Chapter 7 of 13

1Melchisedech. The excellency of this person was so great, that some of the antiquity took him to be an Angel, and some the holy Ghost. Which opinion not only the Hebrews, that avouch him to be Sem the son of Noe, but also the chief fathers of the Christians do condemn: not doubting but he was a mere man and a Priest and a king, whosoever he was. for else he could not in office and order and sacrifice have been so perfect a type and resemblance of our Saviour, as in this Chapter and other is shewed.Melchisedec. The excellencie of this person was so great, that some of the antiquity tooke him to be an Angel, and some the holy Ghost. Which opinion not onely the Hebrues, that auouch him to be Sem the sonne of Noe, but also the cheefe fathers of the Christians do condemne: not doubting but he was a mere man and a Priest and a king, whosoeuer he was. for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Saiuour, as in this Chapter and other is shewed.

3Without father. Not that he was without father and mother, saith S. Jerome ep. 126: for Christ himself was not without father, according to his divinity, nor without mother, in his humanity: but for that his pedigree is not set out in the Genesis, as the genealogy of other Patriarchs is, but is suddenly induced in the holy history, no mention made of his stock, tribe, beginning, or ending, and therefore in that respect also resembling in a sort the Son of God, whose generation was extraordinary, miraculous, and ineffable, according to both his natures, lacking a father in the one, and a mother in the other. his person having neither beginning nor ending, and his kingdom, and Priesthood specially, in himself and in the Church, being eternal, both in respect of the time past, and the time to come: as the said Doctor in that place declareth.Without father. Not that he was without father and mother, saith S. Hierom ep. 126: for Christ him self was not without father, according to his diuinity, nor without 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 respect also resembling in a sort the Sonne of God, whose generation was 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 eternal, both in respect of the time past, and the time to come: as the said Doctor in that place declareth.

4Behold. To prove that Christ's Priesthood far passeth the Priesthood of Aaron: and the Priesthood of the new Testament, the Priesthood of the old law: and consequently that the sacrifice of our Saviour and the sacrifice of the Church doth much excel the sacrifices of Moyses' law, he disputeth profoundly of the preeminences of Melchisedech above the great Patriarch Abraham, who was father of the Levites.Behold. To proue that Christes Priesthod far passeth the Priesthod of Aaron: and the Priesthod of the new Testament, the Priesthod of the old law: and consequently that the sacrifice of our Saiuour and the sacrifice of the Church doth much excel the sacrifices of Moyses law, he disputeth profoundly of the preeminences of Melchisedec aboue the great Patriarke Abraham, who was father of the Leuites.

4Tithes. The first preeminence, that Abraham paid tithes, and that of the best and most chief things that he had, unto Melchisedech, as a duty and homage, nor for himself only in person, but for Levi, who yet was not born, and so for the whole Priesthood of Levi's stock, that acknowledging thereby, Melchisedech not only to be a Priest, but his Priest and Superior, and so of all the Levitical order. And it is here to be observed, that whereas in the 14 of Genesis, whence this holy narration is taken, both in the Hebrew, and in the 70, it standeth indifferent or doubtful, whether Melchisedech paid tithes to Abraham, or took tithes of him: the Apostle here putteth all out of controversy, plainly declaring that Abraham paid tithes to the other, as the inferior to his Priest and Superior. And touching payment of tithes, it is a natural duty, that men owe to God in all laws, and to be given to his Priests in his behalf, for their honour and livelihood. Jacob promised or vowed to pay them, Gen. 28. Moyses appointed them Lev. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duty Mat. 23: and Abraham specially here giveth them to Melchisedech, plainly thereby approving them or their equivalent to be due to Christ and the Priesthood of the new Testament, much more then either in the law of Moyses, or in the law of Nature. Of which tithes due to the Clergy of Christ's Church see S. Cyprian ep. 66. S. Jerome ep. 1. c. 7. and ep. 2. c. 5. to Heliodorus and Nepotianus. S. Augustine ser. 119 de tempore.Tithes. 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, nor for him self onely in person, but for Leui, who yet was not borne, and so for the whole Priesthod of Leuies stocke, that acknowledging 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 whereas in the 14 of Genesis, whence this holy narration is taken, both in the Hebrue, and in the 70, it standeth indifferent or doubtfull, whether 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 owe to God in al lawes, and to be giuen to his Priests in his behalfe, for their honour and liuelihod. Iacob promised or vowed 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 new Testament, much more then either in the law of Moyses, or in the law of Nature. Of which 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.

7Blessed the better. The second preeminence, that Melchisedech did bless Abraham: which we see here S. Paul maketh a great and sovereign holy thing, grounding our Saviour's prerogative above the whole order of Aaron therein: and we see that in this sort it is the proper act of Priesthood: and that without all controversy as the Apostle saith, he is greater in dignity, that hath authority to bless, then the person that hath not, and therefore the Priests' vocation to be in this behalf far above any earthly king, who hath not power to give benediction in this sacred manner, neither to man, nor other creature. As here Melchisedech, so Christ blessed much more, and so have the Bishops of his Church done, and do. Which no man can marvel that our forefathers have so highly esteemed and sought for, if he mark the wonderful mystery and grace thereof here expressed. This Patriarch also which here taketh blessing of Melchisedech, himself (though in an inferior sort) blessed his sons, as the other Patriarchs did, and fathers do their children by that example.Blessed the better. The second preeminence, that Melchisedec did blesse Abraham: which we see here S. Paul maketh a great and soueraine holy thing, grounding our Saiuours prerogatiue aboue the whole order of Aaron therein: and we see that in this sort it is the proper act of Priesthod: and that without 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, who hath not power to giue benediction in this sacred maner, neither to man, nor other creature. As here Melchisedec, so Christ blessed much more, and so haue the Bishops of his Church done, and do. Which no man can maruel that our forefathers haue so highly esteemed and sought for, if he marke the wonderful mysterie and grace therof here expressed. This Patriarch also which 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.

11If consummation. The principal proposition of the whole epistle and of the Apostle's discourse, is inferred & grounded upon the former prerogatives of Melchisedech above Abraham and Levi: that is, that the end, perfection, accomplishment, and consummation of all man's duties and debts to God, by the general redemption, satisfaction, full price and perfect ransom of all mankind, was not achieved by any or all the Priests of Aaron's order, nor by any sacrifice or act of that Priesthood, or of all the law of Moyses, which was grounded upon the Levitical Priesthood, but by Christ and his Priesthood, which is of the order and rite of Melchisedech.If consummation. The principal proposition of the whole epistle and of 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, ful price and perfect ransom of al mankind, was not achieued by any or al the Priests of Aarons order, nor by any sacrifice or act of that Priesthod, or of al the law of Moyses, which was grounded vpon the Leuitical Priesthod, but by Christ and his Priesthod, which is of the order and rite of Melchisedec.

11What necessity. This disputation of the preeminence of Christ's Priesthood above the Levitical order, is against the erroneous persuasion of the Jews, that thought their law, Priesthood, and sacrifices to be everlasting, and to be sufficient in themselves, without any other Priesthood to come, to redound to Christ's Passion or any other redemption or remission, then that which their Levitical offices did procure: not knowing that they were all but figures of Christ's death, and to be ended and accomplished in the same. Which point well understood and kept in mind, will clear the whole controversy betwixt the Catholics and Protestants, concerning the sacrifice of the Church. for, the scope of the Apostle's disputation being, to avouch the dignity, preeminence, necessity, and eternal fruit and effect of Christ's Passion, he had not to treat at all of the other, which is a sacrifice depending of his Passion, specially writing to the Hebrews, that were to be instructed and reformed but touching the sacrifice of the Cross, before they could fruitfully hear any thing of the other, though in concert and by most evident sequel of disputation, the learned and faithful may easily perceive whereupon the said sacrifice of the Church (which is the Mass) is grounded. And that for S. Jerome (ep. 126) that all these commendations of Melchisedech are in the type of Christ, cuius professio Ecclesiæ sacramenta sunt.What necessitie. This disputation of the preeminence of Christes Priesthod aboue the Leuitical order, is against the erroneous persuasion of the Iewes, that thought their law, Priesthod, and sacrifices to be euerlasting, and to be sufficient in them selues, without any other Priesthod to come, to redound to Christes Passion or any other redemption or remission, then that which their Leuitical offices did procure: not knowing that they were al but figures of Christes death, and to be ended and accomplished in the same. Which point well vnderstood and kept in mind, will cleere the whole controuersie betwixt 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 al of the other, which is a sacrifice depending of his Passion, specially writing to the Hebrues, that were to be instructed and reformed but touching the sacrifice of the Crosse, before they could fruitfully heare any thing of the other, though in concert and by most euident sequele of disputation, the learned and faithful may easily perceiue whereupon the said sacrifice of the Church (which is the Masse) is grounded. And that for S. Hierom (ep. 126) that al these commendations of Melchisedec are in the type of Christ, cuius professio Ecclesiæ sacramenta sunt.

12Translated. Note well this place, and you that perceive thereby, that every lawful state and manner of law, state, or government of God's people dependeth on Priesthood, riseth, standeth, falleth, or altereth with the Priesthood. In the law of Nature, the state of the people hanged on one kind of Priesthood: in the law of Moyses, of another: in the state of Christianity, of another: and therefore in the former sentence the Apostle said, that the Jewish people or Commonwealth had their law under the Levitical Priesthood, and the Christian he more properly expresseth the matter, that they were legitimata, that is to say, made a lawful people or community under God, by the Priesthood. for there is no lawful state nor lawful Commonwealth in the world, that is not made legal by Priesthood, and God's peculiar, and distinguished from unlawful Commonwealths that hold of false gods, or of none at all, by Priesthood. Whereupon it is clear, that the new law, and all Christian peoples holding of the same, is made lawful by the Priesthood of the new Testament, and that the Protestants are deceived, and deceive others, that would have Christian Commonweals to lack an external Priesthood, or Christ's death to abolish the same. for, this is a demonstration, that if Christ have abolished Priesthood, he hath abolished the new law, which is the new Testament and state of Grace, which all Christian Commonwealths live under. Neither were it true, that the Priesthood were translated with the Law, if all external Priesthood ended by Christ's death, where the new law began. for so the law should not depend on Priesthood, but dure when all Priesthood were ended: which is against S. Paul's doctrine. Furthermore it is to be noted, that this legitimation or putting Communities under law, and Priesthood, of what order soever, is no otherwise, but by joining one with another in one homage of sacrifice external, which is the proper act of Priesthood: for, as no lawful state can be without priesthood, so no priesthood can be without sacrifice. And we mean always of Priesthood & sacrifice taken in their own proper signification, as here S. Paul taketh them. for, the constitution, difference, alteration, or translation of states and laws rise not upon any mutation of spiritual or metaphorically taken Priesthood, or sacrifice: but upon those things in proper acception, as it is most plain. Lastly, it followeth of this, that though Christ truly sacrificed himself upon the Cross (there also a Priest according to the order of Melchisedech) and there made the full redemption of the world, confirmed, and consummated his compact, and Testament, and priesthood of this his new and eternal state, by his blood: yet that can not be the form of sacrifice into which the old Priesthood and sacrifices were translated, whereupon the Apostle inferreth the translation of the Law. for they all were figures of Christ's death, and ended in effect at his death, yet they were not altered into that kind of sacrifice, which was to be made but once, and was executed in such a sort, that peoples and nations Christened could not meet often to worship at it, nor have their law and Priests constituted in the same. though for the honour and duty, remembrance and representation thereof, not only we Christians, but also all peoples faithful both of Jews & Gentiles, have had their priesthood and sacrifices according to the difference of their states. Which kind of Sacrifices were translated one into another: and so no doubt is the Priesthood Levitical properly turned into the Priesthood and sacrifice of the Church, according to Melchisedech's rite, and Christ's institution in the form of bread and wine. See the next note.Translated. Note wel this place, and you that perceiue thereby, that euery lawful state and manner of law, state, or gouernement of Gods people dependeth on Priesthod, riseth, standeth, falleth, or altereth with the Priesthod. In the law of Nature, the state of the people hanged on one kind of Priesthod: in the law of Moyses, of an other: in the state of Christianity, of an other: and therfore in the former sentence the Apostle said, that the Iewish people or Commonwealth had their law vnder the Leuitical Priesthod, and the Christian he more properly expresseth the matter, that they were legitimata, that is to say, made a lawful people or communitie vnder God, by the Priesthod. for there is no lawful state nor lawful Commonwealth in the world, that is not made legal by Priesthod, and Gods peculiar, and distinguished from vnlawful Commonwealths that hold of false goddes, or of none at al, by Priesthod. Where vpon it is cleere, that the new law, and al Christian peoples holding of the same, is made lawful by the Priesthod of the new Testament, and that the Protestants are deceiued, and deceiue others, that would haue Christian Commonweals 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 new law, which is the new Testament and state of Grace, which al Christian Commonwealths liue vnder. Neither were it true, that the Priesthod were translated with the Law, if al external Priesthod ended by Christes death, where the new law began. for so the law should not depend on Priesthod, but dure when al Priesthod were ended: which is against S. Paules doctrine. Furthermore it is to be noted, that this legitimation or putting Communities vnder law, and Priesthod, of what order soeuer, is no otherwise, but by ioyning one with an other in one homage of sacrifice external, which is the proper act of Priesthod: for, as no lawful state can be without priesthod, so no priesthod can be without sacrifice. And we meane alwaies of Priesthod & sacrifice taken in their owne proper signification, as here S. Paul taketh them. for, the constitution, difference, alteration, or translation of states and lawes 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. Lastly, it followeth 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 world, confirmed, and consummated his compact, and Testament, and priesthod of this his new and eternal state, by his bloud: yet that can not be the forme of sacrifice into which the old Priesthod and sacrifices were translated, where vpon the Apostle inferreth the translation of the Law. for they al were figures of Christes death, and ended in effect at his death, yet they were not altered into that kind of sacrifice, which was to be made but once, and was executed in such a sort, that peoples and nations Christened could not meete often to worship at it, nor haue their law and Priestes constituted in the same. though for the honour and duety, remembrance and representation therof, not onely we Christians, but also al peoples faithful both of Iewes & Gentiles, haue had their priesthod and sacrifices according to the difference of their states. Which kind of Sacrifices were 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 forme of bread and wine. See the next note.

17A Priest for ever. Christ is not called a Priest for ever, only for that his person is eternal, or for that he sitteth on the right hand of God, and perpetually prayeth or maketh intercession for us, or for that the effect of his death is everlasting: for all this proveth not that in proper signification his Priesthood is perpetual: but according to the judgment of all the fathers grounded upon this deep and divine discourse of S. Paul, and upon the very nature, definition, and propriety of Priesthood, and the excellent act and order of Melchisedech, and the state of the new law, he is a Priest for ever according to Melchisedech's order, specially in respect of the sacrifice of his holy body and blood, instituted at his last supper, and executed by his commission, commandment, and perpetual concurrence with his Priests, in the form of bread and wine: in which things only the said high Priest Melchisedech did sacrifice. For though S. Paul make no express mention hereof, because of the depth of the mystery, and their incredulity or feebleness to whom he wrote: yet it is evident in the judgment of all the learned fathers (without exception) that ever wrote either upon this epistle, or upon the 14 of Genesis, or the Psalm 109, or by occasion have treated of the sacrifice of the altar, that the eternity and proper act of Christ's Priesthood, and consequently the immutability of the new law, consisteth in the perpetual offering of Christ's body and blood in the Church. Which thing is so well known to the Adversaries of Christ's Church and Priesthood, and so groundeth, that they be forced impudently to cavil upon certain Hebrew particles, that Melchisedech did not offer in bread and wine: yea and when that will not serve, plainly to deny him to have been a Priest: which is to give checkmate to the Apostle, and to overthrow all his discourse. That whiles these wicked men pretend to defend Christ's only Priesthood, they indeed abolish as much as in them lieth, the whole order, office, and state of his eternal new law and Priesthood. Arnobius saith, By the mystery of bread and wine he was made a Priest for ever. And again, The eternal memory, by which he gave the food of his body to them that fear him. in psal. 109. Lactantius, In the Church he must needs have his eternal Priesthood according to the order of Melchisedech. li. 4. Instit. S. Jerome to Evagrius, Aaron's Priesthood had an end, but Melchisedech's, that is, Christ's and the Church's is perpetual, both for the time past and to come. S. Chrysostom there calleth the Church's sacrifice, hostiam inconsumptibilem, an host or sacrifice that can not be consumed. ho. 17 in 9 Heb. S. Cyprian, hostiam qua sublata, nulla esset futura religio, an host which being taken away, there could be no religion. de Cæna Domini. nu. 2. Emissenus, perpetuam oblationem & perpetuo currentem redemptionem, a perpetual oblation and a redemption that runneth or continueth everlastingly. ho. 5 de Pasch. And our Saviour expresseth so much in the very institution of the B. Sacrament of his body and blood expressly when he calleth the later kind, the new Testament in his blood, which should be dedicated and perpetual in his own blood: not only as it was shed in the Cross, but as given in the Chalice. And therefore into this sacrifice of the altar (saith S. Augustine li. 17 de Civit. c. 20. S. Leo ser. 8 de Passione, and the rest) were the old sacrifices to be translated. See S. Cyprian ep. 63. ad Cæcil. S. Ambrose de Sacram. li. 5. c. 4. S. Augustine in Psal. 33. Conc. 2. and li. 17. de Civit. c. 17. S. Jerome ep. 17. c. 1. & ep. 126. Epiphan. har. 55. Theodoret in Psal. 109. Damascene li. 4. c. 14. Finally if any of the fathers, or all the fathers, had either wisdom, grace, or intelligence of God's word and mysteries, this is the truth. If nothing will serve our Adversaries, Christ Jesus confound them, and defend his eternal Priesthood, and state of his new Testament established in the same.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, commandement, and perpetual concurrence with his Priests, in the forme of bread and wine: in which things onely the said high Priest Melchisedec did sacrifice. For though S. Paul make no expresse mention hereof, because of the depth of the mysterie, and their incredulity or feeblenesse to whom he wrote: yet it is euident in the iudgement of al the learned fathers (without exception) that euer wrote 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. Which thing is so well knowen to the Aduersaries of Christes Church and Priesthod, and so groundeth, that they be forced impudently to cauill vpon certaine Hebrue particles, that Melchisedec did not offer in bread and wine: yea and when that wil not serue, plainely to deny him to haue been a Priest: which is to giue checkmate to the Apostle, and to ouerthrow al his discourse. That whiles these wicked men pretend to defend Christes onely Priesthod, they in deede abolish as much as in them lieth, the whole order, office, and state of his eternal new law and Priesthod. Arnobius saith, By the mysterie of bread and wine he was made a Priest for euer. And againe, The eternal memorie, by which he gaue the foode of his body to them that feare him. in psal. 109. Lactantius, In the Church he must needes haue his eternal Priesthod according to the order of Melchisedec. li. 4. Instit. S. Hierom to Euagrius, Aarons Priesthod had an end, but Melchisedecks, that is, Christes and the Churches is perpetual, both for the time past and to come. S. Chrysostom there calleth the Churches sacrifice, hostiam inconsumptibilem, an host or sacrifice that can not be consumed. ho. 17 in 9 Heb. S. Cyprian, hostiam qua sublata, nulla esset futura religio, an host which being taken away, there could be no religion. de Cæna Domini. nu. 2. Emissenus, perpetuam oblationem & perpetuo currentem redemptionem, a perpetual oblation and a redemption that runneth or continueth euerlastingly. ho. 5 de Pasch. And our Saiuour expresseth so much in the very institution of the B. Sacrament of his body and bloud expressely when he calleth the later kind, the new Testament in his bloud, which should be dedicated and perpetual in his owne bloud: not onely as it was shed in 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) were the old sacrifices to be translated. See S. Cyprian ep. 63. ad Cæcil. 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. 1. & ep. 126. Epiphan. har. 55. Theodoret in Psal. 109. Damascene li. 4. c. 14. Finally if any of the fathers, or al the fathers, had either wisedome, grace, or intelligence of Gods worde and mysteries, this is the truth. If nothing wil serue our Aduersaries, Christ Iesus confound them, and defend his eternal Priesthod, and state of his new Testament established in the same.