According to Gen. xiv, 18-20; Heb. vii, 1-3 Melchizedek was and is priest of the Most High God, King of righteousness, without beginning or end of days, and made like unto the Son of God. Wherefore Melchizedek corresponds with, and is, the Third Person of the Holy Trinity, in that, in the Pisonic Age, the Father, the First Person, specially represents the One God as resting from His labors, and in that the Son of God is the Second Person. The One God rested from His labors with the creation of the Pisonic race, since which time the Second and Third Persons of the Trinity, either singly or unitedly, have been hastening the great Plan of the One God towards its completion. In order to simplify complexity the title or name of each Person of the Trinity changes with the historical effort involved. It is from this point of view that the Third Person appears as Melchizedek priest of the Most High God.

From stand-points frequently given heretofore the priesthood of Melchizedek concerns the care and ministrations of the pure unblemishable body by and through which the transfer of Divine Sparks and Essences from the earthly body into the pure body is accomplished. The functions of this priesthood not only concerns this transfer – regeneration – but they involve the endowment of a Divine Spark of life from the Living Bread – the pure body vivified by the life of Christ the Messiah – in addition to that conferred upon the creature in the day he was brought forth (see Mosaic System of Codex-Argenteus, Preface.)

Re-generation is an act independent of generation; one through which higher results pertain to the creature and, not only this, but regeneration advances the ordained separation of good and evil. The priesthood of and after the order of Melchizedek, therefore, from the grandeur of its aims, and in that it involves the actual handling of the pure unblemishable body, can only be filled by Persons of the Holy Trinity. It is eminently probable, however, that the visible bread broken, and used, in the service of the Communion to-day is either wholly or in part, imbued with the Living Bread by Melchizedek ministering as priest of the Most High God, and, also, that man of Adam’s race as a kingdom of priests, and a holy nation unto the Lord, after the imbuement, bears this Living Bread upon his hands to the communicant whereby the communicant through the eating thereof, becomes re-generation – born into the Living Bread – and, hence, is sealed to the life eternal beyond recall from any source.

Perhaps a still greater aim of this priest of the Most High God is the development of God’s assumption of the flesh of man; not the flesh of man of Adam the Nazarite, but the flesh of the sinful man, the blemished earthy element so subject to pain and tribulation. The first manifestation of God as man doubtless is brought to notice is Gen. xiv. 18-20 by which, through the Melchizedician priesthood, Messiah became to the Seed of Abraham in the day of Abraham; the actual bearer of man’s transgressions; and a participator in the sufferings, but not sins of the creature world. The purity and sanctity of the priests ministering the Living Bread – Messiah the Christ and Melchizedek King of Righteousness – ensure the fulfilment of every requirement, and guarantee the fulfilment of every promise called for by the purpose of the One God in the establishment of a kingdom of righteousness peopled with the works of His own hands.

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