To proue the Priesthood of Christ incomparably to excel the Priesthood of Aaron (and therfore
that Leuitical Priesthood now to cease, and that law also with it) he scanneth euery word of the
verse alleaged out of the Psalme, Our Lord hath sworne: thou art a Priest for euer, according
to the order of Melchisedech.
1. FOR this Melchisedech, the King of Salem, Priest of the God most high,
*
Gen. 14,18.
who met
Abraham returning from the slaughter of the Kings, and blessed him:
2. to whom also Abraham deuided tithes of al: first indeed by interpretation,
✟
When the Fathers & Catholike Expositours pike out allegories and mysteries out of
the names of men the Protestants not endowed with the Spirit whereby the Scriptures
were giuen, deride their holy labours in the search of the same: but the Apostle
findeth high mysterie in the very names of persons & places, as you see.
the
King of iustice: & then also King of Salem, which is to say, King of peace,
3. without father, without mother, without Genealogie, hauing neither beginning of
daies nor end of life, but likened to the Sonne of God, continueth a Priest for euer.
4. And behold how great this man is, to whom also Abraham the Patriarke gaue tithes
of the principal things.
5. And certes
*
Nu. 18,21.
Deut. 18,1.
Ios. 14,4.
they of the sonnes of Leui that take the priesthood haue commandement
to take tithes of the people according to the Law, that is to say, of their Brethren: albeit
themselues also issued out of the loines of Abraham.
6. But he whose Generation is not numbred among them, tooke tithes of Abraham, and
blessed him that had the promises.
7. But without al contradiction, that which is lesse, is blessed of the better.
8. And here indeed,
✟
The tithes giuen to Melchisedech were not giuen as to a mere mortal man, as al of the
Tribe of Leui & Aarons order were: but as to one representing the Sonne of God, who
now liueth & reigneth & holdeth his Priesthood & the functions thereof for euer.
men that die, receiue tithes: but there he hath witnes, that he
liueth.
9. And (that it may so be said) by Abraham Leui also, which receiued tithes, was tithed.
10. For as yet he was in his Fathers loines, when Melchisedech met him.
11. If then consummation was by the Leuitical Priesthood (for vnder it the people
receiued the Law) what necessitie was there yet another Priest to rise according to the order of
Melchisedech, and not to be called according to the order of Aaron?
12. For the Priesthood being translated, it is necessarie that a translation of the
Law also be made.
13. For he on whom these things be said, is of another Tribe, of the which, none
attended on the altar.
14. For it is manifest that our Lord sprung if Iuda: in the which Tribe Moyses spake
nothing of
✟
Priesthood.
Priestes.
15. And yet it is much more euident: if according to the similitude of Melchisedech
there arise another Priest,
16. which was not made according to the Law of the carnal commandement, but according
to the power of life indissoluble.
17. For he witnesseth,
*
Ps. 109,4.
That thou art a Priest for euer, according to the order of
Melchisedech.
18. Reprobation certes is made of the former commandement, because of the weakenesse
and vnprofitablenesse thereof.
19. For the Law brought nothing to perfection, but an introduction of a better hope,
by the which we approch to God.
20. And in as much as it is not without an othe, (the other truely without an othe were
made Priestes:
21. but this with an othe, by him that said vnto him:
*
Ps. 109,4.
Our Lord hath sworne, & it
shal not repent him: thou art a Priest for euer)
22. by so much, is Iᴇꜱᴠꜱ made a suretie of a better Testament.
23.
⋮
The Epistle vpon S. Leo his day Iunii 28. And for some other Confessours Bishops.
And the other indeed were made Priestes, being many, because that by death they
were prohibited to continue:
24. but this, for that he continueth for euer, hath an euerlasting priesthood.
25. whereby he is able to saue also for euer
✟
them that goe.
going by himself to God:
✟
Christ according to his humane nature praieth for vs, & continually representeth his
former passion and merits to God the Father.
alwaies liuing
to make intercession for vs.
26. For it was seemely that we should haue such a high Priest, holy, innocent, impolluted,
separated from sinners, and made higher then the Heauens.
27. which hath not necessitie daily (as the Priestes) first
*
Leu. 9,7. 16,6.
for his owne sinnes to
offer Hostes, then for the peoples. For this he did once, in offering himself.
28. For the Law appointeth Priestes men that haue infirmitie: but the word of the othe
which is after the Law, the Sonne for euer perfected.
ANNOTATIONS.
Cʜᴀᴘ. VII.
1. Melchisedech.)
The excellencie of this person vvas so great, that some of the antiquity tooke him to be
an Angel, and some the holy Ghost. Vvhich opinion not onely the Hebrues, that auouch him to
be Sem the sonne of Noë, but also the cheefe fathers of the Christians do condemne: not
doubting but he vvas a mere man and a Priest and a king, vvhosoeuer he vvas. for els he
could not in office and order and sacrifice haue been so perfect a type and resemblance of
our Sauiour, as in this Chapter and other is shevved.
3. Without father.)
The resemblance of Melchisedech to Christ, in many points.
Not that he vvas vvithout father and mother, saith S. Hierom ep. 126: for Christ
him self vvas not vvithout father, according to his diuinity, not vvithout mother, in his
humanity: but for that his petigree is not set out in the Genesis, as the genealogie of
other Patriarches is, but is sodenly induced in the holy historie, no mention made of his
stocke, tribe, beginning, or ending, and therfore in that case also resembling in a sort
the sonne of God, vvhose generation vvas extraordinarie, miraculous, and ineffable,
according to both his natures, lacking a father in the one, and a mother in the other.
his person hauing neither beginning nor ending, and his kingdom, and Priesthod specially,
in him self and in the Church, being eternall, both in respect of the time past, and the
time to come: as the said Doctor in the same epistle vvriteth.
4. Behold.)
By the sundrie excellencies of Melchisedechs Priesthood is proued the excellencie of the
Priesthood and Sacrifice of the new Testament.
To proue that Christes Priesthod far passeth the Priesthod of Aaron: and the Priesthod of
the nevv Testament, the Priesthod of the old lavv: and consequently that the sacrifice of
our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv,
he disputeth profoundly of the preeminences of Melchisedec aboue the great Patriarch
Abraham, vvho vvas father of the Leuites.
4. Tithes.)
He receiued tithes of Abraham, & consequently of Leui and Aaron.
The first preeminence, that Abraham paied tithes, and that of the best and most cheefe things
that he had, vnto Melchisedec, as a duety and homage, not for him self onely in person, but
for Leui, vvho yet vvas not borne, and so for the vvhole Priesthod of Leuies stocke,
acknovvledging thereby, Melchisedec not onely to be a Priest, but his Priest and Superior,
and so of al the Leuitical order. And it is here to be obserued, that vvhereas in the 14 of
Genesis, vvhence this holy narration is taken, both in the Hebrue, and in the 70, it standeth
indifferent or doubtfull, vvhether Melchisedec paied tithes to Abraham, or tooke tithes
of him: the Apostle here putteth al out of controuersie, plainely declaring that Abraham
paied tithes to the other, as the inferiour to his Priest and Superior. And touching paiment
of tithes, it is a natural duety, that men ovve to God in al lavves, and to be giuen to
his Priests in his behalfe, for their honour and liuelihod. Iacob promised or vovved to
pay them, Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14, 26.
Christ confirmeth that duety Mat. 23: and Abraham specially here giueth them to
Melchisedec: plainely thereby approuing them or their equiualent to be due to Christ and
the Priesthod of the nevv Testament, much more then either in the lavv of Moyses, or in
the lavv of Nature. Of vvhich tithes due to the Clergie of Christes Church see S.
Cyprian ep. 66. S. Hierom ep. 1 c. 7. and ep. 2 c. 5. to Heliodorus and
Nepotianus. S. Augustine ser. 119 de tempore.
7. Is blessed of the better.)
He blessed Abraham.
The second preeminence is, that Melchisedec did blesse Abraham: vvhich vve see here S. Paul
maketh a great and soueraine holy thing, grounding our Sauiours prerogatiue aboue the vvhole
order of Aaron therein: and vve see that in this sort it is the proper act of Priesthod: and
that vvithout al controuersie as the Apostle saith, he is greater in dignitie, that hath
authority to blesse, then the person that hath not, and therfore the Priests vocation to be
in this behalfe far aboue any earthly king, vvho hath not povver to giue benediction in this
sacred maner, neither to man, nor other creature.
Blessing a great preeminence, specially in Priests.
As here Melchisedec, so Christ blessed much more, and so haue the Bishops of his Church done,
and do. Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for,
if he marke the vvonderful mysterie and grace thereof here expressed. This Patriarch also
vvhich here taketh blessing of Melchisedec, him self (though in an inferior sort) blessed
his sonnes, as the other Patriarches did, and fathers do their children by that example.
11. If then consummation.)
The ful accomplishment of man's redemption was not by Aaron, but by Melchisedechs
Priesthood.
The principal proposition of the vvhole epistle and al the Apostles discourse, is inferred &
grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leui: that is, that
the end, perfection, accomplishment, and consummation of al mans dueties and debtes to God,
by the general redemption, satisfaction, full price and perfect ransom of al mankind, vvas
not atchieued by any or al the Priests of Aarons order, nor by any sacrifice or act of that
Priesthod, or of al the lavv of Moyses, vvhich vvas grounded vpon the Leuitical Priesthod,
but by Christ and his Priesthod, vvhich is of the order and rite of Melchisedec.
11. What necessitie.)
The Apostle to confute the Iewes false persuasion of Aarons Priesthood and Sacrifices,
speaketh altogether of the Sacrifice of the Crosse.
This disputation of the preeminence of Christes Priesthod aboue the Leuitical order, is
against the erroneous persuasion of the Ievves, that thought their lavv, Priesthod, and
sacrifices to be euerlasting, and to be sufficient in them selues, vvithout any other
Priest then Aaron and his successors, and vvithout al relation to Christes Passion or
any other redemption or remission, then that vvhich their Leuitical offices did procure:
not knovving that they vvere all figures of Christes death, and to be ended and
accomplished in the same. Vvhich point vvell vnderstood and kept in mind, vvill cleere the
vvhole controuersie betvvixt the Catholikes and Protestants, concerning the sacrifice of
the Church. for, the scope of the Apostles disputation being, to auouch the dignity,
preeminence, necessitie, and eternal fruite and effect of Christes Passion, he had not to
treate at all of the other, vvhich is a sacrifice depending of his Passion, specially
vvriting to the Hebrues, that vvere to be instructed and reformed first touching the
sacrifice of the Crosse, before they could fruitfully heare any thing of the other.
though in couert and by most euident sequele of disputation, the learned and faithfull
may easily perceiue vvherevpon the said Sacrifice of the Church (vvhich is the Masse) is
grounded. And therfore S. Hierom saith, ep. 126: that al these commendations of Melchisedec
are in the type of Christ, cuius profectus Ecclesiæ sacramenta sunt.
12. Translated.]
No lawful State of people without an external Priesthood.
Note vvel this place, and you shal perceiue thereby, that euery lavvful forme and manner of
lavv, state, or gouernement of Gods people dependeth on Priesthod, riseth, standeth,
falleth, or altereth vvith the Priesthod. In the lavv of Nature, the state of the people
hanged on one kind of Priesthod in the lavv of Moyses, of an other: in the state of
Christianity, of an other: and therfore in the former sentence the Apostle said, that the
Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod, and the Greeke
more properly expresseth the matter, that they vvere legitimated, that is to say, made
a lavvful people or communitie vnder God, by the Priesthod. for there is no iust nor lavvful
Commonvvealth in the vvorld, that is not made legal and Gods peculiar, and distinguished
from vnlavvful Commonvveales that hold of false goddes, or of none at al, by Priesthod.
νενομοθέ τὴτο
External Priesthood necessarie for the state of the new Testament.
Vvherevpon it is cleere, that the nevv lavv, and al Christian peoples holding of the same,
is made lavvful by the Priesthod of the nevv Testament, and that the Protestants shamefully
are deceiued, and deceiue others, that vvould haue Christian Commonvveales to lacke an
external Priesthod, or Christes death to abolish the same. for, this is a demonstration,
that if Christ haue abolished Priesthod, he hath abolished the nevv lavv, vvhich is the
nevv Testament and state of Grace, vvhich al Christian Commonvvealths liue vnder. Neither
vvere it true, that the Priesthod vvere translated vvith the Lavv, if al external
Priesthod ended by Christes death, vvhere the nevv lavv began. for so the lavv should not
depend on Priesthod, but dure vvhen al Priesthod vvere ended: vvhich is against S. Paules
doctrine.
External Sacrifice also necessarie for the same.
Furthermore it is to be noted, that this legitimation or putting Communities vnder lavv, and
Priesthod, of vvhat order soeuer, is no othervvise, but by ioyning one vvith an other in one homage
of sacrifice external, vvhich is the proper act of Priesthod for, as no lavvful state can be
vvithout priesthod, so no priesthod can be vvithout sacrifice. And vve meane alvvaies of Priesthod &
sacrifice taken in their ovvne proper signification, as here S. Paul taketh them. for, the
constitution difference, alteration, or translation of states and lavves rise not vpon any mutation
of spiritual or metaphorically taken Priesthod, or sacrifice: but vpon those things in proper
acception, as it is most plaine.
The translation of the old Priesthood & Sacrifices, must needes be into the said Priesthood
& Sacrifice of the Church.
Lastly, it foloweth of this, that though Christ truely sacrificed him self vpon the Crosse (there
also a Priest according to the order of Melchisedec) and there made the ful redemption of the
vvorld, confirmed, and consummated his compact, and Testament, and the lavv and priesthod of this
his nevv and eternal state, by his bloud: yet that can not be the forme of sacrifice into vvhich
the old Priesthod and sacrifices vvere translated, vvherevpon the Apostle inferreth the translation
of the Law. For they all vvere figures of Christes death, and ended in effect at his death, yet
they vvere not altered into that kind of sacrifice, vvhich vvas to be made but once, and vvas
executed in such a sort, that peoples and nations Christened could not meete often to vvorship at
it, nor haue their law and Priestes constituted in the same. though for the honour and duety,
remembrance and representation thereof, not onely vve Christians, but also al peoples faithful
both of Iewes & Gentiles, haue had their priesthod and sacrifices according to the difference of
their states. Vvhich kind of Sacrifices vvere translated one into an other: and so no doubt is the
Priesthod Leuitical properly turned into the Priesthod and sacrifice of the Church, according to
Melchisedecks rite, and Christes institution in the formes of bread and vvine. See the next
note.
17. A Priest for euer.)
How Christ is a Priest for euer.
Christ is not called a Priest for euer, onely for that his person is eternal, or for that
he sitteth on the right hand of God, and perpetually praieth or maketh intercession for vs,
or for that the effect of his death is euerlasting: for al this proueth not that in proper
signification his Priesthod is perpetual: but according to the iudgement of al the fathers
grounded vpon this deepe and diuine discourse of S. Paul, and vpon the very nature,
definition, and propriety of Priesthod, and the excellent act and order of Melchisedec,
and the state of the new law, he is a Priest for euer according to Melchisedecks order,
specially in respect of the sacrifice of his holy body and bloud, instituted at his last
supper, and executed by his commission, commaundement, and perpetual concurrence vvith his
Priests, in the formes of bread and vvine: in vvhich things onely the said high Priest
Melchisedec did sacrifice.
Christs eternal Priesthood consisteth in the perpetual Sacrifice of his body and bloud in the
Church.
For though S. Paul make no expresse mention hereof, because of the depth of the mysterie, and
their incredulity or feeblenesse to vvhom he vvrote: yet it is euident in the iudgement of
all the learned fathers (vvithout exception) that euer vvrote either vpon this epistle, or
vpon the 14 of Genesis, or the Psalme 109, or by occasion haue treated of the sacrifice of
the altar, that the eternity and proper act of Christes Priesthod, and consequently the
immutability of the new law, consisteth in the perpetual offering of Christes body and bloud
in the Church.
The Protestants cauilling vpon particles, against Melchisedechs Sacrifice & Priesthod,
directly against the Apostle.
Which thing is so vvell knowen to the Aduersaries of Christes Church and Priesthod, and so graunted,
that they be forced impudently to cauill vpon certaine Hebrue particles, that Melchisedec did not
offer in bread and vvine: yea and vvhen that vvill not serue, plainely to deny him to haue been a
Priest: vvhich is to giue checkmate to the Apostle, and to ouerthrow all his discourse. Thus vvhiles
these vvicked men pretend to defend Christes onely Priesthod, they in deede abolish as much as in
them lieth, the vvhole order, office, and state of his eternall law and Priesthod.
Christs eternal Priesthood and Sacrifice in the Church is proued out of the Fathers.
Arnobius saith, By the mysterie of bread and vvine he vvas made a Priest for euer. And againe,
The eternal memorie, by vvhich he gaue the food of his body to them that feare him. in psal. 109.
110. Lactantius, In the Church he must needes haue his eternal Priesthod according to the order
of Melchisedec. Li. 14. Institut. S. Hierom to Euagrius, Aarons Priesthod had an end, but
Melchisedecks, that is, Christes and the Churches is perpetuall, *both for the time past and to
come. S. Chrysostom therfore calleth the Churches sacrifice, hostiam inconsumptibilem, an
host or sacrifice that can not be consumed. ho. 17 in 9 Hebr. S. Cyprian, hostiam qua
sublata, nulla esset futura religio, an host vvhich being taken away, there could be no religion.
de Cœna Domini nu 2. Emissenus, perpetuam oblationem & perpetuò currentem redemptionem, a
perpetual oblation and a redemption that runneth or continueth euerlastingly. ho. 5 de Pasch. And
our Sauiour expresseth so much in the very institution of the B. Sacrament of his body and bloud:
specially vvhen he calleth the later kind, the nevv Testament in his bloud, signifying that as
the old law vvas established in the bloud of beastes, so the new (vvhich is his eternal Testament)
should be dedicated and perpetual in his owne bloud: not onely as it vvas shed on the Crosse, but as
giuen in the Chalice. And therfore into this sacrifice of the altar (saith S. Augustine li. 17 de
Ciuit. c. 20. S. Leo ser. 8 de Passione, and the rest) vvere the old sacrifices to be
translated. See S. Cyprian ep. 63 ad Cecil. nu. 2. S. Ambrose de Sacram. li. 5. c. 4.
S. Augustine in Psal. 33. Conc. 2. and li. 17. de Ciuit. c. 17. S. Hierom ep. 17.
c. 2. & ep. 126. Epiph. hær. 55. Theodoret in Psal. 109. Damascene li. 4.
c. 14.
Ep. 126.
* That is, from Adam to the end of the world, represented by Sacrifice.
Finally if any of the fathers, or all the fathers, had either vvisedom, grace, or intelligence of
Gods vvorde and mysteries, this is the truth. If nothing vvil serue our Aduersaries, Christ Iesus
confound them, and defend his eternal Priesthod, and state of his new Testament established in the
same.
18. Of the former commandement.)
The old commandement & the new.
Maundy thursday why so called.
The vvhole law of Moyses conteining all their old Priesthod, sacrifice, sacraments, and
ceremonies, is called the Old commaundement: and the new Testament conteining the
sacrifice of Christes body and bloud, and al the sacraments and graces giuen by the same,
is named the Nevv mandatum: for vvhich our forefathers called the Thursday in the
holy vveeke, Maundy thursday, because that in it, the new law and Testament was
dedicated in the Chalice of his bloud: the old mandatum, law, Priesthod, and
sacrifices, for that they vvere insufficient and vnperfect, being taken avvay: and this
new sacrifice, after the order of Melchisedec, giuen in the place thereof.
19. The introduction.)
The introduction of a new Priesthood.
Euer obserue, that the abrogation of the old law, is not an abolishing of al Priesthod, but
an introduction of a new, conteining the hope of eternal things, vvhere the old had but
temporal.
21. With an othe.)
The eternitie of the new Priesthood confirmed by the Fathers othe & Christs passion.
This othe signifieth the infallible and absolute promis of the eternitie of the new
Priesthod and state of the Church: Christ by his death, and bloud shed in the sacrifice of
the Crosse, confirming it, sealing it, and making him self the surety and pledge therof. For
though the new Testament vvas instituted, giuen, and dedicated in the Supper, yet the
vvarrant, confirmation, and eternal operation therof, vvas atchieued vpon the Crosse, in the
one oblation and one general and euerlasting redemption there made.
23. Being many.)
By the comparison of many priests, & one, is not meant that there is but one Priest of the
new Testament.
The Protestants not vnderstanding this place, feine very folishly, that the Apostle should
make this difference betvvixt the old state and the new: that in the old, there were many
Priests: in the new, none at all but Christ. Which is against the Prophet Esay, specially
prophecying of the Priests of the new Testament (as S. Hierom declareth vpon the same
place) in these vvordes, You shal be called the *Priests of God: the *ministers of our
God, shal it be said to you: & it taketh away al visible Priesthod, & consequently the
lawful state that the Church and Gods people haue in earth, vvith al Sacraments and external
vvorship.
Esa. c. 61.
* ἱεϱεῖς.
* λειτουϱγοὶ.
The meaning is, that the absolute Sacrifice of eternal redemption could not be done by those
many Aaronical Priests, but by one only, Christ Iesus who liueth a Priest for euer, hath
no Successour, and as cheefe Priest, worketh & concurreth with al Priests in their
priestly functions.
The Apostle then meaneth first, that the absolute sacrifice of consummation, perfection, and
vniuersal redemption, vvas but one, once done, and by one onely Priest done, and therfore it could
not be any of the sacrifices, or al the sacrifices of the Iewes law, or vvrought by any or by all of
them, because they vvere a number at once, and succeding one an other, euery of their offices and
functions ending by their death, and could not vvorke such an eternal redemption as by Christ onely
vvas vvrought vpon the Crosse. Secondly, S. Paul insinuateth therevpon, that Christ neuer
loseth the dignitie or practise of his eternal Priesthod, by death nor othervvise, neuer yeldeth it
vp to any, neuer hath successors after him, that may enter into his roome or right of Priesthod, as
Aaron and al other had in the Leuitical Priesthod, but that him self vvorketh and concurreth vvith
his ministers the Priests of the new Testament, in al their actes of Priesthod, as vvel of
sacrifice as Sacrament, blessing, preaching, praying, and the like vvhat so euer.
This therfore vvas the fault of the Hebrues, that they did not acknowledge their Leuitical
sacrifices and Priesthod to be reformed and perfited by Christes sacrifice on the Crosse: and
against them the Apostle onely disputeth, and not against our Priests of holy Church, or the
number of them, vvho al confesse their Priesthod and al exercises of the same, to depend vpon
Christes onely perpetual Priesthod.
27. This he did once.)
This is the special preeminence of Christ, that he offereth for other mens sinnes onely,
hauing none of his owne to offer for, as al other Priests both of the old and new law
haue. And this againe is the special dignitie of his owne person, not communicable to
any other of vvhat order of Priesthod so euer, that he by his death (which is the onely
oblation that is by the Apostle declared to be irreiterable in it self) paied the one
full sufficient ransom for the redemption of all sinnes.