Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 1 · Book 1 · Part 13
The thirteenth Chapter, how that Melchisedech was a figure of Christ both in Priesthood and sacrifice.Hesk.
This Chapter promiseth more then it performeth,Fulk. for it sheweth in deed, and as the trueth is, that Melchisedech was a figure of christ, but it scarse toucheth his priesthod, and speaketh not one worde of his sacrifice, as by a briefe collection of the whole Chapter, and euerie parte thereof shall appeare. First he there declareth, that as the mysterie of our redemption was promised, figured, & prophesied in the olde Testament, and accomplished in the New: so was the memorial of yt redemption: which Newe Testament being euerlasting, hath an euerlasting Priest, & an euerlasting sacrifice. The euerlasting priest he cōfesseth to be our sauiour Christ. But the euerlasting sacrifice (he saith) is the very body & blod of the same, our sauiour Christ. Which as he according to the order of his priesthood, did sacrifice in his last supper, vnderunder the formes of bread & wine: so did he giuegive authoritie & cōmandemēt, to the Apostles & ministers of his Churche to do the same, saying: Hoc facite in meā cōmemorationem. This do ye in the remēbrance of me. Beside that these thinges of the euerlasting sacrifice, be vttered without all proofe, or shadowe thereof, marke one horrible blasphemie, and an other detestable absurditie. For in as much as he affirmeth, the euerlasting sacrifice, to be Christes body and bloud offered in the supper, and it is manifest by the scripture, that Christe neuer offered but one sacrifice, and that but once: Heb. 9.25.10.14. it is euident, that he vtterly excludeth the sacrifice of his body vponupon the Crosse, as not being done, according to the order of his euerlasting priesthoode. For a prodigious absurditie note this, that he graunteth the euerlasting priesthood to Christ, (Which as the Apostle witnesseth is without succession) Heb. 7.24. because it is euerlasting in him: and yet he maketh the Apostles and ministers of the Church, partakers of that Priesthod, to offer that sacrifice, which none could offer, but he himselfe, which is an euerlasting priest, after the order of Melchisedech, that is, both a King and Priest.
He proceedeth and affirmeth, that Of this new Priesthood and sacrifice, there were figures, and prophesies, which must aswell be performed, as the other were of the instituter of them. The other figures and prophesies ended in Christ touching the fact, but not touching the efficacie and vertue which is eternall. The newe Testament with the new priesthood, and the new sacrifice are begon, and confirmed in the bloud of Christ, but must continue alwayes, whereof there be figures in the lawe of nature, and in the lawe of Moses. In the lawe of nature, albeit that Seth, Noe, and other did offer sacrifices vntounto God: yet were they not figures of this sacrifice now vsed in Christes Church, but rather of Christes sacrifice offered vponupon the crosse after the manner of Aaron. Here marke first, that he maketh Christ to hauehave two sacrifices, this sacrifice whiche is now offered, (I can not tell after what manner,) and that which he offered on the Crosse, after the manner of Aaron.
Secondly, that he maketh Christ a Priest after the maner of Aaron, which the holy Ghost in expresse words denyeth Heb. 7.11.
But the first that figureth both the priesthood and sacrifice of the new law, is Melchisedech. So that this priesthood is peculiar only to our sauiour Christe, as both Dauid, Psal. no. and the Apostle to the Hebrues the 7. do proue it: there is no doubt but Melchisedech was a figure of Christ: But what sacrifice hee offered, the scripture maketh no mention, neither is M. Heskins able to shewe. For first, he hath rehearsed the historie of him, which is written in Gen. 14. And Melchisedech king of Salem brought foorth breade & wine: and he was a priest of the most high God, Therfore he blessed him, saying: blessed is Abraham of God most high, possesser of heauen and earth: and blessed be the most high God, which hath deliuered thine enimies into thine hande. And Abraham gaue him tithe of all. In which words, there is no mentiō of any sacrifice. Afterward he compareth him in all those points, in which the Apostle to the Hebrues doth Heb. 7. Which are these: that he was king of rightuousnesse, and king of peace, without father, without mother, without kinred on earth. Hauing neither beginning of dayes, nor end of life, but is likened to the sonne of God, and continueth a Priest for euer: that he blessed Abraham, and that Abraham payde tythes vntounto him. In all which applications, there is not one worde of any sacrifice. Neither in the apostle, nor in M. Heskins: therefore as I sayde in the beginning, M. Heskins hath not satisfied the title of his Chapter. And verily, the Apostle in these two pointes, onelyonly considereth the Priesthoode of Melchisedech, yt he blessed Abraham which had the promises, and receiued tythes of him, in whose loynes Leuie the father of Aarons Priesthoode was tythed: who vndoubtedly would not hauehave omitted the sacrifice of breade and wine, if there had bene any, when he applyed the interpretation of his name, which was a great deale lesser matter. And surely it seemeth, that Maister Heskins could not handsomely frame an application thereof, else would he not hauehave admitted so plausible a matter, and so commonly prated of among the Papistes. He sawe first in the text was no mention of oblation, secondly if there had bene oblation of bread and wine, it would not well hauehave figured that sacrifice, wherein they say, is neither bread nor wine.