That Christ being a man and infirme, was therein but as al Priests; and that he also was
called of God to this office: offering as the others: 8 and suffered obediently for our
example. 11 Of whose Priesthood he hath much to say, but that the Hebrews haue need rather to heare
their Catechisme againe.
1.
⋮
The Epistle vpon the feast of S. Thomas of Canterburie Decem. 29. And in his
Translation Iulij. 7. And for a Bishop that is a Confessour.
FOR
Euery high Priest.
The description of a Priest, and his office.
By the description of a Priest or high Priest (for to this purpose al is one matter) he
proueth Christ to be one in most excellent sort. First then, a Priest must not be an Angel,
or of any other nature but mans. Secondly, euery man is not a Priest, but such an one as is
specially chosen out of the rest, and preferred before other of the community, seuered,
assumpted, and exalted into a higher state and dignitie then the vulgar. Thirdly, the cause
and purpose why he is so sequestred and piked out from the residue. is to take charge of
Diuine things, to deale as a mediator betwixt God and the people, to be the Deputie of men
in such things as they haue to craue or to receiue of God, and to present or giue to him
againe. Fourthly, the most proper and principal part of a Priests office is, to offer
oblations, giftes, and sacrifices to God for the sinnes of the people: without which
kind of most soueraine dueties, no person, people, or Commonwealth can appertaine to God:
and which can be done by none, of what other dignitie or calling soeuer he be in the
world, that is not a Priest: diuers Princes (as we read in the Scriptures) punished by
God, and king Saul deposed from his kingdom, specially for attempting the same.
3 Reg. 13.
2 Par. 26.
1 Reg. 13.
The Princes temporal authoritie how farre it extendeth.
And generally we may learne here, that in ijs quæ sunt ad Deum, in an matters touching God,
his seruice, and religion, the Priest hath onely charge and authority: as the Prince temporal is the
peoples gouernour, guider, and soucraine, in the things touching their worldly affaires: Which
must for al that by him be directed and manneged no otherwise, but as is agreable to the due
worship and seruice of God. against which if the terrene Powers commit any thing, the Priests
ought to admonish them from God.
There is a peculiar order & calling of Priests of the new Testament.
We learne also hereby, that euery one is not a Priest, and that the people must alwaies haue
certaine persons chosen out from among them, to deale in their sutes and causes with God, to pray,
to minister Sacraments, and to sacrifice for them. And whereas the Protestants wil haue no Priest,
Priesthod, nor sacrifice, but Christ and his death, pretending these wordes of the Apostle to be
verified onely in the Priesthod and Seruice of the old law. and Christes person alone, and after
him of no moe: therein they shew them selues to be ignorant of the Scriptures, and of the state of
the new Testament, and induce a plaine Atheisme and Godlesnesse into the world.
Priests and Sacrifice necessarie in the new Testament, and nothing derogatorie to Christ's
priesthood or Sacrifice.
for, so long as man hath to doe with God, there must needes be some deputed, and chosen out from
among the rest, to deale according to this declaration of the Apostle, in things pertaining to God,
and those must be Priests. for els, if men neede to deale no more, but immediatly with Christ, what
doe they with their Ministers? Why let they not euery man pray, and minister for him self, and to
him self? What doe they with Sacraments, seing Christes death is as wel sufficient without them,
as without sacrifice? Why standeth not his death as wel with Sacrifice, as with Sacraments: as
wel with Priesthod, as with other Ecclesiastical function? There is no other cause in the world,
but that (Sacrifice being the most principal act of religion that man oweth to God, both by his
Law, and by the law of nature) the Diuel by these his ministers, vnder pretence of deserring or
attributing the more to Christes death, would abolish it.
The difference & excellence. of Christ's Priesthood.
This definition of a Priest and his function, with al the properties thereto belonging, holdeth not
onely in the law of Moyses, and order of Aarons Priesthod, but it was true before, in the law of
nature, in the Patriarches, in Melchisedec, and now in Christ, and all his Apostles, and Priests of
the new Testament: sauing that it is a peculiar excellencie in Christ, that he onely offered for
other mens sinnes, and not at all for his owne, as all other doe.
euery high Priest taken from among men, is appointed for men in those things that
partaine to God: that he may offer guifts and Sacrifices for sinnes:
2. that can haue compassion on them that be ignorant and doe erre: because himself
also is compassed with infirmitie:
3. & therfore he ought, as for the people, so also for himself to offer for sinnes.
4.
*
2 Par. 26,18.
Neither doth any man
Taketh to himself.
A special prouiso for all Priests, preachers, and such as haue to deale for the people in
things pertaining to God, that they take not that honour or office at their owne hands, but
by lawful calling and consecration, euen as Aaron did.
Al true Priests and Preachers must be lawfully called thereto.
By which clause if you examine Luther, Caluin, Beza, and the like, or if al such as
now a daies intrude them selues into sacred functions, looke into their consciences, great
and foul matter of damnation wil appeare.
take the honour to himself, but he that is called of God,
*
1 Par. 23,13.
as
Aaron.
5. So Christ also
Did not glorifie himself.
The dignitie and function of Priesthood is not to be vsurped.
The dignity of Priesthod must needes be passing high and soueraine, when it was a
promotion and preferment in the sonne of God him self according to his manhod, and when
he would not vsurpe, nor take vpon him the same, without his fathers expresse commission
and calling therevnto. An eternal example of humility, and an argument of condemnation to
al mortal men, that arrogate vniustly any function or power spiritual, that is not giuen
them from aboue, and by lawful calling, and commission of their superiors.
did not glorifie himself that he might be made a high Priest; but
he that spake to him,
*
Ps. 2,7.
My Sonne art thou, I this day haue begotten thee.
6. As also in another place he saith,
*
Psal. 109,4.
Thou art
Freedom.
Christ both Priest & king: but his Priesthood more excellent of the two.
In the 109 Psalme, from whence this testimonie is taken, both Christes kingdom and
Priesthod are set fourth. but the Apostle vrgeth specially his Priesthod, as the more
excellent and preeminent state in him, our Redemption being wrought & atchieued by
sacrifice, which was an act of his Priesthod, and not of his kingly power. though he was
properly a king also, as Melchisedec was both Priest, and king, being a resemblance of
Christ in both, but much more in his Priesthod. And our Lord had this excellent double
dignitie (as appeareth by the discourse of S. Paul, and his allegations here out of
the Psalmes) at the very first moment of his conception or incarnation.
Christ a Priest as he is man, not as he is God.
for you must beware of the wicked heresie of the Arians and Caluinists (except in these
later it be rather an errour proceding of ignorance) that sticke not to say, that Christ
was a Priest, or did sacrifice, according to his Godhead. Which is to make Christ, God the
fathers Priest, and not his sonne, and to doe sacrifice and homage to him as his Lord, and
not as his equal in dignity and nature. Therfore S. Augustine saith in Psal. 109. That
as he was man, he was Priest: as God, he was not Priest. And Theodorete in Psal 109.
As man, he did offer sacrifice: but as God, he did receiue sacrifice. And againe,
Christ touching his humanity was called a Priest, and he offered no other host but his
owne body. &c. Dialog. 1 circa med. Some of our new Maisters not knowing so much, did
let fall out of their pennes the contrarie, and being admonished of the errour, and that it
was very Arianisme, yet they persist in it of mere ignorance in the groundes of
Diuinitie.
Psal. 2. 109.
Retent. pag. 89.
a Priest for euer, according to the
order of Melchisedech.
7. Who in the daies of his flesh,
With a strong crie.
The Sacrifice on the Crosse was the principal acte of Christ's priesthood.
Though our Sauiour make intercession for vs, according to his humane nature, continually
in heauen also: yet he doth not in any external creatures make sacrifice, nor vse the
praiers sacrificall, by which our redemption was archieued, as he did in the time of
his mortal life, and in the act of his Passion, and most principally, when with a
loud voice, and with this praier, In manus tuas commendo spiritum meum, he
voluntarily deposed his soul, yelding it in most proper sort for a sacrifice. for in that
last point of his death, consisteth specially his high Priestly office, and the very worke
and consummation of our redemption.
Luc. 23,46.
Priests praiers more effectual.
Obserue more ouer, that though commonly euery faithful person pray both for him self and others,
and offer his praiers to God, yet none offereth by office, and special deputation, and appointment,
in the person of the whole Church and people, sauing the Priest. Whose praiers therfore be more
effectual in them selues, for that they be the voice of all faithful men together, made by him that
is appointed and receiued of God for the peoples legate.
Christs Priestly actions.
And of this kind were all Christes praiers, in all his life and death, as all his other actions
were: his fasting, watching, preaching, instituting, ministring, or receiuing Sacraments: euery
one being done as Priestly actions.
with a strong crie and teares, offering praiers and
supplications to him that could saue him from death, was heard
For his reuerence.
Notorious Heretical translation to maintaine Caluin's horrible blasphemie.
These wordes haue our English Translators perniciously and most presumptuously corrupted,
turning them thus, In that which he feared, contrarie to the version and sense of al
antiquity, and to Erasmus also, and contrarie to the ordinarie vse of the Greeke word, as
Beza him self defineth it Luc. 2 v. 25: and contrarie to the propriety of the Greeke
phrase, as not onely the Catholikes, but *the best learned Lutherans do shew and proue by
many examples. They folow herein the singular presumption of Caluin, who was the first
(as his fellow Beza confesseth) that euer found out this interpretation. Which neither S.
Chrysostom, nor any other, as perfect Græcians as they were, could euer espie. Where,
onely to haue made choise of that impious and arrogant Sectaries sense, before the said
fathers and all the Churches besides, had been shameful ynough: but to set the same downe
for very Scripture of Gods blessed word, that is intolerable, and passeth al impiety. And
we see plainely that they haue no conscience, indifferencie, nor other purpose, but to
make the poore Readers beleeue, that their opinions be Gods owne word, and to draw the
Scriptures to sound after the fantasie of their heresies. But if the good Reader knew,
for what point of doctrine they haue thus framed their translation, they would abhorre
them to the depth of Hel.
ἁπὸ ἐυλαβείας.
Flac. Illyr. vpon this place.
Caluins blasphemie that Christ suffered hel paines vpon the Crosse, and that his death
otherwise were insufficient.
forsooth it is thus: they would haue this Scripture meane,
that Christ was in horrible feare of damnation, and that he was not onely in paines
corporal vpon the Crosse (which they hold, not to haue been sufficient for mans
redemption) but that he was in the very sorowes & distresses of the damned, without
any difference, but that it was not euerlasting, as theirs is.
For this horrible blasphemie (which is their interpretation of Christes descending into Hel) Gods
holy word must be corrupted, and the sacrifice of Christes death (whereof they talke so
presumptuously) must not be ynough for our redemption, except he be damned for vs also to the
paines of Hel. Wo be to our poore Countrie, that must haue such bookes, and read such
translations. See Caluin and Beza in their Commentaries and Annotations vpon this place, and you
shal see, that for defense of the said blasphemies they haue thus translated this text. See the
Annotations before, Act. 2, 27 and Mat. 27, 46.
for his reuerence.
8. And truely whereas he was the Sonne, he learned by those things which he suffered,
obedience:
9. and being
Consummate.
Christ yelding vp the Ghost, accomplished our redemption.
The ful worke of his sacrifice, by which we were redeemed, was wholy consummate and
accomplished, at the yelding vp of his spirit to God the Father, when he said, Consummatum
est. though for to make the same effectual to the saluation of particular men, he
him self did diuers things, and now doth in heauen, and our selues also must vse many meanes,
for the application thereof to our particular necessities. See the next Annotation.
Io. 19,30.
consummate,
Was made to al.
Christ's Passion sufficient for al but profitable to them only which obey, not by faith only,
but by doing as he & his Church, command.
The Protestants vpon pretence of the sufficiencie of Christes Passion, and his onely
redemption, oppose them selues guilefully in the sight of the simple, against the
inuocation of Saincts, and their intercession, and help of vs, against our penitential
workes or suffering for our owne sinnes, either in this life or the next: against the
merites of fasting, praying, almes, and other things commended to vs in holy Writte, and
against most things done in the Church, in sacrifice. Sacrament, and ceremonie. But this
place and many other shew, that Christes Passion, though it be of it self far more
sufficient and forcible, then the Protestants in their basenesse of vnderstanding can
consider, yet profiteth none but such, as both doe his commaundements, and vse such
remedies and meanes to apply the benefite thereof to them selues, as he appointeth in
his word, or by the Holy Ghost in his Church. And the Heretikes that say, faith onely
is the thing required to apply Christes benefites vnto vs, are hereby also easily
refuted. for we do not obey him onely by beleeuing, but by doing whatsoeuer he
commaundeth. Lastly, we note in the same wordes, that Christ appointeth not by his
absolute and eternal election, men so to be partakers of the fruite of his redemption,
without any condition or respect of their owne workes, obedience, or free wil: but
with this condition alwaies, if men wil obey him, and do that which he appointeth.
See S. Augustine (or Prosper) to. 7 Respons. Prosperi li. 2. articulo 1 ad obiectiones
Vincentij, where he saith of the cup of Christes passion, It hath in deede in
it self, to profite al: but if it be not drunken, it healeth not.
was made to al that obey him, cause of eternal saluation,
10. called of God a high Priest according to the Order of Melchisedech.
11. Of whom we haue great speach and
Inexplicable.
The Apostle omitteth to speake of the B. Sacrament as a Mysterie then too deep for the
Iewes capacitie.
Intending to treate more largely and particularly of Christes or Melchisedeks Priesthod, he
forwarneth them that the mysterie thereof is far passing their capacitie, and that through
their feeblenes in faith and weakenes of vnderstanding, he is forced to omit diuers deepe
points concerning the Priesthod of the new law. Among which (no doubt) the mysterie of
the Sacrament and Sacrifice of the altar, called Masse, was a principal & pertinent
matter: which the Apostles and Fathers of the primitiue Church vsed not to treate of
so largely and particularly in their writings, which might come to the hands of the
vnfaithful, who of al things tooke soonest scandal of the B. Sacrament, as we see Io. 6.
He spake to the Hebrues (saith S. Hierom ep 126) that is, to the Iewes,
and not to faithful men, to whom he might haue been bold to vtter the Sacrament. And
in deede it was not reasonable to talke much to them of that sacrifice which was
the resemblance of Christes death, when they thought not right of Christes death
it self. Which the Apostles wisedom and silence our Aduersaries wickedly abuse
against the holy Masse.
inexplicable to vtter: because you are become
weake to heare.
12. For whereas you ought to be Maisters for your time, you need to be taught againe
your selues what be the elements of the beginning of the words of God: & you are become such as
haue need of milke, and not of strong meat.
13. For euery one that is partaker of milke, is vnskilful of the word of iustice: for
he is a child.
14. But strong meate is for the perfect, them that by custome haue their senses exercised
to the discerning of good and euil.