is to be vnderstood of the Law or of the Gospell They which thinke the Apostle speakes of the Law bring these testimonies of S. Paul that it is the ministerie of death 2. Cor. 3.6.7 that it is a killing letter that it brings nothing but wrath and such like But the Apostle in this place also notes diuers other effects For as wee haue said there is a liuely killing of the soule which is done by the Gospell Answere Let vs know then that the Apostle speakes of the whole doctrine of God when he saith it is liuely and mightie in operation To the same purpose S. Paul protests that his preaching was the sweete sauour of life vnto life to the faithfull 2. Cor. 2.16 and of death vnto death in the vnfaithfull so as God neuer speakes in vaine but either he thereby brings his owne to saluation or els thereby casts the wicked headlong into perdition And this is the power of binding and losing which the Lord committed to his Apostles Matth. 18.18 This is the spirituall power whereof Paul glorieth in the 2. Cor. 10 4. And indeede it doth neuer promise vs saluation in Christ but on the contrarie it openly denounceth vengeance to the vnfaithfull who in reiecting of Christ doe plunge themselues ouer head and eares in death Moreouer wee must note that the Apostle speakes of the word of God as it is brought vs by the ministerie of men For these are but railings and pernicious discourses of them who say it is true that the inspired word hath indeed his efficacie but the word which proceedes from the mouthes of men is dead and without effect I confesse the efficacie proceedes not from the tongues of men neither consists it in the bare sound but the efficacie is wholy to be giuen to the Spirit of God and yet notwithstanding al this lets not that the holy Ghost should not manifest his power by the word preached For in regard that God speakes not personally himselfe but by men the Apostle doth so much the more insist vpon this that the word should not be receiued hand ouer head or in contempt because men are the ministers of it Accordingly when S. Paul calles the Gospell the power of God Rom. 1.16 he doth expressely adorne it with this title of preaching the which hee saw to bee a matter of reproch vnto some and of contempt vnto others And where he teacheth in another place that saluation is made ours by the doctrine of faith hee expressely giues it the title of that which is preached Rom. 10.8 Wee see how God alwaies doth precisely commend the doctrine which is administred vnto vs by men to the end hee might hold vs in the reuerence and obedience of it Preaching must not be contemned Now in that the word is called liuely it must be supplied as hauing relation vnto vs which is the better vnderstood by the second epithite for in saying this word is mightie he shewes wherein the life of it consists For the Apostles meaning is to shew what the vse of the word is in regard of vs. Now as touching the similitude of a sword the Scripture vseth it also in other places but the Apostle not content with the simple comparison saith that the word of God is sharper than any sword yea than any two edged sword because in that time they commonlie wore swords which had but one edge And diuideth betweene the soule and the spirit This word soule is often taken for the spirit but when the soule and spirit are ioyned together then the soule comprehends vnder it all the affections and the spirit comprehends the power or facultie of the vnderstanding And thus S. Paul desiring of God that he would conserue the soules 1. Thess 5.23 the spirits and bodies of the Thessalonians pure and blamelesse vnto the comming of Christ desires nothing els but that they may continue pure and chast in minde in will and in all their externall actions Likewise when Isaiah saith With my soule haue I desired thee in the night and with my spirit haue I sought thee in the morning his meaning is that hee was so attent in seeking God that hee applied his whole minde and heart thereunto Isai 26.9 I know others doe expound it otherwise but I hope all that are of sound iudgement will easily agree with me Let vs now returne to the present text The word of God reacheth euen to the diuiding betweene the soule and the spirit that is to say it examines the whole life of man For it pearceth euen to the thoughts of the minde and soundeth the will with all the desires of the same To the same end tends that which is added of the ioynts and marrow for his meaning is that there is nothing so hard or massie in man nor nothing so secret and hidden but the efficacie of this word will reach into it And that is it which S. Paul meanes when he saith that prophecie serueth to reprooue and iudge men euen to the reuealing of the secrets of their hearts 1. Cor. 14.24 Truly howsoeuer it be the office of Christ to discouer bring to light the secret thoughts of the heart yet for the most part he doth this by his Gospell The word then performeth the office of a Iudge because it plucks the spirit of man as out of a labyrinth in which before it lay inwrapped and kept it selfe close and brings it foorth into the Sunne light to the end knowledge and iudgement may passe vpon it For no darknes is so thicke as infidelitie is No darknes like insidelitie nor any blindnes to hypocrisie but the word preached discouers both and hypocrisie blindeth after an horrible fashion The word of God scattereth this darknes casteth off this hypocrisie quite and cleane From thence proceedes that discerning and iudgement whereof the Apostle speaketh for the vices which before were hidden vnder a vaine pretence and appearance of vertue are now perceiued and knowne the deceit being taken away Now although the reprobates remaine for a time hidden in their lurking holes yet notwithstanding in the end they feele that the light of the word shineth euen thither so as they cannot escape the iudgement of God And from thence ariseth their murmurings and rage For if they were not smitten with the word they would not manifest their furie as they doe they would rather scorne it or wind themselues out of the power of it they would also be content to dissemble the matter but God will not suffer them to scape so Therefore as soone as they doe begin to murmure at the word or to be inflamed against it they thereby confesse that they feele the force of it within them in despite of their teeth kick they neuer so much against it Neither is there any creature hid from him Vers 13 c. This word And is as much to say in this place in my iudgement as if he had said For. And so to
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
which some doe aske and quite from the purpose to wit whether Christ was not alwaies present there For the Apostle disputes here onely of the intercession by which he entred into the celestiall Sanctuarie Not that he should offer himselfe often Vers 25 c. How is he then a Priest Obiection may some man say if he make no sacrifices I answere Answere it is not required in the person or office of a Priest to be alwaies in the continuall act of offring sacrifice For in the law it selfe there was euery yeere certaine daies ordained for the chiefest sacrifices and the sacrifices which were ordinarily performed had their limits to the morning and the euening Now seeing this only sacrifice that Christ once offered hath alwaies his strength and vertue yea and is perpetuall as touching the efficacie thereof wee must not wonder if his eternall Priesthood be established in the vertue of this sacrifice which neuer perisheth or hath an end And here againe he shewes what difference there is and in what things betweene Christ and the Leuiticall Priesthood As touching the Sanctuarie he hath spoken heretofore but he notes a difference in the kinde of sacrifice because Christ offered himselfe and not a beast And then hee notes another difference to wit that he did not often offer this sacrifice as vnder the law where they often yea and almost continually reiterated their sacrifices For then he must haue often suffered Vers 26 c. He sheweth how absurd and vnreasonable a thing it should be if wee content not our selues with the onely sacrifice of Christ For from thence he concludes that he must then haue often suffered because death is alwaies ioyned with the sacrifice Now there is no reason at all to grant this latter it followes then that the vertue of this onely sacrifice is eternall and stretcheth it selfe vnto all times He saith since the foundation of the world because that in all times since the beginning there haue bin sinnes which haue had neede of purgation If then the sacrifice of Christ had not been effectuall from the beginning Christs sacrifice effectuall from the beginning none of the Fathers had obtained saluation For seeing that of themselues they were culpable before God and deserued his wrath they had bin destitute of the remedie of redemption and had had no meanes to escape the iudgement seate of God vnles Christ by enduring of death once had suffered from the beginning of the world to the end thereof for the obtaining of Gods fauour for men And therefore let vs satisfie our selues with this onely sacrifice vnlesse peraduenture wee expect many deaths of Christ By this it also euidently appeares how friuolous that distinction of the Papists is The friuolous distinction of the Papists touching the bloodie and vnbloodie sacrifice in which subtilty they so much please themselues when they say that the offring vp of Christ vpon the crosse was bloodie but the sacrifice of the Masse which they forge to be offered vp euery day is without blood For if this suttle shift may haue place the Spirit of God shall be blamed of vnadursednes because he remembred not himselfe concerning this For the Apostle takes it for a thing out of question that there is no sacrifice without death I passe not that the ancient Doctors haue spoken thus for it is not in the power of men to forge what sacrifices they list This principle of the holy Ghost remaines sure that sins are not purged by sacrifices vnlesse there be effusion of blood Therefore it is an inuention of the diuell to hold that Christ should be often offered But now in the end of the world he appeared once c. He calles the end of the world that which S. Paul calles the fulnes of time Gal. 4 for the time was then expired which the Lord had ordained by his eternall decree And by this meanes the curiosities of men are answered to the end they should not presume to enquire some why it came not sooner others why rather then than at another time for we ought to rest and stay our selues in the secret counsell of God who best knowes to giue a reason of it although it be not manifested to vs. To bee short the Apostle signifies that the death of Christ fell out iust at that time wherein his Father sent him into the world for that purpose who as he hath in his owne power the lawfull gouernment of all things so hath he the times also seeing hee ordreth them by an admirable wisedome howsoeuer it bee often hidden from vs. Moreouer this consummation or end is opposed to the imperfection of the time past for God did so keepe the people of the old Testament in suspence that one might easily iudge it was not yet come to a firme and setled estate For this cause S. Paul teacheth in the 1. Cor. 10.11 that the ends of the world are come vpon vs signifying therby that the kingdom of Christ hath brought the fulfilling of all things But if the fulnes of time were then when Christ appeared to purge our sinnes they doe him great iniurie and outrage who would that his sacrifice should be renued as if all things were not fulfilled at his death He then appeared once for if the thing should bee done the second or the third time there should be imperfection in the first oblation which were a thing repugnant to perfection For the destruction of sinne by the sacrifice of himselfe This agreeth with the prophecie of Daniel by which the end of the sacrifices was foretolde after the promise made of the sealing vp and abolishing of sins For to what end should purgations serue after the destruction of sinnes Now this destruction consists in this that sinnes are no more imputed to those who haue their refuge to the sacrifice of Christ Hovv sinne is said to be destroyed for although necessitie be laid vpon vs to aske pardon euery day because we do euery day prouoke the wrath of God afresh against vs notwithstanding for as much as wee are alwaies reconciled to God by the pledge of Christ his onely death and not otherwise therefore it is rightly said that sinne is destroyed by it And as it is appointed vnto men to die once Vers 27 c. The meaning is this seeing that wee waite with patience for the day of iudgement after the death of man because it is a common law of nature the which it is not lawful to resist wherfore should there be lesse patience in waiting for the second comming of Christ For if so be the long space of time doe derogate nothing from the hope of the blessed resurrection amongst men what absurditie were it to giue lesse honour to Christ Now we giue him lesse if we call him to a second death Obiection seeing he is dead once for all If it be obiected that some haue died twice as Lazarus and such other the solution is easie to wit
Answere the Apostle speakes here of the ordinarie condition of men 1. Cor. 15.51 1. Thess 4.17 so that those which in a moment shal be dispoyled of corruption by a sudden change are excepted out of this number For in this manner of speech he comprehends none but those which of long time haue waited in the dust for the redemption of their bodies Vers 28 He shall appeare the second time without sinne The Apostle still aimes at this marke to wit that we should not vexe our selues with vaine and froward desires after new purgations because the death of Christ alone is sufficient for vs. And therefore he saith that he once appeared with sacrifice to purge away sinnes and that by his second appearing he shall openly manifest what efficacie his death hath had so as sinne shall no more haue power to hurt To abolish sinnes that is by his satisfaction to deliuer those from the fault and from condemnation which haue sinned He saith many for all as in Rom. 5.15 True it is that Christs death profits not all but this comes to passe because their incredulitie hindreth them But it were in vaine to contend hereabouts in this place because the Apostle disputes not whether the death of Christ profits a few or many but his plaine meaning is that hee died for others and not for himselfe Wherefore he opposeth many to one onely But what meanes he by these words that Christ shall appeare without sinne By the word sinne some vnderstand the purgation or sacrifice purging sin as Rom. 8.3 and 2. Cor. 5.21 and in many other places of Moses but in my iudgement he meant something more speciall to wit that when Christ shall come hee shall manifest how true it is that hee hath abolished sinnes so as there shall be no more need of any other sacrifice to appease God As if hee should say when wee shall come before the iudgement seate of Christ then wee shall feele that nothing was wanting in his death To which that also is to be referred which he addes by and by after To saluation to those which looke for him Others doe construe it otherwise on this manner To those that looke for him for saluation But I thinke the other sense is more proper For his meaning is that those shall feele a full saluation from Christ who with quiet minds doe rest vpon it For this looking for is to be referred to the circumstance of the present matter True it is that the Scripture in other places attributes this in common to all the faithfull that they waite for the comming of the Lord to the end that by it they may be discerned from the vnbeleeuers to whom also the onely mention of this his comming is fearefull as soone as they heare tell of it but because the Apostle contends now that we ought to rest our selues satisfied in the onely sacrifice of Christ he calles it the looking for of Christ when being contented with this onely redemption we lust not after new remedies or helps CHAP. X. 1 For the law hauing the shadow of good things to come and not the very image of the things can neuer with or with the same those sacrifices which they offer yeare by yeare continually sanctifie the commers thereunto 2 For would they not then haue ceased to haue beene offered because that the offerers once purged should not haue had no more conscience of sinnes 3 But in * Leuit. 16.14 those sacrifices there is a remembrance againe euery yeare 4 For it is vnpossible that the blood of Bulls and goats should take away sinnes FOr the law hauing the shadow Vers 1 c. He borrows this similitude from the art of painting for he takes this word shadow in this place otherwise than it is taken Col. 2.17 where S. Paul calles the old ceremonies shadows because they had not the very substance of the things in them which they did represent But the Apostle saith here they were like rude draughts which are but the shadows of the liuely painting For painters are wont to drawe that which they purpose to counterfeit or represent with a cole A similitude setting forth the difference between the law and the Gospell before they set on the liuely colours with the pensill The Apostle then puts this difference betweene the law and the Gospell to wit that that which at this day is drawne and painted with fresh and liuely colours was onely shadowed out vnder the law by a rude or grosse draught Thus he yet againe confirmes that which he said before to wit that the law was no vaine thing neither the ceremonies thereof vnprofitable For although it had not the perfect image of heauenly things as if the workeman had put his last indeauour to it yet euen this rough draught was greatly profitable to the Auncient Fathers albeit our condition be now much better And let vs obserue that euen those things which are now set before our eyes were shewed to them a farre off The Iewes and Gentiles haue but one means of saluation for the substance the diuersitie stands onely in the manner of reuelation And therefore both we and they haue the same Christ the same righteousnesse the same sanctification and the same saluation there is no difference or diuersitie but in the manner of setting them forth I thinke by these words of good things to come he meanes eternall good things I confesse indeede that the kingdome of Christ which we now enioy was long agoe foretold to come but the words of the Apostle signifie that we haue the liuely pourtraiture of good things to come He meanes then that sample and spirituall patterne the full enioying whereof is deferred vntill the day of the resurrection and to the world to come And yet I doe againe confesse that these good things began to be reuealed from the beginning of Christ his kingdome but the question is now that the good things to come in this place are not onely so called in regard of the old Testament but because we also doe yet hope and waite for them Which they offered yeere by yeere continually He speakes chiefely of the yeerely sacrifice whereof mention is made Leuit. 16. although in naming one kind he comprehends the whole Thus he reasoneth then Where there is no more conscience and remorse for sinne there also is no more need of oblations Now vnder the Law they offered one and the same offering often Therefore it followes that God was not satisfied the condemnation taken away neither the consciences of men quieted for if it had been otherwise they would then haue ceased to offer any more sacrifices Moreouer we are diligently to obserue that he saith with the same sacrifices which had the like reason For they were esteemed rather by the same ordinance of God than of diuers beasts And this argument alone is sufficient of it selfe to refute the subtiltie of the Papists by which they thinke they
finely auoyde the absurditie of excusing the sacrifice of the Masse For when we tell them it is superfluous to reiterate the sacrifice seeing that which Christ hath once offered retaines his vertue for euer they by and by reply the sacrifice offered in the Masse is not another but the same This is their solution But how doth the Apostle here contradict it Thus the sacrifice which is offered and many times reiterated although it be the same is not effectuall nor sufficient for the purgation of sinnes An obiection of the Papists answered wherein they say they offer not an other sacrifice but the same vvhich Christ offered Let the Papists now crie a thousand times if they will that the sacrifice which they offer euery day is the same sacrifice which Christ hath once made vpon the Crosse and none other I will alwaies maintaine against them by the mouth of the Apostle that if the oblation of Christ had this vertue to appease God then this his sacrifice hath not onely put an end to other oblations but also that it is vnlawfull to reiterate the same whereby we see that it is an execrable sacriledge to offer Christ in the Masse But in those sacrifices there is a remembrance Vers 3 c. Seeing the Gospell is the ambassage of our reconciliation with God it is yet necessarie that the remembrance againe of sinnes should be made alwaies amongst vs euen at this day but the Apostle signifieth that when sinnes are remembred it is to the end the condemnation of them might be taken away by the remedie of the sacrifice presently offered he meanes not euery remembrance then but that which bringeth such a confession of faultes and of the condemnation which they deserue before God that it should be needfull to haue a sacrifice to procure a remedie Such is the sacrifice of the Masse amongst the Papists For they forge that the grace of the death of Christ is there applied vnto vs that our sins might be done away But if the Apostle rightly collecteth that the sacrifices of the law were weake because they were reiterated euery yeere to obtaine pardon truly then a man may gather by the same reason that the sacrifice of the death of Christ was weake if it must bee celebrated euery day to the end the vertue of it may be applied vnto vs. Let them paint out their Masse then with what colours soeuer they will yet shall they not bee able to auoide this fault to wit that in the same their sacrifice they blaspheme and offer wicked outrage vnto Christ For it is vnpossible that the blood of goates c. Vers 4 He confirmeth the former sentence by the same reason which he alleaged heretofore to wit that the blood of beasts did not purge mens soules True it is the Iewes had therein a signe and pledge of their true purgation but it was another way to wit because the blood of a calfe signified the blood of Christ But here the Apostle disputes of the value of the blood of beasts in it selfe and therfore he doth rightly take away from them the vertue of purging We are here then to vnderstand a close opposition which is not expressed as if hee had said It is no marueile if the ancient sacrifices were weake and feeble so as there was necessitie they should bee offered without ceasing for there was nothing in them but the blood of beasts which pearced not vnto the soule but the blood of Christ is a farre other thing We must not therfore measure the oblation which hee made according to those oblations which went before 5 Wherefore when he commeth into the world he saith Sacrifice and offring thou wouldest not Psal 40.9 but a body hast thou ordained me 6 In burnt offrings and sinne offrings thou hast had no pleasure 7 Then said I Lo I come in the beginning of the booke it is written of me that I should doe thy will O God God vnlesse it were as you would say couered with this forme It is necessarie then that we come to the kingdome of Christ before this be perfectly accomplished in al points to wit that God required no sacrifices There is such another place in the 16. Psalme vers 10. Thou wilt not suffer thine holy one to see corruption For albeit God should haue deliuered Dauid from corruption as touching himselfe yet this was truly and onely fulfilled in Christ There is great weight then in this speech when he promiseth that he will do the will of God for he leaues no place for the sacrifices From hence then we gather that he ceaseth not to obey God perfectly although hee vse no sacrifices which yet could not be true till after the abolishing of the law I denie not but Dauid as well in this place as in the 51. Psalme ver 18. doth not so lessen the estimation of the externall sacrifices but that he still preferred that which was principall and yet we must not doubt but he stretched his sight to the kingdome of Christ in both places The Apostle then witnesseth that Christ is rightly brought in speaking in this Psalme where amongst the Commandements of God the sacrifices which God so streightly required vnder the law are not set in the last place But a bodie hast thou ordained me The words of Dauid doe signifie another thing for in the Psalme it is Thou hast pearced mine eares Which manner of speech some thinke to bee drawne from an ancient custome of the law For if there were any which made none account of being set free at the Iubile but would subiect himselfe to perpetuall bondage his eare was to be pearced with an aâ—le Exod. 21.6 This is the sense then after their opinion Lord I am thy seruant for euer Notwithstanding I take it otherwise to wit that he yeelds himselfe teachable and obedient For we are deafe till God haue opened our eares that is to say till he hath corrected the dulnes and obstinacie which is rooted in vs. And yet there is a close antithesis betweene the rude and ignorant people to whom the sacrifices were as shadowes or remembrances without vertue and Dauid to whom God had more liuely reuealed the lawfull and spiritual vse of the same Now the Apostle following the Greekes saith A bodie hast thou ordained me For the Apostles were not so scrupulous to recite the very words prouided that they alwaies kept themselues from abusing the Scriptures falsely to their own aduantage We must alwaies weigh and consider to what end they alleaged testimonies For as touching the drift and scope of the place they were warie not to draw the Scriptures by violence to a wrong sense but as touching the words and other things which concerne not the matter they entreate of they giue themselues great libertie In the beginning of the booke c. Vers 7 The Hebrew word properly signifies a roule For we know that the bookes in olde time were folded vp after the manner
corruption of our flesh after that our enemies Satan Sinne Death and the whole world shall be troden vnder our feete For the holy Ghost also beareth witnes Vers 15 c. It is not superfluous or causelesse that he brings in this testimonie of Ieremie the second time Heretofore hee alleaged it to another end to wit to shew that it was necessary the old Testament should be abolished in regard a new was promised that it might correct the weaknes of the old But now he aimes at another thing For hee onely grounds himselfe and stands vpon this speech Their sinnes and their iniquities will I remember no more and thereof gathers that there is no more vse left for sacrifices seeing that sinnes are done away It may seeme this consequence is not very firme For howsoeuer heretofore there were innumerable promises of the remission of sinnes in the Law and in the Prophets yet notwithstanding the Church ceased not for all that to offer sacrifices still for themselues and therfore remission of sinnes excludes not sacrifices But if we doe yet more neerely consider of euery point the Fathers had also the same promises of remission of sins vnder the law that we now haue and resting their faith vpon thē did call vpon God and reioyced that they obtained pardō And yet notwithstanding all this the Prophet as if he spake of some new thing not yet heard of saith that there shall be no more remembrance of sinnes before God vnder the new Couenant From this we gather that sinnes are now pardoned after another manner than they were in old time But this diuersitie consists neither in the word nor in faith but in the ransome of the remission God now then no more remembers sinnes and iniquities because the purgation hath been made for all once For otherwise the Prophet hath affirmed in vaine that it should be a benefit and grace of the new Testament That God would remember our sinnes no more Furthermore seeing wee are come to the end of the disputation which is here handled touching the Priesthood of Christ the readers are to be aduertised in few words that the inuention of the Papists touching the sacrifice of the Masse is no lesse refuted in this place than the sacrifices of the law are hereby abolished They maintaine that their Masse is a sacrifice to doe away the sinnes both of the quicke and the dead The Apostle on the contrarie saith that euen this sacrifice of Christ ought not to be reiterated of any neither doth he only say that this sacrifice of Christ is one but also that it was offered once Adde hereunto that he often attributes to Christ alone the honour of the Priesthood so as none is sufficient or meete to offer Christ but Christ himselfe onely None fit to offer Christ but himselfe They haue yet an euasion when they call it an vnbloodie sacrifice but the Apostle without exception affirmes that to make a sacrifice death is required Moreouer the Papists haue yet another shift when they replie that the Masse is an applying of the onely sacrifice once done But the Apostle teacheth on the contrary that the causes why the sacrifices of the law were abolished by the death of Christ was because that in them men remembred sinnes Foure maine reasons prouing the Masse to be full of sacriledge Whence it appeares that this kinde of applying which they haue forged is ceased In a word let the Papists turne them on which side they list yet shal they neuer be able to auoide it but that the present disputation of the Apostle doth still openly discouer that their Masse is full of sacriledge For first of al the Apostle is witnes that there was no man which was sufficient to offer Christ but himselfe onely and in the Masse hee is offered by the hands of another Secondly the Apostle not onely maintaines that Christ his sacrifice is but one but also that it was but once done so as it is vnlawfull to reiterate the same In the Masse although they buzze that it is the same sacrifice yet notwithstanding it appeares that they doe it euery day and themselues confesse it Thirdly the Apostle alloweth no sacrifice without blood and death they babble in vaine then that the sacrifice which they offer is vnbloodie Fourthly when the question is of the obtaining pardon for our offences the Apostle commaunds vs to haue our recourse to this onely sacrifice which Christ once offered vpon the crosse and discernes vs from the Fathers by this marke that the manner of often sacrificing is abolished by the comming of Christ The Papists to the end that Christ his death may be fruitfull and profitable vnto vs require daily applyings which is done by sacrifice and thus Iewes and Christians should differ in nothing one from another but in the externall signe 19 Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the holy place 20 By the new and liuing way which he hath prepared for vs through the vaile which is his flesh 21 And seeing wee haue an hie Priest which is ouer the house of God 22 Let vs draw neere with a true hart in assurance of faith our hearts being pure from an euill conscience 23 And washed in our bodies with pure water let vs keep the profession of our hope without wauering for he is faithfull which hath promised SEeing then brethren c. Verse 19 He gathers his former doctrine into a conclusion or summe after which he addes an exhortation both to very good purpose of great weight threatning them seuerely which shall reiect the grace of Christ Now the summe is that all the ceremonies by which men had accesse into the Sanctuarie of God vnder the law had their firme truth in Christ so as the vse of them is superfluous and vnprofitable to him that enioyeth Christ Now the better to expresse this hee describes the accesse which Christ giues vs by an allegorie For he compares heauen to the old Sanctuarie and vnder a figuratiue manner of speech sets foorth the things which were spiritually fulfilled in Christ True it is that Allegories do sometimes rather darken than illustrate the matter but here they haue not a little grace and besides they bring much more light when the Apostle transfers the old figures of the law to Christ to the end we should know that all things which were shadowed in the law are now truly manifested in him Now as there is almost no word here that hath not his weight so let vs remember that there is also a close antithesis shewing that the truth which is seene in Christ must needes abolish the ancient figures First he saith that we haue libertie to enter into the holy places This priuiledge was neuer giuen to the Fathers vnder the law For it was forbidden the people to enter into the visible Sanctuarie vnlesse the high Priest bare the names of the twelue tribes vpon his
to make this exhortation Yet we must from hence gather a generall doctrine For this disease raignes euery where among men to wit that euery man is readie to preferre himselfe before his brother but especially those who seeme to haue somewhat in them more excellent than others can hardly indure that their inferiours should be made their equalls Moreouer there is almost in al of vs such emulation that euery one would willingly make Churches apart if it were possible why because it is hard to apply a mans selfe to the manners of others The rich they enuie one another And scarcely shall you finde one among an hundred that would bestow so much as the naming of one of their poore brethren It is very difficult to nourish and conserue the band of loue and amitâ—e among brethren much lesse to esteeme them as brethren were it not that they are drawne vnto it either by some likenesse and agreement in manners or by other allurements of outward profit and commoditie otherwise it is more than difficult to nourish amongst vs this perpetuall concord Wherefore this admonition is exceeding needfull euen for vs to the end we may be stirred vp and prouoked thereby to loue rather than to enuie and that we separate not our selues from them with whom God hath coupled vs but that we loue all those with a brotherly affection who are vnited with vs by one consent of faith And in very trueth by how much the more Satan watcheth by all meanes to plucke vs out of the Church or craftely A meanes to preserue vnitiâ—â— and as it were by stealth to withdraw vs from the same so much the more ought we to be carefull to seeke and to loue vnitie And this we shall doe when none of vs takes libertie to please himselfe more than he ought but rather all of vs ayming at this marke euen to prouoke one another to loue and that there be no other emulation amongst vs but to exceede one another in good works For certainly the contempt of our brethren our peeuishnesse enuie the ouer excessiue loue and estimation of our selues and all other wayeward prouocations doe sufficiently testifie both to our selues and others account of euery day as if it were the last For if we sinne willingly He shewes what a seuere vengeance of God is neere to all those who reuolt from the grace of Christ for being once depriued of that onely saluation they are destinate alreadie as it were to certaine perdition Nouatus with all his route armed themselues heretofore with this place The error of Nouatus to take away all hope of pardon indifferently from all those which should fall into sin after baptisme Those which were not able to refute his falsehood thought it better not to giue credit to this Epistle than to consent to such an absurditie but the true exposition of this place although it should receiue no helpe from any other place but it selfe will bee sufficient to repell the impudencie of Nouatus By this word if we sinne The Apostle meanes not those that sinne in this or in that regard but those who hauing forsaken the Church doe wholy estrange themselues from Christ For he entreates not here of some particular kind of sinne but expresly reprooues those who wittingly and willingly reiected the society of the Church Now there is great difference betweene particular faults Great difference betweene particular faults and a generall apostasie and such a generall falling away by which wee doe wholy cut our selues off from the grace of Christ And because this can befall none but those who haue beene alreadie enlightened therefore the Apostle saith If we sinne willingly after we haue receiued the knowledge of the truth as if he should say If wee doe wittingly and willingly reiect the grace which wee haue receiued Now wee may see well how farre off this doctrine disagrees from the error of Nouatus And that the Apostle here onely comprehends Apostaraes it doth euidently appeare by the deduction of the text For it tends to shew that those who were once receiued into the Church should not forsake the same as some were accustomed to doe He saith that there remaines now no more sacrifice for sinnes for those who doe thus because they willingly sinned after they had receiued and acknowledged that truth But yet Christ alwaies offereth himselfe to poore sinners which are fallen into some one kinde of sinne or other so as they neede not seeke any other sacrifice to take and put away their sinnes He saith then that there remaines no more sacrifice for them who turne away themselues from the death of Christ which a man neuer comes to doe by one particular sinne but when therewithall faith is wholy renounced Now howsoeuer this seueritie of God be fearefull and horrible and is set forth to feare men yet it cannot be accused of crueltie For seeing the death of Christ is the only remedie by which we are deliuered from eternall death those who endeauour as much as they can to abolish the same with the vertue and benefit of it doe they not deserue that despaire onely should be allotted for them God doth alwaies draw them to reconciliation with him who abide in Christ they are sprinkled with his blood their sinnes are alwaies blotted out by his perpetuall sacrifice And if it be so that we must not seek saluation out of him let vs not woÌ„der if all those who willingly forsake him are depriued from all hope of pardon So much signifies this word no more For the sacrifice of Christ is auaileable to the faithfull euen to the very last breath although they sinne often and euen for this cause it is that it alwaies holds his strength and vigour because it cannot be auoided that they should not be subiect to sinne as long as they dwell in the flesh The Apostle speakes then of them onely who wofully abondoning Christ doe depriue themselues of the benefit of his death This member After they haue acknowledged the truth is put to aggrauate their ingratitude For he who willingly and of deliberate malice quencheth the light of God kindled in his heart what excuse hat he or can he alleadge for himselfe before God Wherefore let vs learne not onely with reuerence and a readie teachablenesse to receiue the spirit of truth which is offered vs but also constantly to perseuere in the knowledge of it to the end this sharpe vengeance of the contempt thereof fall not vpon vs. But a fearefull looking for of iudgement He meanes the torment of an euill conscience which wicked contemners doe feele within them who as they neuer had any taste or Vnder two or three witnesses This serues nothing to the present matter but it is a part of Moses his policie to witte that two or three witnesses were required to conuince the offendour of his offence Notwithstanding we gather more certainely of this what crime the Apostle meant to note
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
in dying might redeeme vs from death This place is worthy to be wel obserued because it not onely confirmes the truth of Christ his humane nature but also shewes what fruit comes vnto vs thereby The sonne of God saith he was made man to the ende he might participate the same nature and condition with vs. Could he say any thing more to the purpose for the confirmation of our faith for by this it appeares that he loues vs with an vnspeakable loue The fulnesse of which loue consists in this that he tooke vpon him our nature that he might thereby subiect himselfe to the condition of death for as he was God he could not die Now howsoeuer he toucheth the fruit of his death but in fewe words yet notwithstanding in these few he doth expresse the matter with wonderfull life and efficacie how he hath so kept vs from the tyrannie of the diuell that we are out of his danger and hath so redeemed vs from death that we need not now feare it any more But because there is no word which hath not his weight let vs yet a litle more diligently examine them First this destruction of the deuill whereof he speakes shewes that he hath now no more power ouer vs. For howsoeuer the deuill hath force and power still The Diuels power weakened and limited and deuiseth daily to worke our destruction yet notwithstanding the power which he hath to hurt vs is weakened or at the least limited And doubtlesse it is a great consolation to be assured that we haue to doe with such an enemie as hath no power ouer vs. Now that this is said in regard of vs we may gather by the member following which had the power of death for the Apostle would hereby giue vs to vnderstand that the deuill is destroyed in as much as he raigned to our destruction For this power is so called because of the effect for it is deadly to vs and brings forth destruction He shewes then that not onely the tyrranie of Satan is destroyed by the death of Christ but also that Satan himselfe hath receiued such a wound that we need now no more to feare him then if he were not at all He speakes of the Deuill in the singular number according to the custome of the Scriptures not that we should imagine there is no more but one but because all of them together make one body which cannot be as we know without an head All those which for feare of death This place doth very notably describe how miserable their state and condition is who stand in feare of death Vers 15 Death must needs be terrible to as many as looke vpon it without Christ doubtlesse it must be very horrible and terrible to as many as look vpon it without Christ because without him nothing is to be perceiued therein but cursednes For from whence comes death but from the wrath of God inkindled against sinne thence comes this bondage all our life long that is to say that anguish and continuall disquietnes wherein poore soules are imprisoned For the iudgement of God doth alwaies present it self before our eyes by the knowledge and guilt of sinne now Christ by bearing our curse vpon him hath freed vs from this feare when he tooke away whatsoeuer was fearefull in death For howsoeuer necessitie bee laid vpon vs to passe through death yet notwithstanding both in life and in death wee are at peace VVe haue peace both in life and in death because Christ is our guide He hath profited but little that hath not learned to contemne death and secure because we haue Christ for our guide And if any cannot quiet his minde by the contempt of death let him know that he hath profited very little as yet in the faith of Christ For as too seruile a feare proceedes from the not knowing the grace of Christ so is it a certaine and sure note of infidelitie in whomsoeuer it is Death in this place doth not onely signifie the separation of the soule from the bodie but also the punishment which is sent vs of God in his anger so as this word comprehends euen eternall damnation it selfe For where the fault and transgressions stand in Gods sight vntaken away there doth hell also forthwith present it selfe 16 For he in no sort tooke on him the Angels nature but he tooke on him the seede of Abraham 17 Wherefore in all things it behooued him to be made like vnto his brethren that hee might be mercifull and a faithfull high Priest in things concerning God that hee might make reconciliation for the sinnes of the people 18 For in that he suffered and was tempted he is able to succour them that are tempted FOr in no sort By this comparison hee further enlargeth the honour and benefit which Christ hath done vs in taking of our flesh for hee neuer did so much for the Angels In as much then as there was greater neede of speciall remedie to repaire that exceeding fearefull ruine of mankinde it was the good pleasure of the Sonne of God herein to manifest the excellent and incomparable pledge of the loue hee bare vs which might not be communicated no not to the Angels themselues Now in that hee hath preferred vs before the Angels was it for any excellencie that was in vs aboue them No in no wise but onely in regard of our miserie Wherefore there is no cause why we should glorie as if we were more excellent than the Angels vnlesse it be because the heauenly Father hath shewed more mercie to vs than he hath done to them the which wee haue good cause to confesse to the end the Angels with admiration may behold from aboue so great bountie powred foorth vpon the earth Whereas he saith in the present tence he takes not or tooke not I referre it to the testimonie of the Scriptures as if it did represent that before our eyes which had been before witnessed by the Prophets Moreouer this onely place sufficeth to ouerthrow Marcion the Maniches and all such railers who denie Christ to be true man begotten of mans seede For if he onely bare the figure of a man he often appeared so in old time vnder the forme of an Angell and then where was the difference But because it cannot be affirmed that euen Christ was indeede a very Angell clothed with their nature therefore it is rather said that hee tooke the nature of man than of the Angels The Apostle therefore speakes of this nature and shewes that Christ hauing taken flesh was true man so as now in two natures there is the vnitie of the person For this place doth nothing at all fauour Nestorius who forged two Christs as if the Sonne of God had not been true man but had onely dwelt in the flesh of man We see that the Apostle had a farre other meaning For hee meant to shew that wee haue a brother in the person of God because of
saluation As often then as we are burthened and faint vnder the infirmities of our flesh let vs remember that the Son of God hath both felt and had experience of the like to the end he might sustaine vs by his power that we should not be ouerwhelmed vnder them But here it may be asked what he means by infirmities for this word is taken in diuers significations Some thinke he meanes heate cold hunger thirst and such other bodily infirmities as also contempt pouertie and the like as we may see in many places of Paul but specially in the 2. Cor. 12.10 But their opinion is the best who with pouerties and outward miseries doe also comprehend afflictions of minde as feare sorrowe terrours of death and such like And indeed this restraint without sinne should otherwise be in vaine For by reason of the peruersitie of our nature our affections are alwaies vitious but they were exempt from all vice in Christ because in him there was a soueraign vprightnesse and a puritie most perfect It is certaine that sicknesses and pouerties together with the things which are without vs are not imputed as sinnes Wherefore when he speaketh of the infirmities which are neere vnto sinne wee need not doubt but he meant the affections of the Spirit to which mans nature is subiect because of his infirmitie for herein the condition of Angels is better than ours that they are not subiect to feare or sorrow as also that they are not combred with cares or with the feare of death Christ hath willingly taken vpon him these infirmities and it was also his pleasure to fight against them not onely to conquer them for vs but that we should also be assuredly perswaded that he is neere vnto vs as often as we feele any by experience of them For this cause he was not onely made man essentially but also tooke vpon himselfe the qualities of mans nature There is alwaies a restraint added without sinne because we are euermore to obserue this difference betweene the affections of Christ and ours That Christs were alwaies well ordered according to the true rule of iustice but ours which proceede from a troubled fountaine doe alwaies sauour of their originall nature because they are out of frame and disordered Let vs therefore goe boldly c. Verse 16 He concludes that al they haue accesse vnto God which come to him in the name of the Mediator and doe rest vpon him yea he exhorts them that they should not feare to present themselues before the face of God And this is the principall fruit of the spirituall doctrine euen to haue full confidence to call vpon God as one the contrarie all religion falls to the ground All religion falls to the ground where assurance of saluation is taken from mens consciences where this assurance is taken away from mens consciences From whence we may easily gather that the light of the Gospel was quenched in the Papacie where the poore miserable people are commanded to doubt whether God will be gratious and fauorable or whether he wil be angrie with them They command men indeed to seeke God but they shewe them not the way by which they may come vnto him nay rather they euen shutte vp the gate which onely giues them entrance I grant they confesse that Christ is a Mediatour in the Generall but when it comes to the point they abolish the vertue of his Priesthood and dispoyle him of his honor For this is a sure point that where Christ is knowne indeede to be the true Mediatour there forthwith doth all doubtings vanish that may any way cause vs to suspect whether we may haue accesse vnto God or no. Otherwise the Apostles consequence in this place We haue such an high Priest which is readie to helpe vs were to no purpose We ought therefore to goe boldly to the throne of grace with assurance and confidence For if we were throughly perswaded that Christ doth willingly reach vs his hand who is it that would not conceiue full boldnesse to present himselfe before this throne That which I haue said then is true to wit that men doe take the vertue of Christ his Priesthood away from him as long as they stand in doubt and vexe themselues in seeking Mediators here and there as if Christ alone were not sufficient vpon whose intercession whosoeuer rests himselfe indeed as the Apostle here commandeth he may assure himselfe that his praiers are heard The foundation of this assurance is that the throne of God doth not present such a maiestie as should astonish vs but it is adorned with a new title that is to say of grace which alwaies ought to be fresh in our memories when we flie the presence of God For it cannot be but the glorie of God should swallowe vs vp by and by with despaire if that alone come into our mindes and so his throne shall be fearefull vnto vs indeede The Apostle therefore to remedie this distrust and to deliuer our mindes from feare and trembling doth cloath it with grace and giues a name vnto it that might draw vs by the sweetnes thereof As if he should say since God doth hang out of his throne an ensigne of grace of his fatherly loue towards vs we haue no cause to feare that his maiestie should beat vs backe or hinder vs to goe vnto him The summe is that we call vpon God boldly with full confidence since we knowe that he is become fauourable to vs and that we doe this by the meanes of Christ as it is said Eph. 3.12 By him we haue boldnesse and confidence by faith in him VVe ought not to feare the throne of God for it is hanged all ouer with grace For when Christ receiueth vs vnder his gard and protection he couereth the admirable maiestie of God with fauour which without him would be fearefull to the end that nothing might appeare there but grace and fatherly kindnes That we may receiue mercie This is not added without great cause but expressely to confirme and imbolden those that haue neede of mercie Least any beeing thrown down too farre with the feeling of their miserie the way should be shut by distrust against them This manner of speech to finde grace containes in it in the first place a most sweet doctrine to wit that all those who resting themselues vpon the intercession of Christ shall call vpon God shall be well assured to obtaine mercie In the meane while the Apostle doth priuily threaten all them which hold not this way and signifies that God will not heare them because they haue despised the onely meanes whereby to appease him He addeth to helpe in time of neede that is to say to obtaine whatsoeuer is needfull for our saluation Now this time of need hath respect to the time of Gods calling vs according as S. Paul applies the place of Isaiah 49.8 to the publishing of the Gospel Behold now the acceptable time 2. Cor.
hath he ordained that Priests should be created to this ende Although the Pope then ordaine his shauelings for to offer sacrifice Christ would not runne before he was sent but waited for a calling from his father the Apostle saith that we are not to hold them for lawfull vnlesse peraduenture they haue some newe priueledge to exalt themselues aboue Christ who yet durst not take this honour to himselfe of his own motion but waited for a calling from his Father This also ought to haue place in regard of persons to the ende no priuate man should take this honour to himselfe vnlesse publike authoritie goe alwaies before I speake of the offices which otherwise are ordained of God It may so fall out sometimes I denie not but he which shall not be called of God howsoeuer for that cause he is the lesse to be approoued of ought notwithstanding to be suffered if so be his office be holy approoued of God Those that haue a lawfull outward calling are not rashly to be reiected though they want the For often times many thrust in themselues and enter into this function by ambition or other vnlawfull and wicked meanes who are no way assured of their calling and yet notwithstanding they must not be reiected by and by but especially then when it cannot be done by the publike censure of the Church Two hundred yeares before the comming of Iesus Christ there were filthy corruptions great abuses which raigned in the manner of gouerning or rather in the vsurpation of the high Priest and yet notwithstanding as touching the office it selfe the power and authoritie of the state remained still by reason the calling was of God The persons were indured because the libertie of the Church was oppressed Whereby it appeares that the great and chiefest fault is in the kind of the office that is to wit when men take vpon them of themselues to inuent a calling in the Church which God hath no way commanded So much the lesse then are those Priests which the Pope hath made to be endured who to prooue themselues such as ought to be held for sacred and holy doe with full mouth incessantly alleage their great titles and yet notwithstanding they haue chosen them themselues without asking either counsell or leaue of God Thou art my sonne this day haue I begotten thee It may seeme that this sentence is farre fetched For although it be graunted that Christ was begotten of God the Father doth that conclude therefore that he was ordained a Priest by him also But if we consider to what ende Christ was reuealed to the world we shall easily perceiue that this qualitie doth necessarily appertaine vnto him But withall we must also call that againe to minde which we haue said in the first chapter to wit that this generation of Christ wherof the Psalme speaketh is a testimonie that the Father hath giuen him to men Wherefore this word is not put here to signifie a mutuall relation between the Father and the Son but is rather to be referred vnto men to whom he was manifested after an high and excellent manner But what is it that God hath manifested vnto vs in his Sonne is it without honour or without any power at all nay hath he not rather manifested him to be such a one as is fitte to be the Mediator betweene God and men And therefore this generation or begetting containeth also the Priesthood As also in another place he saith c. Vers 6 Now the Apostle doth more cleerely expresse his meaning It is an excellent place and worthy of our obseruation and so is the whole Psalme it selfe out of which it is takē For there is scarcely to be found a more manifest prophesie either of the eternall Priesthood or kingdome of Christ than this And yet notwithstanding the Iewes labour with might and maine to picke quarrels on euery side to darken the glorie of Christ but they gaine nothing by it For whereas they drawe that which is there spoken to Dauid as if it were he that should be at the right hand of God It is too blockish an impudencie We know it was vtterly vnlawfull for Kings to meddle with the Priesthood And therefore Vzziah for this onely crime to wit for vsurping this office which no way belonged vnto him did so prouoke the wrath of God that he was stroken with leprosie 2. Chro. 26.18 It is certaine therefore that this is not meant of the person of Dauid nor of any of the kings which succeeded him If they reply that Princes are sometimes called by the name Cohenim which is here vsed I confesse it but withall I denie that this agrees with this present place for the comparison leaues no ambiguitie Melchizedec was the Priest of God The Psalme witnesseth that this King which he hath placed at his right hād shall be Cohem after the order of Melchizedec Who sees not that this is to be vnderstood of the Priesthood for it being a very rare example scarcely to be found that a man should be Priest and King together at the least a thing new and vnheard of among the people of God therefore he proposeth Melchisedec for an exāple of the Messias As if he should say The Royall dignitie shall not hinder him frō exercising the office of the Priest also why because the figure was foreshewed in Melchisedec And truely those amongst the Iewes which are not altogether impudent doe agree that this is here spoken of the Messias moreouer they doubt not but these wordes doe tende to the praise and magnifying of the Priesthood Whereas the Greekes haue translated after the order in the Hebrew it is word for word As or according to the forme or after the fashion of Which confirmes my former speech to wit because it was a thing vsuall among the people that a man should be king and Priest both together he therefore sets this auncient example before them by which the Messias was figured as for the rest the Apostle wil handle it more particularly in the progresse of the text 7 Who in the daies of his flesh did offer vppraiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared 8 And though he were the Sonne yet learned be obedience by the things which he suffered 9 And being consecrate was made the author of eternal salnation vnto all them that obey him 10 And is called of God an high Priest after the order of Melchisedec 11 Of whom we haue many things to speake which are hard to be vttered because ye are dull of hearing WHo in the daies c. Vers 7 Because the outward forme and beautie of Christ is often diffigured by the crosse when men consider not to what end he was humbled and abased the Apostle here againe teacheth that which he had touched before to wit that there shined a marucilous goodnes of his
in this in that hee subiected himselfe to our infirmities for our benefit and profit Whence it appeares that our faith is confirmed and his honour no way diminished by this his bearing of our miseries Now hee assignes two causes wherefore it behoued that Christ should suffer the neerest cause and the last The nighest was that hee might learne obedience the last that by this meanes hee might be consecrated the high Priest of our saluation Now no man doubts but the daies of his flesh should be here taken for the life present Whence it followes that by this word flesh he meanes not the substance but the qualitie as 1. Cor. 15.50 Flesh and blood shall not inherit the kingdome of God These fantasticall spirits then doe altogether dote who haue dreamed that Christ is now dispoyled of his flesh because it is here said When he was in the flesh For there is great difference betweene being a true man although in the blessed estate of immortalitie and to be subiect to the miseries and infirmities of man which he endured whilest hee liued in this world but now hath put them off being entred into heauen Let vs come to the point of this text then Christs prayer vvas heard and yet he suffered death Christ which was the Sonne sought for remedie to his Father who was heard and yet notwithstanding endured death that by this meanes he might learne obedience There is no word here which hath not his weight For by the daies of his flesh he meanes that the time of our miseries is determined and limited which must needes bring great solace vnto vs. It were a troublesome estate yea and vnpossible to be borne if some hope were not set before vs that wee should come from vnder the burthen thereof in time The three things that follow do also bring great consolation Christ was the Sonne and therefore his dignitie did exempt him from the common condition of others notwithstanding he humbled himselfe thereunto for the loue he bare vs. Afflictions doe noâ— exempt vs out of the number of Gods children What is hee now that dare refuse this state and condition there is another reason to wit that if we be pressed with aduersities yet wee are not therefore out of the number of Gods children because wee see him that was the onely naturall Sonne of God to goe before vs. For we are the children of God only by the benefit of adoption yet hee who of right may attribute this honour to himselfe receiueth vs into his societie Did offer vp prayers and supplications c. The second is this that Christ sought remedie at his hands who was able to saue him that hee might be deliuered from his troubles And this he saith to the end none should thinke that Christ had an heart of brasse without feeling For we must alwaies consider to what end euery thing is spoken If Christ had not bin touched with any sorrow what consolation would haue come vnto vs by his passions But when we heare that he felt not bodily paines alone but also endured sharp torments in his spirit herein is the similitude shewed between him and vs. For when Christ saith he endured death and other miseries it was not to the end he should set them light or not be touched with any feeling of them for he prayed with cries and teares by which hee gaue testimonie of the great anguish that was in his heart The Apostle then by these teares and strong cries would expresse a vehement dolour it being an ordinarie manner of speech to note out that which was done by the signes Neither do I doubt but that he speakes of that prayer which the Euangelists recite to wit Father if it bee possible let this cup passe from me Matth. 26.39 Also another time My God my God why hast thou forsaken me For the Euangelists recite that in this second prayer there was a great crie In the first wee must not imagine that his eyes were drie whilest drops of blood trickled from his bodie by reason of the great sorrow hee was in For it is most certaine he was then shut vp vnder extreme anguishes We need not doubt then whether he were pressed with true sorrowes or no seeing he did thus earnestly pray vnto his Father for succour But what vse hath this Truly that as often as we are pressed vnder temptations we learne to fasten all our senses vpon the Sonne of God who felt the like Seeing hee goeth before vs then VVhat we are to doe in temptations of spirit wee haue no cause to be out of heart And withall wee are admonished not to sue vnto any for deliuerance out of our miseries but to God alone For what better rule of prayer can wee haue than the example of Christ Now he directed his prayer to none but to his Father O my Father saith he if it be possible c. Matth. 26.39 And the Apostle sheweth vs that we are to doe the like when he saith that Christ offered vp prayers to him that was able to saue him from death For hereby he signifieth that Christ prayed rightly because he had his recourse to him that was truly bountifull who is God onely His crie and teares doe also admonish vs to bee feruent and the more attent when we make our prayers Prayer ought to be seruent For wee ought not to goe to prayer retchlesly but with seruencie of spirit And was heard in that which he feared Some haue translated For his reuerence but I doe not at any hand approue of it For first the Adiectiue his is not added in the Greeke moreouer the word which followeth signifies of or some word like vnto it Seeing then that the Greeke Noune which is put here signifieth oftentimes rather feare or care I doubt not but the Apostle meant to shew that Christ was heard in that which he feared that is to say albeit he was ouerwhelmed with sorrowes and aduersities yet hee fell not vnder the flesh Our obedience cheifly appears in the denyall of our selues to yeild to that which is pleasing vnto God then and neuer till then doth our obedience appeare This I say is a singular and euident testimonie of perfect subiection when as we preferre death it selfe to which we are called of God although it brings feare and horror before life which all of vs doe rather naturally desire And beeing consecrate was made c. Vers 9 This is the last or furthest ende as they say wherefore it behooued Christ to suffer to wit that by this meanes he might be established and consecrated into his office of Priesthood Christ was consecrated into his office of Priesthood by the crosse As if the Apostle should haue said the suffering of the crosse and death was vnto Christ the solemne manner of his consecration By which word he signifies that all his passions tended to our saluation And thus it appeareth that they were so farre off
that this Priesthood of Christ is perpetuall The carnall commandement is taken for the bodily ceremonies that is to say outward We know with what solemne obseruations both Aaron and his children were ordained Priests Now that which was fulfilled in Christ by a secret and heauenly power of the holy Ghost was figured in the institution of Aaron by oyle by diuers garmēts by sprinkling with blood and other earthly ceremonies Now this kind of obseruation in ordaining the Priesthood was agreeable to the nature of that Priesthood Whereof it followed that euen the Priesthood it selfe was subiect to change Although as we shall see afterwards the Priesthood was not so carnal that it was not also spirituall But the Apostle hath respect onely to that difference which was between Christ and Aaron So then howsoeuer the signification of the shadowes was spirituall notwithstanding the shadowes themselues are rightly tearmed earthly because they consisted of the elements of this world published a long time before Dauid hee was then in his kingdome when he pronounced this prophecie of the creating of a newe Priest This is then a new law which disanulleth the former For the lawe made nothing perfect Ver. 19 c. Because he had spoken somewhat harshly of the law he now sweetens this sharpnes corrects it as it were For he graunts some profit to be in it that is that it shewed the way by which men might come to the end of their saluation Yet notwithstanding euen that was farre off from perfection Thus the Apostle reasons then The law gaue but an entrance therefore it was needful that some thing of more perfection should succeed and come after For the children of God are not alwaies to stay thēselues in the rudiments of children By this word of bringing in he meanes that there was somewhat in the law in regard of a preparation euen as children haue little beginnings giuen them to prepare them thereby afterwards to attaine to an higher knowledge but because the particle Epi whereof the Greeke word is composed signifies a following when one thing succeedes another I haue thought good to translate But is come in or was added For in mine opinion he puts two introductions the first in the figure of Melchisedec the second in the law which is last in regard of time Now by this word law he meanes the Leuiticall Priesthood which came in after the Priesthood of Melchisedec By a better hope he meanes the state of the faithfull vnder the kingdome of Christ And withall he hath some respect to those of the Fathers who not contenting themselues with their present estate aspired to one further off And thereof it comes that Christ said Many kings and prophets haue desired to see the things which yee see Luk. 10.24 Wherefore the law as a schoolemaster lead them by the hand pointing out a further thing vnto them By which we drawe neere to God Here is a close antithesis between vs and the fathers For herein we are promoted to a more excellent dignity than they because God now communicates himselfe familiarly vnto vs whereas he only appeared to them darkly and a farre off And this is an alluding to the forme of the Tabernacle or of the Temple For the people remained farre off in the court and none approched neere vnto the Sanctuarie but the Priests and as touching the inward Sanctuarie none entred thereinto but the high Priest But since the Tabernacle is taken away God doth familiarly manifest himselfe vnto vs which he did not to the Fathers He then who yet holds or any way prefers the shadowes of the law he not only thereby darkens the glorie of Christ but also depriues vs of a singular benefit because as much as in him is he placeth a wall of separation againe betweene God and vs to the approching towards which bountie and liberalitie the way is now made plaine for vs by the Gospell Whosoeuer therefore yet sticketh in these ceremonies hee wittingly depriues himselfe of this great benefit of drawing neere to God Was not without an oth Vers 20 This is an argument shewing why the Law is to giue place to the Gospell to wit because God preferred the Priesthood of Christ before Aarons so that for the honour thereof hee was content to confirme it with an oth For when he ordained the Priests in old time he vsed no oth but as touching Christ it is said the Lord hath sworn which doubtles was done to the end his Priesthood should be adorned and also to shew the excellencie thereof We see the reason why he alleageth the Psalme once againe to wit to the end we should know that in regard of Gods oth more dignitie is attributed to the Priesthood of Christ than to any other Now we are to remember this principle again that the Priest is created to be a suretie of the couenant And for this cause the Apostle cōcludes that the couenant which God made with vs by the hand of Christ is much more excellent than the old couenant whereof Moses was the Mediatour 23 And among them many were made Priests because they were not suffered to endure by reason of death 24 But this man because he endureth euer hath a Priesthood which cannot passe from one to another 25 Wherefore he is able perfectly also to saue them that come vnto God by him seeing he euer liueth to make intercession for them 26 For such an high Priest it became vs to haue which is holy harmeles vndefiled separate from sinners and made higher than the heauens 27 Which needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for that he did once when he offered vp himselfe 28 For the law maketh men high Priests which haue infirmitie but the word of the oth that was since the law maketh the sonne who is consecrated for euermore ANd amongst them many were made Priests Ver. 23 c. He touched this comparison by the way heretofore but because the matter required to be further weighed and better considered of he now declares it more fully Although the sense of his disputation is otherwise than before For heretofore he gathered that the old Priesthood ought to end because mortall men were ordained to exercise the same and now he simply shewes why Christ continues an euerlasting high Priest The which he doth by an argument called * It is vvhen things are separated one from another by a negatiue as here to dye and not to dye A disparatis The reason why the Priests in old time were many was because death put an end to their Priesthood but there is no death which hinders Christ from exercising his office He then is the alone and perpetuall high Priest Thus the diuersitie of the cause makes diuers effects Wherefore he is able also perfectly c. This is the fruite of the eternall Priesthood Vers 25 to wit our saluation prouided that we
gather this fruite by faith as we ought For in vaine shall a man seeke saluation where there is either death or mutabilitie and therefore those who rest in the old and ancient Priesthood shall neuer come to saluation When he saith those that come to God by this he signifies the faithfull who doe onely enioy the saluation obtained by Christ In the meane while he shewes what it is that faith ought to behold in Christ the Mediatour For it is the chiefe happines of man to be knit vnto his God who is the welspring of life and of all felicitie but all of vs are shut out from hauing accesse vnto him by our owne vnworthines Therefore the proper office of the Mediatour is to succour vs in this regard to reach vs his hand to bring vs into heauen Now he alwaies alludes to the olde shadowes vnder the Law For although the high Priest had the names of the twelue tribes vpon his shoulders and that hee bare also the signes thereof continually vpon his heart Exod. 28.12.29 yet he entred himself alone into the Sanctuarie whereas the people tarried without in the court But resting now vpon Christ and hauing him our Mediatour we enter by faith euen into heauen No vaile lets vs from approching vnto God now if we beleeue in Christ because there is no vaile to hinder vs but God with open face doth appeare vnto vs and with an amiable countenance calles vs to come boldly and familiarly vnto him Seeing he euer liueth c. Can wee sufficiently esteeme this pledge of Gods loue toward vs that Christ now liues rather for vs than for himselfe He was receiued into eternall blessednes that he might reigne in heauen but the Apostle preacheth that it was for vs. Wherefore both the life the kingdome Christ with all that he hath is ours and the glorie of Christ are appointed to our saluation as to their proper end and Christ hath nothing which wee may not bee bold to applie to our commoditie because he was once giuen vs of the Father vpon this condition that all he hath should be made ours Now the Apostle also immediatly shewes by the effect that Christ performes this office of Priesthood because the proper office of a Priest is to make intercession for the people that he might obtaine fauour of God for them Christ doth this alwaies because he is risen againe from death for this end Therefore he iustly attributes vnto him the name of a Priest because of his office of intercession For it became vs to haue such an high Priest c. Vers 26 He now frames his argument which wee call Ab annexis that is to say by things ioyned together These qualities or conditions of being iust innocent and without spot are necessarily required to be in a Priest Now this honour agrees to none but to Christ It followes then that that which was required to be in the Priests vnder the Law for the right exercising of their function was wanting in them We may therefore conclude that there was no perfection in the Leuiticall Priesthood and that of it selfe it was vnlawful further than it was seruiceable vnto Christ and was a figure or representation of him For euen the very outward ornaments of the high Priest shewed this imperfection otherwise to what end serued so rich and costly garments wherewith God caused Aaron to be adorned when he was to performe the diuine seruice were they not signes of an angelicall holinesse and excellencie farre exceeding all humane vertues Now these signes were applied vnto him because the substance was not present there in effect It appeares then that there was no other sufficient Priest but Christ Separate from sinners This member comprehends all the rest For there was some holines some innocencie and puritie in Aaron but onely in a small measure For al these vertues were blemished with many spots in him But Christ which is exempt out of the common order of sinfull men is onely and alone free from sinne And therfore there is none other in whom we can finde true holines and perfect innocencie For in that it is said he is separate from vs it is not as if he would shut vs out from hauing communion with him but because this excellencie is proper to him aboue vs that he is voide of all impuritie All prayers that depend not vpō Christs intercession are reiected Question Now we may gather herehence that all those prayers which depend not vpon the intercession of Christ are reiected But a question may be made whether the Angels also bee separate from sinners And if they be what should hinder them from exercising the office of the Priest or that they should not be our mediatours for vs to God Answere The answer is easie for there is no lawful Priest vnlesse he be ordained of God Angels no lawfull mediators and vvhy Now there is no place that shewes where God hath done the Angels this honour And therefore it should bee an vsurpation full of sacriledge in them if they should intrude into this office not being called thereunto Moreouer as we shall see in the beginning of the chapter following he must be a man that must be a Mediatour between God and man Although the last condition which the Apostle here recites to wit made higher then the heauens were onely sufficient of it selfe to resolue this questiō For none can knit vs to god but hee which attaineth vnto God Now this is not giuen to the Angels themselues Eph. 4.10 for it is not said of them that they are made higher then the heauens Wherefore it belongs to none but to Christ to reconcile vs to God seeing there is none but he that is ascended far aboue all heauens Now this manner of speech is as much as if he had said that Christ is exalted aboue all the orders of creatures so as he is placed aboue the Angels Which needeth not daily c. Vers 27 He followes the antithesis betweene Christ and the Leuiticall Priests noting two speciall wants in them whereby it appeares that the old Priesthood was not fully perfect In this place he toucheth but the summe briefly but hereafter he will expound all the particulars at large but one of the principall defects was that they daily renued their sacrifices and indeed this was the chiefe thing in question For mine own part I will also shortly and briefly touch euery point Was it not a defect that the high Priest was faine to offer sacrifice first for his owne sinnes for how could such a one appease God for others whose wrath and indignation did worthily threaten himselfe This is one reason then why the auncient Priests were not sufficient to doe away sinnes The other defect was that they euery day offered diuers sacrifices whereby it appeared that there was no sufficient purgation because the purgation beeing reiterated the sinnes and offences remained Now it is otherwise in Christ For
he hath no neede to sacrifice for himselfe Christs sacrifice absolutely perfect because he is not tainted with any spot of sin his sacrifice was such that the only offering of it is sufficient to the ende of the world for he offered himselfe For the law maketh men high Priests Vers 28 He gathers by the vices of men how weake the Priesthood was as if he should say seeing the law ordaines not true Priests indeed it must needs follow of necessitie that this defect must be amended by somewhat else Now it is corrected by the word of the oath For Christ is not ordained as a common man but as he is the sonne of God not subiect to any infirmitie but decked and adorned with an high and soueraigne perfection He addes further that the oath is after the law to shewe that God not contenting himselfe with the Priesthood of the law was minded to ordaine and establish something that should be better For in the ordinances and statutes of God that which comes after turnes the things that were before into a better estate or els abolisheth vtterly those things which had a place onely for a time CHAP. VIII 1 Now of the things which we haue spoken this is the summe that we haue such an high Priest that sitteth at the right hand of the throne of maiestie in heauens 2 And is a minister of the Sanctuarie and of the true Tabernacle which the Lord pitcht and not man 3 For euery high Priest is ordained to offer both gifts and sacrifices wherefore it was of necessitie that this man should haue somewhat also to offer 4 For he were not a Priest if he were on the earth seeing there are Priests that according to the law offer gifts 5 Who serue vnto the patterne and shadow of heauenly things as Moses was warned by God when he was about to finish the Tabernacle See said he that thou make all things according to the patterne shewed thee in the Mount 6 But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises NOw the summe of that we haue spoken c To the ende the readers might know what the matter is which he now handleth he shewes it is his intent to proue that the Priesthood of Christ is spirituall by which the Priesthood of the law was abolished True it is that he alwaies holds on his purpose but because he contends with diuers arguments he interlaced this admonition that hee might alwaies keepe the readers attentiue to the ende and scope of his speech He hath heretofore prooued Christ to be the high Priest now he striues to prooue further that his Priesthood is heauenly wherby it follows that by his comming that which Moses instituted vnder the law is abolished in regard it was earthly Now because Christ suffered in the basenesse of the flesh and by taking vpon himselfe the forme of a seruant made himselfe of no reputation in the world Philip. 2.7 The Apostle sends vs to his ascension by which not only the shame of the crosse was swallowed vp but also that base and abiect condition which he had by cloathing himselfe with our flesh For we must esteeme of the dignitie of Christ his Priesthood by the vertue of the holy Spirit which was manifested in his resurrection and ascension Thus then stands his argument Seeing Christ is ascended to the right hand of God to raigne triumphantly in heauen he is not a minister of the earthly sanctuarie but of the heauenly As touching this word of holy things or of the sanctuary the Apostle expounds himselfe when he addes of the true Tabernacle But some may aske here Obiection whether it was a false Tabernacle which Moses built or made at randon For in these wordes there is a close opposition I answer that this trueth whereof he speaks is not opposite to a lie but to the figures onely as also when it is said Ioh. 1.17 The law was giuen by Moses but grace and truth came by Iesus Christ Answer This auncient Tabernacle then was no vaine inuention of man but the image of the heauenly Tabernacle Notwithstanding because there is difference betweene the shadow and the bodie also between the signification and the thing speakes of the death of Christ he respects not the outward act so much as the spiritual fruite that came thereof He suffered death after the common manner of men Two things to be considered in Christs death but in that he blotted out sins as a Priest this was by a diuine power The shedding of his blood was a thing outward but the purgation it wrought and yet worketh is a thing inward and spirituall In a word hee died on earth but the power and efficacie of his death reached to heauen As touching that which followeth some turne it thus Of the number of those which offer gifts according to the law c. But the words of the Apostle haue another signification therefore I had rather resolue it thus Whilst there are or seeing there are Priests For his meaning is to prooue one of the two either that Christ is not a Priest if so be the Priesthood of the law remaine because it is without sacrifice or rather that the sacrifices of the law doe take an end as soone as Christ shewes himselfe But the first member is absurd because it is not lawfull to spoyle Christ of his Priesthood It remaines then that we confesse the order of the Leuiticall Priesthood to be now abolished Who serue vnto the paterne c. I take this word to serue in this place Ver. 5 for the performance of the diuine seruice and therefore this word vnto must be vnderstood in the Greeke text or els some other word like vnto it which also we haue put to wit in the. Truly this sense agrees better than as others turne it Which serue to the paterne and shadow of heauenly things and the construction of the Greeke text doth easily beare this sense To be short he teacheth that the true seruice of God consists not in the legall ceremonies and therefore when as the Leuiticall Priests executed their office they had onely a shadow and an inferiour pourtraiture which is farre beneath the true and naturall paterne For indeede the Greeke word which we translate paterne or samplar signifies so much So that he preuents an obiection which might be made to the contrarie For he shewes that the seruice of God after the custom of the fathers was not vnprofitable because it had an higher significatiō to wit heauenly As it was answered to Moses when he was to finish the Tabernacle This place is in Exod. 20.40 And the Apostle alleageth it to proue that the seruice of the law was but as a picture to shadow forth that which was spirituall in Christ God commands that all the parts of the Tabernacle should be answerable to the
chiefe paterne which was shewed vnto Moses in the mountaine But if so be the forme of the Tabernacle had a further end than that which was seene with the eye as much then is to be said of the ceremonies and of all the Priesthood From whence it followes that there was no stabilitie in any of all these things but that we must still come vnto that which was shadowed out by them Behold an excellent place because it containes in it three sentences worthie to be noted For first wee learne by this that the ceremonies of old were not forged by mans braine neither did God meane to exercise his people therein as in sports fit for little children the Tabernacle also was not built in vaine as if it serued to no other purpose but only to draw the eyes of the beholders to gaze vpon the outward magnificence of it as if they were to stay in that For the signification of all these things were true and spiritual because Moses was commanded to frame them all according to the first paterne which was heauenly Therefore their opinion is too prophane which say that the ceremonies were onely commanded to serue as a bridle for staying the inconstancie of the people least they should haue gone to seeke out strange ceremonies among the Gentiles This indeede is something which they say but not all For they leaue out that which is of much more importance to wit that they were exercises to hold the people in the faith of the Mediatour Yet notwithstanding it is not needfull that we should be ouer curious so as to seeke out some high or profound mysterie in euery pinne and in euery small piece of the Tabernacle as Hesichius and the greater part of the ancient authors who haue trauailed too curiously in this behalfe for whilest they goe about subtilly to diuine in things to them vnknowne they haue failed very blockishly and shewed themselues ridiculous bablers So then we must keepe a meane herein which wee shall doe when wee desire to know no more than that which is reuealed to vs in Christ Secondly we are here taught that all seruices which men haue forged after their owne minde and without the commandement of God are false and corrupt For seeing God commands that all things should be framed according to the rule and paterne it is not lawfull to make any thing els or contrarie vnto it For these two manners of speech See that thou make all things according to the paterne and Take heede thou make nothing more than the paterne are in weight one VVe must not goe an haires bredth from Gods commandement in things pertaining to his worship as much as the other Wherefore in requiring streightly that we keepe the rule which he hath giuen vs he therewithall forbids vs to turne aside an haires bredth from it By this meanes all seruices deuised by men fall flat to the ground and those which some call Sacraments which notwithstanding were neuer ordained of God Thirdly we may learne from hence that there are no true signes and Sacraments in religion but those which are referred to Christ But we are withall to take great heede that whilest we endeuour to appropriate and to make our inuentions to agree to Christ that we doe not transfigure him as the Papists doe that hee should bee no more like himselfe For we haue no authoritie to inuent what wee thinke to be good but it only belongs to God to shew what we ought to doe For it is said according to the paterne which he shewed thee But now our high Priest Ver. 6 c. Euen as heretofore he gathered the excellencie of the couenant by the dignitie of the Priesthood so now also he maintaines that the Priesthood of Christ is more excellent because he is the Mediatour and Ambassadour of a better couenant Both the one and the other were necessarie because it was needfull that the Iewes should be turned from the superstitious obseruation of ceremonies which were so many impediments to hinder them from going directly to the pure and simple truth of the Gospell Now the Apostle saith that it was reason that both Moses and Aaron should giue place to Christ as to the more excellent because the Gospel is a more excellent couenant than the law and the death of Christ much more noble than the sacrifices of the law But that which he addes is not without some difficultie to wit Obiection that the couenant of the Gospel was established vpon better promises For it is certaine that euen the very same hope of eternall life which we now haue was set before the auncient Fathers which liued vnder the law The grace of adoption beeing as common to them as to vs. Their faith then must needs be built vpon the same promises Answere But this comparison of the Apostle must be rather referred to the forme than to the matter For although God did promise them the same saluation which he promiseth vs now at this day yet notwithstanding the measure or manner of reuelation was neither equall nor alike But if any wil see more of this let him haue recourse to our Institution and to that which is written vpon the fourth and fith chapter of the Epistle to the Galathians 7 For if that first Testament had been vnblameable no place should haue beene sought for the second 8 For in rebuking them he saith Behold the daies will come Ier. 32.31 32 33 34. Rom. 11.27 Chap. 10.16 saith the Lord when I shall make with the house of Israel and with the house of Iudah a new Testament 9 Not like the Testament that I made with their fathers in the day that I tooke them by the hand to lead them out of the land of Egypt for they continued not in my Testament and I regarded them not saith the Lord. 10 For this is the Testament that I will make with the house of Israel After those daies saith the Lord I will put my lawes in their minde and in their heart I will write them and I will bee their God and they shall be my people 11 And they shall not teach euery man his neighbour and euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest of them 12 And I will be mercifull vnto their vnrighteousnesse and I will remember their sinnes and their iniquities no more The 12. verse is expounded after verse 10. 13 In that he saith a new Testament he hath abrogated the old now that which is disanulled and waxed old is readie to vanish away FOr if the first Testament Vers 7 c. He confirmes that which he said touching the excellencie of the couenant which god hath made with vs by the hand of Christ Now his confirmation stands vpon this that the couenant or testament of the law was not stable For if it had beene perfect what neede had there beene that another should be put
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie
Which he proues by the common right of Testaments the effect of which is deferred till the death of the Testator Although it may yet seeme that the Apostle grounds his speech vpon too weake a reason so as that which he saith may easily be refuted For God made no Testament vnder the law but made a Couenant with the ancient people And thus the Apostle could not gather from the thing it selfe neither yet from the name that the death of Christ was necessarie For if he would inferre by the matter it selfe that it was needful Christ should die because the Testament is not ratified till the death of the Testator come betweene some might presently reply that Berith which word Moses vseth here and there to this purpose is a Couenant made betweene the liuing so as wee cannot thinke otherwise of the matter As touching the name hee simply alludes as I haue said to the signification of the Greeke word Diathece which hath two significations and therefore hee chiefly insists vpon the thing Neither is this repugnant to that which some might say that it was a couenant which God made with his people For this couenant was like a Testament because it was established and confirmed by blood This principle then must be retained that God neuer vsed signes at randon nor without cause Now so it is that God in confirming of the Couenant intermingled blood therewithall It follows then that it was not a contract betweene the liuing as they say but such a contract as required death to come betweene For a Testament hath this condition proper vnto it that it begins to take effect after death If we then consider that the Apostle contēds rather about the substance than the name moreouer if we come to weigh with our selues that he takes that which I haue said for a thing without controuersie to wit that God hath ordained nothing idly or in vaine there will be no great difficultie Obiection If it be obiected that the Gentiles in making their couenants haue vsed sacrifices to another end Answere I answere it is true but God did not borrow the vse of sacrifices from their customes but the Gentiles rather tooke the beginning of all their corrupt and bastardly sacrifices from the ordinances of God Wherefore wee must alwaies returne to this point that the couenant of God which was confirmed with blood is fitly compared to a Testament because it was of the same nature and condition 18 Wherefore neither was the first ordained without blood 19 For when Moses had spoken euery precept to the people according to the law he tooke the blood of calues and of goates with water and purple wooll and hysope and sprinkled both the booke and all the people 20 Saying This is the blood of the Testament Exod. 24.8 which God hath appointed vnto you 21 Moreouer he sprinkled likewise the Tabernacle with blood also and all the ministring vessels 22 And almost all things are by the law purged with blood and without the shedding of blood there is no remission 23 It was then necessarie that the similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better sacrifices than those WHerefore also c. Vers 18 By this it appeares that hee insists chiefly vpon the substance rather than simply grounding his speech vpon the name although the Apostle hath turned the word which the language affoorded him wherein he wrote to his profit As if some speaking also of the couenant of God which the Greekes often call Martyria that is to say witnesse to praise and extoll the same amongst other commendations should vse these words Surely this Couenant must needes rightly be called Testimonie to which the heauenly Angels gaue testimonie from aboue to the which there were also so many credible witnesses here on earth to wit all the holy Prophets Apostles and so infinite a companie of Martyrs yea to the sealing wherof euen the Sonne of God was giuen as a witnes thereof in his owne person if one should speake on this manner no man would say there were any absurditie in it And yet notwithstanding the proprietie of the Hebrue word Theuda doth not expressely conclude this but because nothing is said herein which agrees not very well to the matter no wise man will stand to descant too curiously about the word Thus then the Apostle affirmes that the old Testament was dedicated with blood From whence he gathers that men were thereby admonished it could not be otherwise stable and effectuall vnlesse death came in betweene For he denies that the blood of beasts which was then shed was able to ratifie an eternall couenant And that this may be the better vnderstood the manner of sprinkling which Moses here recites is to be noted First he teacheth that this Couenant was dedicated not as though it had any prophanes in it selfe but because there is nothing so holy which men prophane not by their vncleannes if God himselfe should not preuent and remedie the same by renuing all things This consecration then was made in respect of men who onely stand in neede of it He afterwards addes Vers 19 that the Tabernacle with all the vessels VVe can neither seeke nor serue the true God till faith apprehend the blood of Christ yea and the booke it selfe also was sprinkled with blood by which ceremonie the people were aduertised that it was impossible either to seeke God or to behold him vnto saluation or to serue him duly vnlesse faith had alwaies an eye to the blood that came betweene For first of al we must needs graunt that the maiestie of God is feareful and the way thither is nothing els but a deadly labyrinth till such time as wee know that hee is pacified towards vs by the blood of Christ and that by the same blood we may haue our accesse thereunto On the other side also all seruices are saultie and vncleane vnlesse Christ wash and clense them by the sprinkling of his blood For the Tabernacle was as it were a visible image of God and the ministring vessels as they were ordained to serue God withall so were they also resemblances of the true seruice Now if nothing of al this were auailable to the people as touching saluation vnlesse blood came betweene from thence we may easily gather that we haue nothing to doe with God vnlesse Christ by his blood present himselfe betweene him and vs. And in this regard the very doctrine it selfe although it be the will and inuiolable truth of God yet it shall haue no efficacie in vs to our profit vnlesse it be consecrated by blood as by this verse is well expressed I know that others expound it otherwise for after their sense The Tabernacle is the bodie of the Church the vessels are all the faithfull by whose ministerie God serues himselfe But that which I haue said agrees much better For as soone as they were to call
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
truth and vertue thereof farre aboue the life of his sonne because hee limited not the power of God within so narrow a compasse as to thinke that Isaak being dead How Abraham may be said to hope aboue hope that also should therefore be bound or quenched By this meanes he kept the promise still because hee tied not the power of God to the life of Isaak but had this certaine perswasion that it would shew it selfe no lesse powerful euen in his dead ashes than in quickning and restoring his life againe From whence he recouered him after a sort As if he should say this hope did not deceiue Abraham For it was as a kind of resurrection when Isaak was thus deliuered out of the middest of the shadow of death The Greeke word Parabole which wee translate figure or similitude is interpreted diuers waies by the expositors For mine owne part I take it simply for a word of similitude as either after a sort or such a like speech For howsoeuer Isaak was not raised vp in very deede yet notwithstanding he seemed after a sort to be raised vp when hee was suddenly and miraculously deliuered by such an vnexpected fauour of God Yet I reiect not that which others thinke to wit that our flesh which is subiect to death is shadowed out in the ramme which was put in the place of Isaak I confesse that to bee true also which others teach that the image of Iesus Christ was painted foorth in this offring But I speake now of that which the Apostle meant to say and not of all things that might rightly be gathered Now in my iudgement the true sense is that Abraham recouered his sonne euen as if he had been giuen him from death into a new life By faith Isaak blessed c. This also was a worke of faith Vers 20 to giue a blessing concerning things to come Isaak For whereas the thing is not yet effected but the naked word onely appeares there faith must needes be said to reigne But in the first place wee are to obserue what good vse this blessing had of which he speakes For to blesse is generally taken to pray that good may come to those for whom we pray But there was another thing rather in the blessing of Isaak for it was as if he had put the person of his sonne Iacob into the possession of that land which God had promised to him and to his heires But what of all this Surely he had nothing in this land but the right of buriall These high words then Let peoples obey thee and let the nations doe thee seruice seeme to be ridiculous Gen. 27.29 For what authoritie was he able to giue another who was scarcely free there himselfe We see then that this blessing is grounded vpon faith because Isaak had nothing to giue his sonnes but the word of God Obiection Yet notwithstanding some may doubt whether there were any faith in the blessing of Esaw seeing he was a reprobate and reiected of God Answere The solution is easie because faith did chiefly shew it self in this when he discerned between the two twins begotten of him that in such sort that he gaue the first place to the lesser For in gouerning himselfe according to the oracle of God he took away from the eldest the ordinarie right of nature Now the condition of the whole nation depended vpon this that Iacob was the elect of God and this election was ratified and confirmed by the blessing of the father By faith Iacob when he was a dying Vers 21 c. The purpose of the Apostle is Iacob to attribute whatsoeuer came to passe amōgst this people and was worthie of memorie vnto faith notwithstanding because it had been a thing too long to recite euery particular example hee chuseth out some amongst many as this which hee now reciteth For the tribe of Ephraim did so surmount the others that they were in a manner hidden vnder his shadow For the Scripture often comprehends the tenne tribes vnder this name of Ephraim and yet notwithstanding Ephraim was the yonger of the two sons of Ioseph When as Iacob blessed him and his brother they were both of them then children What did Iacob see in the yonger that he should preferre him before the elder nay at that time when he did it his eyes were euen dimmed by reason of age and whereas hee put his right hand vpon the head of Ephraim surely it was not by chance or at aduenture for he crossed his armes so as he put his right hand vpon the left side Moreouer he assignes two portions vnto him as if he had bin Lord already of that land from whence famine had driuen Iacob There was nothing here therefore which was agreeable to reason but faith The Iewes despise faith and yet it was the chiefest vertue their ancestors had who onely was the gouernesse in this action If the Iewes therefore would bee any thing indeede let them boast of nothing but of faith And worshipped towards the end of his staffe This is one of the places by which we may coniecture that the Hebrues in old time had not the vse of prickes or points For the Greekes could not so farre deceiue themselues that they should turne Rodd for Bedd if there had been at that time such a manner of writing as there is now at this day There is no doubt but Moses speaks of the bolster of the bed when he saith Al Rosch Hamitthah But the Greeke translators haue turned it The end of his staffe as if it had been there Matthaeh The Apostle is not nice to applie that vnto his purpose which was commonly receiued True it is that hee wrote to the Iewes but it was to them which were dispersed in diuers regions and had changed their mother tongue into the Greeke Now we know that the Apostles were not so precise in this respect but did willingly apply themselues to the weake who had yet neede of milke Neither is there any danger in it prouided that the readers be alwaies brought backe to the pure and natiue reading which the Scripture vseth Now for the thing it selfe there is no great difference For Iacobs worshipping was a signe of giuing of thankes wherefore he was led by faith to submit himselfe vnto his sonne Ioseph By faith Ioseph when he died c. Vers 22 This which the Apostle now recites is the last of all the acts of the Patriarkes which in very truth is well worthie to be put in writing For doubtlesse it was a token of an excellent faith that all these riches pleasures and honours could not cause this holy personage to forget the promise of God For from whence is it that he had such a constancie of minde as to despise all that which was in high account here in this world and that he esteemed nothing of all that which was precious in it but because he ascended into heauen by faith
indifferently to all those that are in this office first we shall doe iniurie to the good secondly the reason which he here addes shall not be practised to wit that they are worthy of honour because they watch for our soules Wherefore if the Pope and all his followers will indeed helpe themselues with this testimonie of holy scripture it is necessarily required of them aboue all things that they prooue themselues to be of the number of them which watch for our saluation If they make this plaine and euident vnto vs there will thē be no let or impediment which should hinder the faithfull to giue honour and reuerence vnto them They watch for your soules He signifies that by how much the greater their charge is by so much the more are they worthy of honour For the more any shall take paines for vs and imploy himselfe with greater danger and difficulties for our good so much the more also should we acknowledge our selues bound vnto such a one But such is the charge of the Bishops that it carrieth with it and in it marueilous encombrances besides the extreame danger to which it lieth open If we will then acknowledge the good which they doe vs shall we be vnwilling to yeeld them that dutie which belongs vnto them But especially were it dutie for them which he required them to do for him Now he desires of God to confirme them in euery good worke Vers 21 or that he would fit perfect and accomplish for the Greek word which he vseth emports so much Whence we gather that we shall be vnfit to do good till such time as God hath fashioned and framed vs thereunto as also that we cannot long continue to doe good vnlesse he confirme and strengthen vs. For perseuerance is a particular gift of God Also there is no doubt but as there shined excellent gifts of the Spirit in them as we haue seene so the Apostle here wisheth vnto them not onely the first grace by which they began but also as a further polishing thereof euen that which might bring them to perfection A definition of good workes Besides he here sets down consequently the definition of good workes when hee appoints the will of God for the rule of them For by this meanes he signifies that wee ought to hold none other for good workes than those which are to be referred to the will of God as also S. Paul sheweth Rom. 12.2 and in many other places Let vs remember then that this is the perfection of a good and holy life when the same is squared to his obedience The member which by and followeth serues for an interpretation Doing saith he in you that which is pleasing in his sight He had spoken of the will of God which is reuealed in the law now hee shewes that it is in vaine to bring ought vnto God which he hath not commanded because he esteemes more of his owne ordinances than of all good intents and inuentions of the world Where he saith by Iesus Christ it may bee expounded two waies that is to wit Doing by Iesus Christ or that which is acceptable by Iesus Christ Both senses agree very well For wee know that the spirit of regeneration and all other graces are conferred vnto vs by the meanes of Iesus Christ Moreouer it is certaine that seeing the best things which come from vs are not fully perfect therefore nothing we doe can be acceptable vnto God without the pardon of sinne the which we obtaine by Christ Thus it comes to passe that our workes doe giue a good and sweete sauour before God Our vvorkes giue a sweete sauour before God when they are filled with the odours of Christs grace when they are filled with the odour of the grace of Christ whereas otherwise they stinke and are abominable I like well then that this be extended to both members As touching the conclusion of his prayer To whom be glorie for euer and euer I am content to referre it vnto Iesus Christ Now in as much as hee attributes that here vnto Christ which belongs to God onely he hereby giues a cleere testimonie of Christ his Diuinitie Although if any be pleased to interpret it of the Father I will not contend Yet I rather take the other because it is lesse constrained Who hath brought againe from the dead Vers 20 This Epithite was added for a confirmation The 20. verse is expounded here For he signifies that God is then rightly called vpon of vs to bring vs to perfection when wee know his power in the resurrection of Christ and when we acknowledge Christ for our shepheard In a word he would haue vs to fixe our eyes vpon Christ to the end we might conceiue good hope of Gods helpe and assistance The end of Christs resurrection For Christ is therfore risen againe from the dead to the end that by this very power of God we might be renewed vnto eternall life and he is the great shepheard of all to the end he may defend and keep the sheepe which God hath committed vnto him Whereas others translate By his blood there is properly in the text of the Apostle In his blood but because the letter beth which in Hebrew signifies in is also taken for with I thinke it better to take it here in the latter sense For it seems to me that the Apostles meaning is that Christ is so risen againe frō the dead that yet notwithstanding his death is not abolished but holds his perpetuall vigor As if he had said God hath raised vp his Son but in such wise that the blood which he once shed in his death to confirme the eternal couenant ceaseth not still to haue his efficacie euen now after his resurrection yea and brings forth his fruit as if it alwaies flowed out I beseech you also brethren c. Vers 22 Some take it as though he required that audience should be giuen him but I take it otherwise For in my iudgement his meaning is to say that he hath written to them in fewe words or breifly to the ende it might not seeme he would any way diminish the ordinarie manner of teaching in the Church notwithstanding hee speakes principally of exhortations wherein himselfe had beene more breife Let vs learne then that the Scripture is not giuen vs to the ende the liuely voice of the Pastors should cease amongst vs or that it should be irkesome vnto vs although euen the words of exhortation do often sound in our eares shall be oftē reiterated For the Spirit of God hath so tempered and compassed the writings which hee shewed to the Prophets and Apostles that he meant not to derogate any thing at all from the order which himselfe hath instituted Now his order is this that daiely exhortations should be heard in the Church from the mouthes of the Pastors Peraduenture also he doth of purpose recommend the word of exhortation vnto them because that men
as they are naturally couetous to learne so they had rather alwaies bee taught some new thing than to be admonished of known things and such as haue beene often heard Adde also that in as much as they are giuen to flatter themselues and to let loose the raines to their carelesnesse they will hardly suffer themselues without griefe and vnwillingnesse to be sharply touched and chastised Know that our brother Timotheus Verse 23 c. Because the termination of the Greeke word is ambiguous we may translate you know or know yee and this latter reading I take to be the better although I reiect not the first For it is very likely that he giues the Iewes to vnderstand beeing beyond the sea of that which yet they knew not Moreouer if so be this Timotheus be that notable companiō of S. Paul which I willingly receiue it is very likely that either S. Luke or Clement is the author of this Epistle S. Paul surely was woont rather to call him his sonne Besides that which he immediately adds agreeth not to the person of S. Paul For it appeares that he which wrote this Epistle was at libertie and not imprisoned and besides that hee was rather somewhere els than at Rome yea and it is very likely that he had beene in many of the cities of this countrie and was readie to passe the sea Now all these things might come to passe either to S. Luke or to Clement after S. Pauls death Salute all them c. Vers 24 Seeing he writes this Epistle in common to all the Hebrews it is a wonder why he requires that they should by name salute some of them as if they were separated from the rest But in my iudgement he directs this salutation particularly to the Leaders by way of giuing honour vnto them to the ende he might grow into acquaintance with them and might the more mildly enduce them with good consent to entertaine the doctrine When he ads And to all the Saints Either he meanes the faithfull which were of the Gentiles to the ende that both Iewes and Gentiles might learne to nourish and entertaine a godly vnion together or he aimes at this to wit that they which should receiue this Epistle first should communicate the same vnto others Because the 25. verse hath beene expounded in the ende of the other Epistles therefore it is omitted here Notwithstanding for their sakes who it may be want his other commentaries I haue thought good breifly to supply that lacke out of his commentarie vpon the Epistle to the Romans Chap. 16. ver 20. Grace be with you all This is a praier Vers 25 wherein he wisheth that they may feele the fruit and inioy al those good things which are purchased for vs by Christ Immortall glorie be to our God the Father of our Lord Iesus Christ Amen FINIS A TABLE DIRECTING THE READER TO some principall matters contained in this Commentarie vpon the Hebrewes the first number points to the Chapter the second to the verse of the Chapter A Abacuck A Text of Abacuck expounded chap. 10. vers 37. Abraham Faith was Abrahams cheifest vertue 11.17 The triall of Abrahams faith 11.19 Afflictions Afflictions exempt vs not out of the nūber of Gods children 5.7 Afflictions soueraigne medicines to cure our corruptions 12.4 The ende God hath in afflicting vs. 12.6 Why the wicked receiue no benefit by afflictiōs 12.6 Afflictions cannot hurt vs and why 12.6 How we may know when afflictions are tokens of Gods loue to vs. 12.6 Angels Those that will haue the protection of Angels must looke that themselues bee members of Christ 1.14 Angels no lawfull mediators 7.26 Apostasie Great difference betweene falling into some particular sinne and a finall Apostasie 6.4 See chap. 10.26 B Beginning It is not enough to make good beginnings onely 34. See chap. 6.1 Blood The blood of beasts purified Sacramentally Christs blood really 9.13 Nothing we doe acceptable before God till wee bee purged by the blood of Christ 9.14 God cannot bee sought nor serued of vs till faith apprehend Christs blood 9.19 Faith must see the promises written in our hearts with the blood of Christ 9.20 The friuolous distinction of the Papists betweene a bloodie and vnbloodie sacrifice 9.26 Bodie Christs bodie is the temple in which his father dwels 9.11 Brethren Christ doth vs no small honour in calling vs his brethren 2.11 A commendable thing for the Saints to call one another by the name of brother 13.2 C Catechisme The points of Catechisme vsed in the Primitiue Church 6.1 Call Hee will neuer call vpon God in trueth that hath not a taste of his goodnes 11.6 Calling The calling of the faithfull only secured vnder Christs wings 3.1 Christ would not runne before he had receiued a calling 5.4 Canaan Why the Iewes desired so much to enter into the land of Canaan 4.8 Cause No other cause of our saluation but Gods free mercie 6.10 The cause of errours and superstitiōs in the church 13.9 Christ All our right to the creatures consists in Christ 2.5 Christ must not be the lesse esteemed because he willingly abased himselfe 2.10 Christ would not runne before he was sent 5.4 Christ stroue with the curse of God and with hell it selfe and ouercame them 5.7 Christ with all that he hath is ours 7.25 Christ alone is sufficient to fulfil whatsoeuer God requires 10.10 He shall neuer finde God to whom the man Christ is not the way 10.19 Faith must content it selfe in Christ alone 11.6 Christ allowes no souldiers in his battels that loue their ease 12.4 The crie of Christs blood alwaies heard 12.24 Church Church gouernment must be squared according to Gods commandement 5.4 Gods care is alwaies alike to his Church 11.35 Ciuill To teach ciuill righteousnes without faith is a prophane philosophie 6.11 Comming of Christ The neerer Christs comming approacheth the more should wee indeauour to bring home the straied sheepe 10.25 Conscience Peace of conscience can neuer be highly esteemed of till we know the disquietnes thereof 7.2 Conuersion The conuerted ought to procure the conuersion of others 10.24 Couetousnesse Distrust the roote of couetousnesse 13.5 Creatures None of the creatures appertaine vnto vs till we appertaine vnto God 2.5 All the right wee haue to the creatures is in Christ 2.5 Curious questions are to be auoided 11.5 Crosse See 5.8 Christ was consecrated into his office of Priesthood by the crosse 5.8 Hee that flies the crosse renounceth his childes part 12.7 See 12.12 D Death Death must needes be terrible to as many as looke vpon it out of Christ 2.15 Hee hath profited but little that hath not learned to despise death 2.15 Two things to be considered in Christs death 8.4 Death is to be chosen aboue life if it cannot bee kept without forsaking of god 11.35 Diuell The Diuels power weakened and limited 2.14 Disobedience Nothing so hurtfull as disobedience 12.9 Distrust Distrust must not bee nourished 11.11 Doubt It is a sinne to