were a very mockery: because Abram was never brought up in the
be singular acts past from his own hand, & those men to be chosen by him: and armed also by his authority and power, But to say, that every man may take upon him to do as much, the same would bring, as I have already said, horrible confusion. Thus we see what we have to learn as concerning that matter which is here recited unto us of Abram. To wit, that God had already given him a token, that he had not in vain constituted him lord & master of the country of Canaan. And besides, he gave him also a little taste that his successors should enter the land: and that whatever 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 spoke, was not passing thirty or forty thousand, yet nevertheless Abram had only but those of his household, which were but 300. and 18. men. Now for any man to say that they were experienced soldiers, were a very mockery: because Abram was never brought up in the wars, he knew not which way to handle either sword or Target. And it is so far off 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 have alleged and said thus, Why this same stranger goes about to have all our throats cut. For do we not here see four victorious kings which have spoiled Sodom & Gomorrah, and all their neighbour Cities about them, and shall we think to do any good to set upon them? surely in so doing, we shall as it were cast ourselves wittingly and willingly away. And therefore Abram seeing himself thus distressed, should in the common opinion of man, rather desist and live in peace. Now at the first sight, it should seem to be a great folly for him to take the war upon him with CCC. and xviii. men, and himself being a silly old man, become their Captain: he that never knew what either war or battle meant, as we have already said, & yet would hazard the casting of himself away so fondly. And therefore we are the more earnestly to observe that which I have already touched: to wit, that God would
thereby show him, that when he intended to put his successors in possession of the land, that it was an easy matter for him to do it, by reason of that noble victory which he had given him, a thing not to have been believed, if a man would have judged thereof according to humane reason. Here we see in sum, what we are to learn as touching this point where it is said, That Abram armed his household men. We see by this, with what wisdom God endued him, although he had never been trained in the wars, neither yet acquainted with any stratagems or warlike policies, whatsoever: and yet notwithstanding we see that he surprised his enemies, charging them suddenly in the night, yea even then when they thought themselves most safe and sure being thoroughly fraught with good meats & strong drinks: and solacing themselves with the joy of the spoile of Sodom and Gomorrah. Now we know that after such victories there is much riot and filthiness committed. And yet Abram had so much cunning as to surprise his enemies: although in very deed, the former victories which his enemies had obtained, had been enough greatly to have daunted him. And again, his so sudden and speedy coming must needs bring with it a great to do and tumult: had not God by his holy spirit governed the same. By this we are to understand, that GOD would needs take this matter in hand by him: and not only for Lot's sake, but also because he should know, that the promise of GOD was neither vain nor frivolous, when as he had given him the dominion and superiority over the whole land of Canaan. And this is that in sum which hereby we are to learn.
It followeth after (that the King of Sodom came unto him) which is to magnify the great favor and grace that God bear unto Abram. For, we have already alleged the saying of Ezekiel,* where it is said, That the Sodomites were extremely proud, which was the very spring head of all the enormities that provoked the vengeance of God, utterly to root them out. Now how proud soever the King of Sodom was, yet was he
glad to come and do homage to Abram, because he knew that both his life and all his Country were due to him.
Hereby then we see, that it was God which had the direction in this matter, and blessed his servant Abram. True it is, that it had been much better for him not to have gone out of his Tent to the hazarding of himself so dangerously: But it was GOD that stretched out his hand unto him, because he would have him know by experience, his power and aid in the matter. This consequently, greatly profited Abram: For if he had tarried in his house without understanding the like defense of GOD, without all doubt he had never been so rightly confirmed as afterward he was. And therefore we see, that when GOD sends us any afflictions, although at the first they be never so hard and grievous, yet for all that, in the end, the issue of them is profitable and beneficial to our good.* For, as S. Paul saith, Patience engendereth trial. To the end we might effectually know, that it is God which hath succored us: and when we once know that, we might more and more be confirmed to trust in him. And hope never makes us ashamed: for, whoever shall have recourse to God, shall never be confounded. And therefore we see, that we can never rest quiet and be peaceable, until such time as God shows us why he has afflicted us, and that in the meantime, he makes us to feel that it is for our good, and so consequently we have occasion to bless him, and call upon him more assuredly. Thus we see what we are here to observe as concerning this point. Now where it is said, that the king of Sodom came unto Abram, he adds anon after, (that Melchizedek king of Salem, offered also bread and wine.) And for as much as he was the high Priest of God, that he blessed Abram: and that Abram gave him the tithe of all the spoil. Here we see as notable a history as any is in all the holy scripture, and not only an history, but such a one also as is a lively image to represent our Lord Jesus Christ, as in the 110th Psalm it is written.
For, it is not without cause there set down, that God had sworn and would not repent him thereof, that he would never break the solemn oath which he had made. That is to say, That Jesus Christ is a Priest for ever after the order of Melchizedek. If there were nothing else but the history thereof, we see that Melchizedek is called God his Priest: howbeit however it is, yet is he most like in estate and degree unto Abram, but wants a great piece of it. For, as we shall hear after, Abram is called the father of all the faithful and of the whole Church, and that all such as are the children of God, must be his spiritual children. And therefore Melchizedek in one respect must needs be his inferior. It is far from the meaning of Moses, to prefer him before Abram, as the Apostle very rightly does,* as hereafter we shall see. Some have thought this to be Shem: but there is no likelihood of any truth therein. For if it had been so, would Abram have tarried so long before he had seen the Patriarch Shem, of whom he was descended? No doubt of it he would at the first have gone unto him, & have dwelt with him: for he was king of Salem. And in very deed, Abram might very well have shielded himself under his protection, but he wandered all the country over: and all that while there was no mention made of Melchizedek. Moreover, it was not without good cause noted of the Apostle, that Melchizedek had neither father nor mother without beginning & without end, as if he had been an immortal man immediately descended from heaven, not but that Melchizedek was a man: but the Apostle his meaning is to show, that he is brought in as though he had never been born. For, no man knows who was his father, nor yet who was his mother: no man knows his kindred nor yet how he lived: and besides, no man knows where he died: and yet he is a priest of the living God. Nevertheless, he manifestly showed himself, and eftsoons hid himself, and was buried, but no man knows how nor when. Whereupon the Apostle shows, that he was a figure of our Lord Jesus Christ, who although he be the everlasting son of God, yet notwithstanding he had no father
after the common manner of men, because his divine essence is spiritual and eternal: and was also miraculously conceived by the holy Ghost, beyond the order of nature. And although he be dead, yet he lives forever: yea and has obtained life for us, in that he died for us. And therefore he is without beginning & without end: without beginning, because he is God eternal: and without end, because we live forever in him, as it is said by the Prophet Isaiah, Who shall tell the line that shall come of him? The Church, by the virtue & power of our Lord Jesus Christ is immortal:* & therefore by a far stranger reason, must he needs be without end.
But we will hereafter handle this more at large, and at this time briefly run it over, to show that it was not Shem. See then why David also especially counts the redeemer that should come, unto Melchizedek. However, before we go any farther, we are to note, that it was a wonderful grace of God, that Melchizedek could so purely keep himself, considering that all the land at that time, was full of idolatry: for Abraham his father's house was a den of idols, as heretofore we have said, and as the holy Ghost witnesses unto us by the mouth of Joshua.* Seeing then that all was so corrupted in the land of Chaldea, which was very nigh unto the place where Noah dwelt, where he had continually lived, that Shem and such as he was were there also: seeing then that the devil had perverted and so foully defiled the service of God, how is it possible that in the land of Canaan, where the people are wicked, where there is nothing but impiety, contempt of God, and rebellion, where there is nothing but iniquity, deceit, cruelty, and violence, that yet there should dwell a priest of the living God? By this we may see how God oftentimes has his church, as a man would say, raked up in the ashes, and in the judgment of men not to be seen: but it suffices that God knows it. Whereof we have here a testimony in Melchizedek. A man would
have thought that there had not been at that time one man that worshipped God sincerely and simply:
For, seeing that the grandfather of Abraham and all his kindred were given to devilish errors, and served Idols, what must we think of the rest? A man would have then judged that the Church of God had been utterly abolished: but we may see, that he had reserved a little seed thereof, when as his will was, that Melchizedek should be a Priest there, yea even in such a land as more exceeded in all iniquity than any of the rest. Let us then apply this to our own use: for, this is a dangerous temptation for us to think that God has no church in the world: for then it must fall out, that his promise is vain and of none effect. And besides, when a man thinks himself to be left alone, he becomes so careless and negligent, as that he falls into despair: as we see how nearly Elijah was drawn into it when as he said, what shall become of this gear? For, they have killed thy Prophets,* have set up their Idols in every place, and my self am left alone. He was as it were like a poor dismayed man, being ready to cast himself headlong into the bottomless pit of despair. But what? God comforted him and said unto him,* That he had as yet reserved unto himself seven thousand, that is to say, a great number, that had not bowed their knee unto Baal. So then, as I have already said, our faith should be marvelously shaken, yea utterly overthrown; If we should be persuaded of this, that God had so forsaken the world, as that he had no Church left in it. And therefore let us learn, not to judge by the outward sight of the eye, whether there be a Church, or no: but let us rather renounce our own insight: because we are advertised, that God will many times have a little seed of it lie hidden: as the grains of corn are not seen so long as there lies a great heap of straw upon it, because the grains are small and few which are covered with it. Even so it seems sometimes, that all the faithful servants of God, are here quite and clean rooted out from the face of the earth: however, the Lord has
incomprehensible means for the upholding of his: and he must needs be continually worshipped and served, not that he doth look for a great, glorious, and pompous multitude in his Church: but it may suffice us that he knows who are his. And so let us depart from all iniquity, that we might call aloud upon his name, and join ourselves with our brethren, although we know them not: For that depends upon God his adoption, when as he witnesses unto us by his holy spirit, that he has a great number of faithful ones, neither is it needful that we know them. Wherefore it is his will and pleasure that they should be dispersed throughout the face of the whole earth, and have no reputation before men: but be contemptible and despised persons, and to be short, to be no more known and esteemed of, than if they lay trodden under men's feet. And thus much for this: and yet we are to gather from this place some exhortation, which is, not to follow the multitude.
For, Melchizedek might have fallen to idolatry as well as the rest, if he had had a regard to that which they did: for, there was nothing all there about, but a very pollution of the service of God, and yet he continued in that which he knew to be good and just, according to that which God had instructed him in. Neither was there any law at that time written: but God had given him so much knowledge, as well by Noah, as by Shem, as was necessary to salvation. Now if so small an instruction as Melchizedek had, constantly established him in pure religion, how shall we be able to excuse ourselves, when as God daily represents himself unto our ears, that he has set down a law which shows us how he will be worshipped and served, has given us prophets to explain it unto us, and has given us also a gospel, which is a trumpet to sound not only into our ears, but also thoroughly to pierce both our thoughts and affections? when God then has so many means to keep us within compass to serve him purely and sincerely, if we then decline from the same, and be transported away by men,
and under a color that we see such a custom bear sway, that such an abuse rules and reigns, and is received and accepted, and that we dwell and live amongst infidels and idolaters: what a condemnation shall that be unto us, seeing that Melchizedek so constantly and firmly persisted and stood soundly in his faith and belief?
Let us therefore lift up our eyes unto God, have our ears fixed as it were unto his word, and all our senses attentive, that we be never carried away, although we should be tossed up and down here below as it were in the sea, and driven to and fro with winds and tempests: and that if there were a people that should hold a religion, and that there should be some great king that would have them, thus and thus to govern themselves, yet let us learn to hold us always unto our God alone, and that it is enough for us, to beware that we never decline from the way which he hath showed unto us by his word: and that the bright shining light of the law and the gospel be ever before us, and that we shall never err, so long as we know God to be our guide and leader. Thus we see what we are to learn from the example of Melchizedek.
Let us now come to the text of Moses: It is said that Melchizedek king of Salem, offered bread and wine, and was a priest of the living God, and blessed Abram. It is meet that this text be resolved: That Melchizedek, inasmuch as he was a king, received Abram, and gave unto him bread and wine for the refreshing of his people: and being by quality, a Priest, blessed him, and that Abram also gave him the tithe of all the spoil. Here we see, that Melchizedek is set before us both as a King and a Priest. Now here we are to distinguish, of the diverse acts, by the several offices. For as I have already said, in as much as he was a King, he dealt liberally with Abram: he refreshed him and all his company: and for as much as he was a Priest, he blessed Abram. Now, it was a common thing amongst the ancient
Fathers, for every king to be a priest: and the very profane people do show, that that was used in many Countries. For, Kings were not contented with their kingly estate, but desired also through ambition to be Priests, because they thought it to be a more holy dignity, than the majesty of a King. And thus we see why they would oftentimes be Priests. And in very deed we see, that that was a most ambitious desire, and that they which coveted credit and estimation, would always aspire and climb that way: but however it is, it is certain that Moses recites this as a singular thing in Melchizedek. Nevertheless we see, that God has in his law made a difference between the one and the other, and will not have them both to rest in one person. And Moses was as excellent a man in all perfection of virtues as ever was born in the world: and yet would not God for all that, have him to be a Priest also, but would have his brother Aaron to take upon him the office, because Moses had enough to do with the civil government that was laid upon him. And in very deed we see how Uzziah was punished:* for, being a king, he was arrogantly puffed up, to take upon him the usurpation of the priesthood: and for only sensing upon the Altar with frankincense, he was stricken with a leprosy, put to great shame, and made a recluse all the days of his life. And yet for all that, it seemed that his devotion 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 enough the pride of king Uzziah's heart. And besides, it is said, That obedience is better than all the sacrifices in the world.* And because he thrust himself into an office which God expressly forbade, and troubled the vocation and order which should have been inviolably kept, we see wherefore he is punished. And for so much as he would not content himself with his estate and degree, therefore it was meet that he should be made infamous and detestable, and be quite and clean separated from the company of men. Thus we see that in the law were two things which were not tolerated to be in one man, to wit, kingdom and priesthood. And
therefore seeing it is so, we must conclude, that this example which is here set down is absolutely singular, and appertains not unto the law. True it is, that at that time, the law was not as then written, and the Tribe of Levi was not yet in the world, to take upon it the right of the priestly dignity: however this example is here set down unto us for instruction, to the end the law might remain in her full strength, and the Church thereby might be edified, as appeareth by the Psalm by me alleged. And therefore we must conclude,* that it was not spoken of Solomon, nor yet of any other king descended from the Stem of David: For, if they were kings, they must not have intermeddled themselves with the priesthood, for if they did, they were Apostates. Wherefore, when it is said, that there should be a king a figure of Melchizedek, and according to his order and estate: that shows that it was not spoken of the whole race of David, which was descended of him according to the flesh, saving until such time as we come unto the high priest our Lord Jesus Christ. True it is, that he is the son of David and of his seed. But there is in him an especial yea an only regard to be had: which is, that he made an end of the priesthood of the law, because his kingdom is spiritual: and that is it also, that shall make an end of this earthly kingdom, which was established but for a time, and that until his coming.
Now, when it is called perpetual: the meaning is, that he hath continued in the person of the redeemer. And therefore this is it that we are to observe out of these words of Moses, when he saith, That Melchizedek was king of Salem, and that he was withal a priest. We see then, that these two offices belong to none but unto our Lord Jesus Christ: according to that rule which God hath set down in his law: and therefore we are out of all doubt that it was the priesthood of Jesus Christ which was showed unto Abram: to the end his faith by that means might be sealed and the better confirmed. For, since the body was not seen, it behooved that there should be some
shadows at the least thereof. And therefore had the fathers the shadows of it for the upholding of their faith, still looking for the appearing of Jesus Christ. They had (I say) shadows and figures. And although that be not to us common with them: yet is it very profitable for us. For, we are to gather, that Jesus Christ was not sent in haste unto us, neither yet that God determined in a minute of time to send him unto us for our redeemer: for he was already the very true redeemer, although he had not as yet taken upon him our nature, nor yet manifested, neither yet the gospel published. Whereupon we see, that the faith which we have at this day extends itself far and wide. And the Gospel has been from the beginning: in such sort as that the ancient Fathers were built upon our Lord Jesus Christ, and that in him was their hope and salvation: to be short, that is an help which is not to be contemned. But when we shall compare the shadows with the body, we shall see that our redemption is more to be wished, than 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 seen: for many kings and prophets had an earnest desire to enjoy such a sight, and yet could never attain unto that which they sought for: but contented themselves with an assured confidence that the promise of God should be accomplished in time convenient: as hereafter we shall see, when as Jacob in passing out of this life said, I shall see thy saving health O Lord, and will put my confidence therein. Now then, when we shall make such comparison, we have wherewithal mightily to be strengthened, and to be angry at whatsoever the devil may thrust in, to withdraw us from the purity of the Gospel: and be so much the more stirred up to embrace our Lord Jesus Christ, seeing that he hath brought the full and perfect truth of that which was figured in the law. Thus we see how we are to benefit ourselves by this place of scripture.
As touching Melchizedek his dwelling place, it is most likely to be true that it was Jerusalem however, there hath been a compounded word Jebusalem, by reason of the Jebusites that occupied that place there. However it is, that was the City wherein Melchizedek had been, and there also where Jesus Christ exercised his office of priesthood, not only when he preached the Gospel, but also when he was crucified for us, and offered up a holy oblation unto God his father, to reconcile us unto him forever, and to cleanse us of all our sins.
Let us now prostrate ourselves before the majesty of our good God, in acknowledging our offenses: beseeching him to receive us to his mercy. And seeing that we are condemned as of ourselves, that we might by the means of the redeemer which he hath given us, be delivered from the curse, in which we should be plunged, if it were not that he had redeemed us by his infinite goodness: and that as he hath stretched out his hand to pull us unto our Lord Jesus Christ, that he would more and more confirm us in such perseverance of faith, as that we might cleave unto him, and never be withdrawn from him by any temptations of this world. But that we should rather fight against all the alarms wherewith Satan should set upon us, until such time as we do come unto that everlasting kingdom, which was prepared for us before the creation of the world, and which was so dearly purchased for us. That it would please him to show not only unto us this favor, but also unto all people, &c.
THE SECOND SERMON of Melchizedek,