Original Douay–Rheims AnnotationsHebrews 7

Melchisedech.

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.

Without father.

^◦ Not that he was without father and mother, saith S. Hierom 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 case 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 the same epistle writeth.

• ◦ The resemblance of Melchisedec to Christ, in many points.

Behold.

^◦ 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.

• ◦ By the sundry excellencies of Melchisedech's Priesthood is proved the excellency of the Priesthood & sacrifice of the new Testament.

Tithes.

The first preeminence, that Abraham payed tithes, and that of the best and most chief things that he had, unto Melchisedech, as a duty and homage, not for himself only in person, but for Levi, who yet was not born, and so for the whole Priesthood of Levi's stock ^[1], 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 payed tithes to Abraham, or took tithes of him: the Apostle here putteth all out of controversy, plainly declaring that Abraham payed tithes to the other, as the inferior to his Priest and Superior. And touching payment of ^[2] 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 Levit. 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 than 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. Hierom ep. 1. c. 7. and ep. 2. c. 5. to Heliodorus and Nepotianus. S. Augustine ser. 119. de tempore.

• 1 He received tithes of Abraham, & consequently of Levi & Aaron.
• 2 Tithes.

Is blessed of the better.

^[1] The second preeminence is, 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, ^[2] he is greater in dignity, that hath authority to bless, than 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.

• 1 He blessed Abraham.
• 2 Blessing, a great preeminence, specially in Priests.

If consummation.

^◦ The principal proposition of the whole epistle and all 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.

• ◦ The full accomplishment of man's redemption was not by Aaron's but by Melchisedech's Priesthood.

What 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 Priest than Aaron and his successors, and without all relation to Christ's Passion or any other redemption or remission, than that which their Levitical offices did procure: not knowing that they were all 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 first touching the sacrifice of the Cross, before they could fruitfully hear any thing of the other. Though in covert 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 therefore S. Hierom saith, eq. 126: that all these commendations of Melchisedech are in the type of Christ, cuius profectus Ecclesiæ sacramenta sunt.

• ◦ The Apostle to confute the Jews' false persuasion of Aaron's Priesthood and sacrifices, speaketh altogether of the sacrifice of the Cross.

Translated.

^[1] Note well this place, and you shall perceive thereby, that every lawful form 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 Greek ^[2] more properly expresseth the matter, that they were legitimated, that is to say, made a lawful people or community under God, by the Priesthood. For there is no just nor lawful Commonwealth in the world, that is not made legal and God's peculiar, and distinguished from unlawful Commonweals that hold of false gods, or of none at all, by Priesthood. ^[3] 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 shamefully 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 had 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 & 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.

• 1 No lawful State or people without an external Priesthood.
• 2 νενομοθέτητο
• 3 External Priesthood necessary for the state of the new Testament.
• ◦ External Sacrifice also necessary for the same.

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 the law and priesthood of this his new and eternal state, by his blood: ^◦ yet that cannot 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 people's 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 forms of bread and wine. See the next note.

• ◦ The translation of the old Priesthood & Sacrifices, must needs be into the said Priesthood & Sacrifice of the Church.

A Priest for ever.

^[1] 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 judgement 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, ^[2] 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 forms 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 judgement 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.

• 1 How Christ is a Priest for ever.
• 2 Christ's eternal Priesthood consisteth in the perpetual sacrifice of his body & blood in the Church.

^◦

Which thing is so well known to the Adversaries of Christ's Church and Priesthood, and so granted, 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. Thus 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 law and Priesthood.

^[1]

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. 110. Lactantius, In the Church he must needs have his eternal Priesthood according to the Order of Melchisedech. Li. 14. institut. S. Hierom to Evagrius ^[2], Aaron's Priesthood had an end, but Melchisedech's, that is Christ's and the Church's is perpetual, ^[3] both for the time past and to come. S. Chrysostom therefore calleth the Church's Sacrifice, hostiam inconsumptibilem, an host or Sacrifice that cannot be consumed. ho. 27. in 9. Hebr. S. Cyprian, hostiam qua sublata, nulla esset futura religio, an host which being taken away, there could be no religion. de Coena 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: specially when he calleth the later kind, the new Testament in his blood, signifying that as the old law was established in the blood of beasts, so the new (which is his eternal Testament) should be dedicated and perpetual in his own blood: not only as it was shed on 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 Cecil. nu. 2. S. Ambrose de Sacram. li. 5. c. 4. S. Augustine in Psal. 33. Conc. 2. and li. 17. de Civit. c. 17. S. Hierom ep. 17. c. 2. & ep. 126. Epiph. hær. 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 confounded them, and defend his eternal Priesthood, and state of his new Testament established in the same.

• 1 Christ's eternal Priesthood and Sacrifice in the Church is proved out of the Fathers.
• 2 Ep. 126.
• 3 * That is, from Adam to the end of the world, represented by sacrifice.
• ◦ The Protestants cavilling upon particles, against Melchisedech's sacrifice & Priesthood directly against the Apostle.

Of the former commandment.

^[1] The whole law of Moyses containing all their old Priesthood, Sacrifice, Sacraments and ceremonies is called the Old commandment: and the new Testament containing the Sacrifice of Christ's body and blood, and all the Sacraments and graces given by the same, is named the New mandatum: for which our forefathers called the Thursday in the Holy Week, ^[2] Maundy Thursday, because that in it, the new law and Testament was dedicated in the Chalice of his blood: the old mandatum, law, Priesthood, and sacrifices, for that they were insufficient and unperfect, being taken away: and this new sacrifice, after the order of Melchisedech, given in the place thereof.

• 1 The old commandment, and the new.
• 2 Maundy Thursday why so called.

The introduction.

^◦ Ever observe, that the abrogation of the old law, is not an abolishing of all Priesthood, but an introduction of a new, containing the hope of eternal things, where the old had but temporal.

• ◦ The introduction of a new Priesthood.

With an oath.

^◦ This oath signifieth the infallible and absolute promise of the eternity of the new Priesthood and state of the Church: Christ by his death, and blood shed in the sacrifice of the Cross, confirming it, sealing it, and making himself the surety and pledge thereof. For though the new Testament was instituted, given, and dedicated in the Supper, yet the warrant, confirmation, and eternal operation thereof, was achieved upon the Cross, in the one oblation and one general and everlasting redemption there made.

• ◦ The eternity of the new Priesthood confirmed by the Fathers oath, & Christ's passion.

Being many.

^[1] The Protestants not understanding this place, feign very foolishly, that the Apostle should make this difference betwixt 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 prophesying of the Priests of the new Testament (as S. Hierom declareth upon the same place) in these words, ^[2] You shall be called the ^[3] Priests of God: the ^[4] ministers of our God, shall it be said to you: & it taketh away all visible Priesthood, & consequently the lawful state that the Church and God's people have in earth, with all Sacraments and external worship.

^◦ The Apostle then meaneth first, that the absolute sacrifice of consummation, perfection, and universal redemption, was but one, once done, and by one only Priest done, and therefore it could not be any of the sacrifices, or all the sacrifices of the Jews' law, or wrought by any or by all of them, because they were a number at once, and succeeding one another, every of their offices and functions ending by their death, and could not work such an eternal redemption as by Christ only was wrought upon the Cross. Secondly, S. Paul insinuateth thereupon, that Christ never loseth the dignity or practice of his eternal Priesthood, by death nor otherwise, never yieldeth it up to any, never hath successors after him, that may enter into his room or right of Priesthood, as Aaron and all other had in the Levitical Priesthood, but that himself worketh and concurreth with his ministers the Priests of the new Testament, in all their acts of Priesthood, as well of sacrifice as Sacrament, blessing, preaching, praying, and the like whatsoever.

This therefore was the fault of the Hebrews, that they did not acknowledge their Levitical sacrifices and Priesthood to be reformed and perfited by Christ's sacrifice on the Cross: and against them the Apostle only disputeth, and not against our Priests of holy Church, or the number of them, who all confess their Priesthood and all exercises of the same, to depend upon Christ's only perpetual Priesthood.

• 1 By the comparison of many Priests, & one, is not meant that there is but one Priest of the new Testament.
• 2 Esa. c. 61.
• 3 * ἱερεῖς.
• 4 * 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 Jesus: who liveth a Priest for ever, hath no successor, and as chief Priest, worketh and concurreth with all Priests in their Priestly functions.

This did he once.

This is the special preeminence of Christ, that he offereth for other men's sins only, having none of his own to offer for, as all other Priests both of the old and new law have. And this again is the special dignity of his own person, not communicable to any other of what order or Priesthood soever, that he by his death (which is the only oblation that is by the Apostle declared to be irreiterable in itself) payed the one full sufficient ransom for the redemption of all sins.