Melchizedek a Type of Christ - Part 3

To conclude this "mini-series" on the role of Melchizedek as a type of Christ, here is a final contribution from a noted Puritan whose writings on typology only came to light in the 20th century.

Edward Taylor, Upon the Types of the Old Testament, Vol. 1, pp. 49-53:

There is an Enquiry made by almost all who [Melchizedek] was. Some have dreamed Strangly of him asserting him to be Christ himselfe, others, to be the Holy Ghost. others to be Angell, in the shape of a man: but these all are wide in their guesses. Others more rationaly judge him to be Shem, Noahs Son. Thus Some Jewish Rabbie: & many Christians both Papists, & Protestants. but great reason lies against this. for he is neither without Father nor without Mother, nor without descent in Scripture, all which are asserted of Melchisedeck in Scripture. further in that it is said, that by the Name Melchisedeck he hath none of these. The Reply is this, that the Saying of the Spirit is not a description of the Name of the Person, but of the person distinguisht by this name. Further. its altogether improbable that Shem the Father of the Church Line, Should leave his own Posteritie, & betake himselfe to the Cursed race of Cham. & be so honoured by them as to be Crownd their king, when as in the meantime his own Children not regard him: this is not to the usages of the world but Contrary to the Law of Nature working in Parents, & Children. Nay Still its not likly that Abraham Should be a Stranger in the Land & if Shem his Eminent Predicessor Should now Reign. Its very likely that Shem never Came into Canaan: But probably Melchizedeck was a Godly, & Eminant man of God of Chams posterity, because he is found amongst them, Crowned king by them, & reigning over them: & tho he is said, to be Fatherless, Motherless, descentless, without beginning of Dayes, or End of Life, it is to be understood in a Scripture Sense, & not absolutly. but the meaning is this that the Spirit of God gives us none account of any of these things unto us. & thus much touching whom he is.

But what he is the Scripture Tells us Heb. 7.3. He is made like unto the Son of God, i e, a Type of him. hence Christ is set forth as having it given him under oath from God Ps. 110.4. The Lord hath sworn, & will not repent, saying, thou art a Priest forever after the order of Melchizedeck. Heb. 5.19. C.7.17. Hence then he is a Type of Christ & he typifies him Especially as to his Eternall Mediation. And herein we may see this Type as Typically in his {Name/Person

First. His Name is Typicall. & this as to the Name of his {Person/Kingdom

1. The Name of his Person which is Melchizedeck. The Apostle tells you Heb. 7.2. it is being interpreted King of Righteousness, noting that Righteousness kinged in him, & hee kinged it in Righteousness. He reigned in Righteousness, & Righteousness reigned in him. His Kingdom was righteous by his Righteous Reign: & his person was Righteous, by inherent & adherent righteousness: & so a fit Emblem of Christ, whose name is Jer. 23.6. [Heb.] the Lord our Righteousness. & kingdom a Kingdom of Righteousness Isa. 11.4.5. Righteousness reigning in him, & he reigning in Reighteousness as Heb. I.8.9.

2. The Name of his Kingdom which is Salem. King of Salem that is King of Peace. for tho Salem was the name of his Royall City, yet it gave name to his Kingdom: For Kings Dominions in those early days were Sildom extended over the Whole Nation; but Confined unto the Speciall limits & Properties of Cities. Hence their Kingdoms are designd by the name of their Royall Cities as Gen. 14.I.2. Josu. 12.9. --. Now there was probably Peace of all sorts in his Kingdom that ought to be. Kingdom. Peace: Peace with men: Peace with God: Peace in Conscience, & Peace in his Countrey. For he was a Peace maker with God, being Priest of the most high God. Hence Peace reigned in him: & he mannaged his reign in Peace, & so is rightly Stiled [Heb.] King of Peace Gen. 14.18 Heb. 7.2 Hereby rightly delineating the Lord Jesus in his Mediatoriall title who is Stiled by the Prophet [Heb.] Isai. 6.9. Prince of Peace. His Kingdom being a Kingdom of Peace. Hence the Angells of God Sang that Chrismall Caroll at his Birth Lu. 2.14. Glory to God in the highest: Peace, & Good Will among men. His Kingdom is indeed a Kingdom of Peace Where Peace rules Col. 3.15. Playes the King, & doth fix her Garrisons Philip. 4.7: Peace with God: for he came to make peace Joh. 14.27. & his Royall City, or Kingdom is not onely Stiled, Salem Peace: But Jerusalem Gal. 4.2 Rev. 21.1. the Vision of Peace.

Secondly, His Person is Typicall: & typifies the Lord Jesus in Severall Respects. viz in Respect of his {Excellencie/Office.

1. The Excellency of his Person is set down unto us as if it had

1. Absolute Eternity. As if he was dropt out of Heaven, & Cought up into Heaven again. Heb. 7.3. Without Father, without Mother without Descent, without begining; Without end: Not that he was so in Nature. for he had all these. But in a Scripturall account. for the Scripture hath Conceald all these from us, & kept them in Secret. that none of them are recorded in it. whereas it gives us an account of Abrahams &c line. So that as to these things he Seems so excellent as if he was absolutely Eternall & So typifies Christs Personall Excellency to be eternall, nay absolutely Eternall Who can declare his Generation Isai. 53.8. Without begining, without End Rev. I.8. As to his Godhead without Mother: as to his Manhood without father.

2. As having a Civill, & Sacred Supremicy. There was Priestly & Kingly dignity in Him. Hence Excelling Abraham the Father of the Faithfull: He is described to be the Priest of the Most High God: & Abraham onely the Servant of the Most high God. A King is invested with the Supremicy of Civill Dignity, & a Priest (or Chiefe Priest as he seems to be) with the Supremicy of Sacred Dignity. Neither of which were rightly found in Abraham. He could onely act the part of a Private Priest for his own family. Hence his Person excelled in Dignity. & this is further cleared thus

1. In that Sacred Homage that Abraham gave him. Heb. 7.4. Consider how great this man was, to whom the Patriarch Abraham gave the tenth of the Spoiles? So he gave him tithes of all that he had. Gen. 14.

2. In that Speciall Benefit he Confered upon Abraham. He Blessed him: & in this respect he was as a Mediator between God & Abraham to hand Gods blessings down upon him. Hence the Apostle takes it as an undoubted argument of his Superiority. Heb. 7.7. And also He feasted Abraham, & his Army returning from the Slaughter of the Kings Gen. 14.18. & this is another note of his Greatness: & in all these things there is plainely a typicall Representation of Christ in whom alone there resides the Highest Kingly Supremicy, & the Supremest Sacred Dignity upon the face of the Earth: & under the Canopie of Heaven: insomuch that the Angells of God adore him, Heb. 1.5. & the Divells Dread him Mark. I.24. Such is his Excellency that all Homage, & Obedience belongs unto. Joh. 5.23. He bestows all Blessings of all Sorts. Hence they come from the Father thro Christ as the Mediator Eph. I.3. & Grace, the Fountain from which they flow, is Stiled the Grace of Christ as the Font, & Reare of almost every Epistle of Paul Shews. So also he hath made a feast of fat things, a Feast of Wines on the Lees, of fat things full of marrow; of wines on the Lees, Well refined Isai. 25.6 for all people. & Saith eat, oh friends, drinke yea drink abundantly, oh beloved! Can. 5.1. Yea, he fed the bodies of five thousand men at once besides Women & Children. Matt. 14.25. & at another time four thousande men beside women, & Children C:15.38. But the great dainties he Chiefly makes are for their Souls: Spirituall Dainties: The fruits of the Tree of Life, the Hidden Mannah, as Rev. 2.17.17. He will abundantly Satisfy them with the fat things of his house. & make them to drinke of the Rivers of his pleasures Ps. 36.8.

2. The Offices he beares are also Typicall. Melchizedeck was a type of Christ in the Offices he bore. as that of

1. A King. He was a King: & doubtless herein he typified Christs Kingly Office. as hath been made out already.

2. A Priest. Melchizedeck was a Priest of the Most high God. & in this Sense Chiefly was he Typicall. Ps. 110. [Heb.] v. 4 this word Dibrathi read order comes from [Heb.] to Speake. & is variously used. Some read it secundum verbum meum according to my Word: & then they Supply the note of Similitude, thus, as Melchizedeck it may be read Secundum Rem, aut Negotium. according to the imployment of Melchizedeck Eccles. 3.18 its read according to the State Buxtorfe observes that Aben Esra expounds it by [Heb.] secundum a Consuetdinem, after manner of Melchizedeck. But none mend the Septuagint, & the Apostle, tho not keeping so Strickly to the word yet rendring the intent of it by [Gk.] Heb. 5.6: & in Heb. 7.15 [Gk.] according to the Order & likeness of Melchizedeck. His Priesthood then is Cut out by Christs, that it might be to Gods people a Type of Christs. & here we are to Consider Wherein it is so. & this will appeare in its {Constitution/Concomitants

1. Its Constitution. This seems to be immediate from God. Melchizedeck seems to receive it immediatly from God: & not being Ordained to it, or put in it by man, having neither Predicessor, nor Successour. The Spirit of God gives us none account of any that preceded, or that Succeeded him in it. Hence he was alone in it, and at length delivered it up to God alone, who ordained him in it. & thus it Typifies Christs Priesthood, which he received immediatly of God: & from no man: being of the Tribe of Judah, & not of Levi, the Priestly tribe Heb. 7.14: Hence he began it, was alone in it, & at length delivers it up, as well as the Kingdom to the Father I Cor. 15.24, none proceeding from him, none preceding of him in it.

2. Its Concommitants. These were typicall in Melchizedecks Priesthood holding forth the like in Christs, as these

1. The Kingly Office did accompany the Priesthood in Melchizedeck: it was not so in other Priests. Judah had nothing to do with the Mitre: as Levi had nothing to do with the Crown. Jacob wills the Scepter to Judah. Gen. 49.10. & Moses bequeaths the Urim & Thummim unto Levi Deut. 33.8. So they were both in Christ. Kingship & Priesthood were wedded together in the Lord Jesus. The Miter & the Crown were both upon his Head. The Urim, & Thummim upon his breast was attended with the Scepter, & Sword in his hand, as well as in Melchizedecks.

2. The Excellency of this Office did excell Aarons. The Apostles drift in Heb. 7. in great measure is, to proove Christs Priesthood more excellent than Aarons: & this he doth by proving Melchizedecks more excellent than Aarons. & that in that Aaron & all Levi paid tithes to Melchizedeck. So in that he prooves Melchizedeck better than Abraham. & in that his Priesthood is the first in Scripture recorded & that as an Eternall Priest hood: & in that God gave by Oath a Priesthood to Christ according to the Order of Melchizedecks. Hence here is an Excellency attends this Priesthood above Aarons, & therein it is a type of Christs Priesthood, as far Excelling Aarons.

3. The Duration of it. For there seems to be a Shadow of its Eternity in that its said to be without begining of dayes, or End of Life. & this is a proofe of Christs Priesthood to be Eternall & so it typified Christs to bee. & thus Melchizedeck typified Christs Eternall Mediatory Office.

Melchizedek a Type of Christ - Part 2

Here is Samuel Mather's contribution to our understanding of Melchizedek's role as a type of Christ.

Samuel Mather, The Figures or Types of the Old Testament: By Which Christ and the Heavenly Things of the Gospel were Preached and Shadowed to the People of God of Old, pp. 77-80 [July 25, 1667]:

4. The fourth personal Type we named was Melchizedek; his Story is in Gen. 14. That he was a Type of Christ is clear from Psal. 110.4. where speaking of, and to the Messiah, he saith, The Lord hath sworn, thou art a Priest for ever after the Order of Melchizedek: As also from that which the Apostle saith, Heb. 7.3 that he was made like unto the Son of God, abideth a Priest continually: Assimilatus, or gerens similitudinem.

Some Controversie there is, who this Melchizedek was; and different Opinions there are. The Papists have very roving Conjectures about it.

He was not Christ himself; because he is said to be made like unto the Son of God, Heb. 7.3. but no Man is said to be like himself: For similitude is between two.

That he was not an Angel, or an Appearance of God, but a true and real Man, may be proved by this Argument; because every Priest is taken from amongst Men, Heb. 5.1. but Melchizedek was a Priest. And the Scripture speaks of him as a Man: For it mentions the Place where he dwelt, viz. at Salem; which must needs be understood Historically, because there is no reason to constrain us to run a Metaphorical Sense.

And, whereas some Object, there was no Man then superior to Abraham in Faith and Holiness: But Melchizedek was greater than Abraham.

Some answer it thus; Non sanctitate, sed dignitate praefertur Abrahae. For that Abraham was but an inferior Person, whereas Melchizedek was King and Priest in Salem.

But we may answer further. That there might be some more eminent than Abraham; some of his godly Ancestors, who were aged and experienced Saints, as Sem, for Instance, might towards the end of their Lives be more eminent than Abraham was in his Youth; of Shem it is certain by Genealogies, Gen. 11. that he was yet living: and he was the greatest Person then in the World; yea greater than Abraham, as being one of his Progenitors and Ancestors.

Therefore many do Conjecture that Sem was this Melchizedek: And indeed the Conjecture is not improbable; tho' for any certain Demonstration it is not to be expected, because the Lord hath purposely concealed who he was, to the end he might be a more illustrious Type of Christ, appearing as it were like a Man fallen down from Heaven, and destinated to that end.

Quest. Wherein was Melchizedek a Type of Christ?

Answ. In regard of the Eternity and Excellency of his Person and Office, both as King and Priest. There be four particulars here included. He was a Type.

1. In regard of his Kingdom. He is called Melchizedek, which the Apostle interprets King of Righteousness, Heb. 7.2. So Christ is King of his Church, and King of Righteousness, Psal. 45.6, 7. King of Salem, which signifies Peace. It is thought to be the same City which was afterward called Jerusalem: so Christ was King of Jerusalem, Zach. 9.9. and King of Peace, Isa. 9.6. My Peace I leave with you, John 14.27. Mic. 5.5. This Man shall be our Peace -- Peace that passeth all Understanding -- and Righteousness first, then Peace, Isa. 32.17. The fruit of Righteousness shall be Peace: Otherwise, thou shalt have no Peace from Christ, unless he give thee Righteousness first; both imputing his own Righteousness for Justification to thee; and infusing the inherent Righteousness of Sanctification into thee: He will not create Peace for thee.

2. In regard of his Priesthood. Melchizedek was Priest of the most high God, Gen. 14.18. Heb. 7.1. so is Christ both King and Priest. This was extraordinary in Melchizedek, that he might be the more glorious Type; God did not ordinarily allow it: The House of Aaron had not the Kingdom; the House of David had not the Priesthood: They might not intermeddle in the Priest's Office; King Uzziah was smitten for it: But Melchizedek was both.

3. In that Shadow of Eternity which the Story in Genesis doth cast upon him. He is there brought in a greater Person than Abraham, the Father of the Faithful: But neither his Birth nor Death mentioned, neither his Father nor Mother, without either beginning or end of Days, Heb. 7.3. It is not meant, that he was so really, but only in sacred History, and in a Type or Shadow: For it is impossible for any Creature to be without beginning, that is an essential property of God; Novitas essendis est de Essentia Creaturae. And that Melchizedek was a Creature, and not God, was proved before; because he was Priest and King of Salem; and every Priest is taken from amongst Men, de Ratione Sacerdotis est ut fit versus homo, it is an Essential requisite in a Priest, that he be indeed a Man: Melchizedek therefore was a Man; but yet Eternal, Typically and in a Figure.

Christ is called a Priest for ever, Psal. 110.4. and of Melchizedek the Apostle saith, he abideth a Priest continually, Heb. 7.3. You shall never have cause to say, My Friend, alas my best Friend is dead: For he hath an everlasting Priesthood, and lives for ever to intercede and make mention of you to the Lord, Heb. 7.25.

4. In regard of his Pre-eminence and Excellency above all other Men. Behold how great this Man was, Heb. 7.8. he was greater than Aaron the Priest of the Lord; yea greater than Abraham the Fore-father of Aaron.

He was greater than Abraham, as in other respects: So in these three.

1. In that he blessed Abraham, Gen. 14.19. Heb. 7.7. and without Contradiction the less is blessed of the greater: So Christ blesseth us, Luke 24.50, 51. All our Blessings are through him; he is the Fountain of Blessing.

2. In that Melchizedek did refresh Abraham and his Army, Gen. 14.18. and Melchizedek King of Salem brought forth Bread and Wine, that is (as the Old Note well explains it) for Abraham and his Soldier's Refreshment, and not to offer Sacrifice: So Christ refresheth his Church with the Word and Sacraments, Mat. 11. I will give you Rest, or I will refresh you, Ego reficiam vos.

3. In that Melchizedek did receive an homage and acknowledgment of Tythes from Abraham, and from Levi and Aaron in his Loins. Thus they paid their Respects to him, Gen. 14.20. Heb. 7.4, 9. whether of his Spoils, or of his Goods, it was the tenth part. Some have gone so far from this, as to Infer, that we ought to give unto Christ the tenth part of our Goods, as well as the seventh part of our Time.

But to let that pass: Certain it is, that we ought to give some fit Proportion of our Estates unto God for his Use and Service. And as he was herein greater than Abraham; so likewise greater than Aaron, and the Aaronical Order. Melchizedek's was an higher Order in many Respects, largely opened in that 7th to the Hebrews.

Use. This that hath been said concerning Melchizedek as a Shadow of Jesus Christ affords the greater Encouragement to believe, and Comfort to them that do believe in the Lord Jesus Christ.

Encouragement, having such an High Priest, thou maist safely venture thy Soul upon him.

Comfort, that so great a Person is thy Saviour.

True, thou art unworthy; but his Worth and Excellency is enough to preponderate and overballance all thine unworthiness. He is both a King and a Priest for ever after the Order of Melchizedek: and if thou dost accept of him as thy King to rule thee, thou maist safely rely and rest upon him as thine High Priest to justify and reconcile thee to his Father.

Melchizedek a Type of Christ - Part 1

While reading through Genesis this month, I was reminded of the question that is sometimes raised about the identity and role of Melchizedek as he appears in the story of Abraham, and later in Hebrews. I have looked at three Puritan classics on typology and because each treatment of his place as a type of Christ is so spiritually rich, I have decided to post them here for the benefit of others. They are works by one English Puritan (Thomas Taylor, 1576-1633), an English Puritan who lived in New England from 1635 to 1650 (Samuel Mather, 1626-1671), and an English Puritan who emigrated to and remained in New England from 1668 onward (Edward Taylor, 1642-1729).

Thomas Taylor, Christ Revealed: or, The Old Testament Explained. A Treatise of the Types and Shadowes of our Saviour contained throughout the whole Scripture: All opened and made usefull for the benefit of Gods Church, pp. 17-24:

Hebrews 7.3. Hee was likened to the Sonne of God. Wee must search wherein and how Christ was the truth of that figure.

I. In the notation of his name. Melchizedek signifieth King of righteousnesse: Our Saviour was indeed properly King of righteousnesse, Heb. 7.2. Isai. 11.4. Psal. 45.6, 7. thy kingdome is a scepter of righteousnesse, thou lovest righteousnesse, Mal. 4.2. Christ the Sunne of righteounesse shall arise. From him all have righteousnesse as from a fountaine.

II. In his Office. 1. Hee was King of Salem, of peace: so Christ is called, the Prince of peace, Isa. 9.6. not of a corner, but of all the world; and of Salem, that is, of Ierusalem, Psal. 2.6. I have set my King on Sion. On his shoulders was the governement laid. Of whom Zach. 9.9. O Jerusalem behold, thy King cometh unto thee, hee is just and saved himselfe, poore and riding upon an asse: But with this difference, Melchizedek brings peace earthly, temporall: but Christ is our peace, Ephes. 2.14. by whom we have peace with God; hee guides our feete into the way of peace, and leades us to peace eternall: So he was true king of true peace, so was not Melchizedek. 2. Melchizedek was not onely a King, but Priest of the high God, Gen. 14.18. So Christ was both King and Priest; King, Revel. 1.5. Prince of all the kings of the earth: Priest, Heb. 4.14. Our great high Priest. This was not usuall in the Jewes Policy, or progeny of David to whom onely the kingdome was promised; neither would God admit the mingling of these Offices among them, as in Vzziah, 2. Chron. 26. But as this dignity was reserved unto Christ: so was it dispensed with in his speciall figure to bee both a great King and Priest.

III. In his originall. Without father or mother, genealogy, beginning or end of dayes; without kindred, that is, none of these mentioned in Scripture, or in the story of his life. Although he had both father, mother, kindred, birth, death; yet the Lord of set purpose would have all these concealed in Scripture, that hee might be a more expresse type of Jesus Christ, who was truely without father as man, Luke 1.35. that holy thing which shall bee borne of thee, shall bee called the Sonne of God; without mother as God, without kindred according to his Deity, in respect of his divine nature without generation, for who can declare his generation? Isai. 53.8. seeing he was before all worlds eternally begotten of his Father. And whereas Melchizedek onely had no beginning or end of life expressed: Christ is onely truely without beginning, neither shall have any end; for hee is the beginning and the ending. And although his humanity had genealogie, beginning, and ending of life, yet as he was the word hee had none. And although as the Sonne he was from the father; yet as God hee was from none, but as the word was of himselfe. Here also is a difference: Melchizedek was without genealogy according to Scripture: Christ according to nature.

IV. In the excellency of his 1. Person, 2. Priesthood. 1. For excellency of Person. 1. Melchizedek was greater then Abraham; for he blessed Abraham, and the greater blesseth the lesser, Heb. 7.7. signifying Christ the fountaine and originall of all blessing in heavenly and earthly things, Ephes. 1.3. 2. Melchizedek refreshed Abraham and his Army, returning weary from the battell and journey, with bread and wine. Here Abraham was a receiver, Melchizedek a giver; a manifest type of Iesus Christ, refreshing and comforting all his followers, and members of his militant Church in their journey and wearinesse, with his word and Sacraments, Matthew 11.28. I will refresh you. 3. Melchizedek was man onely and sinfull: Christ God and man without sinne. Melchizedek as the sonne of God: Christ indeed the Sonne of God.

2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons. For, 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek, Heb. 7.9. and the inferiour payes tythes to the Superiour: Such is the Priesthood of Christ after the order of Melchizedek, not of Aaron. 2. In regard of the entrance. Melchizedek was not anointed with material oile as Aaron, nor received his Priesthood from any other, but onely so declared by the mouth of God: So Christ succeeded none, received his Priesthood from none, but anointed by the Spirit of God, Luke 4.18. and made Priest by the Oath of God, Psal. 110.4. The Lord sware and will not repent, thou art a Priest for ever after the order of Melchizedek. 3. In regard of the continuance of his Priesthood. For as hee receives it from none, so hee passeth it not to any other, nor any can succeed him; but hee endureth ever, having an everlasting Priesthood, Heb. 7.24. The Leviticall Priesthood ended particularly in the death of every high Priest, and universally and finally in the death of our high Priest: But Christ is eternall, who died but rose againe, figured in Melchizedek.

[Use. I. Christ greater then Abraham.] I. If Christ bee the true Melchizedek, then must he needs bee greater than Abraham, though the Jewes vainely gainesay it, Ioh. 8.53. To him all our tythes and offerings, our sacrifice of praises are due, as tythes and offerings due from Abraham to Melchizedek. Hee is blessed and Prince onely, the King of kings, and Lord of lords, unto him be honour, and power everlasting, 1 Tim. 6.15, 16. So the foure and twenty Elders, Revel. 11.15, 17. And Angels, Beasts, Elders, and all creatures, Revel. 5.11, 12, 13.

[Use. 2. Comfort by Christ our Melchizedek.] II. For the comfort of the Church, that Christ is the true Melchizedek, both a Priest and a King. 1. As he is a Priest wee are assured of a perfect reconciliation by his all-sufficient Sacrifice. 2. Of sound instruction, for the Priest must teach the Law, his lips must present knowledge. Ioh. 4.25. When the Messiah is come hee will tell us all things. Wee detest the blasphemy therefore that tells us, that he hath left an imperfect doctrine, that must bee eeked with traditions. 3. Of his blessed intercession, which is meritorious and acceptable. Samuel out of his love to the people, 1 Sam. 12.23. saith thus, God forbid that I should sinne, and cease to pray for you; but I will teach you the good way: Christs love to the Church is no lesse; therefore he will both teach and pray. 4. Of powerfull protection and safety. For he is not our Priest onely but our King: not our Doctor onely, but our defendor; not a Priest onely to pray, but a King to obtaine for us, and bestow on us what he prayers for. What if he had never so much power in teaching, if he were impotent in defending? But he is a King of peace in himselfe and unto us, We have a powerfull advocate in heaven. They never tasted the sweetnesse of this doctrine, that seeke after any other Mediator.

[Use 3. We are blessed by our Melchizedek.] III. Hence is the happinesse of the Church, As Melchizedek blessed Abraham: So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham, Eph. 1.3. with all spirituall blessings in Christ Iesus. But with difference. Melchizedek onely pronounced blessing Gen. 14.19. blessed art thou of God possessor of heaven and earth: But our Melchizedek meriteth and bestoweth blessings of higher kind also then could Melchizedek. For, 1. Christ blesseth by meriting blessing, through his most perfect sacrifice pacifying his Fathers wrath: Melchizedek offered no such sacrifice to no such effect, his was accepted by mercy, not for merit, not for his owne sacrifice, but for Christs. 2. By actual procuring the blessing of remission of sinnes and righteousness restored, a more effectual blessing then Melchizedek could procure: His sacrifices could onely signifie these in the Messiahs, not actually apply them. 3. By gathering, calling, ruling and preserving in spirituall life his whole Church, as members of his owne body, and by the donation of his spirit: none of which blessings Melchizedek could give. 4. By bestowing eternall life on beleevers, here in the first fruits, heereafter in the harvest: whereof Melchizedek must be a receiver from him the fountaine, not a giver. 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospell, and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word: which Melchizedek could not doe. Therefore a greater then Melchizedek is here, and a greater blessing then Abraham received from him. Let the world curse, wicked ones rage and revile against the Church and members, yet as Isaac said of Iacob, Gen. 27.33. I have blessed him, and therefore he shall be blessed; the same will Christ not say onely, but accomplish to them.

[Use 4. By our Melchizedek the Church abides forever.] IIII. Hence is the stability and perpetuity of the Church and members. That Christ is the true Melchizedek, that is, an eternall Priest; the Church must be eternall. For a Priest cannot be without a Church, nor an eternall Priest without an eternall Church, but of Christ it is said, thou art a Priest for ever. Therefore Tyrants shall not wast it, time shall not outlast it, death shall not hinder the being and happinesse of it, no more then it could the eternity of the Priest himselfe, who rose gloriously from the dead, so shall the members. How happy a thing it is to be of this houshold.

[Use 5. Excellency of Christs Priesthood above the Leviticall.] V. The excellency of Christs Priesthood above the Leviticall. This is the scope of the Apostle in describing Melchizedeks Priesthood so largely. For the Leviticall Priests were homagers to this, yea to the shadow of it in Melchizedek while they were in Abrahams loynes. 1. They were men onely of men: Christ the Sonne of God, true God and man. 2. They were sinfull men, and must offer first for themselves, and then for others, Heb. 5.3. But Christ was sinlesse, he needed not offer for his owne sinnes, Heb. 7.26. 27. 3. For their office, they were but ministers of holy things, and of salvation propounded in them: Christ because of this order was author of salvation to all that obey him, Heb. 5.9. 10. 4. They were many, and all ministers of a temporary covenant: but he is but one, who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises, Heb. 8.6. For the promises of the covenant of grace are more excellent then those of the Legall covenant. 5. They offered often, and the repetition of sacrifices argued their invalidity and imperfection: but he offered but once, and needed not do it daily. Heb. 7.27. which argued the perfection, Heb. 9.28. 6. They offered the blood of beasts which could not expiate sinne, nor wash the conscience of the sinner farther then purifying the flesh: but he (not with blood of bulls and goats, but) with his owne blood entred once into the holy place having obtained an eternall redemption, Heb. 9.12. and this blood purgeth the conscience from dead works, verse 14. 7. They served in an earthly fading Sanctuary made with hands, and entred into any holy place which perished and fayled, according to that elementary and temporary worship: but he is minister of the true Sanctuary and Tabernacle which the Lord pitches and not man, Heb. 8.2. this tabernacle is his owne blessed body in which he performed all his service, called, chap. 9.11. a great and more perfect Tabernacle not made with hands, and vers. 24. is now entred not into holy places made with hands, but into the very Heaven to appeare in the sight of God for us. 8. They all cased, dyed, one succeeded another; as mutable was their whole service, which also ceased and deceased, and gave place to the truth of it when the fulnesse of time came: but this true Melchizedek, being without beginning or end of daies, hath an eternall Priesthood, Heb. 7.24. and therefore neither hath nor needeth any successor in earth. Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy, a denyall of Christs person to be above the person of Melchizedek, and of his sacrifice to be above Aarons, or that it was offered by the eternall spirit of his Deity.

[Use 6. Sin not to be accounted slight, whose sacrifice is so costly.] VI. The excellency of the person shewes the greatnesse of the Sacrifice, the greatnesse of the sacrifice the greatnesse of the sinne. Melchizedek because he was but likened to the Sonne of God, Heb. 7.3. could not offer a Sacrifice to take away sinne: he must be the Sonne of God indeed, and God himselfe that must doe that. The least sinne which wee account so light could never be expiated, but by the blood of him that is God as well as man. All created strength cannot stand under the burthen of the least sinne. Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it, and thy selfe in dust and ashes for it. An haynous and execrable offence were that which nothing could take away but the death of the Prince.