promise I will giue thee the heathen for thine inheritance But what was this in respect of that large spreading of Christs kingdome the bounds whereof stretch from the East to the West By the same reason Dauid was in like manner called the sonne of God that is to say specially chosen of God to performe excellent things But this alas was scarse one sparkle of that glorie which shined in Christ in whom the Father hath ingrauen his owne image So that the name of Sonne doth appertaine onely to Christ by a speciall priuiledge neither can it be transferred vnto any other whatsoeuer but it shall be prophaned For the Father hath set his seale on him and vpon none else Ioh. 6.27 Ioh. 10.36 Obiection But it may seeme that the argument of the Apostle is not yet firme enough for whereupon doth he ground it to prooue that Christ is more excellent than the Angels but vpon this that hee hath the name of Sonne Obiection As if it were not common also as well to Princes and all those that are placed in high dignities as to him of whom it is written I haue said ye are Gods Psal 82.6 and ye all are the children of the most high Or as if the Prophet spake not more honourably of Israel when hee calles him the first borne of God Ierem. 31.9 for this title of sonne is euery where attributed vnto him Moreouer Dauid in other places calles the Angels the sonnes of God Who is like the Lord among the sonnes of the Gods Psal 89.6 But the answere is easie to wit Answer that Princes are called by this name in regard of their preheminence And Israel is so called to note out vnto vs the common grace of election The Angels in like manner are called the sonnes of the Gods by a figuratiue kinde of speech because they are celestiall spirits who haue a certaine taste of the diuinitie in the immortall blessednes But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition he therein notes out something more peculiar and excellent than all the honour not only of all Israel but of Princes and Angels also Otherwise it were but an improper kinde of speech and altogether vnfitting if he should be called the sonne of God by way of excellencie and yet should haue nothing in him more worthie than others for by this title he is exempt out of the order and number of all degrees both of men and Angels Seeing these words then Thou art my sonne are exclusiuely spoken of Christ it also followes that such honour is vnbeseeming any of the Angels If any doe yet replie Obiection that by this Dauid is exalted aboue the Angels I answere Answere there is no inconuenience at all if hee be preferred before them in as much as he is the figure of Christ neither in that sense is it any iniurie to the Angels that the high Priest was called the mediatour to purge sinnes For the Priests had not this as being properly theirs but because they represented the kingdome of Christ they therefore borrowed this name of mediatour from him Yea and howsoeuer the Sacraments are but dead things in themselues yet notwithstanding they are adorned with those titles which the Angels cannot attribute vnto themselues without sacriledge Hereby then it sufficiently appeares that the argumēt taken from this title of Sonne is good As touching the generation or begetting of the Sonne this wee are to note in a word that it is taken here by way of relation For the subtiltie of S. Augustine is friuolous who imagines that Christ is eternall to day and so continues True it is that Christ is the eternall sonne of God for hee is his wisedome begotten of him before all worlds but this makes nothing to this present place which speakes not of the eternall generation of the Sonne but is rather spoken in regard of vs who doe now acknowledge him to be the Sonne of God since the Father hath manifested him in the flesh And therfore that same declaration whereof also S. Paul makes mention Rom. 1.4 was as a kinde of eternall generation as you would say for this secret and hidden generation which went before was vnknowne vnto men and should not haue come to light if the Father had not approoued the same by a manifest and visible reuelation thereof Againe I will be his father c. In this second testimonie that which we haue noted ought also to haue place that is howsoeuer Salomon is here chiefly meant who otherwise was lesse than the Angels yet notwithstanding he is now separated from the common order of all men in that God promiseth him that he will be his Father for God was not reckoned his father as being one of the sonnes of Abraham or as to some of the Princes but to him which was more excellent than any other So that looke by what priuiledge hee is established Gods sonne by the same priuiledge all others are shut out from hauing equall degree of honour with him Now it appeares by the whole text that this is no otherwise said of Salomon but as he was a figure of Christ for the rule and gouernment of the whole world is destinate to this Sonne of whom hee there speakes and a perpetuitie of gouernment is promised vnto him On the contrarie wee may see that Salomons kingdome was bounded within streight limits and so farre was it off from enduring long that by and by after his death it was diuided and a little after that fell to ruine Yet in the Psalme the Sunne and the Moone are called foorth for witnesses and the Lord himselfe sweareth that this kingdome shall remaine safe and vnmoueable as long as they shall shine in the firmament Contrariwise the kingdome of Dauid fell to decay not long after and in the end was cleane abolished Moreouer it may be gathered from many places of the Prophets that this promise was neuer otherwise meant than of Christ So as none can cauill that we haue coyned a new exposition for this kinde of speech where they call Christ the sonne of Dauid was vsually receiued among the Iewes Vers 6. And againe Verse 6 when he bringeth in his first begotten sonne into the world he saith Psal 97.7 And let all the Angels of God worship him NOw he exalts Christ aboue the Angels for another reason to wit because the Angels are commaunded to worship him for thereupon it followes that he is their head and Prince Notwithstanding it should seeme that the Apostle doth ill in applying this to Christ which is spoken of God If we answere that Christ is the eternall God and that for this cause whatsoeuer appertaines to God doth also by right appertaine vnto him yet in so answering we should not satisfie all that might be obiected For it were to small purpose to proue a doubtfull thing if wee should ground our argument in this matter vpon the common titles of
the heauens are the workes of thine hands 11 They shall perish but thou doest remaine Psal 102.26 and they all shall waxe old as doth a garment 12 As a vesture shalt thou fold them vp and they shall be changed but thou art the same and thy yeeres shall not faile IT may seeme at the first blush that this testimonie is vnfitly alleaged of Christ and specially in a matter so doubtfull as this is whereof he intreateth For the question is not as touching the glorie of God but of that which properly belongs and agreeth vnto Christ Now there is no mention of Christ in this place but the maiestie of God is rather set foorth simply vnto vs therein But although it bee granted that no mention at all is made in this Psalme of Christ yet we may euidently perceiue that hee is so pointed out in it that no man neede to doubt but that his kingdome is recommended as directly therein vnto vs as if it were vttered in plaine and expresse words Therefore whatsoeuer is contained in it ought to be applied to the person of Christ For whereas it is said in the former verses Thou wilt arise and haue compassion on Sion that the Gentiles may feare thy name and all the Kings of the earth thy glorie And again when the people shall be gathered together and the kingdomes to serue the Lord. All this you know was not fulfilled but in Christ Truly we shall but lose our labour to seek this God by whom all the world was vnited into one faith and into one spirituall worship vnlesse wee seeke him in Christ So then all the whole contents of this Psalme agreeth properly to the person of Christ First in that hee is called the eternall God Creator of heauen and earth Secondly that such a perpetuitie is attributed vnto him as is without change by reason whereof his Maiestie is exalted into the highest degree and himselfe exempt out of the ranke of all creatures Now whereas Dauid saith that the heauens shall perish some do resolue the meaning thus if it please God it should so come to passe to wit that the heauens should perish which sense if it stand for good then nothing should be affirmed But what neede haue we of such a constrained exposition when as we know that all creatures are subiect to vanitie for to what purpose should this renument of the heauens serue the which they attend and waite for with no lesse desire then women in trauaile to be deliuered if there should be no change of them And therefore the perpetuitie of Christ which is heere magnified brings singular consolation to the faithfull whereof this Psalme in the end concludes that they shall bee partakers For Christ you know communicates himselfe and all his benefits to his bodie the Church 13 Verse 13 Vnto which of the Angels also said he at any time sit at my right hand till I make thine enemies thy footestoole Psal 110.1 1. Cor. 15.25 14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation HE yet againe extols the excellencie of Christ by another testimonie to the end we might thereby knowe how farre he surpasseth the Angels The testimonie is drawn out of the hundreth and tenth Psalme which cannot be expounded of any other than of Christ For seeing it was vnlawfull for Kings to meddle with the Priesthood as the leprosie of king Vzzias witnesseth and seeing it is manifest likewise that neither Dauid nor any of his successors in the kingdome were ordained Priests it thereupon follows that here is a newe kingdome and a new priesthood seeing one onely is appointed for both these offices Besides that the eternitie of the Priesthood agrees to none but to Christ Now in the very beginning of the Psalme he is placed at the right hand of God Which manner of speech is as much as if he had said that the second place was giuen him after the father For it is a similitude or metaphor by which he signifies that he is the fathers Lieutenant and his cheif Ambassadour to exercise his power so as the Father raignes and gouerns yet by his hand Now there is neuer a one among the angels which hath so excellent and high an office and therfore it followes that Christ is farre more excellent than they all Till I make thine enemies thy footestoole Because Christ is neuer without enemies which fight against his kingdome it seemes not altogether out of danger especially if we looke vpon those who endeauour with might and maine to ouerthrow it for as they haue great power and force so they want no subtiltie nor politique deuises but haue skill enough to put in exequution all their designes with no lesse then a furious madnesse And if on the other side we shall with the eies of flesn onely looke vpon the little flocke of Christ wee shall thinke euer and anon that his kingdome is readie to fall to the ground But this promise dispossesseth vs of all feare to wit when we heare that Christ shall neuer be plucked from his seate but shall raigne rather till he put all his enemies vnder his feete It is profitable therefore for vs to note these two things First that the kingdome of Christ as long as it is in this world shall neuer be in rest and quiet but shall haue many aduersaries which will molest and trouble it Secondly let the enemies plot and conspire what they can Though Christs kingdome be daily assaulted yet it shall neuer be vanquished yet they shall neuer attaine the end which they aime at because Christ who is set at the right hand of his father is not set there for a time but shall sit there till the end of the world Therefore let all those looke to be ouerthrowne and troden vnder his feete that wil not submit themselues as subiects vnder his Imperiall gouernment Now if it be demanded whether the kingdome of Christ shall end after he hath subdued and destroyed all his enemies I answer it is certaine that it shall be perpetuall but in such a manner as Saint Paul sets it out vnto vs in the 15. to the Corinth For we must vnderstand that God 1. Cor. 15 27.28 who now will be onely knowne in Christ shall then appeare vnto vs in himselfe Christ indeed shall still continue the head both of men and Angels but yet so that his honour shall be no way diminished thereby Now they that would be further resolued as touching this question let them haue recourse to that which I haue written vpon the foresaid place to the Corinthians Are they not all Vers 14 c. Now he speakes of the condition of Angels shewing what it is to the ende the comparison betweene them and Christ might be the better vnderstood True it is that in calling them spirits you may therein see a title of great excellencie For in this respect they are
the Greeke word which is in the future tence which we translate should be spoken or which were to be spoken requireth this exposition Now the sumine is that Moses did faithfully teach the people those things which God had giuen him in charge yet so as a certaine measure was limited beyond which it was not lawfull for him to passe God hath heretofore spoken vnto vs diuers waies and at sundrie times by the Prophets yet he deferred the cleere reuelation of the Gospel to the fulnesse of time Whose house we are Verse 6 The Apostle Paul in the 1. to the Romans after he had told them in his Preface that he was appointed the Apostle of the Gentiles addeth in the 6. verse that the Romans to whom he wrote were of the number of them and all to the ende he might obtaine authoritie with them Euen so now doth the author of this Epistle exhort the faithfull Iewes who had made profession of Christ to perseuere in the faith to the end they might haue place in the houshold of God He had said before that the house of God was vnder the rule of Christ and now he addes this admonition to very good purpose telling them that they shal haue a place in this house of God if so be they obey Christ But in regard they had before begunne to receiue the Gospel he ioynes this condition if they holdfast that confidence and that reioycing Hope the constancie of faith c. for I take this word hope for faith And truely hope is nothing els but the constancie of faith He puts assurance and reioycing the better to expresse the vertue of it Staggerers no true beleeuers And from hence we gather that those who faintly and staggeringly doe consent vnto the Gospel are nothing lesse then true beleeuers For faith cannot be without a quiet and peaceable minde Two effects of faith which brings forth a constant boldnes of reioycing For faith indeede hath alwais these two effects ioyned with it to wit boldnesse and reioycing as we haue said in the fift to the Romans and in the third to the Ephesians To which as all the doctrine of the Papists is contrarie so if they had none other false doctrine but this alone it would rather destroy the Church of God then build it vp For they not onely darken the truth by their inuentions but openly condemne this confidence whereof the Apostle speakes of presumption As if it were not lawfull for a man to hold that he is consecrated to be the temple of God And besides what assurednes of confidence and boldnes could wee haue thereof when men know not what to beleeue Now this infolden faith which they haue forged of their owne heads is nothing els but a license to wander and stray out of the right way Wee are therefore admonished out of this place alwaies to profit and to goe forward euen till death because our whole life is but a race 7 Wherefore as the holy Ghost saith Psal 95.8 chap. 4.7 to day if ye shall heare his voyce 8 Harden not your hearts as in the prouocation Numb 14.22 Exod. 17.2.7 according to the day of temptation in the wildernes 9 Where your fathers tempted me prooued me and saw my workes fourtie yeeres long 10 Wherefore I was grieued with that generation and said They erre euer in their heart neither haue they knowne my waies 11 Therefore I sware in my wrath if they shall enter into my rest 12 Take heede brethren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne HE still exhorts them to obey Christ in his word And to the end his exhortation might haue the more weight he confirmes it by the testimonie of Dauid For when hee was to touch them to the quicke it was needfull hee should presse them in the person of another least hee might offend them If he had plainly reproched the infidelitie of their fathers they would not so willingly haue heard him but in that he sets Dauid as it were to tell them of it the matter is so much the lesse odious Now his drift in few words is this that as God from the beginning would that his voice should bee obeyed and could not beare stubbornnes and obstinacie but did sharply punish it so also at this day if we proue not good schollers vnder him he will punish our obstinacie no lesse seuerely than hee did theirs Moreouer the words depend one vpon another till you come to the 12. verse To the end therefore the scope of the text may the better be vnderstood the words which begin at the seuenth verse to the twelfth the first of them being excepted must be enclosed with a parenthesis But let vs now come to the handling of euery point in order As saith the holy Ghost Vers 7 This serues to moue their attention more than if hee had alleaged Dauids name And it is good and profitable also to accustome our selues to such manner of speaking to the end we may be put in mind that the words which are cited out of the bookes of the Prophets are not of men but of God Now because this sentence To day if ye will heare his voyce is a part of the verse that went before some haue not translated it amisse Would to God you would this day heare his voyce It is certaine that Dauid hauing called the Iewes the people of God and the sheepe of his pasture doth from thence foorthwith inferre that it is good reason they should heare the voyce of God For speaking there to them whom hee had called to sing the praises of God and to celebrate his goodnes he by and by admonisheth them that obedience is the principall seruice that he requireth and that he preferres it farre before all sacrifices The first point is then that they should obey the word of God Harden not your hearts Verse 8 By these words is shewed that our rebellion against God proceeds from none other roote than from a voluntary wickednes None can soften the hardnes of our harts but God only to wit when we shut the gate against his grace True it is that we haue already hearts of stone and euery one of vs hath brought this hardnes with vs from our mothers wombe neither is there any but God onely who can soften and correct them Notwithstanding whereas wee repell the voyce of God we doe it with a witting and willing obstinacie and not by any other instigation and whether this be a truth or no let euery mans conscience testifie Wherefore the holy Ghost doth iustly reproue al vnbeleeuers for opposing themselues against God and for that they themselues are masters and authors of their owne obstinacie least they should lay the fault vpon some bodie els
but I say it is because we rest in it there being none other stay whereupon wee can stand And this epithite sure agreeth thereunto very well For we shall be sure and out of danger of falling if so be wee be built vpon faith The summe then is that it behoueth that the faith whereof wee haue but the beginning doe still goe on forward firmely and constantly vnto the end So long as it is said c. Verse 15 He signifies that the occasion to profit neuer failes as long as we liue because God calles vs euery day For although faith answeres to the preaching of the word so euen as the vse of preaching is continuall all the course of our life there must bee also continuall goings forward and increases in faith These words so long as it is said doe import as much as if hee should haue said Seeing it is so that God ceaseth not to speak it shall not be enough once to haue receiued the Gospell with a cheerefull readines if we yeeld not our selues obedient perseuering in the same teachablenes day by day euen vnto the end For some when they heard c. Dauid speakes so of the Fathers as if all those which were of that time had been vnbeleeuers Yet no doubt but there were some mingled among the wicked that had the feare of God The Apostle doth recount the same but yet it is with a little asswaging of that which was spoken somewhat sharply by Dauid to the end we might know that the word is propounded generally to all that all might obey with one consent and that incredulitie is iustly to be condemned in all people when the bodie is rent and shiuered by the reuolt of the greater part Moreouer whereas hee saith that some prouoked him to wrath although the number of them were farre greater than of the others hee doth it not onely least the word should be too gaulling but also to the end he might encourage the Iewes to follow those who beleeued As if he should say As God on the one side forbids you to follow the incredulitie of your fathers so yet on the other side he proposeth the example of them that were godly that their faith might be for you to follow Thus he mitigates his speech which otherwise might haue seemed somewhat too hard if hee should haue commaunded them wholy to turne from the way of their fathers To come out of Egypt by Moses signifies by the hand and vnder the conduct of Moses because he was the minister of their deliuerance Now this is a close comparison betweene the benefit of God conferred vnto them by Moses and of the participation of Christ whereof hee spake before But with whom was he displeased fourtie yeeres Ver. 17 His meaning is that God is neuer angrie with his people but vpon iust causes as S. Paul sheweth in the tenth chapter of the first Epistle to the Corint God is neuer angrie without iust cause 5.6 So then looke how many chastisements we reade of to bee come from God vpon the ancient people so many hainous transgressions shall we finde whereby they prouoked the vengeance of God to come vpon them Alwaies bearing this in minde that infidelitie was the chiefe and capitall sinne of all others For howsoeuer he puts it in the last place Vers 19 yet his meaning is that it was the first cause of the curse And to say the truth after they once fell to infidelitie they neuer ceased to adde sinne vnto sinne and from one offence to fall into another so drawing still down vpon themselues new scourges from God Those then who by their distrust had reiected the possession of the land which had bin offered them followed their owne obstinacie now in coueting now in murmuring now in whoring now in prophaning and polluting themselues with superstitions euen till their frowardnesse was fully made manifest This vnbeleefe then which they shewed from the beginning hindred them to receiue enioy the benefit of God because the contempt of the word did alwaies prouoke thē to sinne And as by their incredulitie they first deserued that God should depriue them of that rest which he had promised them so also all the sinnes they committed afterward proceeded from the same roote Obiection But here a question may be asked to wit whether Moses and Aaron and such as they were are comprehended within this number Answere I answer that the Apostle rather speakes of the whole bodie in generall than of euery member in particular It is certaine that there were many of the faithfull who either were not inwrapped in the common impietie or if they were yet they did by by repent them of it As for Moses his faith was only shaken once and that but for a moment Likewise there is in the words of the Apostle the figure called Synecdoche which is when a part is taken for the whole or the whole for a part which figure the scripture often vseth as often as there is question of a multitude or of the bodie of a people CHAP. IV. 1 Let vs feare therefore or then least at any time by forsaking the promise of entring into his rest any of you should seeme to be depriued 2 For vnto vs was the Gospel preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it LEt vs feare then Verse 1 He concludes that it behooues the Iews to whom he writes to feare The care of a good pastor least they be depriued of the blessing which is offered them And againe he saith least any of you signifying that his affection is to bring them all to God not one of them accepted for such is the care of a good Pastor that whilest he studieth for the good of the whole flocke he is likewise watchfull ouer euery particular sheepe that not any one of them through his default doe perish Yea euerie one of vs ought to haue the same care ouer one another and to feare for other mens sakes as well as for our owne Now this feare which is here recommended vnto vs Feare ought not to take away the assurance of faith is not to take away from vs the assurance of faith but it is to quicken vs to such great care that by our negligence we should not become drousie We must feare then not to bring vs to wauering or distrust as if we were vncertaine of a good euent but least the grace of God which is offered vs become vnprofitable vnto vs. Now when he saith that by forsaking the promise we should seeme to be depriued he signifies that none are depriued of it but they who putting grace away from them haue first renounced the same For it is so farre off that God should repent him of his well doing that on the contrarie he neuer ceaseth to inlarge his gifts continually if so be there be not a contempt
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
Notwithstanding it cannot bee gathered from hence that on the contrarie the libertie to frame our hearts to the obedience of God is in our power For it will alwaies necessarily come to passe vnto men to harden their owne hearts till such time as another heart be giuen them from heauen For as we are by nature enclined to malice so we will neuer cease to resist God till such time as we be tamed and brought vnder by his hand As in the prouocation It was needfull for two causes that the disobedience of their fathers should be remembred vnto them For as they were fondly puffed vp with the dignitie of their race so often times they followed their fathers vices in stead of vertues and tooke their example for a sufficient excuse Moreouer hearing that their fathers had bin so disobedient to God they might the better know hereby that this admonition was not superfluous Now because these two reasons had place at that time when the Apostle liued he doth therefore willingly fit that to the present occasion which had been long agoe spoken by Dauid to the end they also to whom hee addresseth his speech might not bee giuen too much to the following of their fathers steps From hence we may gather a generall doctrine to wit how farre we ought to follow our fathers that is to say euen so farre foorth as their authoritie doth not turne vs from the onely one God For if euer any fathers were worthie of honour the Iewes doubtlesse obtained the first place among others How farre the example of our forefathers is to be followed And yet notwithstanding Dauid giueth expresse charge to their children to take heede how they grew like them And for mine owne part I make no doubt but he hath regard here to that which is written in the 17. of Exodus For Dauid doth here vse two words which Moses shewes were giuen to the place because of that which happened to wit Meriba which signifies contention or strife and Massah which signifies tentation for they tempred God saying that he was not in the middest of them because they lacked water Exod. 17.7 and also strife because they contended with Moses Now although they had shewed many examples of their incredulitie Dauid notwithstanding chuseth this principally because it was the most memorable among many others as also because that according to the order of time it followed all the rest of the temptations at leastwise for the greater part as wee may see by the fourth booke of Moses called Numbers where there is a continual succession of many temptations from the 11. chapter to the 20. Now this is written in the twentieth which circumstances make the offence much more hainous For what ingratitude is it that hauing had experience of the power of God they should yet continue to contend and striue so malapertly with him and should giue no credit to him at all He hath then put one kinde for all This word to tempt is taken in the ill part as we vse to say to distrust with despite For although God had many times succoured them notwithstanding forgetting all he had done for them they asked in scorne where his vertue and power was become And proued me Verse 9 and saw my workes This member must be thus resolued notwithstanding that they had prooued me and seene my workes For he aggrauates the crime of their wickednesse because they had profited no better though they had been taught by so many experiences For it was a marucilous beastlines that they made none account of Gods power which was so sure and approoued That which followeth of fourtie yeeres is ioyned in the Psalme with that which is said by consequence For we know that the Apostles in alleaging the Scriptures had regard rather to the substance than to be curious about words And God himselfe also when hee complaines that this people vexed him by the space of fourtie yeeres it was because so many benefits as hee had bestowed vpon them had not been auailable to bring them vnder For although God shewed himselfe good euery day euen to those which were vnworthie of it yet they would not cease to rise vp in rebellion against him From thence proceeded the continuall wrath of God as if he should say they haue not prouoked me once or twice but haue continued their naughtinesse fourtie yeares long Generation signifieth an age or the men of an age And said they erre alwaies c. Ver. 10 It is the sentence of God by which he pronounceth that they were of a reprobate minde and he addes the reason to wit because they knewe not his waies In a word he holds them for a desperate people because they had lost both vnderstanding heart and he here takes to him the person of a man who hauing a long space made triall of his seruants findes them at the last to be no better than obstinately rebellious For he saith they erre alwaies because he saw no hope at all of amendment Therefore I sware in my wrath Verse 11 This is the punishment of their folly and rage to wit to be depriued of their promised rest Moreouer the Lord calls that land his rest in the which they should haue rested For they had beene straungers and pilgrimes in the land of Egypt they wandred through the desert but the land of Canaan should haue beene their perpetuall inheritance according to the promise And God calles it his rest in respect of the promise because we neuer finde a firme and stable rest till we come where we are gathered by the hand of God Now the right of the sure possession was grounded vpon this that God had said to Abraham I will giue this land to thy seed Gen. 12.7 In that God sweareth the heinousnesse of their sinne is so much the more aggrauated with the greater vehemencie For it is a signe that the wrath of God is the more inflamed They shall neuer enter this is a kind of oath in which somewhat must be supplied as an Imprecation or some such like thing when men speake but when God himselfe speaketh it is as much as if he should say let me not be taken to be true of my word or let me not hence forth be beleeued if it be not so Notwithstanding these manners of speaking wherein somewhat is wanting admonisheth vs to feare and tremble least we presume lightly to sweare as commonly men are wont vpon euery trifling occasion euen with horrible execrations But as touching the present text we are not to thinke that they were then first of all cast out from entring into the land when they tempted him in Riphidim They were excluded long before that is from the time that the spies brought them ill tidings whereby they withdrew their affections from passing ouer into that land God therefore doth not say here that this tentation was the first cause for the which they were put by from enioying of Canaan but it
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
vpon God they turned towards the Sanctuarie and it is a manner of speech common in the Scripture to say they presented themselues before the face of the Lord when they appeared in the Temple This is the blood of the Testament Vers 20 If it be the blood of the Testament the Testament then is not established and ratified without blood neither is blood sufficient for purgation without the Testament wherefore it is necessarily required that both of them be ioyned together And wee see also that the figure and outward signe was not giuen till the law was expounded For what Sacrament were it The word and the Sacrament must goe together if the word did not go before therfore the signe is but as a thing hanging and depending vpon the word And we must note withall that this word is not a mumbling of it like a charme vsed in some magicall arre but that which is distinctly pronounced with a lowd voyce and it must also be spoken to the people all which the words of the couenant which was appointed vnto you doe shew Therefore they abuse the Sacraments nay they wickedly corrupt them Exposition of the vvord the life and soule of the Sacrament when as there is no exposition of the commandement added which exposition is as you would say the life and soule of the Sacrament The Papists then who separate the vnderstanding of the things signified from the signes doe retaine the dead elements onely without any efficacie This place admonisheth vs that all the promises of God are then profitable vnto vs when they are established and confirmed by the blood of Christ For when S. Paul witnesseth 2. Cor. 1.2 that all the promises of God are Yea and Amen in Christ The promises profit vs nothing vnlesse faith see them written in our hearts with the blood of Christ it is then performed when his blood is ingrauen in our hearts as a seale or rather when we not only heare God speake but doe also therewithall see Christ presenting himselfe for a pledge of those things which the worde vttereth If so bee this thought possesse vs to wit that all that which wee reade is not only written with inck but with the blood of the Sonne of God and that when the Gospell is preached this blood distilleth with the voyce surely wee shall be so much the more attentiue and shall receiue the word with much greater reuerence than euer wee did before The sprinkling whereof Moses makes mention was once a figure of this Although there bee more to be vnderstood in these words than Moses expresseth For ye heare him not say that the booke was sprinkled but the people neither makes he any mention at all of goates or of wooll died in purple nor of hysope Now as touching the booke although it cannot bee plainly prooued that it was sprinkled yet there is some probable coniecture of it whereby wee may gather that it is so because it is said that Moses tooke the booke before all the people and read it in their hearing after the sacrifice was ended Exod. 24.5.6.7 to the end the people might enter into an obligation vnto God answering to the solemne couenant pronounced by the mouth of Moses As touching the rest it seemes to me the Apostle hath intermingled diuers purgations of which wee may giue the same reason And surely no inconuenience is in it seeing he handles a generall point touching the purgation of the olde Testament which was made by blood Now whereas they made a sprinkle of hysope and of purple wooll we neede not doubt but they represented the mysticall sprinkling which is made by the holy Spirit The vertue of Hysope We know that Hysope hath a singular vertue to purge and to digest superfluous humours so Christ vseth his spirit as a water-sprinkle to sprinkle vs with his blood when as hee giueth a liuely feeling of repentance when he consumes the peruerse affections of our flesh and when he dieth vs with the rich and noble colour of his righteousnes For we must not imagine that God ordained these things for nothing Dauid also in the 51. Psalme alludes to this when hee saith Purge me O Lord with hysope and I shall be cleane Those who will be sober in searching out the meaning of these things will content themselues with that which we haue touched vpon this place and will spare their labour to goe search out higher speculations And almost all things vnder the law Vers 22 c. When he saith almost it seemes his meaning is to shew that there are some other things which are purged after another manner And indeed they often vsed washings with water both to clense themselues withall as also other impure things Notwithstanding euen this water had no vertue to clense but as they had it from the sacrifices so as the Apostle saith true when for a conclusion he sets downe that without shedding of blood there was no remission Wherefore impuritie was imputed vntill such time as it was clensed by sacrifice And as out of Christ there is neither puritie nor saluatiō so without blood nothing could be pure nor healthfull for Christ must neuer be separated from the sacrifice of his death But the Apostles meaning was simply to say that this signe was added alwaies in a manner And if it fell out that the purgation were not sometimes so made yet notwithstanding it depended vpon the blood seeing all the ceremonies did as you would say borrow their vertue from this generall purgation Neither are we to imagine that euery particular man among the people was sprinkled for if it had bin so how could so little a portion of blood haue satisfied so great a multitude notwithstanding the purgation came to all So then this word almost is as much as if it had been said The vse of this ceremonie was very frequent so as it was very seldome left out in ordinarie purgations For whereas Chrysostome thinkes that by this word is signified an improprietie because all was there in figures onely it is nothing neere the Apostles meaning There is no remission By this meanes men were shut out from before the face of God for in as much as hee is iustly angrie with them all they could not promise themselues to finde any fauour with him till he were appeased There is but one meanes to procure reconciliation which is the blood of Christ Now there was but one meane whereby to appease him to wit by the satisfaction which was made by blood Wherefore we must looke for no pardon of sins if we bring not blood Which wee then doe when by faith we haue our recourse to the death of Christ It was then necessarie c. To the end none should obiect Vers 23 that the blood by which the old Testament was cōsecrated was not the blood of the Testator the Apostle preuents it and saith that wee are not to marueile if this Tabernacle then
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
of a roll Now there is no inconuenience if by this booke we vnderstand the law which prescribes the rule of holy life to all the children of God Although another exposition seemes more true and proper to wit that he confesseth himselfe to be of the number of those who yeild themselues obedient vnto God I graunt that the law commands all of vs to obey God But Dauid meanes that he is numbred among those who are called to obey God And after he protests that he obeyed this vocation when he saith I desired to doe thy will Which specially agrees vnto Christ For although all the faithfull do aspire to the righteousnesse of God yet there is none but Christ which may be said to be wholly addicted to doe the will of God And yet notwithstanding this place ought to kindle in vs a readinesse to obey For for this cause Christ is set before vs as the patterne of perfect obedience to the end that all which are his should inforce themselues to follow his steppes striuing who can be formost yea that they altogether with one consent may answer the calling of god as also in their whole life to giue approbation that these words Loe I come are truly fulfilled in them To the same purpose also is that to be referred which followeth It is written of me that I should doe thy will O God As it is said elsewhere that the end of our election is to be holy and without blame before him Eph. 1.4 He taketh away the first Vers 9 that he may establish the second Here you see why and to what purpose this place is alleadged to wit to the ende we might know that the full and perfect righteousnesse vnder the kingdome of Christ hath no neede of the sacrifices of the law For the will of God as touching the rule of perfection is established though they be taken away It followes then that since the sacrifice of Christ is come the sacrifices of beasts ought to cease seeing they haue nothing in cōmon with him For as we haue said Dauid in this place had no occasion to reiect the sacrifices for any fault comming from them seeing he bends not his speech against hypocrites neither reprooues he the superstitious abuse of Gods worshippe and seruice therein but denies that the vse of sacrifices should be required of a faithful man which was taught in holinesse testifying that such a one may perfectly obey God without them By which will we are sanctified Vers 10 Hauing applied the place of Dauid to his purpose hee now by occasion turnes some words to his profit rather to deck and beautifie the matter withall than precisely to follow the exposition of the said place Dauid protests not so much in his owne person as in the person of Christ that he is ready to doe the will of God This extends it selfe to all the members of Christ For the doctrine of S. Paul is generall where he saith This is the will of God euen your sanctification that euery one of you should abstaine from vncleannesse 1. Thess 4.3 But because the example of this obedience was in Christ farre more excellent than in any other principally by taking vpon him the forme of a seruant and then in presenting himselfe to the death of the crosse for this cause the Apostle saith that Christ hath satisfied the commandement of his father in offering himselfe a sacrifice and that we by this meanes haue beene sanctified When he saith by the offering of the bodie of Iesus Christ he alludes to that part of the Psalme A bodie hast thou ordained me at the least it is so in the Greeke And thus he signifies that Christ found sufficient matter in himselfe wherewith to appease his father Christ alone is sufficient to fulfill whatsoeuer God requires so as he needed no supplies from any other For if the Leuiticall priest had had a fitte bodie the sacrifices of beasts had beene superfluous But Christ alone sufficeth and of himselfe is sufficient to fulfill whatsoeuer God requireth 11 And euery Priest standeth daily ministring and oft times offereth one manner of offering which can neuer take away sinnes 12 But this man after he had offered one sacrifice for sins sitteth for euer at the right hand of God 13 And from hencefoorth carrieth Psal 110.2 1. Cor. 15.25 till his enemies be made his footestoole 14 For with one offring hath he consecrated for euer them that are sanctified 15 For the holy Ghost also beareth vs record for after that he had said before 16 This is the Testament that I will make vnto them after those daies saith the Lord I will put my lawes in their hearts Ier. 31.33 and in their mindes I will write them 17 And I will remember their sinnes and iniquities no more 18 Now where remission of these things is there is no more offring for sinne ANd euery Priest c. Vers 11 The conclusion of the whole disputation is that the custome of offring euery day is wholy disagreeing contrarie to the Priesthood of Christ And that for this cause since his comming both the office of the Leuiticall Priests as also the manner and custome of offring euery day is ended For the nature of things repugnant is such that when the one is established the other falls downe Hitherunto hee hath very sufficiently debated the question touching the establishing of the Priesthood of Christ it remaines then that the old Priesthood doe cease which agreeth not with Christs For all the faithfull haue a full and absolute consecration in his onely oblation Although we may expound the Greeke word He hath finished or perfected Vers 14 yet I had rather say He hath consecrated because the question is now touching the things which concerne the seruice of God When he saith those which are sanctified vnder this word he comprehends all the children of God and admonisheth vs therein that wee lose time to seeke the grace of our sanctification any where els But least men should make themselues beleeue that Christ is now idle in heauen he saith againe that he is set at the right hand of the Father Vers 12 By which manner of speech as we haue seene elsewhere is signified rule and power And therefore wee haue no neede to feare that hee will suffer the vertue of his death to decay or be quenched or that he will suffer it to lie idlely buried he I say who for this cause is liuing to the end he may fill heauen and earth with his vertue Moreouer hee admonisheth vs by the wordes of this Psalme how long this estate or condition must endure to wit till such time as Christ hath wholy subdued all his enemies Verse 13 Wherefore if our faith seeke Christ sitting at the right hand of God and content it selfe that he is set there we shal in the end enioy the fruite of this victorie wee shall I say triumph with our head being vnclothed of the
meanes brings them to faith because euen Abraham himselfe had nothing worthie of praise but that which proceeded from thence First he teacheth that faith was the cause that he so suddenly obeyed God when he was commanded to goe out of his countrie Secondly that by meanes of the same faith he continued constant in his vocation vnto the end Two trials of faith By these two testimonies was the faith of Abraham cleerely proued first by his readines to obey secondly by his constancie in perseuering Being called The ancient Latin Translator and Erasmus referre this to the name which should bee a very colde and sillie sense For mine owne part I had rather expound it of the oracle by which Abraham was called to goe out of his countrie for he banished himselfe out of the same in such sort that yet in the meane while he did nothing without the commandement of God And in very truth A principle of faith it is one of the principles of faith that wee mooue not so much a foote vnlesse Gods word goe before to shew vs the way nor vnlesse it giue vs light as a lanterne as Dauid saith Psal 119.105 Wherefore let vs learne to obserue this all our life long that wee take nothing in hand but accordingly as we are called thereunto of God To come to the place which he should afterward take for an inheritance With the commandement he had a promise that God would giue him the land for an inheritance he by and by embraced this promise and was no lesse ioyfull of it than if he had been put into present possession of it Behold a singular proofe of faith First Another triall of faith to forsake that we haue in hand as they say secondly to goe seeke things which are very farre off from vs and altogether vnknowne vnto vs. For when God commanded him to goe foorth he assigned him no certaine place where it was his pleasure hee should inhabite but left his minde perplexed and in suspence Come saith he to the place which I will shew thee Wherefore did he deferre to shew him the place but to the end his faith should be more and more exercised Gen. 12.1 Againe the loue of his owne countrie might not only haue slacked Abrahams readines but also wholy haue locked vp his heart from going out of his house His faith then was excellent seeing it brake through all difficulties and did thus flie to the place whither the Lord called it By faith he remained c. This is the second member Vers 9 to wit that hee being entred into the promised land could hardly finde entertainment therein as a stranger Where was this inheritance which he hoped for Truly he might forthwith haue thought that God had deceiued him and might haue had a greater occasion than the former to nourish this thought which the Apostle omitteth to wit because by and by after famine did driue him thence so as hee was twice constrained to flee into the land of Gerar. But the Apostle contents himself to commēd his perseuerance in one word in saying that he was as a stranger in the land of promise For the condition of a stranger was contrarie to the promise When Abraham then constantly sustained this tentation it was an excellent vertue in him but yet such as proceeded from no other cause than faith With Isaak and Iacob His meaning is not that they dwelled together in the same tents or in one time but he makes Abraham a companion with his sonne and his sonnes sonne because they were trauellers in the heritage which was promised to them and yet fainted not although God made them waite a long time For by how much the more their hope was deferred by so much the more their tentations increased if they had not manfully repulsed all the doubts and assaults by the buckler of faith For he looked for a citie Verse 10 c. He giues a reason wherefore he attributes their perseuerance vnto faith to wit because they looked vnto heauen and this was to see those things which yet were not to be seene For although it was to their great commendation that they had alreadie entertained the assurance of the promise into their hearts which God had made vnto them of enioying the land so as after some good space of time the thing should be accomplished and giuen them indeede yet in that they did not wholy stay themselues in the hope of that onely but pearced euen vnto heauen it selfe in this they did shew yet a more cleere and euident marke of their faith He calles heauen a citie that hath a foundation because it shall endure for euer whereas there is nothing in this world that is not earthly and transitorie But this manner of speech may seeme absurd when he makes God to bee the creator of heauen as if hee had not created the earth also I answer that because in earthly buildings besides the matter there is also the hand and mens industries therefore the workmanship of God is not opposed to them in this place amisse For whatsoeuer is built of men tastes of the instabilitie of those that made it as on the contrarie the perpetuitie of the heauenly life agrees to the nature of him who is the builder of it to wit God Furthermore to the end that we neuer waxe wearie in following God the Apostle teacheth that all encombrances are lightned by waiting for this heauenly life By faith Sara also c. Vers 11 To the end women may know and vnderstand that this doctrine is no lesse common vnto them than vnto men he brings in the example of Sara Sara VVomen haue interest in the matter of eternall life as well as men the whom he notes out before all others because shee is the mother of all the faithfull But it is wonderfull that her faith is commēded seeing shee is manifestly conuicted of infidelitie for shee laughed at the word of the Angel Obiection as if it had beene a fable Gen. 18.12 Her laughing was not by way of admiration for if it had shee should not haue beene so sharpely reprooued of the Angel It must bee confessed Answers that her faith was mingled with infidelitie Faith commēded though it were mingled with distrust but because shee corrected her distrust after shee was admonished shee is notwithstanding that allowed of God and her faith commended Whereas then at the first shee reiected this message of the Angel as a thing incredible yet as soone as shee vnderstood that it proceeded from the mouth of God shee receiued it in obedience And from hence we gather a very profitable doctrine that howsoeuer our faith doe somewhat wauer and halt yet it ceaseth not for all that to be approoued of God Distrust must not be nourished prouided that we let not loose the raines to distrust Now the summe is that the miracle which God did when Isaack was begotten was the fruite of the faith of
of Iericho fell downe after they were compassed about seuen daies Iosh 6.20 Iosh 6.23 2.1 31 By faith the harlot Rahab perished not with them which obeyed not when she had receiued the spies peaceably BY faith he ordained c. Vers 28 This also ought to serue much for the recommendation of faith vnto the Iewes because they hold this sacrifice of the Passeouer for the most excellent of al others and haue it in greatest reuerence Now euen this so excellent a sacrifice he saith was celebrated by faith not so much because this Lambe was a figure of Christ as in regard that when hee sprinkled the two doore posts with the blood the fruit thereof did not yet appeare Wherefore seeing the truth was hidden from him it was needfull that he should waite for it by faith And yet which more is it might seeme a plain mockerie that Moses should oppose a few drops of blood as a remedie against the vengeance of God but he contenting himselfe with the onely word of God doubted not but the people should be deliuered from the plague which was neere at hand to ceaze vpon the Egyptians It is not without cause therefore you see that the Apostle commends his faith in this behalfe Those who expound that the Passeouer was celebrated by faith because Moses looked vnto Christ doe say very true but the Apostle makes mention simply of faith here because it rested in the word of God alone when as yet the fruite appeared not Away with curious speculations therefore for wee haue nothing to doe with them in this place Where he saith that Moses onely ordained the Passeouer the reason is because God ordained it by his hand By faith they passed through the red sea c. Vers 29 It is very certain that there were many vnbeleeuers amōg this so great a multitude but the Lord granted this to the faith of a few that the whole flocke did thus passe through the red sea drie shod we might know that the spies came secretly into the citie of Iericho and that in the same they were hid in the house of an harlot Although it is certaine that this is referred to her life past because her faith giues testimonie of her repentance 32 And what shall I more say Iudg. 6.11 ◠6 13.24 11.1 12.7 for the time would be too short for me to tell of Gedeon of Barac and of Sampson and of Iephte also of Dauid and Samuel and of the Prophets 33 Which through faith subdued kingdomes wrought righteousnes obtained the promises stopped the mouthes of lions 34 Quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the aliants 35 The women receiued their dead raised to life other also were racked and would not be deliuered that they might receiue a better resurrection ANd what shall I say more Vers 32 Fearing least if hee should stand to reckon vp euery particular example he might thereby restraine the praises of faith but to a very few hee breaks off and saith I should neuer make an end if I should recite all of them one by one seeing those few which hee hath alreadie mentioned may bee extended to the whole Church of God And first he notes the time which was betweene Ioshuah and Dauid during the which God raised vp Iudges to gouerne his people which were these foure whereof he makes mention to wit Gedeon Barac Sampson and Iephte Gedeon As concerning Gedeon was it not a thing ridiculous in the eyes of flesh and blood that he should goe to assaile an infinite armie of enemies with three hundred men onely and what was the breaking of the pitchers in their hands Surely a very fond thing fit in all reason to serue to fray little children onely In like manner the forces that Barac had Barac were farre inferiour to the strength of his enemies and besides he was onely gouerned by the counsell of a sillie weake woman Sampson Sampson being but a countrie man and exercised in no other weapons than with tillage and husbandrie what was such a one able to doe think you against so proud conquerours that hee should bring all the people into subiection vnto him by his power And as for Iephte Iephte who would not euen at the first haue condemned his enterprise of rashnes seeing he promised to maintaine a people where their state was in a manner remedilesse But because all these personages followed the calling and leading of God and rested themselues vpon his promise executing the charge that was enioyned them they all doe receiue their due commendation by the testimonie of the holy Ghost So then whatsoeuer they did which deserued praise Imperfections are in the best that the Apostle attributes to faith although there was not one of them whose faith wauered not Gedeon was too too backward to take armes and durst not commit himselfe vnto God but with great difficulties Barac was so timerous and fearefull euen from the beginning that hee was inforced to do his dutie by Debora and that not without some disgrace vnto him Sampson ouercome by the flatteries of his concubine did vndiscreetly betray both his owne and the peoples safetie Iephte being too rash in vowing his foolish vow and being too obstinate in the performance of it dishonoured and disgraced his excellent victorie which hee obtained by the cruell death of his daughter Thus we shall alwaies finde something in the Saints worthie of reprehension The faith of the Saints acceptable vnto God albeit it was mingled with many imperfections and yet notwithstanding the imperfections of their faith it doth not therefore cease for all that to be approoued of God Wherefore we are not to be discouraged by reason of the vices wherewithall wee are incumbred neither yet thereby to become secure and carelesse prouided that we by faith do hold on our course in following our vocation And of Dauid Dauid Vnder Dauids name hee comprehends all the faithfull Kings with whom also he ioynes Samuel and the Prophets Samuel In which words his meaning is to shew that the kingdome of Iudah was established by faith and by the same faith endured vnto the end The many victories which Dauid had ouer his enemies were all vnable to ouercome aduersities vnlesse faith doe sustaine vphold vs. And hereof we gather that all those that haue a true confidence in God are furnished with such a power as is sufficient for them to resist and stand steadfast by what meanes soeuer Satan shall assayle them and especially that we shall neuer want patience to indure afflictions Those that are indued with a sauing faith shall neuer be destituted of patience if so bee we haue faith as also on the contrarie it is a sure marke that we are ouercome of infidelitie when we faint and quaile in the time of persecutions
of the crosse For the nature of faith is the same at this day that it was long agoe in the holy fathers of whom the Apostle maketh mention in this place Wherefore if we follow the example of their faith we shall not fall so fowlie as we doe by our slouthfulnesse As touching the word racked I haue therein followed the translation of Erasmus although others do expound it DismeÌ„bred but in mine opinion the sense is more simple to wit that they were racked as one would stretch a skinne vpon a drumme 36 And others haue beene tried by mockings and scourgings yea moreouer by bonds and imprisonment 37 They were stoned they were hewen or savved asunder they were tempted they were slaine with the sword they wandred vp and downe in sheepes skinnes and in goates skinnes beeing destitute afflicted and tormented 38 Whom the world was not worthie of they wandred in wildernesses and mountaines and dennes and caues of the earth 39 And these all through faith obtained good report and receiued not the promise 40 God prouiding a better thing for vs that they without vs should not be made perfect VVHereas he saith they were tempted Vers 36 it seemeth superfluous and I make no doubt but because there is great affinitie in the Greeke tongue betweene these two words cut asunder and Tempted that some tooke occasion thereby being not well exercised in the language to adde the second in the margine and so by succession of time it hath since crept into the text as also Erasmus deemeth Vers 37 By the skins of sheepe and goates I thinke he rather meaneth the base and course garments of the faithfull wherewith they were clad when they fled into the deserts than the tents which were made of skinnes Now although some say that Ieremiah was stoned Isaiah sawed asunder and that the holy historie telleth how Elias and Elizeus and other Prophets wandred into mountaines and caues yet notwithstanding I doubt not but he toucheth those cruell and horrible persecutions which Antiochus inflicted vpon the people of God and those which befell them soone after And would not be deliuered He speaketh very properly Verse 35 For they must haue denied God to redeeme a little prolonging of this life Now this had beene too wofull a redemption And therefore to liue perpetually in heauen they renounced this worldly life which otherwise they must haue bought at so deere a rate as thereby to renounce God as we haue said and to forsake their vocation But we heare what Christ saith if we will saue our liues in this world we shall loose them for euer in the world to come Matth. 10.39 Wherefore Death is to be chosen rather then life if vve cannot inioy it but with the forsaking of God if so be that a true loue of the resurrection to come doe possesse our hearts it wil easily bring vs to the contemning of death And to say truth wherefore should we otherwise liue vnlesse we liue to God and whensoeuer it shall not be permitted vs to liue vnto him we ought to suffer death willingly or at the least without griefe of minde Furâ—â—ermore by this sentence the Apostle confirmes that which he said to wit that the Saints ouercame all sorts of torments by faith For if their hearts had not bin sustained by the hope of the blessed resurrection they should by and by haue fallen and quailed Moreouer we ought to gather a very profitable exhortation from hence whereby we may fortifie our faith against the time of aduersitie For we ought not to refuse that the Lord should make vs companions testimonie of Gods kindnesse towards vs that howsoeuer he hath shewed himselfe liberall to his children from the beginning of the world yet he did so measure out and limit his grace that he prouided for the saluation of the whole bodie What can any amongest vs desire more when we may say euery one in particular God hath had as much care of me now as he had in bestowing of his benefits vpon Abraham Moses Dauid yea vpon all the Patriarks Prophets and faithfull Kings euen of me I say to the end I might be vnited with them into the bodie of Christ Let vs know then that wee are more than vnthankfull towards God if he find lesse faith in vs vnder the kingdom of Christ than the Fathers shewed themselues to haue vnder the law and that by so many singular examples of patience Where he saith they receiued not the promise it ought to bee vnderstood of the shutting vp and last conclusion of the promises which are published to vs in Christ Of which we haue said somewhat before CHAP. XII 1 Wherefore let vs also seeing we are compassed with so great a cloude of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs 2 Looking vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God 3 Wherfore consider him that endured such speaking against of sinners least you should be wearied and faint in your mindes THis is the conclusion and shutting vp of the former Chapter Vers 1 wherin he sheweth to what end he hath made rehearsall of this Catalogue of the holy seruants of God whose faith was so excellent vnder the Law to wit to the end that euery one might dispose himselfe to follow their steps Now he calleth a great multitude a clowde by a borrowed speech for a multitude is the opposite to few Truly although they had been but a small number yet ought we to be stirred vp by their example much more when there is so great a cloude of them Herewithall he saith that wee are compassed about with this thicknes or multitude so that whithersoeuer we turne our eyes wee still meete with many examples of saith As touching this word witnesses I take it not so generally as if he called them Martyrs of God but I rather referre it to the present matter as if he should haue said that faith is sufficiently approoued by their witnes so as there needes no more doubtings thereof now For the vertues of the Saints are as so many witnesses to confirme our faith to the end wee hauing them for our leaders and companions might goe vnto God the more cheerefully and couragiously Let vs cast away euery thing that presseth downe Because he vseth a similitude taken from running in a race he would also that wee should discharge our selues of all impediments For nothing is more contrarie vnto him that would make haste than to be loden and pressed downe with burthens Now there are diuers burthens which doe hinder vs Burthens slacking our spirituall race and slaken our spirituall course as first the loue of this life the pleasures of this world the lusts of the flesh the
are afflicted by chance As if a rebellious childe forsaking his fathers house should get himselfe a great way off and there become a vagabond and should there feele the smart of hunger and colde or other pouerties this indeede were a worthie punishment which hee well deserued for his follie that so he might learne to his costs what it is to disobey a good father and yet notwithstanding he would not for all this acknowledge that this were a fatherly correction So the vnbeleeuers although they are as you would say giuen ouer and banished from God from his house yet they perceiue not that it is the hand of God that toucheth them Let vs remember then that we cannot otherwise feele the loue of God towards vs in the middest of his rods and chastisements vnlesse wee be well perswaded that they are so many fatherly corrections and scourges by which God chastiseth vs for our sinnes But there can nothing of all this come into the mindes of the reprobates The reason vvhy the â—ked receiue benefit by â—flictions because they are of fugitiue spirits that is to say they care for nothing but that they may haue alwaies their swindge and might neuer be drawne into Gods presence to appeare before him adde yet hereunto that iudgement must begin at the house of God 1. Pet. 4.17 Wherefore howsoeuer God doe indifferently punish as well the strangers as his owne household yet neuerthelesse he so openeth his armes wide vnto these latter that in the meane while he sheweth by euident tokens that he hath a particular care ouer them But the true solution indeede is this that whosoeuer he be that knoweth and is perswaded that hee is chaâ—â—sed of him ought by and by to ascend vp into this imagination Surely this comes to passe because I am loued of God Afflictions cannot hurt vs because God staÌ„ds betvveene vs and them For whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which he inflicteth vpon them here they haue therein a certaine pledge and seale of his loue For if he loued them not he would not bee thus carefull for their saluation And therefore the Apostle concludes that God offereth himselfe as a father to all those that endure correction For they that kick and wince as restie iades are wont to doe or that take the bridle betweene their teeth and obstinately resist are not of this number Hovv vve may knovv vvhen afflictions are tokens of Gods loue towards vs. Wherefore this is the in a word which he teacheth that corrections doe then prooue tokens of Gods fatherly loue towards vs when wee in all obedience doe meekly submit our selues vnto them For what child is it whom the father chastiseth not He takes an argument Vers 7 whereby hee concludes from the custome of the creation of soules of any helpe of man and on the other side doth miraculously reforme and renue them by the secret vertue of his spirit for this cause he is specially called the father of Spirits When he saith and we gaue them reuerence hee toucheth the affection which is naturally imprinted in vs to wit that we giue our fathers reuerence euen then when they deale roughly and seuerely with vs. When he saith Shall we not much more be in subiection to the Father of Spirits he signifies it is good reason that wee should suffer God to inioy that rule and power of gouernment which he ought to exercise ouer vs as also that right of a father to which we ought to subiect our selues When he saith Nothing more hurtfull than disobedience to God that we might liue he toucheth the cause or the end Now wee are admonished by this clause that there is nothing more pernicious or hurtfull vnto vs than when we refuse to be gouerned vnder the obedience of God For they verily for a few daies Vers 10 c. This is the second amplification as I haue said to wit that chastisements are appointed and ordained to tame and mortifie the flesh that we might be renued according to the image of the heauenly life Whence it appeares that the fruit of them are perpetuall and that we are not to looke so much for the same at the hands of men because their discipline and correction is but a part of the politicall order which properly belongeth to this life present Now from hence it followes that the chastisement or corrections of God doe bring much more profit and benefit with them to wit euen so much more as the spirituall holinesse of God is more excellent than bodily commodities If it be obiected that it is the dutie of fathers to instruct their children in the worshippe and feare of God and therefore it may seeme their corrections ought not to be restrained to so little a while I answer this is very true but the Apostle speakes here of that houshold gouernment which we are accustomed to call outward policie For although it belongs to the Magistrates office to maintaine religion yet notwithstanding we may say that their office is contained within the limits of this life present because otherwise the ciuill and earthly gouernment could not bee distinguished from the spirituall kingdome of Christ Moreouer whereas hee saith that Gods corrections are profitable to obtaine sanctification this ought not so to bee taken as if they sanctified vs properly but that they are as helpes and meanes to prepare vs because the Lord thereby exerciseth vs for the taming and subduing of our flesh Now no chastisement for the present c. He addes this Vers 11 to the ende we should not measure the chastisements of God by our present feeling For he sheweth that we are like vnto children which hate and flie the rodde as much as in them is because they are not of discretion to iudge howe profitable it is for them This admonition then is to shew that chastisements shall not be esteemed of vs as they ought if wee iudge of them by the present feeling of the flesh and that we are therefore to bend our sight to the end thereof for thereby shall wee apprehend this gratious and desireable fruite of righteousnesse He calles this fruit quiet because we tremble whilst aduersitie is vpon vs and are in vnquietnes For we are tempted with impatience which is alwaies full of clamorous and foolish rumblings but after the storme is ouer we discerne by the spirit of discretion what profit and commoditie that hath brought vs which before seemed bitter and tedious vnto vs. 12 Wherefore lift vp your hands which hang downe and your weake knees 13 And make straight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 14 Follow peace with all men and holines Rom. 12.18 without which no man shall see the Lord. 15 Take heed that no man fall away from the grace of
law as also he followes his other argument which he took from the lesse to the greater when he saith that God or Moses spake then on earth and that now the same God or Christ speakes now frō heauen Although I had rather referre both the one and the other to God Now he saith that God spake on earth because he spake more low and after a manner lesse authenticall Let vs alwaies remember that the outward administration of the Law is here handled the which if wee compare with the Gospell shall be found such as smelleth something of the earth because it doth not raise vp the minds of men aboue the heauens vnto a perfect wisedome For howsoeuer the law containes the same doctrine yet for as much as it was a schoolmaster onely perfection is alwaies taken from it Whose voyce then shooke the earth Vers 26 c. Seeing God did then shake the earth when he published the Law he proues that God speakes now much more diuinely and gloriously because the earth is not onely shaken but the heauen also For his proofe he alleageth the place of Haggai the which notwithstanding he recites not word for word but because the Prophet foretels that heauen and earth shall be shaken the Apostle takes these words vp to shew that the voyce of the Gospell not onely thundreth in earth but it also pearceth aboue the heauens No doubt but Agge there speakes of the kingdome of Christ For it by and by followes in the text I will moue all nations and the desire of all people shal come and I will fill this house with my glorie Now it is out of question that all people were not gathered into the same bodie till they were gathered vnder the leading of Christ neither is there any other desire wherewith wee can rest satisfied but in the same Iesus Christ Againe Salomons Temple did not surmount in glorie till the greatnes thereof was spread throughout the whole world Wee neede not doubt therefore but that the Prophet points out the time of Christ So then if from the beginning of Christ his kingdom it was necessarie that not onely the lower parts of the earth should be shaken but that his power should come euen to heauen it selfe truly the Apostle rightly gathers that the doctrine of the Gospell is more excellent and ought to bee heard with the greater euidence of all creatures And this word yet once more c. Vers 27 In the text of the Prophet it is word for word Yet a little while Now his meaning is that the calamitie of the people shall not endure long before the Lord wil send deliuerance But the Apostle stands not vpon the phrase only he inferres by the mouing of the heauens and the earth that the whole state of the world should be changed at Christ his comming For whatsoeuer is created is subiect to change but the kingdome of Christ is eternall wherefore it necessarily followes thereupon that al creatures ought to be reformed and made better From thence he comes to make an exhortation to wit that we apprehend this kingdom which cannot be shaken for the reason why the Lord remoues vs is to the end he might confirme vs truly and for euer in himselfe Notwithstanding I approoue rather of the reading of the old Latin translator which is thus Taking the kingdome we haue grace If wee reade it by an affirmation the sense will runne very well to wit that when we receiue the Gospell the spirit of Christ is giuen vs to the end wee may serue God with reuerence and feare If we reade it by way of exhortation to wit Let vs haue it will bee a more obscure and constrained manner of speech In a word I take it the Apostle meant to say that if so be we enter into the kingdom of Christ by faith we shall obtaine assured grace which will cause vs to serue God with fruite for euen as the kingdome of Christ is farre higher than the world so also is the gift of regeneration When he faith By which we may serue God so as wee may please him with reuerence and feare although he requires a readines and delight in the obedience which wee giue him yet he therewithall signifies that God approoues of no seruice which is their owne abode for the name of Christ And that he might the better prouoke those to whom he writes to the performance of this dutie he addes that some haue receiued Angels into their houses vnawares thinking they had beene but men I doubt not but this is to be vnderstood of Abraham and Lot For they beeing accustomed to entertaine strangers sometimes lodged Angels vnawares when yet they thought of no such matter thus their houses were greatly honoured And questionlesse the Lord also shewed euident signes how acceptable hospitalitie is vnto him when he so largely recompenced both Abraham and Lot VVhen we inuite the poore to our houses in them we giue entertainment to Christ Obiection If any obiect that this fell not out often Answere the answer is easie Angels are not onely receiued but euen Christ himselfe is entertained of vs when we receiue the poore home to our houses in his name There is an allusion and an artificiall manner of speech in the Greeke words which haue an excellent grace which cannot be expressed in the French Remember those that are in bonds Vers 3 c. There is nothing which mooueth vs more to mercie and compassion than when we put vpon our selues the person of those that are afflicted And therefore he saith that we ought to bee mindfull of the prisoners euen as if we were in their place That which immediately followeth in the other member is diuersly expounded to wit as you your selues also beeing of the bodie Some take it generally thus you also are subiect to the same aduersities and inconueniences which are incident to all mankinde And others restraine it thus as if you were in their person I like neither the one nor the other For I referre it to the whole bodie of the Church and so the sense will bee seeing you are members of the same bodie you ought to bee mooued with the afflictions of one and other to the ende there may be no separation betweene you Marriage is honourable Vers 4 c. Some thinke this to be an exhortation to those that are married to the end they might liue chastly and in such honestie in marriage as thereunto appertaineth also that the husband should dwell with his wife in all chastitie and modestie that their bedde bee not prophaned by lasciuious dishonestie And so this word let it be should be supplied Notwithstanding it is not amisse if we should say Mariage is honourable among al. For when we heare that mariage is honourable ought it not by and by to come into our mindes Surely we ought to liue in the same honourably and reuerently Others take it by way of yeelding or granting thus Although
mariage be honourable yet it is not lawfull to commit fornication But euery one may peceiue that this sense is too cold For mine owne part I rather thinke that the Apostle here opposeth mariage to whoredome as the remedie for the disease and the course of the text doeth euidently shewe that his meaning is so For before he threatens whoremongers with the iudgements of God he first shewes them what the true meane is to auoid this vengeance that is if we liue honestly in mariage Let this then be one member That whoredomes shal not escape vnpunished because it is Gods office to shew his vengeance vpon them And seeing he hath beene pleased to blesse the societie of man and wife which himselfe hath ordained it followes then that all other societies or fellowshipps out of marriage are accursed and condemned of him Wherfore he not onely threatens adulterers with punishment but all manner of fornicators also For all of them doe flinch backe from the holy institution of God yea they corrupt and ouerthrow it abusing themselues indifferently with all companies whilest there is but one lawfull coniunction onely which is ratified and confirmed in the name and by the authority of God Now because it is impossible to represse the ouerflowing of whordomes without the remedie of mariage for this cause he commends it vnto vs calling it honourable That which he addes afterward of the bed vndefiled I willingly referre it to this namely that married persons might know that all things are not permitted vnto them but that they ought rather to vse the lawfull bedde with all moderation to the ende they might abstaine from whatsoeuer was contrarie to the shamefastnesse and honestie of REmember them Vers 7 c. The things which follow doe not appertaine so much to manners as to doctrine In the first place hee sets the example of those before the Iewes of whom they had been taught and peraduenture he speakes particularly of those which had sealed the doctrine which they had taught with their owne blood For he noteth out something worthie of remembrance when he saith Consider what hath been the end of their cōuersation And yet this is no impediment why wee may not also vnderstand it generally of those which haue continued in the true faith vnto the end who also haue giuen faithfull testimonie to the holesome doctrine both in their death as also in the whole course of their life Now this is a matter of no small consequence when he sets their Teachers before them to follow For wee ought to esteeme them as fathers which haue begotten vs in Christ Had they seene their Leaders constant and stable then partly in the middest of cruell persecutions and partly in the middest of diuers fights So much the rather ought they in all reason to be the more willing to follow their steps Iesus Christ yesterday Vers 8 c. The onely meanes which causeth vs to perseuere in the true faith is if we keepe the foundation not recoyling backe from it so much as an haires bredth All knowledge is but meere vanitie that is separate from the knowledge of Christ For his knowledge is but meere vanity that knowes not Christ yea although hee should therewith comprehend both heauen and earth For all the treasures of wisedom and knowledge are hid in him Coloss 3.3 Here therefore wee haue an excellent place out of which wee learne that there is none other rule of true knowledge but to rest all our senses in Christ alone Moreouer because the Apostle had to deale with the Iewes he sheweth that Christ hath alwaies held the same principalitie which he now holds at this day and that he shall be alwaies like vnto himselfe euen to the end of the world He was yesterday saith he and to day he is also the same for euer By these words he signifies that the same Christ which hath been now manifested in the world hath reigned from the beginning of the world and that it is not lawfull to goe any further being once come to him Yesterday then comprehends all the time of the old Testament and to the end they should not looke for some sudden change afterwards because the publishing of the Gospell was yet but newly begun he saith that Christ was so reuealed newly vnto them that the same knowledge of him should not fade but endure for euer By this it appeares that the Apostle disputes not about the eternall essence of Christ but of his knowledge which had place among the faithfull in all times and who hath bin the perpetuall foundation of the Church It is very certaine that Christ was before hee manifested his power but the question is now what it is which the Apostle here entreates of And therefore I say that in this speech he aimes at the qualitie as you would say and not at the essence For here is no disputing whether Christ be eternall with his Father or no but what his knowledge hath been amongst men Furthermore the manifestation of Christ vnder the Law was otherwise in regard of the outward manner and meanes than at this day yet that hinders not but the Apostle very fitly and properly saith that it is alwaies one selfesame Christ to whom the faithfull looked and aimed at Be not carried about c. Vers 9 He gathers that we ought not to flote hither and thither seeing the truth of Christ is sure and stable in which also wee ought to rest The cause of superstitions errors and corruptions in religion For out of question the cause of the diuersitie of opinions of all sorts of superstitions of all monstrous errors in a word of all corruptions of true religion ariseth from hence that men doe not rest themselues wholy in Christ alone For that which Saint Paul teacheth is not in vaine to wit that Christ is made vnto vs of God wisedome 1. Cor. 1.30 The summe then of the place is that we must rest in Christ alone if we will embrace the grounded truth of God From whence wee gather that all those who are ignorant of Christ are laid open to all the bewitchings of Satan because that out of him there is no stabilitie of faith but contrariwise innumerable tossings and turnings The Papists then shewed themselues marueilous ceremony of the Law to the present estate of the Church There was a speciall kinde of solemne sacrifice whereof mention is made in the 16. chapter of Leuiticus whereof the Priests and Leuites had no part Hee now shewes here by a fit allusion that this is accomplished in Christ because he was offered vpon this condition that those who serued in the Tabernacle should not eate of it Now by those who serued in the Tabernacle he meanes all them who addict themselues to ceremonies Thus he teacheth that if wee will communicate with Christ wee must renounce the Tabernacle For euen as this word Altar comprehends the offering and the thing sacrificed so also this word
Tabernacle comprehends vnder it all the externall figures which were conioyned with the Tabernacle The sense of the place then is this that we are not to marueile if the ancient ceremonies of the Law doe now cease For this was figured in the sacrifice which the Leuites carried out of the host to be burned there Leuit. 16.27 to wit because that euen as the Ministers of the Tabernacle did eate nothing at all of it so also if we serue in the Tabernacle that is to say if we yet retaine the ceremonies thereof we shall not participate of this sacrifice which Christ hath once offered nor of the satisfaction which hee hath once accomplished by his blood For he carried his blood into the heauenly Sanctuarie to the end he might doe away the sinnes of the world Let vs goe foorth to him Vers 13 c. To the end the Allegorie which he brought before or the similitude taken vpon a deriuation of the ancient ceremonie of the law might not seeme to be farre fetched he addes a good and a necessarie exercise which is required of all Christians And this order and manner of teaching S. Paul also is wont to keepe to wit he shewes the faithfull wherein God would haue them exercised when he endeuours to turne them from those ceremonies which are now become friuolous As if he should say This is it that God requires of you and not that wherein you trauaile for nothing The very same course doth the Apostle now take For when he calleth vs to follow Christ hauing left the Tabernacle what doeth he else but admonish vs that there is another manner of matter required at our hands than to say that we serue God in the shadow that is to say at our ease and without paine vnder the glittering magnificence of the Temple because we must march further and must follow our vocation through flights banishments iniuries afflictions slaunders reproaches and through all manner of incombrances The Apostle then sets this condition of fighting in which we must labour sweat vnto blood as opposite against those exercises which consisted in shadowes in the meditation whereof these masters of ceremonies onely boasted For here haue we no continuing c. Vers 14 He extendes that going forth whereof he made mention yet further to wit that we thinke with our selues that we are as straÌ„gers wanderers in this world and that our onely place of rest waiteth for vs in heauen Thus then as often as we are either driuen out of any place or that any change befalles vs let vs meditate of that which the Apostle here teacheth to wit A meditation for the exiled that we haue no certaine abiding vpon the earth because heauen is our home and inheritance And the more we are exercised the more let vs alwaies prepare our selues euen to the last going forth For those who liue too much at their ease Iob. 29.18 Psal 30.6.7 and in rest doe for the most part dreame of a neast here And therefore seeing we are inclined to such carelesnesse and securitie it is profitable for vs to be tossed and led often hither thither to the ende we may learne to direct our eies to heauen which otherwise are too much inclined to the earth Let vs therefore by him c. Verse 15 Hee returnes to that speciall doctrine which he touched before to wit of the auncient ceremonies abolished Now he preuents that which might be obiected to the contâ—arie For seeing the sacrifices are inferiour to the Tabernacle as things depending vpon it it followes that the Tabernacle beeing abolished the sacrifices also doe cease and are abolished Now the Apostle hath shewed that in as much as Christ hath suffered without the gate we also are called thither and for this cause those who minde to follow him ought to forsake the Tabernacle he had onely commanded till the abolishment of the law Besides there is also an exhortation ioyned with this doctrine which ought marueilously to prouoke vs to exercise the duties of loue to our neighbours For it is no small honour when he accounts the good which we doe to men for sacrifices offered to himselfe and that he so greatly deckes and adornes the good turnes and seruices that we haue done which yet are scarce worth the naming as to pronounce them to be sacred and holy things Wherfore when we suffer loue to grow cold amongst vs we not onely thereby defraud men of their right but also euen God himselfe who by a solemne title hath consecrated all the good which he commands vs to doe vnto men to himselfe The word communication extendes it selfe further than beneficence which is the shewing of mercie For it comprehends all the pleasures and seruices which men doe one to another And this is the true badge of loue The true badge of loue to wit when those who are knit together by the band of Gods spirit doe communicate of their good things one to another Obey your leaders Vers 17 I doubt not but he speakes of the Pastors and other Gouernours of the Church For there were then no Christian Magistrates and where he saith that they watch for your soules it properly appertaines to the spirituall gouernment In the first place he commands them to yeeld obedience in the next place honour These two things are necessarily required first that the people beleeue the doctrine which their pastors teach secondly that they reuerence them But withall we must obserue that the Apostle speakes onely of those who exercise their office faithfully For those that haue nothing but the bare title and which is worse doe abuse this title of Pastor to destroy the Church such deserue no great reuereÌ„ce least of all that credit should be giuen vnto them or that one should beleeue them The Apostle doth very apparantly expresse this when he saith that they watch for your soules which only appertaines vnto those who doe faithfully execute their office who are Pastors indeede according as their name signifies The Papists then are twice sottish to goe about to confirme the tyranny of their Idol the Pope from this place The h. ghost coÌ„maÌ„ds that we receiue the doctrine of the faithfull ChristiaÌ„ Bishops Pastors with all obedience to obey their good holy counsels And it is his will also that we reuerence and honour them But what fauour or allowance doth this giue to these which are but Bishops onely in shewe And yet notwithstanding all those which are called Bishops vnder the Papacie are not onely such but are also cruell butchers of mens soules and enraged Woolfes But leauing to tell what they are I will onely say this for the present VVe must learne to discerne true Pastors from false that when commandement is giuen vs to submit our selues to our Pastors we ought diligently and prudently to discerne who they be that are the true and faithfull leaders For if we beare this honour and reuerence
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
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