the doctrine A lawfull calling For God only ought to be heard as the whole scriptures doth testifie For this cause Christ protesteth that the doctrine which he brings is not his but his fathers Ioh. 7.16 And in another place he saith he that receiueth me receiueth him that sent me Luk. 9.48 For we speake of Christ who as he is cloathed with our flesh is the minister and seruant of God to declare those things vnto vs which are giuen him in charge Now as the calling of Christ is of God Faithfulnesse in performing the worke of this calling so besides that he doth also carrie himselfe faithfully and sincerely in the same which is a thing requisite in all true ministers to the end they may haue audience and authoritie in the Church Now if both are to be found in Christ then assuredly we cannot despise them but God in all of them must of necessitie be despised As Moses was Leauing a little his speech of the Priesthood he comes now to deale with the Apostleshippe For although the coueuant of God containes two parts to wit the setting forth of the doctrine and the reall confirmation thereof if we may so speake the exact perfection of the Couenant should not otherwise be fulfilled of Christ vnlesse both of them doe appertaine vnto him The Author of this Epistle then hauing made mention of the one and the other he hath also at the last by a briefe exhortation quickened vp the faithfull to attention But he entreth now into a more large treatise and fuller handling of these things and beginneth at the charge and office of the Doctour therefore also he compares him with Moses onely Whereas he saith in all his house it may be referred to Moses but I had rather referre it to Christ to the end he may be said to be faithfull to his father in the whole gouernment of his house From whence it followes that none are to be accounted of the Church of God but those who acknowledge Christ For this man is counted worthy c. Least he might be thought to make Moses equall with Christ he shewes how he is much more excellent then Moses which he prooues by two arguments for Moses was so appointed ouer the Church that himselfe was alwaies a part and member therof But Christ beeing the master builder was farre aboue the building Moses in gouerning of others was also gouerned himselfe because he was but a seruant but Christ because he is the sonne obtained the principalitie It is an vsuall metaphor both common and familiar in the scripture to call the Church the house of God 1. Tim. 3.15 Now because it is composed and built of the faithfull therefore euery of them is called a liuing stone 1. Pet. 2.5 and sometimes also vessels and instruments by which the house is decked and garnished 2. Tim. 2.20 There is not any one which is so absolute ouer others that himselfe in the meane while should not be a member and comprehended vnder the bodie God onely is he which buildeth and ought to be preferred farre aboue his building and worke Now God dwelleth in Christ so as whatsoeuer is said of God appertaines vnto him Obiection If any shall obiect and say that Christ also is part of the building because he is the foundation of it in regard he is our brother and hath societie with vs moreouer in that he is not the master workman but himselfe also was formed of God Answere we can easily giue a solution to wit that our faith is so built vpon him that he notwithstanding is established the head ouer vs that he is so our brother that yet he is also our Lord that he is so formed of God beeing man that yet notwithstanding he quickeneth and restoreth all things by his spirit as he is the eternall God The Scripture vseth diuers Metaphors and similitudes to declare what the grace of Christ is towards vs but there is not any one place that doth diminish ought from his honour whereof the Apostle now speakes For this is the point all ought to be gouerned and made subiect because all must be vnder the head Christ is therefore exempt from this condition because he is the head Obiection If it be againe obiected that Moses was no lesse a master builder than S. Paul who giues himselfe this title Answer 1. Cor. 3.10 I answer that this name is indeed attributed to the Prophets and Teachers but improperly for they are but organes and instruments yea dead instruments vnlesse the Lord from heauen do secretly inspire the efficacie of his spirit And furthermore that they so labour to edifie build the Church that themselues also must come to be framed into the building as beeing part of the same but it is farre otherwise with Christ For he hath alwaies built the Church by the power of his own spirit Moreouer he hath alwaies bene the cheife yea the highest farre aboue the common order of others for he was so the true temple of God that therewithall himselfe was the God which dwelt in it And he that hath built all things c. Verse 4 Although the words may be stretched to the creation of the whole world yet notwithstanding I restraine them to the present matter so as we vnderstand that nothing was done in the Church that ought not to be acknowledged to proceed from the power of God For it is he onely who hath made it with his hand Psal 87.5 And S. Paul saith of Christ that he is the head by whom all the bodie linked and coupled together by euery ioynt for the furnishing thereof taketh increase according to the operation in the measure of euery part Eph. 4.15 For this cause he saith often that the fruit of his ministry is a worke of God To be short if we iudge as the truth is although God doe vse men as the meanes to build his Church yet it is he onely notwithstanding which doth perfect al things for the instrument diminisheth nothing from the praise of the workeman Now Moses verily was faithfull c. Verse 5 This is the second difference the doctrine was committed to Moses but so as he himselfe still was subiect thereunto as well as others But howsoeuer Christ tooke vpon him the forme of a seruant yet he is Lord and Master notwithstanding vnder whom euery knee is to bow Philip. 2.10 He was appointed heire ouer all things as we heard in the first chapter of this Epistle For a witnes of the things c. I expound these words plainely thus Moses as an Herauld and a publisher of this doctrine which should be manifested to the auntient people according as the time would beare did also therewithall giue witnesse to the Gospel for the preaching whereof the fit time was not yet come For truely it is very apparant that this perfection of wisdome which is contained in the Gospel is the ende and accomplishment of the law and it seemes that
God let no roote of bitternesse spring vp and trouble you least thereby many be defiled nor to the left In summe he giues vs this rule of well doing to wit that we order our steps according to the will of God to the end that neither feare nor the intisements of this world no nor any impediment whatsoeuer doe turne vs out of the right way And therefore he addes least that which is halting be turned out of the way that is to say least by halting you bee cast behinde farre from the way Now hee calles it an halting when mens mindes doe varie being now of that opinion and then of that As also when they doe not wholy and vnfainedly submit themselues to God So speakes Elias to those double hearted ones who mingled the seruice of God with their superstitions How long saith he will you halt betweene two opinions 1. King 18.21 Now this is a very fit manner of speaking and wants not his grace for it is farre worse to erre than to halt Those which begin to halt doe not turne out of the way at the first chop but they recoyle backe by little and little more and more till being caried away into error they finde themselues fast snared in the middest of Satans labyrinth VVe must take heed of halting in Gods matters betimes The Apostle admonisneth vs then that wee labour to take heede of halting betimes because if wee once fall to dissemble and bethinke vs not of a remedie wee shall at the last with the time turne farre off from God We may also turne it in this manner Least halting corrupt or estrange it selfe but the sense will remaine alwaies one For the Apostle signifies that those which keep not the right way but suffer themselues by carelesnes to erre hither or thither any way whatsoeuer doe in processe of time as much as in them is wholy estrange themselues from God Let vs follow peace Vers 14 c. The nature of man is so corrupted that it seemes euery man fleeth peace For euery one is giuen to himself euery one would be soothed in his course and none vouchsafes to applie himselfe to the weaknes of another If vve take not exceeding paines in pursuing of peace vve shall neuer keepe it Wherefore vnlesse we take exceeding great pains to follow peace we shall neuer keepe it For there is no day but many things fall out which will giue vs sufficient occasion of dissentions and braules Therefore it is that the Apostle commandeth vs to follow peace as if hee should say Ye thinke it sufficient onely to keepe and to loue it for the commoditie it brings you but you ought to enforce your selues to keepe it in perfection amongst your selues with all your might Which yet is vnpossible vnlesse we forget many iniuries and pardon one another in many things Notwithstanding because a godly man cannot obtaine peace with the wicked vpon any condition but in flattring them in their bad courses therefore the Apostle addes immediatly after that we must ioyne peace with holinesse as if he recommended peace vnto vs vnder this exception That we take heede the friendship of the wicked doe not pollute nor defile vs. For this word holinesse is properly referred to God VVe must striue to keepe peace vvith men yet so as we lose not holinesse nor hurt our consciences Wherefore though the whole world should be on a flame with warres and contentions yet must not we leaue holinesse which is the band of our coninunction wee haue with God To be short let vs keepe peace with men yet so as we hurt not our conscience He saith that without holines none can see the Lord because wee shall neuer behold God with other eyes than with those which shall be reformed according to his image Take heede that no man fall away or looke carefully to it Vers 15 By these words hee sheweth that it is an easie matter to fall from the grace of God For it is not without cause that hee requireth vs to bee watchfull in this behalfe for Satan no sooner seeth vs carelesse or retchlesse but he hath forthwith inuironed and surprised vs. To be short wee had neede take courage to vs and to be watchfull if we meane to perseuere in the grace of God Now by this word grace he comprehends our whole vocation But if any will from hence inferre that the grace of God hath no efficacie vnlesse wee worke with him by our owne proper mouing it shall bee but a friuolous argument Wee know very well how great the sluggishnes of our flesh is hath it not great neede then to be continually pricked an end But when the Lord prouokes and stirres vs vp by admonitions and warnings hee which if we will compare all the riches all the commodities all the honours and delights of this world be it whatsoeuer men are wont to esteeme requisite for a happie and prosperous life all these things in regard of the other are scarcely worth a poore messe of broth Now the reason why we thinke so highly of those things which are in effect as nothing The cause why the things of this world are in such high account with vs. is because some wicked lust hath dazled our eies yea rather hath put them cleane out Wherefore if so be we meane to haue any place in the sanctuarie of God let vs learne to contemne and despise such suppings by which Satan is wont to pamper the wicked and to hold them in his nets For ye know how afterward Vers 17 c. At the first he thought it a matter of nothing to sell his birthright esteeming it but a matter of sport but in the ende when it was too late he felt what hurt he had done himselfe when hee was depriued of the blessing and that his father gaue it to Iacob his brother They also who beeing taken in Satans nets in the pleasures of this world estranging themselues from God selling their saluatiō to fil their bellies with earthly things which are but as the suppings of the kitchin thinke all this while that they loose nothing but rather as if they were then become marueilous happie please and flatter themselues At the last god opens their eies by some admonition to see their own wretchednesse and then they are touched to the quicke with the feeling of their losse whereof they made no account before Whilest Esau was hungrie hee cares for nothing but how he may fill his bellie when he was full he mockes thinkes his brother a foole who had willingly parted with his pottage Euen such for all the world is the blockishnesse of the vnfaithfull whilest they are inflamed with their corrupt desires or when they plunge themselues aboue measure in their ioyes Whereas he saith he was reprooued it is as much as if he had said he was reiected or repulsed For he found no place to repentance c. That is to say his late
aduanced farre aboue bodily creatures But the word of administration which he immediately addeth is to abase them and to hold them within the compasse of their degree for Administration is set against Rule and Emperiall dominion And this doth he yet further declare when he saith To minister For the first Epethite signifies as much as if he had called them officers but the name of minister is yet more base and abiect I grant indeed it is an honourable seruice which God enioynes the Angels yet notwithstanding in as much as they serue it thereby appeares that they are too inferiour to be compared with Christ Obiect who is Lord ouer all If any shall obiect that Christ is also called a seruant and minister in many places and not onely Gods seruant but ours also the solution is easie to wit that it is not in regard of his nature but of the voluntarie abasing of himselfe as Saint Paul witnesseth Ans Phil. 2.7 and that his principalitie notwithstanding remaines entire and whole vnto him Now the Angels on the contrarie are created to the end they should serue and their whole condition consists in administration So then here is great difference betweene Christ and the Angels because that which is natural in the Angels is in Christ by accident in respect that he is cloathed with our flesh and that which is theirs by necessitie Christ accepted of it voluntarily Moreouer Christ is so a minister or seruant that it derogates nothing at all from his Emperiall maiestie no not in the flesh Now the faithfull receiue from hence a very singular consolation when they heare that the heauenly armies are giuen them for their ministers and seruants to procure their safetie and saluation For is it not a wonderful pledge of Gods loue towards vs to know that they are incessantly imployed for our protection from this also proceedes a singular confirmation of our faith to wit that our saluation beeing fortified with such helpes is out of danger God therefore doth prouide exceeding carefull for our weaknesse when he giues vs such helpers which are readie with vs to resist Satan and doe euery way imploy their power and diligence to maintaine and defend vs. But this benefit is proper onely to the elect of God and therefore if we would that Gods Angels should be ours let vs looke that we be the members of Christ They that will haue the protection of Angels must looke that themselues be the members of Christ Some examples and testimonies might be brought indeed to shew how the Angels haue beene sent sometime to attend vpon the reprobates For in Daniel the 10. chap. and 20. verse mention is made of the Angels of the Persians and Greekes But I answer they were so aided by the Angels that by meanes thereof the Lord aduanced the saluation of his people For the happie issues in their affaires and the victories which they obtained fell out alwaies to the benefit of the Church as to their chiefe marke and end Howsoeuer it be this remaines sure that all of vs being banished by our sinnes out of the kingdome of God we haue now no fellowship at all with the blessed Angels but by the reconciliation made by Christ and this is manifest by the ladder which the Patriarke Iacob saw in a vision erected before him Gen. 28.18 CHAP. II. 1 Wherefore we ought diligently to giue heed to the things which we haue heard least at any time we runne out Verse 1 2 For if the word spoken by Angels was steadfast and euery transgression and disobedience receiued a iust recompence of Reward 3 How shall we escape if we neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him 4 God bearing witnes thereto both with signes and wonders and with diuers miracles and gifts of the holy Ghost according to his owne will FOr this cause we ought c. Now hee shewes what his drift hath been all this while in comparing of Christ with the Angels euen that he might therby maintaine the soueraigne authoritie of his doctrine For if the law which was giuen by Angels ought not to bee lightly regarded and receiued and if the transgression therof was also grieuously punished what will become saith he of the contemners of the Gospel which hath the Sonne of God both for the author and defender of it and hath also been confirmed by so many miracles The summe of these foure verses is this that because the dignitie of Christ is farre greater than that of the Angels so much the more reuerence is due rather to the Gospell than to the Law So then he commends and extols the doctrine by the excellencie of the authors person Obiection Now if it seeme harsh vnto any seeing that both the doctrines as well of the Law as of the Gospell are of God and yet that the one should be preferred before the other as if thereby the maiestie of God should be impaired because the Law is lesse esteemed than the Gospell Answere The answere to this is easie to wit it is very certaine that God ought alwaies to be heard alike as often as hee speakes and yet it hinders not but by how much the more plainly it pleaseth him to speake vnto vs by so much the more haue we good reason with all reuerence and obedient affection to be moued forthwith to hearken according to the measure of that which is reuealed Not that God in himselfe is lesse at one time more than at another but because we are vnable to acknowledge and perceiue his greatnes and excellencie alwaies alike Yet here ariseth also another question Question to wit if the Law it selfe was not giuen by the hand of Christ Which being so it seemes the Apostles argument is absurd I answere Answere that in this comparison regard must be had on the one side to the hidden reuelation of Christ and on the other side to that reuelation which was more manifest Now for as much as Christ shewed himselfe but darkly and as it were vnder shadowes and figures in the publishing of the Law wee are not to wonder if without mentioning of Christ hee saith the Law was giuen by Angels For at that time hee did not shew himselfe openly But in the publishing of the Gospel his glorie was so euidently and cleerely reuealed that he is worthily reputed to be the author of it Least at any time we runne out or fall away Although the diuers readings bee of no great consequence because wee may collect the true sense by the Antithesis for to take heed and to runne out are opposite The first signifieth to conserue and keepe the second to shed or suffer all that to be lost which was put within as wee see in a sieue or such like vessell For I allow not of their opinion which interpret it to die as it is said in 2. Sam. 14.4 We all die and
either suffer it to be choked or to be corrupted in vs. But as the similitude is very fit so also are we wisely to apply it to the Apostles meaning The earth saith he which drinkes in the raine presently after seed time if it brings not forth of the kernell a bastard or wilde grasse is at the length brought to the ripenesse of good corne by the blessing of God so also they that receiue the seede of the Gospel into their hearts and of this seede doe bring forth a good and naturall blade doe alwaies grow better and better till they bring forth ripe fruite Contrariwise the earth which hath beene plowed and watered and yet brings forth nothing but thornes and briars giues no hope to the reaper Ver. 8 but which is worse the more that which is come forth groweth the more is he left hopelesse And therefore the onely remedie is that the labourer set this field on fire which is so full of naughtie and vnprofitable grasse So they also who by their loose and wicked affections doe corrupt the seede of the Gospel that in their life they giue no token at all of profiting and going forward they shew themselues to be cast-awaies so as they giue no hope of any good haruest The Apostle then in this place not onely handles the fruit of the Gospel but still holds on his exhortation that we should imbrace the gospel with a cheerefull and readie affection And that as soone as seede time is done there do by and by some fruit appeare Thirdly that after much and often watering increasings doe follow Whereas we haue put meete hearbes or profitable others translate Hearbs of season Both significations agree well but the last is referred to the time the first to the qualitic As for the allegoricall senses wherewithall expositours doe please themselues I let them passe because they are far wide from the authors meaning But beloued we are perswaded better of you c. Verse 9 Because the former sentences were like thunderings by which the readers might be ouerwhelmed and altogether amazed it was needfull now to allaie this sharpnesse and therefore he saith that though he hath thus spoken it was not because he had conceiued so hard an opinion of them And truely whosoeuer he be that doth indeed desire to profit by teaching or exhorting ought thus to deale with his Disciples to wit that he rather increase affection in them than any way diminish the same For there is nothing that doth more discourage vs to heare the word of God than when we see we are reputed for desperate persons For this cause the Apostle here protests that he admonisheth the Iews because he had good hope of them and desired to bring them to saluation We gather from this practise of the Apostle It is profitable that the elect themselues should be somtimes sharpely reprooued that it is needfull to reprooue sharpely and with great vehemencie not the Reprobates onely but euen the Elect themselues and those whome we account as the children of God For God is not vniust c. These words import as much as if he should haue said Obiection that of these good beginnings he hopes there will be a good ending But here ariseth a difficultie for it seemes as if he meant to say that God is beholding vnto men in regard of that they haue done for him I hope well saith he of your saluation why because God is not vnrighteous that he should forget your workes By this it may seeme that he buildes their saluation vpon workes and brings in God as one indebted vnto them Thus the Sophisters who oppose the merits of workes to the grace of God doe debate this point and insist vpon it very much God say they is not vniust For from hence they gather that it should be vniust with God if he giue not to the merit of workes the reward of eternall saluation Answere I answer in fewe wordes that it is not the Apostles meaning expresly to deale here about the cause of our saluation and therefore we are not to iudge of the merit of workes by this place neither yet can we hence resolue No other cause of our saluation but Gods free mercie what it is that is due to workes The Scripture euery where shews none other cause of our saluation than the free mercie of God Now whereas God in many places promiseth reward to workes this depends vpon his free promise by which he hath adopted vs for his children and reconciled vs vnto himselfe not imputing our sinnes vnto vs. Reward then is appointed vnto workes not for any merit that is in them Reward is not giuen vnto workes for any merit but vpon Gods meere liberalitie but by the meere liberalitie of God Yea euen this free recompence of works proceeding from the free bountie and liberalitie of God hath no place till we be receiued into fauour by the meanes of Christ We gather from hence then that God in doing this payes nothing that he owes vs but keepes and fulfilles that promise which of his free good will he hath made God beholds not our works but rather his own grace in our works because he beholds both our selues and our workes with fauour and pardon or to speake yet more properly he considers not our works so much as his own grace in our works Now ye see how it is that he forgets not our works because in them he acknowledgeth both himselfe and the worke of his Spirit This is also that righteousnesse which the Apostle meaneth to wit because he cannot denie himselfe Thus this place is agreeable to the sentence of S. Paul where he saith he which hath begun a good worke in you will performe it to the day of Christ Philip. 1.6 For what shall God finde in vs whereby he might be mooued to loue vs vnlesse it be that which he hath giuen vs of his own before In a word the Sophisters deceiue themselues who imagine a mutuall relation and correspondencie between the righteousnesse of God and that merit of our workes for in this regard God rather respects himselfe and his own gifts that he might perfect vnto the end that which he hath begunne in vs by his free goodnesse beeing no way prouoked therevnto by any seruice that comes from vs. Thus I say you see what the righteousnes of God is in the reward of works to wit because he is faithfull and true of his promise and so hath made himselfe debter to vs not in receiuing any thing of vs but in promising vs all things freely as saith S. Augustine Your labour of loue By this word he signifies that we must not spare nor flie any paines if we will doe our dutie towards our neighbours for the question is not onely of helping them with siluer but also with counsell and industrie and by all the waies and meanes we can There is need then remember then that we haue not
doubt of that which God hath promised 6.11 E Elect. It is profitable the elect should sometimes bee sharply reprooued 6.9 End What end we ought to haue in all our thoughts and deliberations Euer How farre this word Euer is to be extended 7.17 Exile A comfort for the exiled 11.38 A mediatation for the exiled 13.14 F Falles Falles generall and particular 6.4 Faith Faith giues the word entrāce in respect of vs. 5.2 Two effects of faith 3.6 Faith and charitie must goe together 6.11 Great difference betweene faith and a generall apprehension 6.11 Faith must passe beyond all externall shadows to rest it selfe vpon Christ alone 6.19 Faith the foundation of an holy life 10.35 No life without faith 10.38 The necessitie of faith 10.38 Faith was the onely band whereby the Patriarkes were knit vnto God 11.2 Faith must content it selfe with Christ alone 11.6 The nature of faith 11.7 The obiect of faith 11.7 How faith is said to bee the cause of feare 11.7 Why the Gospell is called the word of faith 11.7 Faith the mother of obedience 11.7 Faith the roote and cause of righteousnes 11.7 A principle of faith 11.8 Two trials of faith 11.8 Faith commended though it were mingled with distrust 11.11 That is the true faith which rests it selfe vpon the promises 11.11 When faith respects the promise and when it respects the recompence of reward 11.26 Fathers How farre the example of our fathers is to be followed 3.8 See chap. 11.13 Feare Feare ought not to take away the assurance of faith 4.1 How faith is said to bee the cause of feare 11.7 Feare is too ingenious in seeking starting holes 12.13 Felicitie We must go out of our selues to attaine true felicitie 4.10 Fight A double fight of the faithfull 12.4 Free-will We will freely but it is to do euill G Glorie What it is to giue glorie to God 6.15 To serue to Gods glorie is the onely ende of our life 11.6 God God is neuer angrie without cause 3.17 God is the father of the soule as well as of the bodie 12.9 God cares for vs euen whilst he afflicts vs. 12.12 Good Man his soueraigne good 4.10 Gospell Hee that reiects the Gospell reiects the saluation of God 2.3 Christ the author of the Gospel 2.12 Why the Gospel is called the word of faith 11.7 H Haste We neuer think God makes haste enough when wee waite for his deliuerance Halting We must take heede of halting in Gods matters betime 12.13 Hearing Hearing profits not vnlesse faith bee ioyned with it 4.2 Hearts None can soften our hard hearts but God 3.8 Hillarie A saying of Hillarie 11.38 Hisichius 8.5 Hisop The vertue of Hisop 9.21 Holy Ghost Foure effects which the Holy Ghost workes in vs. 10.29 See chap. 8.10 Hope Hope the constancie of faith 3.6 Hope findes no footing on earth 6.19 Hope springs out of faith 10.23 Hospitalitie Hospitalitie growne out of vse 13.2 Humilitie God allowes no seruice vnlesse it be ioyned with humilitie 12.28 I Illumination It is the worke of the Holy Ghost to illuminate our vnderstandings 8.10 Imperfections Imperfections remaine in the best 11.32 Infidelitie No darkenes like infidelitie 4.12 Infidelitie onely hinders obedience 11.7 K Kingdome Christs kingdome shal neuer bee vanquished though it be daily assaulted 1.13 Knowledge All knowledge that is separate from the knowledge of Christ is but meere vanitie 13.8 Hee is a man of knowledge that knowes how much he wants 5.12 L Last day See 10.25 Law In what sense the word law is to be taken 7.12 Their consciences can neuer be at quiet that rest only in the doctrine of the law 9.15 They profit il by the law that are not drawne thereby to faith 11.24 Laying on of hands chap. 6.2 Loue. He that wil exercise himselfe in the duties of loue must prepare himselfe to a life ful of labour 6.10 Loue extends her liberalitie to all c. 6.10 It is an hard matter to preserue loue 10.24 Nothing sooner lost than loue 13.1 The true badge of loue 13.16 M Marriage Mariage lawfull for all sorts 13.4 Masse Foure points proouing the Masse to bee full of sacriledge 10.18 Meates Obseruation of meates belongs nothing to the substance of our saluation 13.9 Mediator No Saint or Angel a fit Mediator and why 8.3 Merit Reward is not giuen vnto workes vpon any merit 6.10 Merit of workes 11.6 Moses The commendation of Moses faith 11.25 Moses faith oft mingled with the imperfections of the flesh 11.27 N Nature of faith 11.27 Neglect After a long neglect of holy duties followes an alienation of affections 6.4 Noah In what sense Noah is said to condemne the world 11.7 Nouatus The error of Nouatus confuted chap. 6.4.10.26 O Obedience Our obedience chiefly appeares in the deniall of our selues 5.8 Obiection An obiection of the Papists answered wherein they say they offer not another sacrifice c. 10.2 Offer None fit to offer Christ but himselfe 10.18 Offices Two offices of Christ 3.1 Opportunitie It is dangerous to neglect opportunitie 3.13 Oath It is lawful to take an oath 6.16 P Pastor The care of a good Pastor 4.1 We must learne to discerne true Pastors from false 13.17 Pardon Who they be that are excluded from hope of pardon 6.4 Patriarkes chap. 11.13 Patience The necessitie of patience 10.36 Peace We haue peace both in life and in death c. 2.15 In what sense the Hebrewes vsually take this word Peace 7.2 Wee must striue to keepe peace with men c. 12.14 We shall neuer keepe peace except wee take paines to pursue it 12.14 Person A mans person must bee excepted c. 11.4 Perseuerance Perseuerance in well doing is a vertue thin sowen 6.10 Petitions God often grants our petitions when he seems to denie them 5.7 Plerophoria 6.11 Poore When we inuite the poore to our houses in them wee giue entertainment to Christ 13.2 Praier Christs praier heard though he suffered death 5.7 Praier ought to bee feruent 5.7 How to pray with fruit 8.3 Prayers All praiers that depend not on Christs intercession are reiected 7.26 Preaching Preaching must not be contemned and why 4.12 see 4.2 Preaching hath a double vse Pride The end of threatnings is to beate downe the pride of the flesh c. 6.5 Promise No faith without a promise 4.2 Gods promise the onely obiect of faith 10.23 Promises That is the true saith which heares God speake and rests vpon the promises 11.11 The promises profit vs nothing c. 9.20 R Reconciliation No other meane to procure Reconciliation but the blood of Christ 9.22 Religion There is no religion but where the truth beares the sway 11.6 No religion without sanctification 12.16 Repentance Fearefull euents of late repentance 12.17 Reprobates The hearts of the Reprobates compared to the Anuill 4.12 Resurrection The end of Christs resurrection 13.20 Reward Reward impugnes not the free imputation of righteousnesse 10.35 When faith is said to respect reward 11.26 Rodde The rodde had neede to bee alwaies tied to our backs 12.7 S Sacrament The blood of beasts purged sacramentally 9.13 The word and Sacrament must goe together 9.20 The Exposition of the word the life and soule of the sacrament 9.20 Sacrifice Christs sacrifice absolutely perfect 7.27 See 9.14 Christs sacrifice absolutely perfect from the beginning 9.26 Thankfulnesse Gods cheifest sacrifice 13.15 No sacrifice acceptable vnto God but in Christ 13.15 See chap. 11.4 Three kinds of sacrifices 13.16 Saluation The Iewes and Gentiles haue but one meanes of saluation as touching the substance 10.1 Sanctuarie The Sanctuarie earthly and how 9.1 Scripture What marke wee must aime at if we meane to profit in the Scriptures 13.9 Seeke The meanes how to seeke God 11.6 Shadowes Wee haue no such neede of shadows now as the Iews had 4.8 Schisme The chiefe cause of all Schismes 10.25 Similitude A similitude setting forth the difference betweene the law and the Gospel 10.1 Sinne. How sinne is said to be destroyed 9.26 Sorrowe The taste of heuenly riches takes away the sorrow for losse of the earthly 10.34 Soules God is the father as well of the soule as the bodie 12.9 The soules of the faithfull liue with God after they be departed hence 12.23 Strangers No inheritance for vs in heauen vnlesse we count our selues strangers on earth 11.16 T Temptations What wee are to doe in spirituall temptations 5.7 Tempt How God is said to tempt 11.17 Throne The throne of God is hangd all ouer with grace 4.16 Tithes Causes why tithes were paid Leui. 7.4 Truth Many seeme friends to the trueth but few will suffer for it 12.12 V Vaile No vaile hinders our accesse to God now if we beleeue in Christ 7.25 Vncleane The remedie that takes away our vncleanenes is in our flesh 2.11 Vnitie A meanes to preserue vnitie 10.24 W Witnesses None ought to bee condemned without witnesses 10.28 Women Women haue interest in eternall life as well as men 11. Word The word preached the power of God c. 4.2 Gods word is not heard in it selfe 5.11 The word must goe with the sacrament 9.20 The word the life of the sacrament 9.20 No rule of faith but Gods word 11.4 Worlds Two worlds 2.6 The cause why the things of this world are in such high account with vs. 12.16 Works A definition of good works 13.21 Our workes become sweet in Gods sight when they are filled with the odours of Christ 12.21 No workes in account with God but those that proceed from a righteous mā 11.4 Worship Wee must not goe an haires breadth from Gods commandement in things pertaining to his worshippe 8.5 Zeale An vndiscreete zeale is no lesse hurtfull than a fainting slothfulnes ERRATA Pag. 78. lin 9. read fleshly p 84. l. 12. r. confession p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus p. 172. l 22. r. that the grace p. 195. l. 13. r. true Sanctuarie p. 207. l. 16. r. this word booke p. 236. l. 10 put out for p. 239. l. 8. r. subsistence p. 257. l. 8. put out the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul p. 291. l. 11. put out no. p. 320. for Col. 3. r. Col. 2.
we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is coÌ„mon to theÌ„ both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall good things For as in this place the time to come is opposed to the time present so also are the good things to come to those present The summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place dâ—â—ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commoÌ„ Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in
al points But this perfection which is in Christ hath nothing in it which is not full in all points By dead workes he vnderstands those works which beget death or which are fruites of death For euen as the life of the soule consists in the coniunction that wee haue with God so those who are estranged from him by sinne are very rightly esteemed dead Now wee are to note the end of this purgation to wit that we should serue the liuing God For although we be washed by Christ Nothing vve doe is acceptable in Gods sight till we be purged by the blood of Christ yet it is not that wee should by and by goe wallow our selues afresh in our dung but that our puritie might serue to the glorie of God Moreouer the Apostle hereby teacheth vs that nothing proceedeth from vs which can be acceptable vnto God till we be purged by the blood of Christ For seeing wee are all of vs enemies of God before wee be reconciled he must in his iustice hate all our workes The beginning therefore of the true and lawfull seruice of God is reconciliation Furthermore seeing there is no work of ours so pure and cleane without spot that of it selfe can bee acceptable and well pleasing vnto God therefore it is necessarie that the blood of Christ should come betweene to wash away all the spots that are in them Thus wee must note the seemly antithesis which he makes betweene the liuing God and dead workes And therefore he is the Mediatour of the new Testament Ver. 15 c. He concludes that we are not now to looke for any other Priest because Christ fully and absolutely performes this office vnder the new Testament For he attributes not this honour of the Mediatourship to Christ to the end that others should ioyne with him in that office but hee contends and with forcible arguments maintaines that all others were deposed when the office was once giuen to Christ But to confirme this more fully he also recites how Christ obtained this office of a Mediatour to wit through death which was for the transgression If this be found in Christ alone and is not to be found in any other it followes that he is the true and onely Mediatour He also toucheth the vertue efficacie of his death when he saith that the price was paid for sinnes which could not be purged by the blood of beasts vnder the former Testament By which words hee would haue the Iewes to passe from the law to Iesus Christ For if the weaknes of the law is so great that all the remedies which it giueth to wash away sinnes doe not accomplish that which they signifie what is hee that would rest himselfe in them as in a sure hauen This onely point I say ought to be a sufficient spurre vnto them to desire a reformation of the law because whilest they rest still in that it cannot be auoided but they must fal into a perpetual anxietie of conscience They must needs be in perpetuall anguish of conscience that rest only in the doâ—trine of the lavv Contrariwise when we are once come to Christ nothing remaines that may torment vs because in him we finde and obtaine ful and perfect redemption Thus then by these words hee shewes the weaknes of the law to the end the Iewes should no longer rest in it and withall teacheth them to keepe themselues close to Christ because in him is to bee found whatsoeuer can bee desired to quiet their consciences Question Now if any aske whether the sinnes of the Fathers were pardoned or no vnder the law that solution which I gaue erewhile must be held to wit that they were pardoned Answere but alwaies by the meanes of Christ It followes then that they were stil held vnder the bondage of condemnation notwithstanding all the outward purgations the law could affoord them For this cause S. Paul saith that the law was an ordinance that was against vs. For when the sinner presented himselfe and did publikely confesse that hee was indebted to God and in offring of an innocent beast did acknowledge himselfe worthie of eternall death what gained he by his sacrifice vnlesse wee might peraduenture say that he sealed to his owne death by this obligation In a word they had no better meanes to assure them of the remission of their sinnes than in looking vnto Christ Now if the only beholding of Christ did wash away their sinnes they could neuer be deliuered from them if they should still haue rested in the law True it is that Dauid saith Psal 32.1 Blessed is the man to whom the Lord imputeth not sinne but to attaine the ioyfull tidings of this blessednes it was necessarie for him to turne his eyes from the law and to fasten them vpon Christ For he shall neuer be deliuered from condemnation that abideth in the law They which were called receiued the promise c. The couenant which God hath made with vs tends to this end that wee being adopted of him for his children are at the last made inheritors of eternall life The Apostle shewes that we obtaine so great a benefit by the meanes of Christ from whence it appeares that the accomplishment of this his couenant is in him As touching the promise of the eternall inheritance he takes it for the heritage promised as if he should haue said The promise of eternall life hath no otherwise had his effect towards vs for our enioying of it but by the death of Christ It is very sure that life was promised in old time to the Fathers and the same which is now at this day was from the beginning the heritage of the children of God but wee enter not into the possession of it vnlesse the blood of Christ doe goe before He makes expresse mention of those which are called to the end hee might moue the Iewes with the greater care who were partakers of this vocation For it is a speciall fauour of God when the knowledge of Christ is giuen vs and therefore so much the more ought wee to take heede that in despising so inestimable a treasure our spirits doe not wander elsewhere Some take this word called here for elected but vnfitly as I thinke For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25 to wit that righteousnes and saluation was obtained for vs by the blood of Christ but we receiue it by faith For where a Testament is c. Ver. 16 Were there but this one place yet were it sufficient to shew that this Epistle was not written in Hebrue for Berith in the Hebrue tongue signifies Couenant and not Testament But because the Greeke word Diathece hath these two significations to wit of the Couenant and of the Testament for this cause the Apostle alluding to the second signification affirmeth that the promises could not otherwise bee of any weight or stabilitie vnlesse they had been sealed by the death of Christ