and that the promise which hee published was not receiued as a thing of any certaintie yet to the end the infidelitie and obstinacy of the people should be no discouragement vnto him the Lord commaunds him to seale vp that doctrine which he had taught among a very few of the faithfull And it is as much as if hee had said the doctrine which thou hast deliuered is reiected of the greater part yet there are some notwithstanding although a little handfull indeede which will receiue it Isaiah staying himselfe vpon this answere takes courage againe vnto him and protesteth that he and the disciples which God hath giuen him are alwaies readie to follow God Now it remaines to shew how the Apostle applies this sentence to Christ First of all there is no man of sound iudgement which will denie but that which is there spoken as touching the Lord who should be a stone of offence to the kingdome of Iudah and Israel was fulfilled in Christ And in very trueth like as the returne and deliuerance out of the captiuitie of Babylon was as a beginning and figure of that principall deliuerance which was atchieued vnto vs and to the fathers by the outstretched arme of Christ so also there were then so few euen among the Iewes which enioyed this benefit of God that onely a small remnant were saued Now that was a foretelling as it were and a signe of their blinding which was to ensue by which it is now come to passe that in reiecting of Christ they haue therewithal reiected God also and haue worthily perished For we must note that the promises as touching the restauration of the Church whereof the Prophets make mention began when the Iewes were brought out of captiuitie and doth also reach euen to the kingdome of Christ As also the Lord himselfe in bringing backe the people from thence had this end that the Church should continue euen to the comming of his sonne by whome at the last it was truely and firmely established Seeing it is so God speakes not onely to Isai when he commands him to seale vp the law and the testimonie but in his person he cōmands the same to all the Ministers of his word who should fight against the incredulitie of the people and therefore it especially belongs to Christ who should be assayled of the Iewes with a more obstinate and furious rebellion than all the Prophets were which were before him Nay doe we not see that those who haue succeeded Israel and call themselues by the name of Christians haue not onely reiected his Gospel but doe also furiously set themselues against him But howsoeuer the doctrine of the gospel be esteemed a stone of offence to those that are in the bosome of the Church yet God will not haue it fall to ruine for all that but will rather command it to be sealed vp among his Disciples And Christ in the name of all the Doctors as their head or rather as the onely Doctor who guides vs by their ministry pronounceth that although we see such a desperate vnthankfulnesse in the world yet there shall alwaies be some which shall yield themselues obedient vnto God Thus you see how this place of Isaiah is fitly applied vnto Christ And thereupon the Apostle gathers that we are one with him because he associates vs with himselfe when he offers himselfe and vs together with him to his father For they who obey God vnder one and the same rule of faith make also one selfe same bodie Could any thing be said more properly for the praise of faith than when we are made companions with the sonne of God who exhorts vs by his example and shewes vs the way Wherefore if we followe the word of God we knowe assuredly that we haue Christ for our guid contrariwise those who turne from the obedience of the word doe nothing at all belong to Christ Is there any thing I pray you more desirable than this to wit that we consent with the Sonne of God Now this consent and agreement consists in faith it follows therefore that by infidelitie we dissent from Christ which is the most detestable thing that can be This word children which in many places of the scriptures signifies as much as seruants is taken here for Disciples Which God hath giuen me In these words is noted out vnto vs the first cause of obedience to wit that God hath adopted vs to himselfe Christ brings none to the father but those whome he hath giuen him Now we know that this donation depends vpon the Eternal Election because those whome the father hath ordained vnto life those he commits to the tuition of his sonne to the end he may conserue and keepe them And that is it which he saith Ioh. 6.37 All that the father hath giuen me shall come vnto me Therefore when we feele that we can submit our selues vnto God in obedience of faith let vs learne to attribute it wholly vnto his mercie because we would neuer otherwise haue submitted our selues to be brought to him by the hand of Christ Moreouer this doctrine doth furnish vs with singular matter of Confidence for who would tremble vnder the protection and safegard of Christ who is he that hauing such a keeper would not boldly despise all danger And truly when Christ saith Behold me and my children he fulfils that indeed which he elsewhere promiseth That he will not suffer any of those whome he hath receiued of his father to perish Ioh. 10.28 Lastly let vs note from hence that although the world doe furiously reiect the Gospel yet notwithstanding the sheepe of Christ will alwaies acknowledge the voyce of their shepheard Wherefore let vs not be dismaied though almost all people and nations of the world doe reiect it seeing Christ will gather those that are giuen into his custodie If the Reprobate plunge themselues into death by their impietie the plants which God hath not planted are thereby plucked vp Matth. 15.13 In the meane while let vs not doubt but that he knowes his own and that the saluation of them all is sealed vp in him to the ende none should escape him The foundation of God remaines sure and hath his seale The Lord knowes who are his 2. Tim. 2.19 Let vs then content our selues with this seale 14 For as much as the childrē are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Diuell 15 And that he might deliuer all them which for feare of death were all their life time subiect vnto bondage FOr as much then as the children Verse 14 This is the conclusion of that which hath beene said and therewithall he doth more fully giue a reason of that which he had but lightly touched before concerning the cause why it behoued the sonne of God to take our flesh to wit that he might partake of the same nature with vs
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
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
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
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
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
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