Melchizedek — Sermon 2
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
THE SECOND SERMON of Melchizedek, wherein is showed that he was a figure that Jesus Christ should be both an everlasting King and Priest.
Genesis 14:18–20 18 And Melchizedek, king of Salem, brought forth bread and wine: and he was a Priest of the Most High God.
19 Therefore he blessed him, saying: Blessed art thou, Abram, of God Most High, possessor of heaven and earth.
20 And blessed be the Most High God, who hath delivered thine enemies into thine hand.
And Abram gave him a tithe of all the spoil.
WE have already begun to declare that Melchizedek, of whom mention is here made, was a figure of our Lord Jesus Christ. And to the end we might the more attentively hearken unto this doctrine, we are to remember that which yesterday was delivered unto us, that is, that God swore by a solemn oath, That he who should be king over the people should also be a Priest. Now it is certain that God is very sparing and careful of his name; and casts it not out at all adventures: for his meaning is that we should have it in all reverend regard, & not take it but upon necessity, & to such a use as is worthy the holiness thereof: and for his part also gives us an example. And therefore we are to conclude that this is a point of great importance and marvelous profitable for us to know, that he who should be the redeemer of the people should also have the title both of a king and a priest. And indeed, if we should separate the one from the other, the faith that we have in our Savior Jesus Christ should be very weak, and should have no certain nor firm foundation.
For, there are two things requisite to our salvation: the one is that God accepts us as righteous and vows us for his children; the other is that we might be guided by his hand, and maintained and
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
warranted by his invincible power. If we should take but one of these points, we should understand it but by halves. And mark how:
Put the case that God were merciful unto us and would not impute unto us our sins, yet if the devil had power over us, and we left as a prey unto all the assaults wherewith he should assail us: how could it otherwise be but that we must be most miserable castaways. On the other side, if God should display his power for our defense, and yet we not reconciled unto him, and so not reputed and held to be righteous and just: no doubt of it but that we must need still come to reckoning. And then woe unto us when as we should be judged without mercy. But we know that all our righteousness consists in this, that God has mercy upon us and has buried all our offenses.
And therefore it behooves that our Lord Jesus Christ should show himself to be both a King and a Priest, that is to say, that he should on the one side make an atonement between God and us, to the end we might boldly come when as we were driven to call upon him for aid, and assure ourselves that he vows us for his children. And all this we have by the benefit of the death of our Lord Jesus Christ. For, in that he shed his blood, it was to wash and cleanse us of all our spots: he was made a sacrifice of satisfaction, so that we thereby are discharged of all our debts, and the obligation that was against our salvation was, as Saint Paul says to the Colossians, broken and canceled. Thus we see what it was that was accomplished in the person of the Son of God, when as he was sent into the world: that is, that in suffering for the remission of our sins, he has made us righteous. Not that we are in truth altogether so: for there wants a great deal of it: but we are so far righteous, as that GOD will not judge us according to our deserts: and contrariwise, he by his infinite goodness supports us, and the obedience which Jesus Christ performed is approved and allowed unto us. As if any man should pay our debts: why then we are discharged. Even so is our Lord
Jesus Christ as it were appointed to be the principal debtor for us, and thereby discharges us before God. Neither can the devil have anything wherewith to accuse us when as we shall trust unto the satisfaction which was paid for us by the Son of God. And therefore it is not without cause that he is called a priest.
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
However, we for our parts are rightly to consider what fruit and benefit we are to receive by this his office of priesthood. For it is not for himself alone but for our profit and welfare that the father by a solemn oath bestowed this estate and dignity upon him. Now, we are here to note that he is called a Priest forever, to the end this honor might be reserved 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 set it down in the Epistle to the Hebrews. The abomination that has been brought into the world, and which to this day rules and reigns therein, had never been: for the Pope makes his priests with this condition to appease God. For, these are the very words which he uses when he charms them, that is to say, he priests them with these words of authority: WE GIVE THEE POWER TO OFFER SACRIFICE UNTO GOD, TO APPEASE HIM. What an horrible blasphemy is this? For this is as much as to make GOD a liar, and to make void the solemn oath which he has pronounced with his own mouth, and which is spoken of in the hundredth and tenth Psalm that we have alleged, where God says, That Jesus Christ shall be a Priest forever, even he alone: that is, according to the order of Melchizedek, who has not his like or match.
And yet notwithstanding, behold how the Popish Priest brags that they offer up Jesus Christ, and that they are God's Priests to make reconciliation for the sins both of the quick and of the dead.
For they are not content to redeem such as by themselves out of their clutches, as out of the hands of the foes: but will have also their priestly witchery extend itself even to the dead. We see here that there is a constraint more than manifest between this decree which is pronounced and spoken by the holy mouth of God, and that which Antichrist has falsely devised, and which even at this day he still upholds and maintains. We are therefore to note: that Jesus Christ did not offer up himself only once for all, to the end to appease the wrath of God his father towards us, and to pay all our debts: but that also the power of this oblation which he made should endure forever, and be permanent. And therefore we may see why the Apostle uses this similitude, That the way is as it were freshly consecrated unto us by the blood of Jesus Christ our Lord: as if he
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
should have said, that the blood which was once shed for our salvation is never drawn dry but daily overflows our souls by the power of his holy spirit, which bedews us with the same, as St. Peter in the first Chapter of his first canonical Epistle speaks. Mark also why Jesus Christ in his Supper, says, "This is my blood of the new
Testament," and so consequently forever: as if he should have said, that we should not think that he had made a reconciliation which should not endure, and as though it had been but for a day or a year only: but that at this day he occupies the place of a priest. Because he is the Mediator unto God his father, in the power of the death and passion which once he suffered: and does make intercession for us, as that we are assured that we are acceptable unto God when we come unto him in the name of our Advocate: and are grounded and settled upon the oblation which he once made, to the end it might serve us at this day, and unto the world's end.
I have already said, that it were not enough that we were thus set at one with God, and our sins forgiven us, without we were also defended and conserved, under his mighty hand and protection.
And therefore it was meet that Jesus Christ should be a king. For, all the salvation that we must look for from the hand of God must come from our Lord Jesus Christ. We must not fly in the air to look afar off for that which we want: for he gives and offers himself unto us. And therefore we must, in the person of this Redeemer, find out all fullness of that which is requisite for our salvation. For that cause is our Lord Jesus Christ called a king: the unction which was bestowed on him pertains unto his kingdom, to the end we might be enriched with all his benefits, and defended against all our enemies, and to have him to be an invincible fortress for us. And although we be set upon, yet shall we have always the victory. Thus we see how the riches of the kingdom of heaven are bestowed upon us. And forasmuch as Jesus Christ was replenished with them, in all perfection and fullness: we for our parts are void of them, and want them. And therefore we must come and beg them of him, that he might deal liberally with us in helping us, which he does when he bestows the graces of his holy spirit upon us, that we might be
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reformed according to his image: and the devil repulsed and put to flight.
Now I pray you what strength have we of ourselves? For the least temptation in the world will throw us down, yea, and our very shadow will make us as it were vanish away. But it is said, that when Jesus Christ shall take us into his protection, we shall be in such a fortress, as that all the enemies we have shall never be able to have power over us. Now we see a great deal better, that it is not without cause that God used a solemn oath, when he made our Lord
Jesus Christ a King and Priest after the order of Melchizedek. Now the Apostle goes further and stands upon the names, for,
Melchizedek signifies a king of righteousness. He shows us then hereby, that the kingdom of the Son of God is not common, neither yet to be esteemed like unto other kingdoms: But that the property thereof is to make us righteous. For, earthly Princes may very well be called righteous, whilst they faithfully execute their office, abstain from outrages, tyranny, and cruelty, and render to every man his due: in this sort they may be said to be righteous. However, there is another manner of righteousness in the son of God: and it is it, whereby we are made partakers. A man may be as it were an Angel in all virtues: nevertheless, this serves no further than for his own person. He may give good example unto others, correct them that have done amiss, look that men live honestly and according to the law: but to make others righteous, passes all man's power. And therefore the righteousness of our Lord Jesus Christ is not shut up within himself to have it for himself only: but so to communicate it unto us, that by his means we may be made just before God. And how should that be? We have already showed, that God reputes us for just and innocent, when it pleases him to bury our sins and iniquities. And again, accordingly as he has regenerated us by the spirit of our Lord Jesus Christ, that is also to clothe us with his righteousness. However, this is but in part, while we live in this world, our sins are fully forgiven us without exception: and yet notwithstanding we are not so reformed, but that there still remain in us infirmities and sins. And therefore we must embrace this righteousness, that is to say, unto the remission of our sins.
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
But however it is, we see in what sort our Lord Jesus Christ makes us partakers of his righteousness. 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 shows us that over and besides the righteousness which we receive from our Lord Jesus Christ, we also enjoy a peace, which he only opens, and which by no other means we can obtain. And although the wicked and contemners of God strive to be at rest and peace, yet does the Lord so awaken them with a spirit of frenzy, as that they are like men half dead. For mark how the wicked strive to be at rest and peace. That is, they forget
God as much as in them lies, and so become very brutish. And yet in spite of their teeth, God will put them in mind of him, and when he appears unto them, they tremble as before their Judge. And besides, they have a hundred thousand witnesses: for their own consciences are more than all the actions in the world, yes, they cannot but condemn themselves. And although God seems to hold his peace, yet cannot the wicked be pardoned, but that they must needs be enforced to feel their curse. And therefore as Isaiah witnesses,
"There is no peace for the wicked." But as St. Paul says to the Ephesians, Christ is our peace, because he has conjoined and united us unto God his father. Mark also why in the first chapter to the Romans he says, "That being justified by faith, we are at peace with God." He makes a difference of the peace of the wicked, that is to say, between the peace which they seek after, and cannot find it, and the peace of the faithful. The wicked will turn their back upon God and flee from him as far as they possibly can: but the faithful come before him and acknowledge him for their father, because they know that he will not impute their sins unto them, for as much as Jesus Christ has forgiven them. And thus have they peace and rejoice in the infinite mercies which he has bestowed upon them.
And therefore it is not without cause that Jesus Christ is called the king of peace. And there is more in it than so, for the faithful are not only assured for the time present but also for the time to come. For they know that God has begun his work in them conditionally that he will perform it. And therefore their trust is that he will never fail them, but that he will more and more guide and govern them until
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
they come unto his kingdom. Thus we see how we have peace and shall possess it in Jesus Christ, because that without him we cannot be but the enemies of God: and as we make war against him through our sins and rebellions, he cannot choose also but arm himself against us. Here is also to be noted that he was a Priest forever, when as Melchizedek was brought in as yesterday was touched, without beginning, without end, and without any pedigree. And it was to this end that we might know that although our Lord Jesus
Christ was in the fullness of time sent, yet that he was the son of the eternal God: and that he was also appointed to be the Redeemer before the creation of the world. For he is the firstborn of all creatures, because that in him and by him all things were made, and also that he, according to the wonderful counsel of God, should restore all things, for as much as all things both in heaven and in earth were dissipated after the fall of Adam, who overthrew all the creatures with him.
However, all things were restored by our Lord Jesus Christ: knowing also, as the Apostle in the last Chapter to the Hebrews says,
"That Jesus Christ is yesterday, and today, and the same forever:" that his power does and shall show itself unto the end of the world.
Mark then how we must altogether have recourse unto this power (which the fathers themselves felt and proved 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 between heaven and earth: yet notwithstanding that we shall continually be quickened by his life, enriched by his benefits, and upholden and preserved by his power. For seeing the Sun which is but an insensible creature, fructifies the earth, gives heat thereunto, and that God by means thereof nourishes and upholds us: what shall it be in respect of Jesus Christ, who is no insensible creature, no, no creature at all, but very God manifested in the flesh, yea, our
Mediator, on whom God has bestowed whatsoever is requisite for our salvation. Thus we see in sum, what we have to learn hereby.
Now, where the Papists and all such as bear the name of Christians, ought by this place of Moses to be taught that Jesus Christ is an only
King and Priest, that has united us unto God his Father, and who
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
also is the cause that the Father holds us under his protection, they have turned it clean contrary to that which is here set down.
And this error was not begun by the Papists; let us not lay more upon them than indeed is due to them: for they have blasphemies enough amongst them to condemn themselves a hundred times. But it is great pity that the devil has so ruled and reigned among them, as that he has for these fourteen hundred years so blinded those that name themselves Christians, as that they are gone so far as to devise a bewitching fantasy, that Jesus Christ was figured in the person of Melchizedek, and that his body is the heavenly bread, and his blood the wine to nourish souls, and that he offered both the one and the other. Now at the first sight, this Allegory will please such as have itching ears: how Jesus Christ calls his body, bread, and his blood, wine. And therefore this seems very well to agree, that Melchizedek offered bread and wine, because the body of Jesus
Christ ought to have this power in itself to feed us, and his blood also to quicken our souls: however, here is no speaking of any oblation made unto God. But Moses says that Melchizedek, king of Salem, offered bread and wine, that is to say, that he presented it unto
Abram. It should here fall out that Abram was God, because the oblation was delivered up unto his own person: and yet it was not to himself alone, but for his whole company also. So here the kingly liberality of Melchizedek, after he had once friendly received him.
Now to refer this unto God were to pervert the whole substance of the matter, as may be seen. And besides, our Lord Jesus Christ offered his body and blood, not that they were before bread and wine: but because they were offered, they are called bread and wine: that is to say, they are of the power and nature of bread and wine unto us. For how is it that our souls are sustained by the body and blood of our Lord Jesus Christ, and our lives preserved by them?
Forsooth it is because the sacrifice that was once offered is the sum and perfection of all goodness. And therefore if Jesus Christ had not been before offered up, his body had not been at this day, meat, neither yet his blood, drink. And mark, why Saint Paul says in the first epistle to the Corinthians, "That Jesus Christ our Passover, was offered up for us: let us therefore now eat." And this is the order that
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
we must hold: that is, that the oblation be first made, that we afterward, by the power thereof might be nourished and filled with the body and blood of our Lord Jesus Christ. So that now we see every manner of way that these miserable fantastical people who have corrupted this place of Moses, have no understanding of our
Lord Jesus Christ. Now the Papists (as they have been possessed by Satan, and cast up into a reprobate sense, not knowing to judge between white and black, and that by the just judgment of God) have made themselves priests in the room of our Lord Jesus Christ.
And thus is their similitude cast to ground. And therefore we shall not need any other replies nor arguments to confute their beastliness, but take the text barely as it lies: and therewithal eftsoons take their confession from their own mouths to cut their own throats.
But be as it may, we see that by this text there is a singular doctrine and instruction, which the devil strains himself to darken, bring in doubt, and falsify: yea and if it were possible, utterly to overthrow it. And therefore we for our parts ought so much the more awaken our dull senses, to imprint in our memories that which is here contained, and the rather incited thereto by reason of the solemn oath that God was willing to pronounce. For, as if we have already said, it was not without cause that he so swore by his name. But it was to the end, infallibly to confirm our faith, that we should not doubt but that, whatever is requisite for our righteousness, peace, and defense, leads us unto the kingdom of heaven, through Jesus Christ his only son. And this is it that we are hereby to learn. He says anon after, THAT MELCHIZEDEK BLESSED
ABRAM, because he was the Priest of the high God. This blessing imports a superiority, as the Apostle very well advertises us, when as he says, "That the better blesses the less." And therefore in the quality of a priest, Abram must needs be inferior to Melchizedek.
And yet it is said that Abram was the father and head of the church: and therefore we must needs conclude that Melchizedek represented a greater person than any mortal man could be. And this was it that made many of the Fathers imagine him to be an Angel: but those are very foolish and mere toyish inventions. For,
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
when he is called the Priest of the living God, no doubt of it he was known 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 been an Angel, yet should he not have been greater than Abram in this general paternity of the whole church. And therefore we must come back unto this: which is, that although Melchizedek was a mortal man, yet surpassed he in dignity the Angels of heaven, by reason of his priesthood: not as of himself, but by reason of him whose figure he bore: as David was far greater than all the Angels, when it was said of him, "Thou art my son, this day have I begotten thee." This was not spoken, says the Apostle, of any Angel: and yet was David a wretched sinner, the son of Adam, even 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 unto him? It is because that this figure represented the majesty of the Son of God, and not the person of David alone. We must then come to this point, that Melchizedek could not be above Abram, but in regard to the truth which he figured. And therefore we must conclude that Jesus Christ was even then declared, to the end that the belief of the faithful might be altogether grounded on him: because there was none other salvation given under heaven from the beginning, but the same which is at this day revealed unto us in the Gospel.
Now, it is true that there is a common kind of blessing. For, to bless, is oftentimes taken in the holy scripture, for to pray: as hereafter we shall see, that one common man blesses another saying, "God bless thee": as when we salute one another, these are blessings, this is the common phrase of the holy scriptures. But there is a singular blessing which is reserved for the priests. And therefore mark, why it is so often said in the law, "The priests which bless the people in the name of God," that is to say, which have that authority given them thereto. And the same form has been delivered unto us in the sixth Chapter of Numbers, where it is said: "Thus shall the priests bless my people, The Lord bless you and keep you, the Lord make his face to shine upon you. And again, The Lord be favorable unto you: and grant you his peace." Thus we see what a form the Lord has set down in his church. And for this cause also it is said,
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
when as Jesus Christ ascended into heaven, that he lifted up his hands over his Apostles, as the priests did: to the end to accomplish the figures of the law, in blessing his Disciples. This then is the blessing which is here spoken of. And mark why the Apostle reasons not without cause, that it must needs be that Melchizedek in this quality was far more excellent than Abram, because he blessed him.
And yet is Abram the father of the whole Church. We are therefore to conclude that our Savior Christ has a far greater majesty than any earthly majesty has or can have, and that in the person of the Mediator. Wherefore all power and dignity must be subject unto him and regard him, and both great and small must acknowledge and confess that God his Father has given unto him the chief authority even in this human nature of his, and every knee must bow and kneel unto him. Thus we see how these words of Saint Paul in his Epistle to the Philippians, are to be understood. And this is it which we are to remember. It remains now that we apply these words to our own use and benefit, that is, we must not doubt but that Melchizedek blessed Abram in a figure, even as at this day our Lord Jesus Christ, who is the everlasting Priest, blesses us in the name of God his Father. For this prayer which is here set down is not in vain, but must needs be effectual: because we know that it could not be otherwise chosen but that he must needs be heard. Let us therefore conclude that so long as we put our trust in Jesus Christ, we have him for our Advocate towards God his Father: And although we are cursed in Adam, and do daily bring a new curse upon our heads through our sins and transgressions: yet notwithstanding the same shall hereby be blotted out and repaired, in that our Lord Jesus Christ vouchsafes indeed and in truth, to take upon him the office to bless us. We see also the prayer which he once made in the gospel after Saint John, in this manner. "Holy father I do not only pray here unto thee for these" (to wit, for the eleven apostles and Disciples which he had chosen unto himself)
"But I pray also for all those which shall believe in my name through their preaching, that they may all be one in me, as I am one in thee, and that we may be all one." In this sort did our Savior Jesus Christ pronounce these words out of his own mouth: to wit, that he prayed
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
not for his Disciples alone, which were of his own company, but also for as many as believe in him through their preaching. Let us here then learn that whenever we shall embrace the doctrine of the Gospel in true obedience, that we be surely persuaded that the Son of God is given to us for our sovereign and only good. Thus we see how powerful his prayer will always be: for it is needless for him to begin the same at evening, at morn, and every day. For it is sufficient that he has sealed it with his blood, and by that only and everlasting sacrifice which he offered up once for all. For, we are assured to have our prayers heard, when as we pray unto God in the name of our Lord Jesus Christ. For, our prayers should stink, yea and infect the air, if we considered what God is, and afterward considered what we ourselves are. However, our prayers are made holy through the priestly blessing of our Lord and Savior Jesus
Christ, unto whom we must look that we might be partakers of all his benefits.
Thus we see in sum, how we are to apply this saying of Moses unto our benefit and the building up of our faith, where it is said,
That Abram, the father of the faithful, was blessed. We see herein that Abram, as of himself, was accursed, since he was forced to borrow the priestly blessing. And Melchizedek also right well knew that there is nothing in us but misery and wretchedness, and that it is God who must bless us, and that we must embrace it with all humility if we will enjoy the benefit that is brought unto us by our
Lord Jesus Christ, and which he daily offers unto us by the preaching of the Gospel.
Now hereupon, Moses recites the blessing of Melchizedek, "Blessed art thou Abram," says he, "of God most high, possessor of heaven and earth. And blessed be the most high God that has delivered thine enemies into thy hand." He blessed Abram in the name of God, as we have already alleged out of the law. We must not here understand that when the priests have the office to bless, that it proceeds as from their own authority, and that God has resigned his office over unto them, and his honor and praise to be thereby so much lessened. For when God works by his Ministers, yet loses he thereby no part of his dignity, neither is his power thereby in any
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whit obscured, or yet anything of that which he gives taken from him. But it pleases him to use these means with this condition, that men should always come again unto him, and not draw any one drop of good from any other fountain than from that springhead.
Here we see namely why it is said, "Blessed art thou Abram of God most high," as if Melchizedek should have said: that he is nothing of himself, nor can do anything as of himself. But seeing that God had called him to serve him, that he should also call upon him, and testify likewise his name unto Abram. We see then, that it is the office of Jesus Christ to bless, that is to say, to make us agreeable unto God, to blot out all the iniquity that is in us. But this must conduct us to God a great deal higher: that is, unto the inestimable love of God the Father, who spared not his only son, but delivered him to death for us.
When the principal cause of our salvation is showed unto us, the scripture sets before us the love of God: "God then so loved the world, as that he spared not his only son." Thus we see how we are blessed by the priestly power of this Son of God. However, the Father notwithstanding calls us unto him, that we might honor him, and acknowledge so great a benefit that it has pleased him to bestow upon us, even through that springhead.
To be short, we see here, that all the good which we are to desire and hope for comes from God alone, from whom alone we must look to receive and have the same. Every man desires to live easily and pleasantly, and to have whatever he thinks to be fit for him. And this is a wish which is common both with the good and the bad. But few there are that seek for their felicity in God. They desire all to be happy and blessed: and yet they make no account of him from whom all blessedness and felicity proceeds.
And this kind of dealing is like unto a man who were so marvelously thirsty and feeble as that he were ready to give up the ghost withal, and another should come unto him and say, "Behold here is a very fine spring of water," and yet he would not once vouchsafe to drink of it: and should have there also water and wine, and yet would not once come near to taste of the same. Even so fares
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
it with such as desire and covet to understand whatever comes into their said brains, and which they also know to be meet and requisite for them, and yet notwithstanding do contemn God, and will in no wise come near him.
Let us then learn, that as often as we desire to have either for our souls or our bodies that which is to be wished, to begin at this end, that God is merciful unto us, and does so receive us to his mercy, as that we may approach and have entrance unto him, and may be so satisfied with his benefits as may be profitable for our salvation.
Thus then we see what it is that we are to observe by this saying:
That Abram is blessed, even of the most high God.
After this, Melchizedek adds a blessing, in that God had given victory unto our father Abram. "And blessed," says he, "be the living
God that has delivered thine enemies into thine hand." By this we are admonished always to join praise and thanksgiving unto God, with the petitions and supplications which we make unto him, as S.
Paul also shows unto us in his Epistle to the Philippians, when he says: "Let your desires and petitions be manifest to God." That is to say, bite not upon the bit, says he, as the infidels do, when as they see this thing were good and fit for me. They complain. But wherefore? Their hearts are even closed up, and never come unto
God to crave at his hands the things which they want.
And therefore the Apostle says in that place, "Pour out your petitions, thoughts, and desires before God": that is to say, when you know yourselves to want this thing and that: seek for the benefit where it is, and there you may find it, to wit, in God: Let your prayers, supplications, and thanksgivings, show that you are before God: and when you have prayed as I have before said: Let your thanksgiving be conjoined with your petitions. For, if we pray murmuringly, and with a grieved and discontented mind, that is to blaspheme his holy name. And therefore, our prayers must be a sacrifice of a sweet-smelling savor.
For we do him great wrong and injury when we will make him submit himself and be subject to our appetites, and not be contented
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
with his favor and grace. We see then why we ought to be roundly admonished, as often as we pray unto God, to render unto him also praise and thanks, and yield ourselves wholly to his will, and acknowledge and confess all the benefits which we have received at his hands: as in the Psalm it is said: "Call upon me in the day of thy trouble, and I will hear thee, and thou shalt praise and glorify me."
And after this sort, we see how Melchizedek does here the like as touching Abram. Now, that we may the more familiarly comprehend this matter, we are to note that our prayers are to have regard as well unto the time past as unto the time to come.
For the time past, to confess unto God the benefits which we have already received from him. And for the time to come, to crave of his majesty that it would please him to continue and persevere the same his mercy unto us as he has begun, even unto the end. Now, we are here especially to note this one thing: that although Abram was so mightily advanced as to be made the father of the faithful, to be blessed of God with all virtues, and to have a most excellent spirit of faith, yet Melchizedek nevertheless told him that he was continually to go forward and increase from grace to grace until the end, and daily have recourse unto God to call upon him.
For when he blessed him, he read him a lesson, which he was well to look unto and to practice also all the days of his life. If it behooved then Abram, continually to call upon God, whatever graces soever he had received, and however honorable he was, and yet notwithstanding must always be exercised in prayers and supplications, what then shall become of us that are so far inferior unto him in all these things? Thus then we see why I have said that our prayers should have respect unto the time to come, seeing we have always need of God's help, to have mercy upon us, and heal us, and more and more to increase his graces in us.
And besides, these prayers of ours must have regard unto the times past concerning our giving of thanks and praises unto him for the same: that is, we must protest that whatever good we have comes from him, and be so contented that although we should be never so much vexed and grieved, yet must we still rejoice, for so much as we have known and proved him to be a father unto us, and
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
has also shown himself to be such a one indeed, by reason of the benefits which he has heretofore bestowed upon us. And this is what we are here to observe.
As concerning the words of Melchizedek, "Blessed be God, which hath delivered thine enemies into thine hand." The same tells us that all victory comes from God, and also that Abram, through his own industry, prowess, and valor, did not discomfit the kings of whom mention is made, but God who conducted him. True it is that Abram surprised his enemies in the night, as we have heard, and he did it because he was no expert man of war: now to what end serves all this, save only to show that it was God who gave him that prosperous success?
We see also that although David had a strong and mighty array, and had valiant and renowned soldiers, and himself likewise an expert man of war, besides that God had made him a king, yet he says: That it was God that had given him the feet of a Hart, that it was he that had advanced him, and so strengthened him, as that he broke in sunder the bars of brass, and that it was he that had overthrown his enemy. David then protests that there was nothing in him as of himself that got him all his victories.
Seeing then that David, who in the judgment of men had the means to discomfit his enemies, and yet confesses without hypocrisy that all was to be attributed unto God, and unto himself, to the end that his name might thereby be glorified: what shall we then say
Abram, who never in all his life followed the wars, neither yet ever knew, as a man would say, how to draw a sword?
And yet notwithstanding, that he should vanquish such a multitude of people, who were already puffed up with presumption, by reason they had discomfited their enemies, and pillaged and sacked five cities: and therefore we must needs conclude that it was the Lord who did it. Now, therefore, however it is, we are to gather from this place that if we lift up but one of our fingers, we must confess it to be God that conducts us thereunto, to the end we might not take upon us anything with a presumptuous arrogancy, as if we
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
could do anything of ourselves, and were men of ability and great power.
Let those then who are to take in hand wars, or governments of commonwealths, or any other matters of importance, put themselves into the hands of God, knowing that it is not without cause that he is called the God of Hosts. And thus much for this point.
Moreover, we are to apply this unto a second use: which is concerning the spiritual power that is given unto us to surmount and overcome Satan, with all, and whatsoever is against our salvation: We fight not (says Paul) against flesh and blood, but against principalities and powers in high places, and against the devils which have fiery darts flying. Thus we see how we must be exercised. Seeing then that the devil is our principal enemy, and that the darts, swords, and all the means which he has to hurt us, are spiritual, let us learn to call upon our God. For, what power have we? Or what agility? And therefore it is God that must fight for us, and let us be quiet and still, and stand as if we had our hands bound behind us: and yet not so neither, but that we must do our endeavors: because all the faithful must valiantly fight against the lusts of their flesh: and yet must the power come from above, and they adumbrate all opinion of their free-will and strength, which is the drunkenness of Popery, when as they proudly lift themselves up against God.
To be short, we must therefore (I say) acknowledge that we can do nothing as of ourselves, neither as concerning our bodies or yet our souls. But seeing that God has taken the charge upon him to conduct us: let us understand and be fully persuaded that he has strength enough for us, and that we can do nothing without him, and yet are able to do all things by him and through him.
Let us now prostrate ourselves and fall down before the majesty of our good God, in acknowledging our offenses, beseeching him to touch us daily more and more with such repentance, as that we may groan to obtain forgiveness of all our iniquities which make us indebted unto him: and seek after him by that means which he has
JOHN CALVIN · SERMONS ON THE HISTORY OF MELCHIZEDEK
established us in: that is, by the means of our Lord and Savior Jesus Christ, knowing that since we are reconciled by his death and passion, that God will not leave us, but accept us as his well-beloved children, although we be miserable wretched creatures, full of sin and iniquity. Moreover, that it would please him by his Holy Spirit to strengthen us, as that we may feel that the principal power and dominion was not given in vain unto our Lord and Savior Jesus
Christ, for so much as he has enriched us with spiritual blessings, of which in our own nature we are altogether bare. That he will not only show us this favor, but unto all other people also, etc.