Chapter 5 of 13

1Every high Priest. By the description of a Priest or high Priest (for to this purpose all is one matter) he proveth Christ to be one in most excellent sort. First then, a Priest must not be an Angel, or of any other nature but man's. Secondly, every man is not a Priest, but such an one as is specially chosen out of the rest, and preferred before other of the community, severed, assumpted, and exalted into a higher state and dignity than the vulgar. Thirdly, the cause and purpose why he is so sequestered and picked out from the residue, is to take charge of Divine things, to deal as a mediator betwixt God and the people, to be the Deputy of men in such things as they have to crave or to receive of God, and to present or give to him again. Fourthly, the most proper and principal part of a Priest's office is, to offer oblations, gifts, and sacrifices to God for the sins of the people: without which kind of most sovereign duties, no person, people, or Commonwealth can appertain to God: and which can be done by none, of what other dignity or calling soever he be in the world, that is not a Priest: divers Princes (as we read in the Scriptures) punished by God, and king Saul deposed from his kingdom, specially for attempting the same. And generally we may learn here, that in iis quæ sunt ad Deum, in all matters touching God, his service, and religion, the Priest hath only charge and authority: as the Prince temporal is the people's governor, guider, and sovereign, in the things touching their worldly affairs: Which must for all that by him be directed and managed no otherwise, but as is agreeable to the due worship and service of God. against which if the terrene Powers commit any thing, the Priests ought to admonish them from God. We learn also hereby, that every one is not a Priest, and that the people must always have certain persons chosen out from among them, to deal in their suits and causes with God, to pray, to minister Sacraments, and to sacrifice for them. And whereas the Protestants will have no Priest, Priesthood, nor sacrifice, but Christ and his death, pretending these words of the Apostle, and to be verified only in the Priesthood and Service of the old law, and Christ's person alone, and after him of no more: therein they shew themselves to be ignorant of the Scriptures, and of the state of the new Testament, and induce a plain Atheism and Godlessness into the world. for, so long as man hath to do with God, there must needs be some deputed, and chosen out from among the rest, to deal according to this declaration of the Apostle, in things pertaining to God, and these must be Priests. for else, if men need to deal no more, but immediately with Christ, what do they with Ministers? Why let they not every man pray, and minister for himself, and to himself? What do they with Sacraments, seeing Christ's death is as well sufficient without them, as without sacrifice? Why standeth not his death as well with Sacrifice, as well with Priesthood, as with other Ecclesiastical functions? 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 law of nature) the Devil by these his ministers, under pretence of deferring or attributing the more to Christ's death, would abolish it. This definition of a Priest and his function, with all the properties thereto belonging, holdeth not only in the law of Moyses, and order of Aaron's Priesthood: but it was true before, in the law of nature, in the Patriarchs, in Melchisedec, and now in Christ, and all his Apostles, and Priests of the new Testament: saving that is a peculiar excellency in Christ, that he only offered for other men's sins, and not at all for his own, as all other do.Euery high Priest. 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. And generally we may learne here, that in ys quæ sunt ad Deum, in al matters touching God, his seruice, and religion, the Priest hath onely charge and authoritie: as the Prince temporal is the peoples gouernour, guider, and soueraine, 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. We learne also hereby, that euery one is not a Priest, and that the people must alwayes haue certaine persons chosen out from among them, to deale in their suites and causes with God, to pray, to minister Sacraments, and to sacrifice for them. And whereas the Protestants will haue no Priest, Priesthod, nor sacrifice, but Christ and his death, pretending these wordes of the Apostle, and 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. 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 these must be Priests. for els, if men neede to deale no more, but immediatly with Christ, what doe they with 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 wel with Priesthod, as with other Ecclesiastical functions? 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 law of nature) the Diuel by these his ministers, vnder pretence of deferring or attributing the more to Christes death, would abolish it. 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 al his Apostles, and Priests of the new Testament: sauing that is a peculiar excellencie in Christ, that he onely offered for other mens sinnes, and not at all for his owne, as al other doe.

4Taketh to himself. A special proviso (in all Priests, preachers, and such as have to deal for the people in things pertaining to God, that they take not that honour or office at their own hands, but by lawful calling and consecration, even as Aaron did. By which clause if you examine Luther, Calvin, Beza, and the like, or if all such as now a days intrude themselves into sacred functions, look into their consciences, great and foul matter of damnation will appear.Taketh to him self. A special prouiso (in al 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. 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 foule matter of damnation will appeare.

5Did not glorify himself. The dignity of Priesthood must needs be passing high and sovereign, when it was a promotion and preferment in the son of God himself according to his manhood, and when he would not usurp, nor take upon him the same, without his father's express commission and calling thereunto. An eternal example of humility, and an argument of condemnation to all mortal men, that arrogate vainly any function or power spiritual, that is not given them from above, and by lawful calling and commission of their superiors.Did not glorifie him self. 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 thereunto. An eternal example of humilitie, and an argument of condemnation to al mortal men, that arrogate vainly any function or power spiritual, that is not giuen them from aboue, and by lawful calling and commission of their superiors.

6A Priest for ever. In the 109. Psalm, from whence this testimony is taken, both Christ's kingdom and Priesthood are set forth: but the Apostle urgeth specially his Priesthood, as the most excellent and preeminent state in him, our Redemption being wrought & achieved by Sacrifice, which was an act of his Priesthood, 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 Priesthood. And our Lord had this excellent double dignity (as appeareth by the course of S. Paul, and his allegations here out of the Psalms) at the very first moment of his conception or incarnation. for you must beware of the wicked heresy of the Arians and Calvinists (except in this later it be rather an error proceeding of ignorance) that stick not to say, that Christ was a Priest, or did sacrifice, according to his Godhead. Which is to make Christ, God the father, & the holy Ghost, Priest, and not his son, and to do sacrifice and homage to him as his Lord, and not as his equal in dignity and nature. Therefore 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 receive sacrifice. And again, Christ touching his humanity was called a Priest, and he offered no other host but his own body, &c. Dialog. 1 circa med. Some of our new Masters not knowing (or making as they did) let fall out of their pens the contrary, and being admonished of the error, and that it was very Arianism, yet they persist in it of mere ignorance in the grounds of Divinity.A Priest for euer. In the 109. Psalme, from whence this testimonie is taken, both Christs kingdom and Priesthod are set forth: but the Apostle vrgeth specially his Priesthod, as the most 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 course of S. Paul, and his allegations here out of the Psalmes) at the very first moment of his conception or incarnation. for you must beware of the wicked heresie of the Arians and Caluinists (except in this later it be rather an error 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 father, & the holy Ghost, Priest, and not his sonne, and to doe sacrifice and homage to him as his Lord, and not as his equal in dignitie 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 humanitie 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 (or making as they did) let fall out of their pennes the contrarie, and being admonished of the error, and that it was very Arianisme, yet they persist in it of mere ignorance in the groundes of Diuinitie.

7With a strong cry. Though our Saviour made intercession for us, according to his humane nature, continually in heaven also: yet he doth not in any external creatures make sacrifice, nor use prayers sacrifically, by which our redemption was achieved, 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 prayer In manus tuas commendo spiritum meum, he voluntarily deposed his soul, yielding it in most proper sort to a sacrifice. for in that last point of his death, consisteth specially his high Priestly office, the very work and consummation of our redemption. Note moreover, that though commonly every faithful person pray both for himself and others, and offer his prayers to God, yet none offereth by office and special deputation, and argument, in the person of the whole Church and people, saving the Priest. Whose prayers therefore are more effectual in themselves, for that they be the voice of all faithful men together, made by him that is appointed and received of God for the people's legate. And of this kind were all Christ's prayers, in all his life and death, as all his other actions were: his fasting, watching, preaching, instituting, ministering, or receiving Sacraments: every one being done as Priestly actions.With a strong crie. Though our Sauiour made intercession for vs, according to his humane nature, continually in heauen also: yet he doth not in any external creatures make sacrifice, nor vse praiers sacrifically, by which our redemption was atchieued, 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 to a sacrifice. for in that last point of his death, consisteth specially his high Priestly office, the very worke and consummation of our redemption. Note moreouer, 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 argument, in the person of the whole Church and people, sauing the Priest. Whose praiers therfore are more effectual in them selues, for that they be the voice of al faithful men together, made by him that is appointed and receiued of God for the peoples legate. And of this kind were al Christes praiers, in al his life and death, as al his other actions were: his fasting, watching, preaching, instituting, ministring, or receiuing Sacraments: euery one being done as Priestly actions.

7For his reverence. These words have our English Translators perniciously and most presumptuously corrupted, turning them thus, In that which he feared, contrary to the version and sense of all antiquity, and to Erasmus also, and contrary to the ordinary use of the Greek word, as Beza himself defineth it Luc. 2. v. 25: and contrary to the propriety of the Greek phrase, and not only the Catholics, but the best learned Lutherans do shew and prove by many examples. They follow herein the singular presumption of Calvin, who was the first (as his fellow confesseth) that ever found out this interpretation. Which neither S. Chrysostom, nor any other as perfect Grecians as they were, could ever espy. Where, only to have made choice of that impious and arrogant Sectary's fancy, before the said fathers and all the Churches besides, had been shameful enough: but to set the same down for very Scripture of God's blessed word, that is intolerable, and passeth all impiety. And we see plainly that they have no conscience, indifferency, nor other purpose, but to make the poor Readers believe, that their opinions be God's own word, and to draw the Scriptures to sound after the fantasy of their heresies. But if the godly Reader knew, for what point of doctrine they have thus framed their translation, they would abhor them to the depth of Hell. forsooth it is thus: they would have this Scripture mean, that Christ was in horrible fear of damnation, and that he was not only in pains corporal upon the Cross (which they hold, not to have been sufficient for man's redemption) but that he was in very sorrows & distresses of the damned, without any difference, but that it was not everlasting, as theirs is. For this horrible blasphemy (which is their interpretation of Christ's descending into hell) God's holy word must be corrupted, and the sacrifice of Christ's death (whereof they talk so presumptuously) must not be enough for our redemption, except he be damned for us also to the pains of Hell. Woe be to our poor Country, that must have such books, and read such translations. See Calvin and Beza in their Commentaries and Annotations upon this place, and you shall see, that for defense of the said blasphemies they have thus translated this text. See the Annotations before, Act. 2, 27. and Mat. 27, 46.For his reuerence. 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 antiquitie, 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 proprietie of the Greeke phrase, and 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 confesseth) that euer found out this interpretation. Which neither S. Chrysostom, nor any other as perfect Grecians as they were, could euer espie. Where, onely to haue made choise of that impious and arrogant Sectaries fancie, before the said fathers and al the Churches besides, had been shameful inough: but to set the same downe for very Scripture of Gods blessed word, that is intollerable, 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 own word, and to draw the Scriptures to sound after the fantasie of their heresies. But if the godly Reader knew, for what point of doctrine they haue thus framed their translation, they would abhorre them to the depth of Hel. 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 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.

9Consummate. The full work of his sacrifice, by which we were redeemed, was wholly consummate and accomplished, at the yielding up of his spirit to God the Father, when he said, Consummatum est. though for to make the same effectual to the salvation of particular men, he himself did divers things, and now doth in heaven, and ourselves also must use many means, for the application thereof to our particular necessities. See the next Annotation.Consummate. 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.

9Was made to all. The Protestants upon pretence of the sufficience of Christ's Passion, and his only redemption, oppose themselves guilefully in the sight of the simple, against the invocation of Saints, and their intercession, and help of us, against our penitential works or fasting for our own behalf, either in this life or in the next: against the merit of fasting, praying, alms, and other things commended to us in holy Writ, and against most things done in the Church, in sacrifice, Sacrament, and ceremony. But this place may many other shew, that Christ's Passion, though it be of it self far most sufficient and forcible, that the Protestants in their baseness of understanding can consider, yet profiteth none but those of his own commandments, and use of such remedies and means to apply the benefit thereof to themselves, as he appointeth in his word, or by the Holy Ghost in his Church. And the Heretics that say, faith only is the thing required to apply Christ's benefits unto us, are hereby also easily refuted. for we must not have faith only by believing, but by doing whatsoever he commandeth. Lastly, we note in the same words, that Christ appointeth not by his absolute and eternal election, men so to be partakers of the fruit of his redemption, without any condition or respect of their own works, obedience, or free will: but with this condition always, if men will obey him, and do that which he appointeth. See S. Augustine ( or Prosper ) to. 7 Responsi. Prosperi li. 2. articulo 1 ad obiectiones Vincentij, where he saith of the cup of Christ's passion, It hath in deed in it self, to profit all: but if it be not drunken, it healeth not.Was made to all. The Protestants vpon pretence of the sufficience 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 fasting for our owne behalf, either in this life or in the next: against the merite 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 may many other shew, that Christes Passion, though it be of it self far most sufficient and forcible, that the Protestants in their basenesse of vnderstanding can consider, yet profiteth none but those of his owne commaundements, and vse of 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 must not haue faith onely by beleeuing, but by doing whatsoeuer he commandeth. 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 Responsi. 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.

11Inexplicable. Intending to treat more largely and particularly of Christ's or Melchisedec's Priesthood, he forwarneth them that the mystery thereof is far passing their capacity, and that through their feebleness in faith and weakness of understanding, he is forced to omit divers deep points concerning the Priesthood of the new law. Among which (no doubt) the mystery of the Sacrament and Sacrifice of the altar, called MASS, was a principal & pertinent matter: which the Apostles and Fathers of the primitive Church used not to treat of so largely and particularly in their writings, which might come to the hands of the unfaithful, who of all things took occasion scandal of the B. Sacrament, as we see John 6. He spake to the Hebrews (saith S. Jerome ep 126) that is, to the Jews, and not so faithful men, to whom he might have been bold to utter the Sacrament. And in deed it was not reasonable to talk much to them of that sacrifice which was the resemblance of Christ's death, when they thought not right of Christ's death it self. Which the Apostles wisdom and silence our Adversaries wickedly abuse against the holy Mass.Inexplicable. 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 occasion 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 so 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 reseblance 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.