And therefore as Eſaie witneſſeth. There is no peace for the wicked. But as S. Paul ſaith to the Epheſians, Chriſt is our peace, becauſe hee hath conioyned and vnited vsus vntounto God his father.Epheſ. 2.14. Marke alſo why in the firſt chapter to the Romanes hee ſaith, That beeing iuſtified by faith, wee are at peace with God. Hee maketh a difference of the peace of the wicked, that is to ſay, betweene the peace which they ſeeke after, and cannot finde it, and the peace of the faithfull. The wicked wil turne their backe vponupon God, and flie from him as farre as they poſſibly can: but the faithful come before him, and acknowledge him for their father, becauſe they know that he wil not impute their ſinnes vntounto them, forſomuch as Ieſus Chriſt hath forgiuen them, them. And thus hauehave they peace, and reioyce in the infinite mercies which hee hath beſtowed vppon them. And therfore it is not without cauſe that Ieſus Chriſt is called the king of peace. And there is more in it then ſo, for the faithfull are not only aſſured for the time preſent, but alſo for the time to come. For they knowe that God hath begun his work in them conditionally that he wil performe it:Philip. 1.6 And therfore their truſt is, that hee will neuer faile them, but that he will more and more guide and gouerne them vntill they come vntounto his kingdome. Thus we ſee how we hauehave peace, and ſhall poſſeſſe it in Ieſus Chriſt, becauſe that without him we cannot be but the enemies of God: and as we make warre againſt him through our ſinnes and rebellions, hee cannot chooſe alſo but arme himſelfe againſt vsus. Heere is alſo to bee noted, that hee was a Prieſt for euer, when as Melchiſedech was brought in as yeſterday was touched, without beginning, without end, and without any petygree. And it was to this ende that wee might knowe that although our Lorde Ieſus Chriſt was in the fulnes of time ſent, yet that he was the ſonne of the eternall God: & that hee was alſo appointed to be the Redeemer before the creation of the world.Coloſ 1.15 16.17. For, hee is the firſt borne of all creatures, becauſe that in him & by him all things were made, & alſo that he according to the wonderfull counſell of God, ſhould reſtore all things, forſomuch as all things both in heauen & in earth were diſsipated, after the fall of Adam, who ouerthrew all the creatures with him. Howbeit, all things were reſtored by our Lord Ieſus Chriſt: knowing alſo, as the Apoſtle in the laſt Chapter to the Hebrewes ſaith, That Ieſus Chriſt is yeſterday, Heb. 13.8and to day, and the ſame for euer: that his power doth and ſhall ſhew it ſelfe vntounto the end of the world. Marke then how wee muſt altogither hauehave recourſe vntounto this power (which the fathers themſelues felt and proued before ſuch time as he was manifeſted in the fleſh) nothing doubting, that although men may be abſent from him, and that there is a great ſpace betweene heauen and earth: yet notwithſtanding that we ſhall continually bee quickened by his life, enriched by his benefites, and vpholden and preſerued by his power. For ſeeing the Sunne which is but an inſenſible creature, fructifieth the earth, giueth heate thereunto, and that God by meane thereof, nouriſheth and vpholdeth vsus: what ſhall it be in reſpect of Ieſus Chriſt, who is no inſenſible creature, no, no creature at all, but verie God manifeſted in the fleſh, yea, our Mediatour, on whome GOD hath beſtowed whatſoeuer is requiſite for our ſaluation. Thus wee ſee in ſumme, what wee hauehave to learne heereby. Now, where the Papiſts & all ſuch as beare the name of Chriſtians, ought by this place of Moſes to bee taught, that Ieſus Chriſt, is an onelie King and Prieſt, that hath vnited vsus vntounto GOD his Father, and who alſo is the cauſe that the Father holdeth vsus vnderunder his protection, they hauehave turned it cleane contrarie to that which is here ſet downe.
And this error was not begunne by the Papiſts, let vsus not laie more vponupon them then in deede is due vntounto them: for they hauehave blaſphemies inough amongſt them, to condemne them ſelues an hundreth tymes. But it is great pitie, that the diuel hath ſo ruled and reigned amongſt them, as that hee hath for theſe fourteene hundreth yeeres ſo blinded thoſe that name themſelues Chriſtians, as that they are gone ſo farre as to deuiſe a bewitching fantaſie, that Ieſus Chriſt was figured in the perſon of Melchiſedech, & that his bodie is the heauenly brcad, & his blood the wine to nouriſh ſoules, and that he offered both the one and the other. Now at the firſt ſight, this Allegorie will pleaſe ſuch as hauehave itching eares: how Ieſus Chriſt calleth his bodie, bread, and his blood, wine. And therefore this ſeemeth verie well to agree, that Melchiſedech offered bread and wine, becauſe the bodie of Ieſus Chriſt ought to hauehave this power in it ſelfe to feed vsus, and his blood alſo to quicken our ſoules: howbeit, heere is no ſpeaking of anie oblation made vntounto God. But Moſes ſaith, that Melchiſedech king of Salem, offered bread and wine, that is to ſaie, that he preſented it vntounto Abrā. It ſhuld here fal out that Abrā was God, becauſe the oblation was deliuered vp vntounto his owne perſon: and yet it was not to himſelfe alone, but for his whole company alſo. So here the kingly liberalitie of Melchiſedech, after hee had once friendly receiued him. Now to referre this vntounto God, were to peruert the whole ſubſtance of the matter, as may be ſeene. And beſides, our Lord Ieſus Chriſt, offered his bodie and blood, not that they were before bread & wine: but becauſe they wer offred, they are called bred & wine: that is to ſay, they are of ye power & nature of bread & wine vntounto vsus. For, how is it that our ſoules are ſuſteined by the body & blood of our Lord Ieſus Chriſt, & our liues preſerued by thē? Forſooth it is, becauſe that the ſacrifice that was once offered, is the ſumme and perfection of all goodnes. And therefore if Ieſus Chriſt had not been before offred vp, his bodie had not been at this day, meat, neither yet his blood, drinke. And marke, why Saint Paul ſaith in the firſt epiſtle to the Corinths,1. Cor. 5.7.8. That Ieſus Chriſt our Paſſeouer, was offered vp for vsus: let vsus therefore now eate. And this is the order that we muſt holde: that is, that the oblation be firſt made, that wee afterward, by the power therof might be nouriſhed and filled with the bodie & blood of our Lord Ieſus Chriſt. So that now wee ſee euerie manner of way, that theſe miſerable fantaſticall people who hauehave corrupted this place of Moſes, hauehave no vnderſtanding of our Lord Ieſus Chriſt. Now the Papiſts (as they hauehave been poſſeſſed by Sathan, and caſt vp into a reprobate ſenſe, not knowing to iudge betweene white and blacke, and that by the iuſt iudgement of God) hauehave made themſelues ſelues ſo rediculous, as that the verie children in the ſtreets might ſpit in their faces, & yet not cōtenting themſelues with this erro… only: hauehave brought in alſo a great number o… other filthy dregs of their own. And therupo… hauehave ſaid, that bread & wine muſt bee daily offred vp: ſith the prieſthood of Ieſus Chriſt is anſwerable vntounto the prieſthood of Melchiſedech. Wheras firſt of all they are conuinced by their owne mouthes of ouer groſſe follye. For they ſay that in their Maſſe, there remaineth neither bread nor wine after the conſecration or rather charming of their Oſte as they call it, but euen God himſelfe. And although wee ſee bread, & the wine that diſtilleth, yet they ſay they ar but ſpeeches, that is to ſay, viſible figures, in which is no ſubſtāce. For, they wold make men beleeue that there is neither bread nor wine, and ſo neither belieue either their ſight, taſt, or yet any of the reſt of all their ſences. And yet in the meane while they make men belieue that it is al nothing, when as they hauehave pronounced the ſacramental words, as they terme them. So that if they ſhould offer vp bread & wine, where are they? For they ſay, that there is none of thē there. And yet for al that, they allege this text, & ſay that there muſt be bread & wine offered vp. We ſee then their beaſtlines to be ſo groſſe, as that very children may laugh thē to ſcorne, and be their iudges. And beſides, if they will hauehave any correſpondence between Melchiſedech and our Lord Ieſus Chriſt, then muſt the Pſalme which wee hauehave alledged,Pſal. 110. needes bee true: that is, that there is but one prieſt, who was made by a perticuler oath. And therfore he muſt cōtinually keep his office: howbeit, they make thēſelues prieſts in ye roome of our Lord Ieſus Chriſt. And thus is their ſimilitude caſt to ground. And therfore we ſhall not need any other replies nor arguments to cōfute their beaſtlines, but take the text barely as it lieth: & therwithall eftſoons take their cōfeſsion frō their own mouths to cut their owne throtes. But be as be may, we ſee that by this text there is a ſinguler doctrine & inſtructiō, which the diuell ſtraineth himſelf to darken, bring in doubt, & falſefie: yea & if it wer poſsible, vtterly to ouerthrow it. And therefore wee for our partes ought ſo much the more awakē our dull ſences, to imprint in our memories that which is here cō teined, & the rather incited therunto by reaſon of the ſolemne oath that God was willing to pronounce. For, as if we hauehave alreadie ſaid, it was not without cauſe that he ſoſwore by his name. But it was to the ende, infallibly to confirme our faith, that we ſhould not doubt but that, whatſoeuer is requiſite for our righteouſneſſe, peace, and defenſe, leadeth vsus vntounto the kingdome of heauen, through Ieſus Chriſt his onelyonly ſonne. And this is it that wee are heereby to learne. Hee ſaith anon after, THAT MELCHISEDECH BLESSED ABRAM, becauſe hee was the Prieſt of the high God. This bleſsing importeth a ſuperioritie, as the Apoſtle very well aduertiſeth vsus, when as hee ſaith,Hebr. 7.7 That the better bleſſeth the leſſe. And therefore in the qualitie of a prieſt Abram muſt needes be inferiour to Melchiſedech. And yet it is ſaid, that Abram was the father and head of the church: and therfore we muſt needes conclude, that Melchiſedech repreſented a greater perſon then any mortall man could be. And this was it that made many of the Fathers imagine him to bee an Angell: but thoſe are verie fooliſh & mere toyiſh inuentions. For, when he is called the Prieſt of the liuing God, no doubt of it hee was knowne to be a man in the country, and alſo King of Salem. And this is as great a mockery: for put the caſe it had ben an Angell, yet ſhould he not hauehave bin greater then Abrā in this generall paternitie of the whole church. And therefore we muſt come backe vntounto this: which is, that although Melchiſedech was a mortall man, yet ſurpaſſed hee in dignitie the Angels of heauen, by reaſon of his prieſthood: not as of himſelfe, but hy reaſon of him whoſe figure he beare: as Dauid was far greater then all the Angels, when it was ſaid of him, Thou art my ſonne, Pſal. 2.7. Hebr. 2.….this daie hauehave I begotten thee. This was not ſpokē ſaith the Apoſtle, of any Angel: and yet was Dauid a wretched ſinner, the ſonne of Adam, euen as well as any of the reſt. And how then is it here, that he is ſo highly exalted, as that the Angels are made inferiors vntounto him? It is becauſe that this figure repreſented the maieſtie of the ſonne of God, & not the perſon of Dauid alone. Wee muſt then come to this point, that Melchiſidech could not bee aboue Abram, but in regarde of the truth which he figured. And therefore wee muſt conclude, that Ieſus Chriſt was euen then declared, to the end that the beliefe of the faithfull might bee altogither grounded on him: becauſe there was none other ſaluation giuen vnderunder heauen from the beginning, but the ſame which is at this daie reuealed vntounto vsus in the Goſpell. Now, it is true that there is a common kinde of bleſsing. For, to bleſſe, is oftentimes taken in the holie ſcripture, for to praie: as hereafter wee ſhall ſee, that one common man, bleſſeth another ſaying, God bleſſe thee: as when we ſalute one another, they are bleſſings, this is the common phraſe of the holie ſcriptures. But there is a ſinguler bleſsing which is reſerued for the prieſtes. And therefore marke, why it is ſo often ſaide in the lawe, The prieſtes which bleſse the people in the name of God, that is to ſay, which hauehave that authoritie giuen them thereto. And the ſame forme hath been deliuered vntounto vsus in the ſixt Chapter of Numbers, where it is ſaid:Num. 6.23.24.25 26. Luk. 1.24.50. Thus ſhall the prieſtes bleſse my people, The Lord bleſse you and keepe you, the Lorde make his face to ſhine vponupon you. And againe, The Lord be fauourable vntounto you: and grant you his peace. Thus wee ſee what a form the Lord hath ſet downe in his church. And for this cauſe alſo it is ſaid, when as Ieſus Chriſt aſcended into heauen, that he lifted vp his handes ouer his Apoſtles, as the prieſtes did: to the end to accompliſh the figures of the lawe, in bleſsing his Diſciples. This then is the bleſsing which is heere ſpoken of.Hebr. 7.7. And marke why the Apoſtle reaſonneth not without cauſe, that it muſt needs be that Melchiſedech in this qualitie was farre more excellent then Abram, becauſe hee bleſſed him. And yet is Abram the father of the whole Church. We are therfore to conclude, that our Sauiour Chriſt hath a farre greater maieſtie then any earthly maieſtie hath or can hauehave, and that in the perſon of the Mediator. Wherefore all power and dignitie muſt bee ſubiect vntounto him and regard him, and both great and ſmall muſt acknowledge and confeſſe that God his father hath giuen vntounto him the chiefe aucthoritie euen in this humane nature of his, and eueryevery knee muſt how and kneele vntounto him. Thus we ſee how theſe wordes of S. Paul in his Epiſtle to the Philippians, are to be vnderſtood.Philip▪ 2.9.10. And this is it which we are to remember. It remaineth now that wee apply theſe wordes to our own vſe & benefit, that is, we muſt not doubt but that Melchiſedech bleſſed Abram in a figure, euen as at this daye our Lorde Ieſus Chriſt, who is the euerlaſting Prieſt, bleſſeth vsus in the name of God his Father. For this praier which is here ſet downe is not in vain, but muſt needes bee effectuall: becauſe wee know that it could not bee otherwiſe choſen but that he muſt needs be heard. Let vsus therfore conclude, that ſo long as wee put our truſt in Ieſus Chriſt, wee hauehave him for our Aduocate towards God his Father: And although we are curſed in Adam, and do daily bring a new curſe vponupon our heads through our ſins & tranſgreſsions: yet notwithſtanding the ſame ſhall hereby be blotted out & prepared, in that our lord Ieſus chriſt vouchſafeth in deed & in truth, to take vponupon him the office to bleſſe vsus. We ſee alſo the praier which he once made in ye goſpel after S. Iohn, in this maner. Holy father I do not onelyonly pray here vntounto thee for theſe (to wit, Ioh. 17.20 21.for ye eleuē apoſtles and Diſciples which he had choſen vntounto himſelf) But I pray alſo for all thoſe which ſhall belieue in my name through their preaching, that they may all be one in me, as I am one in thee, and that wee may be all one. In this ſort did our ſauiour Ieſus Chriſt pronounce theſe words out of his owne month: to wit, that he praid not for his Diſciples alone, which were of his own company, but alſo for as many as belieue in him through their preaching. Let vsus heere then learne, that when ſoeuer wee ſhall imbrace the doctrine of the Ghoſpell in true obedience, that wee be ſurely perſuaded that the ſonne of God is giuen to vsus for our ſouereign and onelyonly good. Thus we ſee how powerfull his praier will alwaies be: for it is needleſſe for him to beginne the ſame at euening, at morne, & euerie day. For it is ſufficient that he hath ſealed it with his blood, and by that onelyonly and euerlaſting ſacrifice which hee offered vp once for all. For, wee are aſſured to hauehave our praiers heard, when as we pray vntounto God in the name of our lord Ieſus Chriſt. For, our praiers ſhuld ſtink, yea & infect the aire, if wee conſidered what God is, and afterward conſidered what wee our ſelues are. Howbeit our praiers are made holy through the prieſtly bleſsing of our Lord and Sauiour Ieſus Chriſt, vntounto whom we muſt looke that wee might bee partakers of all his benefites. Thus we ſee in ſumme, how we are to applie this ſaying of Moſes vntounto our benefite, and the building vp of our faith, where it is ſaid, That Abram the father of the faithfull was bleſſed. We ſee herein, that Abram as of him ſelfe was accurſed, ſith hee was faine to borrow the prieſtly bleſsing. And Melchiſedech alſo right well knew, that there is nothing in vsus but miſerie and wretchednes, and that it is God that muſt bleſſe vsus, and that we muſt imbrace it with all humilitie, if wee will enioy the benefite that is brought vntounto vsus by our Lord Ieſus Chriſt, and which hee daily offreth vntounto vsus by the preaching of the Goſpell. Now hereupon, Moſes reciteth the bleſſing of Melchiſedech, BLESSED ART THOV ABRAM, ſaith he, OF GOD MOST HIGH, posſeſſer of heauen and earth, And bleſsed bee the moſt high God that hath deliuered thine enemies into thy hand: hee bleſſed Abram in the name of God, as wee hauehave alreadie alledged out of the law. Wee muſt not heere vnderſtand, that when the prieſtes hauehave the office to bliſſe, that it proceedeth as from their owne authoritie, and that God hath reſigned his office ouer vntounto them, and his honour and praiſe to be thereby ſo much leſſened. For when God worketh by his Miniſters, yet loſeth hee thereby no part of his dignitie, neither is his power therby by anie whit obſcured, or yet anie thing of that which he giueth taken from him. But it pleaſeth him to vſe theſe means with this cō dition, that men ſhould alwaies come againe vntounto him, & not draw any one drop of good from any other fountain then frō that ſpring head. Here we ſee namely why it is ſaid, Bleſſed art thou Abram of God moſt high: as if Melchiſedech ſhould hauehave ſaid: that he is nothing of himſelf, nor can do any thing as of himſelf. But ſeeing that God had called him to ſerue him, that he ſhould alſo call vponupon him, & teſtifie likewiſe his name vntounto Abram. We ſee then, that it is the office of Ieſus Chriſt to bleſſe, that is to ſay, to make vsus agreeable vntounto God, to blot out all the iniquitie that is in vsus. But this muſt conduct vsus to God a great deale hier: that is, vntounto the ineſtimable louelove of God the Father,Rom. 8.32. who ſpared not his onelie ſon, but deliuered him to death for vsus. When the principall cauſe of our ſaluation is ſhewed vntounto vsus, the ſcripture ſetteth before vsus the louelove of God:Ioh. 3.16. God then ſo loued the world, as that he ſpared not his onelyonly ſonne. Thus wee ſee how wee are bleſſed by the prieſtly power of this Sonne of GOD. Howbeit, the Father notwithſtanding calleth vsus vntounto him, that wee might honour him, and acknowledge ſo great a benefite that it hath pleaſed him to beſtow vppon vsus, euen through that ſpring-head.
To be ſhort, we ſee here, that all the good which wee are to deſire and hope for, commeth from God alone, from whome alone we muſt looke to receiue and hauehave the ſame. Euerie man deſireth to liue eaſily and pleaſantly, and to hauehave whatſoeuer he thinketh to bee fit for him. And this is a wiſh which is common both with the good and the bad. But fewe there are that ſeeke for their felicitie in God. They deſire all to bee happie and bleſſed: and yet they make no account of him from whome all bleſſednes and felicitie proceedeth. And this kinde of dealing is like vntounto a man which were ſo meruellous thirſtie, and feeble as that he were readie to giuegive vp the ghoſt withall, and another ſhould come vntounto him and ſay, Behold here is a verie fine ſpring of water, and yet hee would not once vouchſafe to drinke of it: and ſhould hauehave there alſo water and wine, and yet would not once come neere to taſte of the ſame. Euen ſo fareth it with ſuch as deſire and couet to vnderſtand whatſoeuer commeth into their ſaid braines, and which they alſo knowe to bee meete and requiſite for them, and yet notwithſtandyng doo contemne GOD, and will in no wiſe come neere him. Let vsus then learne, that as often as we deſire to hauehave either for our ſoules our bodies that which is to be wiſhed, to begin at this end, that God is merciful vntounto vsus, and doth ſo receiue vsus to his merciemercy, as that wee may approach and hauehave enterance vntounto him, and may be ſo ſatisfied with his benefites as may bee profitable for our ſaluation. Thus then wee ſee what it is that wee are to obſerue by this ſaying: That Abram is bleſſed, euen of the moſt high God. After this, Melchiſedech addeth a bleſsing, in that God had giuē victory vntounto our father Abram. AND BLESSED (ſaith hee) BE THE LIVING GOD THAT HATH DELIVERED THINE ENEMIFS INTO THINE HAND. By this we are admoniſhed, alwaies to ioyne praiſe and thankeſgiuing vntounto God, with the petitions and ſupplications which we make vntounto him, as S. Paul alſo ſheweth vntounto vsus in his Epiſtle to the Philippians,Philip. 4.6. when hee ſaith: Let your deſires and petitions be manifest to God. That is to ſay, bite not vponupon the bit ſaith hee, as the infidels do, when as they ſee this thing were good and fit for mee. They complaine. But wherefore? Their hearts are euen cloſed vp, and neuer come vntounto GOD to craue at his hands the things which they want. And therfore the Apoſtle ſaith in that place, Poure put your petitions, thoughts, and deſires before God: that is to ſay, whē you know your ſelues to want this thing and that: ſeeke for the benefite where it is, and there you may finde it, to wit, in God: Let your praiers, ſupplications, and thankeſgiuings, ſhewe that you are before God: & when you hauehave praied as I hauehave before ſaid: Let your thankeſgiuing bee conioyned with your petitions. For, if we pray murmuringly, & with a grieued and diſcontented minde, that is to blaſpheme his holie name. And therefore our praiers muſt be a ſacrifice of a ſweet ſmelling ſauour. For we do him great wrong and iniurie when as we will make him to ſubmit him ſelfe and be ſubiect to our appetites, and not be contented with his fauour and grace. We ſee then why we ought to be roundly admoniſhed, as often as we pray vntounto God, to render vntounto him alſo praiſe and thanks, & yeeld our ſelues wholly to his will, and acknowledge and confeſſe, all the benefits which we hauehave receiued at his hands: as in the Pſalme it is ſaid: Call vponupon me in the day of thy trouble, Pſal. 50.and I will heare thee … and thou ſhalt praiſe and glorifie me. And after this ſort, wee ſee howe Melchiſedech doth here the like as touching Abram. Now, that we may the more familyarly comprehend this matter, we are to note, that our praiers are to hauehave regard as wel vntounto the time paſt, as vntounto the time to come, & for the time paſt, to confeſſe vntounto God the benefits which we hauehave alreadie receiued of him: and for the time to come, to craue of his maieſtie, that it would pleaſe him to continue and perſeuere the ſame his merciemercy vntounto vsus as he hath begun, euen vntounto the end. Now we are here eſpecially to note this one thing: that althogh Abram was ſo mightily aduanced, as to be made the father of the faithfull, to be bleſſed of God with all vertues, and to hauehave a moſt excellent ſpirit of faith: yet Melchiſedech neuertheles told him that hee was continually to go forward and increaſe from grace to grace vntounto the ende, and daily hauehave recourſe vntounto God to call vppon him. For, when he bleſſed him, he read him eftſoones a leſſon, which hee was well to looke vntounto, and to practiſe the ſame alſo all the daies of his life. If it behoued then Abram, continually to call vponupon God, what graces ſoeuer he had receiued, and how honourable ſoeuer he was, and yet notwithſtanding muſt alwaies bee exerciſed in praiers and ſupplications: what then ſhall become of vsus that are ſo far inferiour vntounto him in all theſe things? Thus then wee ſee, why I hauehave ſaid that our praiers ſhould hauehave reſpect vntounto the time to come, ſeeing wee hauehave alwaies need of God his helpe, to hauehave merciemercy vponupon vsus, and heale vsus, and more and more to encreaſe his graces in vsus. And beſides, theſe praiers of ours muſt hauehave regard vntounto the times paſt, concerning our giuing; of thanks and praiſes vntounto him for the ſame: that is, we muſt proteſt that whatſoeuer good wee hauehave commeth from him: and bee ſo contented as that although wee ſhould be neuer ſo much vexed and grieued: yet muſt we ſtill reioyce, forſomuch as we hauehave knowne and proued him to bee a father vntounto vsus, and hath alſo ſhewed himſelfe to bee ſuch a one in deed, by reaſon of the benefites which hee hath heeretofore beſtowed vppon vsus. And this is it which wee are heere to obſerue. As concerning the words of Melchiſedech, BLESSED BE GOD WHICH HATH DELIVERED THINE ENEMIES INTO THINE HAND. The ſame telleth vsus that all victorie commeth from GOD. And alſo that Abram through his owne induſtrie, prowes, and valure, diſcomfite not the Kings of whome mention is made: but GOD whiche conducted him. True it is, that Abram ſurpriſed his enemies in the night, as wee hauehave heard, and hee did it becauſe hee was no expert man of warre: now to what ende ſerueth all this, ſaue onelyonly to ſhewe that it was GOD whiche gaue him that proſperous ſucceſſe? Wee ſee alſo, that although DAƲID had a ſtrong and mightie araie, and had valiant and renowmed ſouldiers, and himſelfe likewiſe an expert man of warre, beſides, that God had made him a king,Pſal 18.32.33. yet hee ſaith: That it was God that had giuen him the feet of an Hart, that it was he that had aduanced him, and ſo ſtrengthened him, as that he brake in ſunder the barres of braſſe, & that it was he that had ouerthrowne his enemie. Dauid then proteſteth that there was nothing in him as of himſelfe that got him all his victories. Seeing then that Dauid who in the iudgement of men had the means to diſcomfit his enemies, and yet confeſſeth without hipocriſie, that all was to be attributed vntounto God, and vntounto himſelfe, to the end, that his name might thereby bee glorified: what ſhall we then ſay Abram, who neuer in all his life followed the warres, neither yet euer knew, as a man would ſay, how to draw a ſword? And yet notwithſtanding, that hee ſhould vanquiſh ſuch a multitude of people, who were alreadie puffed vp with preſumption, by reaſon they had diſcomfited their enemies, and pilled and ſacked fiue Cities: and therefore we muſt needs conclude, that it was the Lord which did it. Now therefore how euer it is, wee are to gather from this place, that if wee lift vp but one of our fingers, we muſt confeſſe it to be God that conducteth vsus thereunto, to the end wee might not take vponupon vsus any thing with a preſumptuous arrogancy, as if we could do any thing of our ſelues, and were men of abilitie and great power. Let thoſe then which are to take in hand warres, or gouernments of common weales, or any other matters of importance, put themſelues into rhe hands of God, knowing that it is not without cauſe that hee is called the God of Hoſtes. And thus much for this point. Moreouer, wee are to apply this vntounto a ſecond vſe: which is concerning the ſpirituall power that is giuen vntounto vsus to ſurmount & ouercome Sathan, with all, and whatſoeuer is againſt our ſaluation: We fight not (faith Paul) againſt fleſh & blood, but againſt principalities & powers in high places, & againſt the diuels which hauehave fiery dartes flying. Thus wee ſee how wee muſt bee exerciſed. Seeing then that the diuell is our principall enemie, and that the darts, ſwords, and all the meanes which he hath to hurt vsus, are ſpirituall, let vsus learne to call vponupon our God. For, what power hauehave we? Or what agilitie? And therefore it is God that muſt fight for vsus, and let vsus bee quiet & ſtil, and ſtand as if we had our hands bound behind vsus: and yet not ſo neither, but that we muſt do our endeuours: becauſe all the faithfull muſt valiantly fight againſt the luſtes of their fleſh: and yet muſt the power come from aboue, and they aduichilate all opinion of their free-will and ſtrength, which is the drunkennes of Popery, when as they proudly lift themſelues vp againſt GOD. To bee ſhort, wee muſt therefore (I ſay) acknowledge that we can do nothing as of our ſelues, neither as concerning our bodies or yet our ſoules. But ſeeing that God hath taken the charge vponupon him to conduct vsus: let vsus vnderſtand and bee fullie perſwaded, that hee hath ſtrength inough for vsus, and that wee can doo nothing without him, and yet are able to do all things by him and through him.
Let vsus now proſtrate our ſelues and fall downe before the maieſtie of our good God, in acknowledging our oftences, beſeechyng him to touch vsus daily more and more with ſuch repentance, as that wee may groane to obtaine forgiuenes of all our iniquities which make vsus indebted ynto him: & ſeeke after him by that meane which he hath eſtabluſhed vsus in: that is, by the meane of our Lord and Sauiour Ieſus Chriſt, knowing that ſith wee are reconciled by his death and paſsion, that God will not leaue vsus, but accept vsus for his welbeloued children, although wee bee miſerable wretched creatures, full of ſinne and iniquitie. Morcouer, that it would pleaſe him by his holy ſpirit ſo to ſtreng then vsus, as that wee may feele that the principall power and dominion was not giuen in vaine vntounto our Lord and Sauiour Ieſus Chriſt, for ſo much as he hath enriched vsus with ſpirituall bleſsings, of which in our owne nature we are altogither bare. That he will not onelyonly ſhew vsus this fauour, but vntounto all other people alſo, &c.