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.
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
promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
the Apostles meaning to recite the natiue exposition of the words For no inconuenience followes if we say that he alludes to the words of Dauid thereby to adorne the point which he handleth as S. Paul in the tenth to the Romanes alleageth the place of Moses Who shall ascend into heauen He addeth by and by after not the interpretation but rather an amplification to adorne his speech transferring that to the heauenly heritage and to hell which Moses had said of the Heauens and of the Sea And such is the intention of Dauid Lord saith he thou hast aduanced man to such great dignitie that hee wants not much of approching neere to the honour of God or of the Angels For thou hast made him ruler ouer the whole world The Apostle ment not to ouerthrow this sense neither yet to turne it to a contrarie but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time and afterward that glorie wherewithall he was crowned for euer which he doth rather by way of allusion to the words than to expresse that which Dauid ment by them He taketh to be mindfull and to visite for one thing sauing that to visite hath a more full signification For he notes the presence of God by the effects Now in that he hath put all things Vers 8 One would thinke that the argument should be framed thus All things are subiect to the man of whom Dauid speakes But all things are not made subiect to mankinde therefore hee speakes not of euery particular man But this argument would not hold because the second proposition which wee call the minor doth also agree vnto Christ For euen to him all things are not yet subiect as S. Paul shewes 1. Cor. 15.18 Therefore the words following haue another sense For after hee hath made Christ to bee the ruler ouer all creatures without exception he addeth by way of a contrarie obiection But we see not yet all things subiect vnto him and to satisfie vs herein he teacheth that one may see that accomplished in Christ notwithstanding euen now which followeth by and by after touching his crowning with glorie and honour As if he had said although this generall subiection doth not yet appeare vnto vs let vs notwithstanding content our selues with this that after his death he was raised to a more high degree of honour For that which is yet wanting shall at the last bee accomplished in his time But in the first place some are offended that the Apostle doth ouer nicely gather that all things should not as yet be subiect vnto Christ because Dauid meant to comprehend al things generally For the kindes of creatures which hee afterwards reckoneth vp shewes nothing of all this to wit the beasts of the field the fishes of the sea and the birds of the ayre I answere that one generall sentence is not to bee restrained to these kindes because Dauids meaning was only to shew some examples of this lordship in those things which doe most ordinarily present themselues before our eyes or rather to the least things that wee might know nothing is ours but by the bountie of God and by the participation of Christ Wherefore wee may thus resolue this sentence Thou hast put all things vnder him not onely the things which serue to eternall blessednes but also euen those lesser things which serue for the vse and benefit of the bodie Howsoeuer it is certaine that this inferiour lordship ouer the creatures depends vpon a superiour Hereupon some make this question Question how is it that we see not yet all things subiect vnto Christ Answere But wee shall finde a solution to this question in the place of Paul before alleaged and we haue also somewhat touched the same in the beginning of this Epistle Christ hath yet continuall warre with diuers enemies and therefore he is not yet in very deede in the peaceable possession of his kingdome Now he is not constrained to hold this warre by any necessitie but voluntarily for in that his enemies are not subdued vntill the last day it is to the end we in the meane while might be daily tried by such exercises Iesus Verse 9 which was made a little inferiour to the Angels Because the signification of the Greeke word which wee translate a little is ambiguous for it may either bee referred to the time or to the manner of this abasement he hath more regard to the thing in it selfe such as it was in the person of Christ than to the true and natural exposition of the words as I haue alreadie said wherein he giues vs occasion to consider of that glorie in the resurrection which Dauid extends to all the gifts wherewith man is adorned by Gods liberalitie towards him Yet it is not inconuenient that the Apostle doth thus applie the words of the Prophet because hee leaues the literal sense still whole and sound That which he saith by the suffering of death is as much as if it had bin said that Christ in enduring of death was exalted into this glorie which he obtained as S. Paul in like manner shewes in the second to the Philippians vers 8. not that Christ gat vnto himselfe some particular thing as the Sophisters forge who say that he first of all merited eternall life for himselfe and afterward for vs. For this manner of speech is onely to shew by what meanes he obtained his glorie But why was Christ crowned with glorie To the end euery knee should bow before him Philip. 2.10 Wherefore it may be concluded from the finall cause that all things were giuen into his hands That by the grace of God he might tast of death for all men Hee recites the cause and fruite of Christs death that wee should not thinke it any way diminished his dignitie For when we heare that so great a benefit is obtained for vs by his death there is no place left for contempt because the admiration of the diuine goodnesse doth wholy rauish vs. Where hee saith for all hee not onely meaneth that it should serue as an example to all as Chrysostome brings in the similitude of the Physition who first tasteth himselfe of the bitter potion to the end the patient should make no difficultie at all to drinke it vp but the Apostles meaning is that Christ died for vs because hee setting himselfe in our place hath deliuered vs from the curse of death And therefore he addes that it is done by the grace of God because the cause of our redemption was the infinite loue of God which caused him not to spare his onely begotten sonne Rom. 8.32 Whereas Chrysostome expounds to feele death in stead of to taste thereof as you would say with the tip of the lips because Christ obtained victorie ouer death I doe neither reiect nor disallow it notwithstanding I will not affirme that the Apostle meant to speake so subtilly 10 For it became him for whom
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
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
out vnto vs. For if this had not beene added a doore had beene opened to many false coâ—â—ectures But now the matter is out of all question None ought to be condemned but such as are conuinced by witaesses that he speakes here of Apostasie Yet wee must note herewithall this equitie which almost all Politiques haue followed to wit That none be condemned till he be conuicted by witnesses Which treadeth vnder foote the Sonne of God This is common both to the Apostataes of the law and the Gospel to wit that both the one and the other doe perish without mercie but the manner of their ruine is diuers For the Apostle threatens not bodily death alone to the contemners of Christ but also eternall damnation For this cause he saith that these haue deserued a most grieuous torment Now he sets forth the reuolt of Christians by three formes of speech For he saith first that by this meanes the sonne of God is troden vnder foote 2. that his blood is counted a prophane thing 3. that they despite the spirit of grace Now it is worse to tread vnder feete than to despise and the dignitie of Christ is far aboue the dignitie of Moses And note also that he doth not simply oppose the Gospell to the law but the person of Christ and of the holy Ghost to the person of Moses onely And counteth the blood of the Testament as an vnholy thing He aggrauates this ingratitude by making comparison of the benefits Questionlesse it is a great villanie to prophane the blood of Christ which is the matter of our sanctification Now they doe it which reuolt from the faith for the eie of our faith lookes not vpon the bare and naked doctrine but to the blood by which our saluation is established And therefore he calles it the blood of the Testament because the promises thereof are then ratified and confirmed vnto vs when this pledge of our redemption is added But he shewes what the meane of this ratification is when he saith by which we are sanctified because the blood which Christ shed should nothing profit vs if we were not sprinkled therewithall by the holy Ghost From thence comes both our purgation and holinesse Notwithstanding he alludes to the auncient manner of sprinkling which serued nothing at all to true sanctification Foure effects which the holy Ghost works in vs. but was only a shadow or figure of it The spirit of grace He calles it the spirit of grace because of the effect for as much as by him and his vertue we inioy that grace which is offered vs in Christ For it is he that illuminates our vnderstandings by faith which seales vp our adoption in our hearts which regenerates vs into newnesse of life which ingrafts vs into the body of Christ to the ende hee may liue in vs and wee in him He is rightly then called the spirit of grace seeing by him Christ with all his benefits is made ours Now it is too great and wicked an impietie to despite him who bestows vpon vs so many and so excellent benefits From this we may gather that all those who willingly doe cause the spirit of God to become vnprofitable vnto them which once they receiued doe thereby reuile and despite him Therefore wee are not to wonder if God doe so seuerely punish such sacriledges we must not maruell if he stoppe his eares to those which haue trode vnder foote Christ the Mediatour who only obtaines for vs that which we neede wee must not wonder if he shut vp the way of saluation to those who haue repulsed their only leader which is the holy Ghost For we know him that hath said vengeance belongeth vnto me c. These two places are taken out of the 32. of Deut. 35. Now seeing Moses there promiseth that God will shew vengeance vpon them that haue wronged his people it seemes that that which is there spoken of vengeance is here improperly wrested to the matter in hand For what should the Apostles drift now be He saith that the impietie of those who haue mocked God shall not goe vnpunished And S. Paul in the 12. to the Rom. 19. following the true meaning of this place of Moses applies it to another ende For exhorting vs to patience he commands vs that we them by another meanes As often then as the troubles which we haue suffred for Christ shall come into our minds let them bee so many goades in our sides to pricke vs forward to profit more and more Partly while ye were made Vers 33 c. We see to what manner of persons he speaketh to wit to such whose faith had been tried by no small experiences and yet he ceaseth not to exhort them to greater things Wherefore let no man deceiue himselfe through false flatteries as if hee were come to the goale or had no more need to be stirred vp by others Now he saith that they were made gazing stockes by reproches and afflictions as if they had bin brought vpon scaffolds Whence wee may gather that the persecutions which they endured were great But we must diligently obserue the other member where he saith they were made companions of the faithfull in their persecutions For seeing the cause for the which al the faithfull do suffer is the cause of Christ yea the common cause of them all therefore whatsoeuer one of them endures the rest ought to beare the burthen with them and to take it to heart as if they themselues did endure it And truly thus wee must doe vnlesse wee meane to separate our selues euen from Christ himselfe And suffered with ioy the spoyling of your goods Vers 34 It is not to be doubted but the losse of their goods was cause of sorrow and heauines vnto them for questionlesse they were men subiect to humane affections but their sorrow was so tempered that it hindred not this ioy whereof the Apostle speakes For as pouertie is reputed among aduersities so no doubt the spoiling of their goods considered in it selfe was cause of sorrow and griefe vnto them but looking higher by the eyes of faith they conceiued occasion of ioy whereby all the griefe which they had sustained was sweetened For it behooueth that our senses bee thus turned from the world when we behold the heauenly reward Neither doe I say ought whereof the faithfull haue not experience For the truth is wee ioyfully receiue that which we are perswaded shall turne to our saluation Now it is certaine that the children of God haue this very feeling in the combates which they endure for the glorie of Christ Wherefore the affection of the flesh can neuer so ouerwhelme them with griefe that they should not lift vp their mindes to heauen and by this meanes enter into a spirituall ioy as in the example of Steuen And so much doth the reason which he afterwards addes emport Knowing saith he in your selues how that you haue in heauen a better and an enduring
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