Chapter 5

1 For every high Priest is taken from among men, and is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sinnes,

2 Which is able sufficiently to have compassion on them that are ignorant, and that are out of the way, because that he also is compassed with infirmitie.

3 And for the sames sake he is bound to offer for sinnes, as well for his owne part as for the people.

4 And no man takes this honor to himselfe, but he that is called of God, as was Aaron.

5 So likewise Christ tooke not to himselfe this honor to bee made the high Priest, but he that said to him, You art my Sonne, this day begat I you, gaue it him:

6 As he also in another place speaks, You art a Priest for ever, after the order of Melchisedec.

NOw every high Priest, &c.]Verse. 1 He compares Christ with the Leuiticall Priests: and shows what hee has in common with them, and in which they differ. Now the whole disputation tends to have Christ his office well understood; as also to show that whatever was ordained vnder the Law, had respect to him. And from hence the Apostle makes way at the last to show how the old Priesthood is abolished. First he says, the Priests are taken from among men. Secondly, that they offer not for themselues in particular only, but for all the people. Thirdly, that they must not come empty handed to appease God, but furnished with sacrifices. Fourthly, that they were not to be exempt from our infirmities, to the end they might the more freely and willingly helpe those which were burthened. [〈2 pages missing〉]all men are of one nature and flesh. But now hee touches another thing, to wit, that the Priest ought to support sinners with compassion, because he is partaker of their infirmities. The Greeke word which the Apostle here vseth, has been diuersly expounded as well by Latins as Greekes. For mine owne part I thinke it is simply taken to applie himself to compassion. True it is that all which is said of the Leuiticall Priests, agrees not to Christ. For we know that Christ was exempt from all contagion of sinne: therefore he differs from others in this regard that he had no neede to offer sacrifices for himselfe: but it sufficeth that he also bare our infirmities, being nevertheless pure and voide of sinne. Thus as touching the Priests vnder the law then, the Apostle says that they were subiect to humane infirmities: and therefore were faine to make reconciliation for their owne sinnes by sacrifices, that they might not only meekly beare with the faults of others, but also might have compassion upon them. Now this part ought so to be applied to Christ, that in the meane while wee must carefully adde to it that exception of which mention was made erewhile: to wit, that hee bare and tasted of our infirmities; but without sinne. For although he were alwaies free from sinne, yet nevertheless the onely feeling of those infirmities, of which he has spoken, were of sufficient force in him, to encline his heart to succour us, and to make him gentle and readie to pardon us; as also carefull of our miseries. The summe is, that Christ is not onely our brother in regard of the vnion of our flesh and nature, but also by partaking with us of our infirmities he is allured, nay fashioned and framed to beare with us, and to bee very lowly and gratious to us. The Greeke word which wee translate, who can, imports more than if wee should say in our common speech, is able, or, is mightie: for it is taken for one that is fit, or capable. These words, the ignorant, and those that are out of the way, are taken for sinners after the manner of the Hebrues. And of this we are to speake more hereafter.

And no man takes this honor to him, &c.]Vers. 4 In this member we have to note, first the similitude, and then the diversity of it. The calling of God makes the office lawfull, for none can exercise the same in good sort as he ought, if he be not created of God. This is common to Christ and to Aaron, that both were called of God: but in this they differ, that in as much as Christ succeeded Aaron for a newe and diverse respect, and was ordained to be a perpetuall high Priest, it appeares that the Priesthood of Aaron was but temporarie, and to be abolished. Now we see the Apostles drift. The right of the office of Priesthood was to be reserued to Christ: he does it in shewing that God is the author of it. But this is not yet sufficient, unless it appeares that the auncient Priesthood ceased, to give place to this. He proues it, because we must have an eie to the Condition to which Aaron was ordained a Priest (for it lieth not in us to stretch it further then Gods ordinance will beare) and he will by and by show how long Gods wil was, this first order should last. Christ then is a lawfull Priest, because he was ordained by Gods authoritie. What shall we say of Aaron, and of those that succeeded him? Truely they had power and authoritie so far forth as it was given them of God, and not as the same was attributed to them by the opinion of men.

Now although this be spoken in regard of the circumstance of speech which is here handled; yet from hence may be gathered a generall doctrine: to wit, that no gouernment is to be brought into the Church at the lust and pleasure of men, but ought rather to tarrie and waite for the commandement of God: also, that a certaine and set rule is to be used in election and choice of ministers, that so none intrude himselfe after his own fantasie. We must distinctly note both these points. For the Apostle speakes not here onely of persons, but also of the office. He denies, I say, that office which men forge without commandement, and the expresse ordinance of God, to be holy or lawfull. For as it onely belongs to God to gouerne the Church, so does he also wholy reserue to himselfe both the power of limiting the way, and the rule of the administration of it. From where I conclude, that the Priesthood of the Popedome is a bastard Priesthood, because it has beene forged in the shoppe of mans inuention. What one text of scripture is there in which God commands that wee should now offer sacrifice to him for the purgation of sinnes? neither has he ordained that Priests should be created to this ende. Although the Pope then ordaine his shauelings for to offer sacrifice, the Apostle says that we are not to hold them for lawfull: unless peraduenture they have some newe priueledge to exalt themselues aboue Christ: who yet durst not take this honor to himselfe of his own motion, but waited for a calling from his Father.

This also ought to have place in regard of persons; to the ende no priuate man should take this honor to himselfe, unless publike authoritie goe alwaies before. I speake of the offices which otherwise are ordained of God. It may so fall out sometimes I denie not, but he which shall not be called of God (however for that cause he is the lesse to be approoued of) ought nevertheless to be suffered, if so be his office be holy & approoued of God. For often times many thrust in themselues, and enter into this function by ambition, or other vnlawfull and wicked meanes, who are no way assured of their calling: and yet nevertheless they must not be reiected by and by; but especially then, when it cannot be done by the publike censure of the Church. Two hundred yeares before the comming of Jesus Christ, there were filthy corruptions, & great abuses which raigned in the manner of gouerning, or rather in the vsurpation of the high Priest: and yet nevertheless as touching the office it selfe, the power and authoritie of the state remained still, by reason the calling was of God. The persons were indured, because the libertie of the Church was oppressed. By which it appeares that the great and chiefest fault is in the kind of the office: that is to wit, when men take upon them of themselues to inuent a calling in the Church, which God has no way commanded. So much the lesse then are those Priests which the Pope has made, to be endured; who to prove themselues such as ought to be held for sacred and holy, doe with full mouth incessantly alleage their great titles: and yet nevertheless they have chosen them themselues, without asking either counsell or leaue of God.

You art my sonne, this day have I begotten you.] It may seeme that this sentence is far fetched. For although it be graunted that Christ was begotten of God the Father, does that conclude therefore that he was ordained a Priest by him also? But if we consider to what ende Christ was reuealed to the world, we shall easily perceiue that this qualitie does necessarily appertaine to him. But withall, we must also call that againe to minde which we have said in the first chapter: to wit, that this generation of Christ, wherof the Psalme speaks, is a testimonie that the Father has given him to men. Therefore this word is not put here to signifie a mutuall relation between the Father and the Son, but is rather to be referred to men, to whom he was manifested after an high and excellent manner. But what is it that God has manifested to us in his Sonne? is it without honor, or without any power at all? nay, has he not rather manifested him to be such a one as is fitte to be the Mediator betweene God and men? And therefore this generation or begetting, containeth also the Priesthood.

As also in another place he says, &c.]Vers. 6 Now the Apostle does more cleerely expresse his meaning. It is an excellent place and worthy of our observation, and so is the whole Psalme it selfe out of which it is takē. For there is scarcely to be found a more manifest prophesie, either of the eternall Priesthood, or kingdome of Christ, than this; And yet nevertheless the Jews labor with might and maine to picke quarrels on every side to darken the glorie of Christ: but they gaine nothing by it. For whereas they drawe that which is there spoken to Dauid, as if it were he that should be at the right hand of God: It is too blockish an impudencie. We know it was utterly vnlawfull for Kings to meddle with the Priesthood. And therefore Vzziah for this onely crime, to wit, for vsurping this office which no way belonged to him, did so prouoke the wrath of God, that he was stroken with leprosie, 2. Chro. 26.18. It is certaine therefore, that this is not meant of the person of Dauid, nor of any of the kings which succeeded him. If they reply that Princes are sometimes called by the name Cohenim, which is here used: I confesse it, but withall I denie that this agrees with this present place: for the comparison leaues no ambiguitie: Melchizedec was the Priest of God. The Psalme witnesseth that this King, which he has placed at his right hād, shall be Cohem, after the order of Melchizedec. Who sees not that this is to be understood of the Priesthood? for it being a very rare example, & scarcely to be found, that a man should be Priest and King together; at the least a thing new and vnheard of among the people of God: therefore he proposeth Melchisedec for an exāple of the Messias. As if he should say, The Royall dignitie shall not hinder him frō exercising the office of the Priest also: why? because the figure was foreshewed in Melchisedec. And truely those among the Jews which are not altogether impudent, doe agree that this is here spoken of the Messias: moreover they doubt not, but these wordes doe tende to the praise and magnifying of the Priesthood.

Whereas the Greekes have translated after the order; in the Hebrew it is word for word As, or, according to the forme, or after the fashion of. Which confirmes my former speech, to wit, because it was a thing usual among the people, that a man should be king and Priest both together, he therefore sets this auncient example before them, by which the Messias was figured: as for the rest, the Apostle wil handle it more particularly in the progresse of the text.

7 Who in the daies of his flesh did offer vppraiers and supplications, with strong crying and teares to him that was able to saue him from death, and was also heard in that which he feared.

8 And though he were the Sonne, yet learned be obedience, by the things which he suffered.

9 And being consecrate, was made the author of eternal salnation to all them that obey him.

10 And is called of God an high Priest after the order of Melchisedec:

11 Of whom we have many things to speake, which are hard to be vttered, because you are dull of hearing.

WHo in the daies, &c.]Vers. 7 Because the outward forme and beautie of Christ is often diffigured by the crosse, when men consider not to what end he was humbled and abased: the Apostle here againe teaches that which he had touched before, to wit, that there shined a marucilous goodnes of his in this, in that hee subiected himselfe to our infirmities for our benefit and profit. From where it appeares that our faith is confirmed, and his honor no way diminished by this his bearing of our miseries. Now hee assignes two causes therefore it behoued that Christ should suffer: the neerest cause; and the last. The nighest was that hee might learne obedience: the last, that by this meanes hee might be consecrated the high Priest of our salvation. Now no man doubts but the daies of his flesh, should be here taken for the life present. From where it followes, that by this word flesh, he meanes not the substance, but the qualitie: as 1. Cor. 15.50. Flesh and blood shall not inherit the kingdome of God. These fantasticall spirits then doe altogether dote, who have dreamed that Christ is now dispoyled of his flesh, because it is here said, When he was in the flesh. For there is great difference betweene being a true man (although in the blessed estate of immortalitie) and to be subiect to the miseries and infirmities of man, which he endured whilest hee liued in this world: but now has put them off, being entred into heauen.

Let us come to the point of this text then. Christ which was the Sonne, sought for remedie to his Father, who was heard; and yet nevertheless endured death: that by this meanes he might learne obedience. There is no word here which has not his weight. For, by the daies of his flesh, he meanes that the time of our miseries is determined and limited; which must needes bring great solace to us. It were a troublesome estate, yea and vnpossible to be borne, if some hope were not set before us that wee should come from vnder the burthen of it in time. The three things that follow do also bring great consolation. Christ was the Sonne, and therefore his dignitie did exempt him from the common condition of others: nevertheless he humbled himselfe to it for the love he bare us. What is hee now that dare refuse this state and condition? there is another reason: to wit, that if we be pressed with aduersities, yet wee are not therefore out of the number of Gods children: because wee see him that was the onely naturall Sonne of God to goe before us. For we are the children of God, only by the benefit of adoption: yet hee who of right may attribute this honor to himselfe, receiueth us into his societie.

Did offer vp prayers and supplications, &c.] The second is this, that Christ sought remedie at his hands who was able to saue him, that hee might be delivered from his troubles. And this he says to the end none should thinke that Christ had an heart of brasse without feeling. For we must alwaies consider to what end every thing is spoken. If Christ had not bin touched with any sorrow, what consolation would have come to us by his passions? But when we heare that he felt not bodily paines alone, but also endured sharp torments in his spirit, in this is the similitude showed between him and us. For when Christ (says he) endured death and other miseries, it was not to the end he should set them light, or not be touched with any feeling of them: for he prayed with cries, and teares, by which hee gaue testimonie of the great anguish that was in his heart. The Apostle then by these teares, and strong cries would expresse a vehement dolour: it being an ordinarie manner of speech to note out that which was done, by the signes. Neither do I doubt but that he speakes of that prayer which the Euangelists recite: to wit, Father, if it bee possible, let this cup pass from me, Matth. 26.39. Also another time, My God, my God, why hast you forsaken me? For the Euangelists recite, that in this second prayer there was a great crie: In the first, wee must not imagine that his eyes were drie, whilest drops of blood trickled from his bodie, by reason of the great sorrow hee was in. For it is most certaine he was then shut vp vnder extreme anguishes. We need not doubt then whether he were pressed with true sorrowes or no, seeing he did thus earnestly pray to his Father for succour. But what use has this? Truly that as often as we are pressed vnder temptations, we learne to fasten all our senses upon the Sonne of God, who felt the like. Seeing hee goes before us then, wee have no cause to be out of heart. And withall wee are admonished not to sue to any for deliverance out of our miseries, but to God alone. For what better rule of prayer can wee have than the example of Christ? Now he directed his prayer to none but to his Father: O my Father (says he) if it be possible, &c. Matth. 26.39. And the Apostle shows us that we are to doe the like, when he says that Christ offered vp prayers to him that was able to saue him from death. For by this he signifies that Christ prayed rightly: because he had his recourse to him that was truly bountifull, who is God onely. His crie and teares doe also admonish us to bee feruent and the more attent when we make our prayers. For wee ought not to goe to prayer retchlesly, but with seruencie of spirit.

And was heard in that which he feared. ] Some have translated, For his reuerence: but I doe not at any hand approue of it. For first the Adiectiue, his, is not added in the Greeke: moreover the word which follows signifies, of, or some word like to it. Seeing then that the Greeke Noune which is put here signifies oftentimes rather feare, or care: I doubt not but the Apostle meant to show that Christ was heard in that which he feared: that is to say, albeit he was ouerwhelmed with sorrowes and aduersities, yet hee fell not vnder the [〈2 pages missing〉]flesh, to yeild to that which is pleasing to God, then, and neuer till then, does our obedience appeare. This I say is a singular and evident testimonie of perfect subiection, when as we preferre death it selfe, to which we are called of God, (although it brings feare and horror) before life, which all of us doe rather naturally desire.

And beeing consecrate was made, &c.] Vers 9 This is the last or furthest ende (as they say) therefore it behooued Christ to suffer: to wit, that by this meanes he might be established, and consecrated into his office of Priesthood. As if the Apostle should have said, the suffering of the crosse and death, was to Christ the solemne manner of his consecration. By which word he signifies, that all his passions tended to our salvation. And thus it appears, that they were so far off from diminishing any thing from his dignitie and excellencie, that rather they were crownes of glorie upon his head. Now if our salvation be of any pretions account with us, oh in what honor & estimation thē ought we to have the cause of it. For hee deales not here onely with the doctrine of example, but mounts vp higher: to wit, that Christ by his obedience has wiped out all our transgressions. Thus he was made the cause or author of our salvation, because he obtained righteousnes for us with God: & by a contrarie remedie blotted out the disobedience of Adam, with his own blood. This word sanctified, or consecrate, agrees much better to the rest of the text, than if it were translated, to perfect, or to fulfill. True it is, that the Greeke word signifies both; but because he here speakes of the Priesthood, he mentioneth this word consecrate, or sanctifie, to very good purpose. And Christ also himselfe so speakes in Ioh. 17.19. For their sakes sanctifie I my selfe. From where it appeares, that this consecration ought properly to be referred to his humane nature, in which he performed the office of a Priest; as also in which he suffered.

To all those that obey him:] If we be desirous then that the obedience of Christ shall profit us at all, let us imitate it. For the Apostles meaning is in this place, that the fruit of it comes to none but to those which yeeld him obedience. And in this speech he also recommends faith to us. For neither is Christ, nor any of his benefittes made ours, but fo far foorth as wee receive both him and them by faith. Although it seemes he has put this word all, to show that none are shut out from this salvation, if so bee they yeeld themselues teachable and obedient to the Gospel of Christ.

And is called of God, &c.]Vers. 10. & 11. Because it was very requisite he should more largely followe the comparison betweene Christ and Melchisedec, which he has alreadie touched; and that it was needfull to awaken the spirits of the Jews to the greater attention: he so entreth into the digression following, which continues till the beginning of the seuenth chapter, that yet therewithall he holds himselfe still to the point. In the beginning of which digression he protests, that he has many things to say concerning this matter,Verse 11 but their dulnes was such as they must be prepared to it; that his speech might not bee in vaine, nor his labor lost. He tels them that the matter is hard; not to discourage them, but rather to whet their attention. For even as the easines of that which wee have to learne, does easily beget slothfulnes, and negligence; so on the contrarie where the matter is more obscure and hard, it stirs vp in us the greater heedfulnes to hearken. Nevertheless he attributes the cause of the difficultie not to the thing it selfe, but to them. For it is certaine that God alwaies speaks in such cleerenes; auoyding all obscuritie, or doubtfulnes of speech, that his word is called our light: but the brightnes of it is smothered by our darknes. Which partly comes to pass by the blockishnes and dulnes of our minde, and partly by our owne carelesnes. For however we be more than very dullards to understand the doctrine of God; yet besides, there is also the vice of vntowardnes planted in our affections. For we rather applie our mindes to vanitie, than to the truth of God: and either the rebellion of our nature, the cares of this world, the concupiscences of the flesh; or some impediments or other, are as so many cordes wherewithall wee often feele our selues to bee hampered. As touching this word, of whom, it is not to be referred to Christ, but to Melchisedec: yet not as to a priuate man, but to him that was the figure of Christ, and in some sort representing his person.

12 For when as concerning the time you ought to be teachers, yet have you neede againe that wee teach you what are the first principles of the word of God: and are become such as have need of milke, and not of strong meate.

13 For every one that vseth milke, is inexpert in the word of righteousnes: for he is a babe.

14 But strong meate belongeth to them that are of age, which through long custome have their wits exercised to discerne both good and evil.

FOr when as concerning the time,Ver. 12 &c.] This reprehension is marucilous quicke and pearcing, and all to the end hee might rouze vp the Jews to shake off their slothfulnes. He says it is a very absurd thing, yea and a great shame for them, to bee yet but nouices, when as concerning the time they ought to have been great Doctors. You should be able to teach others (says he) but you are not yet capable your selues of the first principles. For you doe not understand so much as the least poynts of the Catechisme. And to the end he might shame them yet more, he speakes of the first rudiments, which is as if he should have said, The A, B, C. True it is that wee are to learne all our life long: because he is rightly said to be a man of knowledge, that knows how much he yet lacketh of perfect vnderstanding: but yet wee are so to profit in learning, that we doe not alwaies stick fast in the beginnings. And wee are to take good heed that that which Isaiah says be not fulfilled in us; Precept must be upon precept, precept upon precept, line to line, line to line, here a little, and there a little, Isai. 28.10. But we are rather to looke to our selues, that our proceedings in knowledge be answerable to the time in which wee first began to learne. And questionlesse wee are not onely to reckon the yeeres, but even also the daies one after another; that so every one may stirre vp himselfe to daily profiting. But few there are that take any account of themselues concerning the time past, or that quicken vp themselues for the time to come: and therefore are wee worthily punished for our idlenes, because the greater part stand at a stay even in the childrens Catechisme. We are also further admonished that by how much the more vnderstanding any has received, so much the more is hee bound to straine himselfe to communicate of it to others: that so none be wise for himselfe in particular onely, but that every one employ his talent to the mutuall edification of his brethren.

And are such as have need of milke.] S. Paul in the 1. Cor. 3.1. vseth the like Metaphor, where hee blameth them for the same fault: or at the least not very much diverse from this. For he says they were not able to beare strong meate, because they were carnall. Milke then is the doctrine of the first beginnings, to enter them which as yet know nothing. Peter takes it in another sense, when hee wils us to desire the sincere milke of the word, that wee may grow by it, 1. Pet. 2.2. For there is a double infancie: one in malice, and another in vnderstanding. Paul says in another place, Be not children in vnderstanding, but in malice, 1. Cor. 14.20. So then they which are so tender and delicate that they cannot receive a doctrine a little higher than the first rudiments, are called children by way of reproch. For the true use of the ministerie of the word is to frame us in such wise as we may grow to be perfect men, according to the measure of the age of the fulnes of Christ; and not to be as children wauering and carried about with every winde of doctrine: as it is said, Ephes. 4.13.14. I grant, those are to bee borne with that have not yet tasted Christ, if so be they be not yet capable of strong meate: but if hee which ought to increase according to the time he has had, does nevertheless alwaies continue in his infancie, he is vnworthie to be pardoned. For we know that Isaiah brands the reprobates [〈2 pages missing〉]mongst them I say, there is no lesse carelesnesse, than if the doctrine were wholy forbidden them. Thus for want of exercise we are blindfolded still, and destitute of all sound judgment.