Sermon on the History of Melchizedek, Sermon 1
THE FIRST SERMON of the Hiſtorie of Melchiſedech: wherin is alſo handled the deliuerance of Lot, done by Abram.
Gen. Cap. 14.
13 Then came one that had eſcaped, and tolde Abram the Hebrew which dwelt in the plain of Mamre the Amorite, brother of Eſhcol, and brother of Aner: who were confederate with Abram.
14 When Abram heard that his brother was taken, hee brought foorth of them that were borne and brought vp in his houſe, three hundreth and eighteene, and purſued them vntounto Dan.
15 Then he and his ſeruants diuided themſelues againſt them by night, and ſmote them and purſued them vntounto Hobah, which is on the left ſide of Damaſcus.
16 And he recouered all the ſubſtance. &c.
WE are to proceed in the hiſtorie which yeſterday we began with all concerning Lots deliuerance. And firſt wee may behold the great goodnes & fauour of God towards Abram, in giuing him the meane for the reſcuing of him. And mark why Moſes eſpecially ſaith (That one which had eſcaped, came vntounto Abram the Hebrewe) True it is, that this word is not ſpoken by way of reproach: For the Tribe of Eber was there ſo called: And Eber, was deſcended of Sem (as heretofore wee hauehave declared) ſo that now God had ſeperated Abram in ſuch ſort, as that he ſhould not be tainted or polluted amongſt the Cananites. Neuertheles how euer it is, Moſes gaue him this title, as if hee ſhould hauehave ſaid, Thou art but a ſtraunger & a new come ghueſt in the land of Canaan. And beſides, no maruell though there was no account made of him, ſith he had neither kinsfolkes nor yet friendes there. And yet for all that, God graunted him ſuch fauour and priuiledge, as that when time and place ſerued, hee was aduertiſed of the euill that was betide his Nephew that he might helpe to reſcue him. Now Moſes addeth, that hee was in league with ſome of his neighbours. And yet we ſee that he was not long before driuen to wander from place to place, this way and that, by reaſon he was eueryevery where diſcurteouſly entreated: for where euer hee came, he was ſtill driuen to the worſt. In verie deed, God had commanded him to tread ouer the land far and neere, to trie him, howbeit, he was before that driuen of neceſsitie to do it. Now there is no doubt but that his vertues had gotten him ſuch credit and authoritie, as that hee was accepted amongſt thē, yea euen the chiefeſt men of that country made account of him as of their friend, and allianced with him to ioine togither one with another. And yet this is certaine, that al the vertues in the world cannot ſomtimes afford a man any ſuch good turne: except theſe two things cōcurre togither with thē: The one is, that they which behaue themſelues iuſtly & ſoundly: will firſt conforme their liues according to the preſcript rule of the word of God, and ſo long as they ſerue God, they will alſo ſhew an humane affection vntounto their neighbours, and thereby redeeme vntounto themſelues many times, peace, and ſtaie the mallice of thoſe which otherwiſe would be readie to grieue & vex them. And in verie deed,1 Pet. 2.19.20. Saint Peter in handling of this argument, when as hee exhorteth, ſeruants to well doing, and to ſerue thoſe whome they are bounde to ſerue, ſaith: That they may thereby obtaine ſuch fauour as not to be ſtriken nor hardly dealt withall. Howbeeit (ſaith hee) how euer it is, If you endure griefe, and ſuffer wrong for well doing, and yet by the testimonie of your owne conſciences, ye take it patiently, then are you worthie of thankes before God. And this is it that we are here in this place to note. Now the ſecond is, That God bleſſeth all thoſe which ſo iuſtly walke, and mollifieth the hearts of men towards them. When then we heare it here ſaid, That Abram had ſome to ioyne with him, no doubt of it, it may eaſily bee ſeene, that they were ſuch as before time no whitliked of him, or els ſuch kinde of men as ſought to liue riotouſly and vponupon the ſpoile: for in verie deed ſuch men were inclinable inough to ioyne with him. Howbeit, to ſaie the truth, this alliance of theirs was to continue but onelyonly for a time. For it is certaine, that Abram would neuer conuerſe with thoſe whome God had alreadie condemned, although he ſtaied their execution: and it had been alſo contrarie to the promiſe. And therefore Abram ſtood alwaies vponupon a ſure ground, becauſe he would not leſſen the bleſsing promiſed vntounto him. Neuertheles, how euer it was, yet did he neuer refuſe to allye himſelfe with them, becauſe he might therby hauehave been peaceably, and not bee as it were a praie and ſpoile amongſt them, whereby we are admoniſhed, as I hauehave alreadie ſaid, ſo to conuerſe with men, yea although they ſhould be as it were ſharpe prickes to pricke vsus, deſpitefully to entreat vsus, and maliciouſly and hardly to deale with vsus, yet ſhould we yeeld vntounto it, becauſe they might perceiue that we deſired nothing but peace, & the procuring of their welfare. And although they went about by all meanes poſsible to hurt, and iniuriouſly handle vsus: yet notwithſtanding ſhould wee ſtil reſt in this hope, that God would change their curſed and venimous hearts, or els ſo bridle them, as that although wee were as ſheep amongſt a ſort of rauening wolues, yet that wee ſhall bee garded and warranted by the hand of this heauenly ſhepheard. Thus we ſee what wee are hereby to learne. Now the cauſe of the warre is eftſoones ſet down vntounto vsus, in that Abram ſeeing his kinſman taken priſoner, tooke armes vponupon him. They had long before that, giuen him many occaſions to fall out with them: and yet all the damage they had done him, and all the loſſe that hee had receiued at their handes, could neuer induce him to make warre. Hee beare all thoſe things patiently: but the only captiuitie of his Nephew moued him therunto. Here a queſtion might be asked, whether it was lawfull for Abram to take Armes vponupon him yea or no: for although (as wee ſay in common prouerbe) that blood cannot lye, and that he might hauehave ſuch an affection to recouer his Nephew, as that it could not be imputed to him as a fault: yet neuertheles …e muſt hold this for a generall rule: That it is not lawfull for any man whatſoeuer, to take Armes vponupon him.Ro. 13.4. For it is God alone that muſt do that. It is hee (as S. Paul ſaith) which armeth Kings & Princes. And when hee ſaith, That it is they that hauehave the right and ſuperioritie to puniſh the wicked, he ſaith, Behold why they carrie the ſword, It is not becauſe they ſhould vſurpe it at their pleaſure, and do with it as it pleaſeth other men. God then muſt bee the Authour thereof. Thus you ſee why I hauehave ſaid, that no man may vſe force and violence, without he receiue the ſame from him to whome it belongeth. And therefore there are none but Kinges, Princes, and Magiſtrates, that may take Armes vponupon them, and with whome men may ioyne themſelues. And this is a point vpō which we muſt ſurely ground our ſelues and ſtand vponupon: For, what a thing were it for euerie man to take the fieldes when anie wrong were done him. Without doubt that were to bring an horrible confuſion euerie where. Moreouer, Saint Paul, to keepe vsus within compaſſe,Ro. 12.19 and to exhort vsus vntounto patience, alledgeth that ſaying of Moſes in his Canticle,Deu. 32.35. Vengeance is mine, ſaith the Lord. Whereupon he concludeth, that wee muſt giuegive place to wrath and anger. God taketh this office of reuenge vntounto himſelfe, if there be any extremitie and wrong committed, becauſe it is his office to puniſh the ſame: now then, if eueryevery man ſhall take this vponupon him, and that eueryevery priuate man ſhall thruſt himſelfe in, to be reuenged, no doubt of it that man robbeth God of his honour and right, as if hee would exclude him quite and cleane out of all. To the end then that we giuegive place vntounto ire: that is to ſay, if wee will hauehave God to ſhewe himſelfe to bee our protectour and defender, and bee aduenged of our enemies, and take our warres in hand, wee ought all bee quiet and peaceable. For, he that ſhall arme himſelfe, robbeth God as I hauehave alreadie ſaide, of the iuriſdiction which hee giueth to himſelfe for the defenſe of his. To be ſhort, priuate perſons ought not only ro abſtaine from all kinde or violence, but alſo are to hauehave a quiet and peaceable minde to ſuffer, when ſoeuer it ſhall pleaſe God to humble them. And in the meane while,1. Pet. 4.19. (as Saint Peter exhorteth vsus) wee are to recommend both our ſoules and liues to him, who is both the protector and owner of them. And yet neuertheles we ſee here how Abram was approoued (for Melchiſedech in bleſsing him ſaith, That the victorie which God had giuen him was guided by him) althogh he was but a priuat mā, for he was neither king nor prince: but dwelt in the lād of duplicate page duplicate page Canaan as a ſtraunger. Howbeit, heere is one thing firſt of all to be noted of vsus, that hee had been alreadie conſtituted and ordeined to be Lord and maiſter of this countrie. And although the poſſeſsion thereof was not as yet giuen him, yet for all that, the right and title thereof belonged vntounto him. For God had pronounced it by his owne mouth, ſaying, Behold this land is thine and to thy poſteritie. Deu. 12.7 & 13.15.And therefore Abram is not to bee accounted of as of the reſt, ſeeing that God himſelfe had teſtified vntounto him that he gaue him the poſſeſsion of this land, although he preſently enioyed it not. Now then we muſt looke into the difference that is betweene Abram and others. For if any man ſhall reply and ſay, that it is not inough that hee was the right owner of it in ſucceſsiō of time: yet are we hereupon to note: That the example which we here read, is like vntounto the example of Moſes. Exo. 2.12.For, when as Moſes ſlue the Egyptian, yet was not the time of the redemption of the people as then come. For it was fortie yeares after: & yet notwithſtanding Moſes forbeare not to execute with the ſword: neither can it be ſaid that it was raſhly and fooliſhly done, becauſe God approued the fact.Act. 7.25. And S. Stephen namely reciteth, That Moſes thought that his brethrē had knowne that God had ordeined him thereunto, and had appointed him that office. And therefore Moſes thereby declared that he thruſt not in himſelfe into that action as of himſelfe. And in verie deed,Exo. 3.1…. and 13. Exo. 4.1. Ex. 10.13. fortie yeares after when God called him, hee diſabled himſelfe, & vſed al the reaſons & ſhifts that poſsibly he could to auoid himſelfe out of that Commiſsion. Wherein hee ſhewed that he had not done that act vpō any foolehardines: And God himſelfe alſo therein declared, that he had reſerued his ſeruant, in making him commit that act alone, to imploy him afterward when time ſhould ſerue, in matters of greater importance. And therfore God might for once, giuegive leaue and libertie vntounto his ſeruant Abram, to exerciſe the force of the ſword, although he was not as yet put in poſſeſsion of the land which he had promiſed him. And beſides, we are alſo to note, that God giueth oftentimes ſingular motions vntounto his ſeruants, which wee muſt not draw vntounto our ſelues to follow. Wherof we hauehave a moſt excellent glaſſe to looke into in the booke of the Iudges: for, whereas that booke ſpeaketh of certaine men whom God had ſtirred vp to aide his people, the ſame are ſo many teſtimonies vntounto vsus, to ſhew that we ſhould not thinke, that there is alwaies an aſſured & certaine election, when any one man ſhuld be armed, with the ſword and with authoritie. Did Gedeon know certainly that hee was choſen? no ſurely he did not. Neither yet Sampſon nor any of the reſt. I ſhall not need to recite three or foure of them: for as I hauehave already ſaid, as many as there are ſpoken of, were choſen of God, and yet they themſelues knew it not. We ſee how Gedeon doubted & was in great perplexitie: and therfore wold hauehave God giuegive him a manifeſt token of his vocation & calling: and a man would hauehave thought, that when he had obteined the thing which he craued, that it ſhould hauehave redoubled his courage: and yet it fell not ſo out with him. For we ſee that he was very timerous. And yet God had ſo choſen & appointed him for the deliuerance of the people, as that with 300. men he diſcomfited a great number, yea euen a great & mighty army. And yet all that which is here recited vntounto vsus, is not for vsus to make a generall rule thereof. For it were a mockerie and a fooliſh argument for vsus thus to reaſon. See how God hath redeemed his Church from the tyrannie of the wicked and infidelles, by the handes of Iepththe, Iudg. 11.33. Iudg. 13.14.15.16. and 7.Sampſon, and Gedeon, and ſuch like. And therefore when wee ſee the children of God vniuſtly oppreſſed, that it ſhall bee lawfull for vsus to take Armes vppon vsus to aide them: Now, this were too too horned an argument. For it were meete that wee ſhould hauehave the ſpirit of thoſe whome we pretend to hauehave, that is to ſaie, That wee ſhould bee aſſured that God hath alſo called vsus thereto. And why? becauſe as I hauehave alreadie ſaide, they had their particular motions, as if they had beene priuiledged thereunto by a publicke lawe. And wee are in all thinges to note, that when God worketh extraordinarily, being grounded vppon his word, that priuiledge is not of vsus to bee vſurped. For it is the Office of a King or Councell, to graunt a priuiledge to anie, neyther is it for mee to knowe the reaſon why hee doth ſo: for if I ſhall doo the lyke that hee doeth which is priuiledged: I ſhall ioyne my ſelfe with him that would ſeperate himſelfe from the common order. For wee muſt leaue the authoritie of Kings and Magiſtrates to do whatſoeuer they know to bee beſt for the common weale: and it is great reaſon wee ſhould do ſo. And therefore ſo often as we ſhall ſee God minded to remember the redemption and deliueraunce of his Church by ſuch as he hath ordeined to be as it were miniſters of his own preparing, we muſt vnderſtand, theſe to be ſingular acts paſt frō his own hād, & thoſe men to be choſen by him: and armed alſo by his authority and power, But to ſay, that euerie man may take vppon him to do as much, the ſame would bring, as I hauehave already ſaid, horrible confuſion. Thus we ſee what we hauehave to learne as concerning that matter which is here recited vntounto vsus of Abram. To wit, that God had alreadie giuen him a token, that he had not in vaine conſtituted him lord & maiſter of the country of Canaan. And beſides, he gaue him alſo a litle taſte that his ſucceſſours ſhould enter the land: and that whatſoeuer forces ſhould come againſt them, yet that they ſhould no way let them from conquering the whole land. And although the Army of thoſe kings of whom we yeſterday ſpake, was not paſſing thirtie or fortie thouſand, yet neuertheles Abram had onlye but thoſe of his houſhold, which were but 300. and 18. men. Now for any man to ſay that they were experimented ſouldiers, were a verie mockerie: becauſe Abram was neuer brought vp in the warres, he knew not which way to handle either ſword or Target. And it is ſo far of for him to be the more confident & bold by reaſon of thoſe confederates that came with him, as that it was an occaſion to make him the more afraid. For they might hauehave alledged and ſaid thus, Why this ſame ſtranger goeth about to hauehave all our throtes cut. For do we not here ſee four victorious kings which hauehave ſpoiled Sodome & Ghomorre, and all their neighbour Cities about them, and ſhall we thinke to do any good to ſet vponupon them? ſurely in ſo doing, we ſhall as it were caſt our ſelues wittingly and willingly away. And therefore Abram ſeeing himſelfe thus diſtreſſed, ſhould in the common opinion of man, rather deſiſt and liue in peace. Now at the firſt ſight, it ſhould ſeeme to be a great folly for him to take the war vponupon him with CCC. and xviii. men, and himſelfe being a ſilly old man, become their Captain: he that neuer knew what either warre or battaile meant, as we hauehave alreadie ſaid, & yet wold hazard the caſting of himſelfe away ſo fondly. And therefore we are the more earneſtly to obſerue that which I hauehave alreadie touched: to wit, that God would thereby ſhew him, that when he entended to put his ſucceſſours in poſſeſsion of the land, that it was an eaſie matter for him to do it, by reaſon of that noble victory which he had giuen him, a thing not to hauehave been belieued, if a man would hauehave iudged therof according to humane reaſon. Here we ſee in ſumme, what we are to learne as touching this point where it is ſaid, That Abram armed his houſhold meney. We ſee by this, with what wiſdome God endued him, although hee had neuer been trained in the wars, neither yet acquainted with any ſtratagemmes or warlike pollicies, whatſoeuer: and yet notwithſtanding we ſee that he ſurprized his enimies, charging them ſodeinly in the night, yea euen then when they thought themſelues moſt ſafe and ſure being throughly fraught with good meats & ſtrong drinks: and ſolacing themſelues with the ioy of the ſpoile of Sodome and Ghomorre. Now we know that after ſuch victories there is much ryot and filthines committed. And yet Abram had ſo much cunning as to ſurprize his enimies: although in very deed, the former victories which his enimies had obteined, had bin inough greatly to hauehave danted him. And againe, his ſo ſodein and ſpeedie comming muſt needes bring with it a great to doo and tumult: had not God by his holie ſpirite gouerned the ſame. By this wee are to vnderſtand, that GOD would needes take this matter in hand by him: and not onelyonly for Lots ſake, but alſo becauſe hee ſhould know, that the proraiſe of GOD was neither vaine nor friuolous, when as hee had giuen him the dominion and ſuperioritie ouer the whole lande of Canaan. And this is that in ſumme which hereby we are to learne.
It followeth after (that the King of Sodome came vntounto him) which is to magnifie the great fauour and grace that God beare vntounto Abram. For, wee hauehave alreadie alledged the ſaying of Ezechiel, Ezec. 16.49.where it is ſaid, That the Sodomites were extreemly proude, which was the verie ſpring head of all the enormities that prouoked the vengeance of God, vtterly to roote them out. Now how proude ſoeuer the King of Sodome was, yet was hee glad to come and doo homage to Abram, becauſe hee knew that both his life and all his Country were due to him.
Heereby then wee ſee, that it was God whiche had the direction in this matter, and bleſſed his ſeruaunt Abram. True it is, that it had been much better for him not to hauehave gone out of his Tent to the hazardyng of him ſelfe ſo daungerouſlie: But it was GOD that ſtretched out his hand vntounto him, becauſe he would hauehave him knowe by experience, his power and aide in the matter. This conſequently, greatlie profited Abram: For if hee had tarried in his houſe without vnderſtandyng the lyke defenſe of GOD, without all doubt hee had neuer beene ſo rightlye confirmed as afterwad he was. And therefore wee ſee, that when GOD ſendeth vsus anye afflictions, although at the firſt they bee neuer ſo harde and greeuous, yet for all that, in the ende, the iſſue of them is profitable and beneficiall to our good.Ro. 1.2.4. Eſai. 49.24. For, as S. Paul ſaith, Patience engendreth triall. To the end we might effectually know, that it is God which hath ſuccoured vsus: and when we once know that, we might more & more be confirmed to truſt in him. And hope neuer maketh vsus aſhamed: for, whoſoeuer ſhall hauehave recourſe to God, ſhall neuer be confounded. And therefore wee ſee, that we can neuer reſt quiet and bee peaceable, vntil ſuch time as God ſheweth vsus why he hath afflicted vsus, and that in the meane while, he maketh vsus to feele that it is for our good, and ſo conſequently we hauehave occaſion to bleſſe him, and call vponupon him more aſſuredly. Thus we ſee what we are here to obſerue as concerning this point. Now where it is ſaid, that the king of Sodome came vntounto Abram, hee addeth anon after, (that Melchiſedech king of Shalem, offered alſo bread and wine.) And for as much as hee was the high Prieſt of God, that he bleſſed Abram: and that Abram gaue him the tythe of all the ſpoile. Here we ſee as notable an hiſtorie as anie is in all the holie ſcripture, and not only an hiſtorie, but ſuch a one alſo as is a liuely image to repreſent our Lord Ieſus Chriſt, as in the 110. Pſalme it is written. For, it is not without cauſe there ſet downe, That God had ſworne and would not repent him thereof, that he wold neuer breake the ſolemne oth which he had made. That is to ſaie, That Ieſus Christ is a Prieſt for euer after the order of Melchiſedech. If there were nothing els but the hiſtorie thereof, we ſee that Melchiſedech is called God his Prieſt: howbeit how euer it is, yet is he moſt like in eſtate and degree vntounto Abram, but wanteth a great peece of it. For, as wee ſhall heare after, Abram is called the father of all the faithfull and of the whole Church, and that all ſuch as are the children of God, muſt be his ſpirituall children. And therefore Melchiſedech in one reſpect muſt needes bee his inferiour. It is farre from the meaning of Moſes, to preferre him before Abram, as the Apoſtle verie rightly doth,Heb. 7.4.5.6.7. as hereafter we ſhall ſee. Some hauehave thought this to be Sem: but there is no likelihood of anie truth therin. For if it had been ſo, would Abram hauehave tarried ſo long before hee had ſeene the Patriarch Sem, of whome hee was deſcended? No doubt of it he would at the firſt hauehave gone vntounto him, & hauehave dwelt with him: for he was king of Salem. And in verie deed, Abram might very well hauehave ſheelded himſelfe vnderunder his protection, but bee wandred all the country ouer: and all that while there was no mention made of Melchiſedech. Moreouer, it was not without good cauſe noted of the Apoſtle, that Melchiſedech had neither father nor mother without beginning & without end, as if he had bin an immortall man immediatly deſcended from heuen, not but that Melchiſedech was a man: but the Apoſtle his meaning is to ſhew, that he is brought in as though he had neuer bin borne. For, no man knoweth who was his father, nor yet who was his mother: no man knoweth his kindred nor yet how he liued: and beſides, no man knoweth where hee died: and yet he is a prieſt of the liuing God. Neuertheles, he manifeſtly ſhewed himſelf, and eftſoones hid himſelfe, and was buried, but no man knoweth how nor when. Whereupon the Apoſtle ſheweth, that hee was a figure of our Lord Ieſus Chriſt, who although he be the euerlaſting ſonne of God, yet notwithſtāding he had no father after the common manner of men, becauſe his diuine eſſence is ſpirituall and eternall: and was alſo miraculouſly conceiued by the holy Ghoſt, beyond the order of nature. And although hee be dead, yet he liueth for euer: yea and hath obteined life for vsus, in that he died for vsus. And therfore he is without beginning & without end: without beginning, becauſe he is God eternall: and without end, becauſe we liue for euer in him, as it is ſaid by the Prophet Iſaiah, Who ſhall tel the line that ſhal come of him? The Church, by the vertue & power of our lord Ieſus Chriſt is immortal:Iſaiah. 53.8. & therfore by a far ſtrāger reaſon, muſt he needs be without end. But we wil hereafter hādle this more at large, & at this time briefly runs it ouer, to ſhew that it was not Sem. See thē why Dauid alſo eſpecially counteth the redeemer that ſhuld come, vntounto Melchiſedech. Howbeit, before we go any farther, wee are to note, that it was a wonderfull grace of God, that Melchiſedech could ſo purely keep himſelfe, conſidering that al the land at that time, was ful of idolatry: for Abrā his fathers houſe was a den of idols, as heretofore we hauehave ſaid, & as the holy Ghoſt witneſſeth vntounto vsus by the mouth of Ioſua. Ioſua 24.2.Seeing thē that al was ſo corrupted in the land of Chaldea, which was very nigh vntounto the place wher Noe dwelt, wher he had continually liued, that Sem & ſuch as he was were there alſo: ſeeing then that the diuel had peruerted and ſo fowly defiled the ſeruice of God, how is it poſsible that in the land of Canaan, where the people are wicked, where there is nothing but impiety, cōtempt of god, & rebelliō, where there is nothing but iniquitie, deceit, cruelty & violence, that yet there ſhould dwel a prieſt of the liuing God? By this we may ſee how God oftētimes hath his church, as a man wold ſay, raked vp in the aſhes, and in the iudgement of men not to be ſeene: but it ſufficeth that God knoweth it. Wherof wee hauehave heere a teſtimony in Melchiſedech. A man would hauehave thought that there had not beene at that time one man that worſhipped God ſincerely and ſimplie: For, ſeeing that the graundfather of Abram and all his kindred were giuen to diuelliſh errors, and ſerued Idols, what muſt we think of the reſt? A man would hauehave then iudged that the Church of God had been vtterly aboliſhed: but we may ſee, that he had reſerued a litle ſeed thereof, when as his will was, that Melchiſedech ſhould bee a Prieſt there, yea euen in ſuch a land as more exceeded in all iniquitie then any of the reſt. Let vsus then apply this to our owne vſe: for, this is a dangerous temptation for vsus to think that God hath no church in the world: for then it muſt fall out, that his promiſe is vaine & of none effect. And beſides, when a man thinketh himſelfe to be left alone, hee becommeth ſo careles and negligent, as that he falleth into diſpaire: as wee ſee how neerely Elye was drawne into it when as he ſaid, what ſhal become of this geare? For, they hauehave killed thy Prophets,1. Kings 19.10. hauehave ſet vp their Idols in euerie place, and my ſelfe am left alone. He was as it were like a poore diſmaid man, being readie to caſt himſelfe headlong into the bottomles pit of diſpaire. But what? God comforted him and ſaid vntounto him,1. Kings 19.18. That hee had as yet reſerued vntounto himſelfe ſeuen thouſand, that is to ſaie, a great number, that had not bowed their knee vntounto Baul. So then, as I hauehave alreadie ſaid, our faith ſhould bee maruellouſly ſhaken, yea vtterly ouerthrowne; If we ſhuld be perſuaded of this, that God had ſo forſaken the world, as that he had no Church left in it. And therefore let vsus learne, not to iudge by the outward ſight of the eye, whether there be a Church, or no: but let vsus rather reuounce our owne inſight: becauſe wee are aduertiſed, that God will many times hauehave a litle ſeed of it lie hidden: as the graines of corne are not ſeene ſo long as there lieth a great heape of ſtrawe vppon it, becauſe the graines are ſmall and few which are couered with it. Euen ſo it ſeemeth ſometimes, that all the faithfull ſeruants of God, are heere quite and cleane rooted out from the face of the earth: howbeit, the Lord hath incomprehenſible means for the vpholding of his: and hee muſt needs be continually worſhipped and ſerued, not that he doth looke for a great, glorious, and pompous multitude in his Church: but it may ſuffice vsus that hee knoweth who are his. And ſo let vsus depart from all iniquitie, that we might call aloude vponupon his name, & ioyne our ſelues with our brethren, although wee know them not: For that dependeth vppon God his adoption, when as hee witneſſeth vntounto vsus by his holie ſpirit, that hee hath a great number of faithfull ones, neither is it needfull that we know them. Wherefore it is his will and pleaſure that they ſhuld be diſperſed throughout the face of the whole earth, & hauehave no reputation before men: but be contemtable and deſpiſed perſons, and to be ſhort, to be no more knowne & eſteemed of, then if they laie troden vnderunder mēs feet. And thus much for this: & yet wee are to gather from this place ſome exhortation, which is, not to folow the multitude. For, Melchiſedech might hauehave fallen to idolatry as wel as the reſt, if he had had a regard to that which they did: for, there was nothing all there about, but a very polution of the ſeruice of God, & yet he continued in that which he knew to be good & iuſt, according to that which God had inſtructed him in. Neither was ther any law at that time writen: but God had giuen him ſo much knowledge, as wel by Noe, as by Sem, as was neceſſary to ſaluation. Now if ſo ſmal an inſtructiō as Melchiſedech had, conſtantly eſtabliſhed him in pure religion, how ſhall we be able to excuſe our ſelues, whē as god daily repreſenteth himſelfe vntounto our eares, that he hath ſet downe a law which ſheweth vsus how he wil be worſhipped & ſerued, hath giuen vsus prophets to explane it vntounto vsus, and hath giuen vsus alſo a ghoſpel, which is a trumpet to ſound not only into our eares, but alſo throughly to pearce both our thoughts & affections? when God then hath ſo many meanes to keep vsus within compaſſe to ſerue him purely & ſincerely, if we thē decline from the ſame, & be tranſported away by mē, & vnderunder a colour that we ſee ſuch a cuſtome beare ſway, that ſuch an abuſe ruleth & reigneth, & is receiued & accepted, and that we dwel & liue amōgſt infidels and idolaters: what a condemnation ſhall that be vntounto vsus, ſeeing that Melchiſedech ſo conſtantly & firmely perſiſted & ſtood ſoundly in his faith & beliefe? Let vsus therefore lift vp our eies vntounto God, hauehave our eares fixed as it were vntounto his word, & all our ſenſes attentiue, that we be neuer carried away, although we ſhuld be toſſed vp & downe here below as it were in the ſea, & driuen too and fto with windes and tempeſts: and that if there were a people that ſhould hold a religion, & that there ſhould be ſome great king that would hauehave them, thus & thus to gouern themſelues, yet let vsus learne to hold vsus alwaies vntounto our God alone, & that it is inogh for vsus, to bewar that we neuer decline from the way which he hath ſhewed vntounto vsus by his word: & that the bright ſhining light of the law & the ghoſpell be euer before vsus, & that we ſhal neuer erre, ſo long as we know God to be our guide & leader. Thus wee ſee what wee are to learne from the example of Melchiſedech. Let vsus now come to the text of Moſes: It is ſaid that Melchiſedech king of Salem, offered bread and wine, and was a prieſt of the liuing God, and bleſſed Abram. It is meete that this text bee reſolued: That Melceiſedech, inaſmuch as he was a king, receiued Abram, and gaue vntounto him bread and wine for the refreſhing of his people: and being by qualitie, a Prieſt, bleſsed him, and that Abram alſo gaue him the tythe of all the ſpoile. Here we ſee, that Melchiſedech is ſet before vsus both a King and a Prieſt. Now here wee are to diſtinguiſh, of the diuers actes, by the ſeuerall offices. For as I hauehave already ſaid, in as much as he was a King, he dealt liberally with Abram: hee refreſhed him and all his company: and for as much as hee was a Prieſt, hee bleſſed Abram. Now, it was a common thing amongſt the auncient Fathers, for eueryevery king to be a prieſt: and the very prophane people do ſhew, that that was vſed in many Countries. For, Kings were not contented with their kingly eſtate, but deſired alſo through ambitiō to be Prieſts, becauſe they thought it to be a more holie dignitie, then the maieſtie of a King. And thus wee ſee why they would oftentimes be Prieſts. And in verie deed we ſee, that that was a moſt ambitious deſire, and that they which coueted credite and eſtimation, would alwaies aſpire and clime that way: but how euer it is, it is certaine that Moſes reciteth this as a ſingular thing in Melchiſedech. Neuertheles we ſee, that God hath in his law made a difference betweene the one and the other, and wil not hauehave them both to reſt in one perſon. And Moſes was as excellent a man in all perfectiō F.x. 28.1.of vertues as euer was born in the world: and yet wold not God for all that, hauehave him to be a Prieſt alſo, but would hauehave his brother Aaron to take vponupon him the office, becauſe Moſes had inough to do with the ciuill gouernment that was laid vponupon him. And in very deed we ſee how Oſias was puniſhed:2. Chron. 26.21. for, being a king, hee was arrogantly puffed vp, to take vponupon him the vſurpation of the prieſthood: and for onelyonly ſenſing vppon the Aultar with frankenſence, hee was ſtriken with a leproſie, put to great ſhame, and made a recluſe all the daies of his life. And yet for all that, it ſeemed that his deuotion was good, or at leaſt, that he was to be excuſed. Yea but god did not puniſh the outward act only: for he knew well inough the pride of king Oſias heart. And beſides, it is ſaid, That obedience is better then all the ſacrifices in the world. 1. Sam. 15.22.And becauſe he thruſt himſelf into an office which God expreſly forbad, and troubled the vocation & order which ſhuld hauehave been inuiolably kept, vve ſee wherfore he is puniſhed. And for ſo much as he would not content himſelfe with his eſtate and degree, therefore it was meet that hee ſhould be made infamous and deteſtable, and bee quite and cleane ſeperated from the company of men. Thus we ſee that in the law were two things which were not tollerated to be in one man, to wit, kingdom and prieſthood. And therefore ſeeing it is ſo, wee muſt conclude, that this example which is heere ſet downe is abſolute ſingular, and apperteineth not vntounto the law. True it is, that at that time, the lawe was not as then written, and the Tribe of Leuie was not yet in the world, to take vppon it the right of the prieſtly dignitie: howbeit this example is here ſet downe vntounto vsus for inſtruction, to the end the lawe might remaine in her full ſtrength, and the Church thereby might bee edified, as appeareth by the Pſalme by mee alledged. And therefore wee muſt conclude,Pſal. 110. that it was not ſpoken of Salomon, nor yet of any other king deſcended from the Stemme of Dauid: For, if they were kings, they muſt not hauehave entermedled themſelues with the prieſthood, for if they did, they were Apoſtates. Wherefore, when it is ſaid, that there ſhould bee a king a figure of Melchiſedech, and according to his order and eſtate: that ſheweth that it was not ſpoken of the whole race of Dauid, vvhichwhich vvas deſcended of him according to the fleſh, ſauing vntill ſuch time as vve come vntounto the high prieſt our Lord Ieſus Chriſt. True it is, that hee is the ſonne of Dauid and of his ſeed. But there is in him an eſpeciall yea an onelyonly regard to bee had: vvhichwhich is, that hee made an end of the prieſthood of the lavv, becauſe his kingdome is ſpirituall: and that is it alſo, that ſhall make an end of this earthly kingdom, vvhichwhich vvas eſtabliſhed but for a time, and that vntill his comming. Novv, vvhen it is called perpetuall: the meaning is, that hee hath cōtinued in the perſon of the redeemer. And therfore this is it that we are to obſerue out of theſe vvords of Moſes, vvhen he ſaith, That Melchiſedech vvas king of Salem, and that hee vvas vvithall a prieſt. We ſee then, that theſe tvvo offices belong to none but vntounto our Lorde Ieſus Chriſt: according to that rule vvhichwhich God hath ſet dovvne in his lavv: and therefore vve are out of all doubt that it vvas the prieſthood of Ieſus Chriſt vvhichwhich vvas ſhevved vntounto Abram: to the end his faith by that meanes might be ſealed and the better confirmed. For, ſith the bodie vvas not ſeene, it behoued that there ſhould be ſome ſhadovves at the leaſt thereof. And therefore had the fathers the ſhadovves of it for the vpholding of their faith, ſtil looking for the appearing of Ieſus Chriſt. They had (I ſay) ſhadovves and figures. And although that, be not to vsus common vvith them: yet is it verie profitable for vsus. For, vve are to gather, that Ieſus Chriſt vvas not ſent in haſt vntounto vsus, neither yet that God determined in a minute of time to ſend him vntounto vsus for our redeemer: for he was already the verie true redeemer, although he had not as yet taken vponupon him our nature, nor yet manifeſted, neither yet the goſpel publiſhed. Wherupon we ſee, that the faith which we hauehave at this day extendeth it ſelfe farre and wide. And the Goſpel hath been from the beginning: in ſuch ſort as that the ancient Fathers were built vqpon our Lord Ieſus Chriſt, and that in him was their hope and ſaluation: to be ſhort, that is an helpe which is not to be contemned. But when we ſhall compare the ſhadowes with the bodie, we ſhall ſee that our redemption is more to be wiſhed, then the ſtate of the Fathers. And therefore we ſee, why it is ſaid, That bleſsed are the eyes which ſaw that, that the Diſciples had ſeene: for manie kings and prophets had an earneſt deſire to enjoy ſuch a fight, Luk. 10.…4.and yet could neuer attaine vntounto that which they ſought for: but contented them ſelues with an aſſured confidence that the promiſe of God ſhould be accompliſhed in time conuenient: as hereafter we ſhal ſee, when as Iacob in paſſing out of this life ſaid, I ſhall ſee thy ſauing health O Lord, Gen. 49.18.and will put my confidence therein. Now then, when we ſhall make ſuch compariſon, wee hauehave wherewithall mightily to be ſtrengthened, and to be angry at whatſoeuer the diuel may thruſt in, to withdraw vsus from the puritie of the Goſpell: and bee ſo much the more ſtirred vp to embrace our lord Ieſus Chriſt, ſeeing that he hath brought the full and perfect truth of that which was figured in the law. Thus we ſee how wee are to benefite our ſelues by this place of ſcripture. As touching Melchiſedech his dwelling place, it is moſt like to be true that it was Iruſalem how beit, there hath bin a compounded word Iebuſalē, by reaſon of the Iebuſites that occupied that place there. How euer it is, that was the Citie wherein Melchiſedech had been, and there alſo where Ieſus Chriſt exerciſed his office of prieſthood, not onelyonly when he preached the Goſpell, but alſo when he was crucified for vsus, and offered vp an holy oblation vntounto God his father, to reconcile vsus vntounto him for euer, and to clenſe vsus of all our ſinnes.
Let vsus now proſtrate our ſelues before the maieſtic of our good God, in acknowledging our offences: beſeeching him to receiue vsus to his mercy. And ſeeing that wee are condemned as of our ſelues, that we might by the meanes of the redeemer which he hath giuen vsus, be deliuered from the curſe, in which we ſhould be plunged, if it were not that he had redeemed vsus by his infinit goodnes: and that as hee hath ſtretched out his hand to pull vsus vntounto our Lord Ieſus Chriſt, that hee would more and more confirme vsus in ſuch perſeuerance of faith, as that vve might cleaue vntounto to him, & neuer be vvithdravvne from him by any temptations of this world. But that vve ſhuld rathet fight againſt all the Alarms vvherevvith Sathan ſhould ſet vponupon vsus, vntill ſuch time as vve do come vntounto that euerlaſting kingdome, vvhichwhich vvas prepared for vsus before the creation of the vvorld, and which vvas ſo dearly purchaſed for vsus. That it vvould pleaſe him to ſhevv not onelyonly vntounto vsus this fauour, but alſo vntounto all people, &c.