A COMMENTARY ON THE WHOLE EPISTLE TO THE HEBREWS. By M. JOHN CALVIN. TRANSLATED OUT OF FRENCH. The law was given by Moses, but grace and truth came by jesus Christ. john 1.17. Imprinted at London by FELIX KINGSTON, for Arthur johnson, and are to be sold at his shop near the great North door of Paul's, at the sign of the white Horse. 1605. TO THE RIGHT HONOURABLE ROBERT EARL OF SALISBURY, VISCOUNT Cranbourne, Baron of Essendon, Principal Secretary to the Kings most excellent Majesty, Master of the Court of Wards and Liveries, and one of his highness most Honourable Privy Counsel. Grace and peace be multiplied. RIght Honourable, such hath been the singular care and fatherly providence of God over his church in these last times: that according to his own most gracious promise (through the means of preaching and writing) knowledge hath overflowed in all places, Esai, 11.9. as the waters that cover the sea. Hence it is come to pass, that even this nation also, albeit utterly unworthy to receive so much as TO THE READER. Dear Christian Reader, among the many helps wherewith God hath furnished thee for the furtherance of thy godly Meditations and spiritual growth in Christ, I pray thee accept of this amongst the rest; of which (if I may so speak) thou hast been too long unfurnished. divers good and godly men have laboured, some by their own writings, and some again by translating the works of others, to store thee with Sermons and Expositions in English, upon all the books of the New Testament, this Epistle to the Hebrews only excepted: which lack, rather than it should be unsupplied, hath caused me (the unfittest I confess of many thousands) to undertake the translation of the Commentary ensuing: which being finished, I have been bold (for thy benefit Christian Reader) now to publish. Hoping therefore of thy friendly allowance and acceptance of these my poor endeavours: I beseech thee, if thou reapest that benefit thereby, which I hearty wish thou mayst, to give God the praise, and to help me with thy prayers. Thus commending thee and thy studies to the grace of God, I bid thee farewell. Thine ever in Christ, C. C. THE ARGUMENT ON THE EPISTLE TO THE HEBREWS. THere have been divers opinions in times past, not only touching the Author's name of this Epistle: but also even the Epistle itself hath been received with much ado; and that very lately amongst them of the Latin churches. They had it in suspicion, as if it favoured the error of Novatus, touching the denial of pardon unto those which fell back again into sin: but when we shall come to those places where this matter is spoken of, we will show that this their suspicion was causeless. Now for mine own part, I do receive it without any difficulty at all amongst the Apostolical Epistles; and do make no doubt but that it came to pass by the craft and subtlety of the Devil, that there have been some heretofore which have endeavoured to out off this Epistle from the number of the Canonical Books. For there is no book in all the holy Scripture, which more clearly, or lively speaketh of the Priesthood of Christ: neither yet any which doth more highly extol the dignity, and virtue of his only Sacrifice, the which he hath offered up by his death: neither is there any book which handleth more fully, both the use and the abrogating of Ceremonies: In a word, none which instructeth us better, that Christ is the end of the Law. Let us not then by any means suffer that the Church of God and we with it, should be deprived of so great a benefit: but on the contrary, let us hold it fast, and carefully keep it. Now we need not much busy ourselves in standing to discuss who was the Author of it, some have thought that S. Paul was the Author of it; some others S. Luke; others Barnabas, and others Clement; as S. Hierome declareth. Although Eusebius in the sixth book of the Ecclesiastical history, maketh mention but of S. Luke and Clement. I know very well that since Chrysostoms' time, it hath been wholly received of the Greeks' amongst the Epistles of S. Paul: but the Latins were of another opinion, even amongst those which were nearest to the times of the Apostles. To speak what I think, I cannot believe that S. Paul was the Author of it. For there is no great likelihood, to say as some do, that he suppressed his name of set purpose, because it was odious and hateful among the jews. And if this had been so, why then should he make mention of Timothy? for by this only word he had discovered himself, and had laid himself open sufficiently to their knowledge. Contrariwise, the manner of teaching, as also his style, doth give apparent testimony that it was not of S. Paul's writing, but of some other man's doing: for he which wrote it, confesseth in the second Chapter, that he was one of the Disciples of the Apostles: now this is very far off from Saint Paul's manner of speech. Moreover the use and custom of the Catechism, which he toucheth in the sixth Chapter, cannot properly agree to Saint Paul's time. There are also other reasons, which we will touch when we shall come to the places that give occasion thereof. I know the excuse very well which some are wont to bring touching the style; to wit, that the difference thereof, doth give no sufficient ground to stay our judgements upon, because that S. Luk, or some other did translate this Epistle out of the Hebrew tongue into the Greek. But it is easy to refute this their conjecture. I willingly let pass other places which are alleged out of the Scripture: only I say, that if this Epistle had been written in Hebrew, there could not have been an allusion in this word Testament, whereupon the author of this Epistle doth stay himself. I say then, that which he handleth touching the nature of the Testament in the ninth Chapter, cannot be drawn out of any other fountain then from the Greek word. For the Greek word signifieth two things, to wit, Testament, and Covenant: but Berith after the Hebrews, signifieth Covenant only. This reason will satisfy those that are of sound judgement to prove that which I have said: to wit, that this Epistle was written in the Greek tongue. As touching that which is brought to the contrary, that it is more probable that the Apostle would not write to the jews but in their own tongue, this hath no more ground than the rest. How few were then to be found which understood the language of their ancestors? Again, according to the region where every one dwelled, so had he also learned the language of the same. Now the Greek tongue was spread furthest abroad, and was more in use then any other. I therefore come now to the Argument itself. First we have to observe that the point whereat the Apostle aimeth, is not to persuade the jews, that jesus the son of Marie, was the Christ, and the Redeemer which had been promised them. For in as much as he wrote unto them which had already made profession of Christianity, he takes this article as wholly granted. But his only drift is to prove unto them, what Christ his office is, to the end they might thereby acknowledge that the observation of the ceremonies, were abolished by his coming. We must of necessity note this distinction. For albeit it had been a superfluous labour in the Apostle, in speaking to those which were then sufficiently persuaded that jesus which was already manifested was that Christ; to busy himself in proving the same point still unto them: yet it was necessary, that he should declare unto them what this Christ was: because they did not as yet understand the end; the virtue, nor the fruit of his coming. But whilst they beguiled themselves with a false exposition of the law; in stead of taking the body and substance, they rested themselves in the shadow; and contented themselves therewith. The like difference have we at this day with the Papists: for they confess indeed with us that Christ is the son of God, which was promised to be the Redeemer of the world: but when we come to join issue, as they say, they despoil him of more than the one half of his power. But to the matter; he doth purposely begin his speech with the dignity, and greatness of Christ, because the jews were of opinion that there was no reason why the law should be in less estimation than the Gospel. First of all then, he confirms the Article whereupon the disputation was: to wit, that the doctrine brought by Christ ought to have the sovereign place, because it is the shutting up and conclusion of all Prophecies. But least the reverence which they bore to Moses, might be some hindrance unto them in this behalf, he shows that Christ is much more excellent than all others. And having touched in brief, wherein he is more excellent, he doth purposely subject the Angels underneath him, to the end that all others with them, might be brought under, and abased in regard of Christ. Now this manner of proceeding which he useth, is very fit; and not without great reason. For if he had begun the comparison with Moses; it would have been very odious: but after he hath showed by the scriptures, that even the heavenly principalities are beneath Christ; there is neither Moses, nor any man else whatsoever, which ought to refuse to be ranged with them, that so the Son of God may have the chiefty above all, both Angels and men. And therefore after the Apostle hath brought in the Angels under the rule and power of Christ; forthwith, as taking more courage unto him, he comes to pronounce, and to express how much more Moses is inferior: to wit, the difference is as much as is between the master and the servant. Thus then, when we shall perceive that he always placeth Christ in the sovereign degree of principality, in the first three Chapters, let us know that he aimeth at nothing but this, that when Christ speaketh, all others should hold their peace, and that nothing should hinder us to give our whole attention to his doctrine. Although when he sets him before us, as our brother in our flesh, chap. 2. he calls and allures us also by this means, to the end we should frame ourselves under his obedience, and give ourselves wholly unto him. Now he intermingles Exhortations, and threatenings for their sakes that are dull and slothful to obey, or; who do obstinately resist. This matter is continued almost to the end of the fourth Chapter. From thence he begins to expound the Priesthood of Christ: the true and pure knowledge whereof abolisheth all the ceremonies of the law. But having only in brief showed how amiable the law ought to be unto us, and with what contentment of mind we may be bold to rest ourselves in the same, he digresseth a little from his purpose to blame the jews, who like little children, did yet always busy themselves in the first rudiments. Where he also striketh them with terror, by thundering out a most sharp and fearful threatening against them: For he shows that they stand in great danger to be rejected of the Lord, if they did continue to be so slothful in profiting. But by and by after, he assuageth this sharpness, saying, that he hath good hope, that they would become better. And this is to the end he might rather encourage them to go on forward, than to beat them down altogether. Then he returns again to speak of the Priesthood of Christ. And first he shows that it differs from the ancient Priesthood which was under the law: secondly, that it was more excellent, because it succeeded in the place of the other, and was confirmed by oath; that it is eternal, and hath always his force, and efficacy: Thirdly, because he that exerciseth this office, surmounteth Aaron, and all others of the tribe of Levi in dignity and honour. Of all which things he shows that there was an Image and shadow in the person of Melchisedecke. Now to the end he might the more certainly prove that the ceremonies of the law were abolished, he shows how they, as also the Tabernacle, were instituted to another end, to wit, to serve to the heavenly pattern, to which all was referred. Whence it follows, that they were not to be rested in, unless we would stand at a stay in the mid way, making no reckoning to come to the mark. For confirmation of this matter, he allegeth the place of jeremiah, wherein there is promise made of a new Testament, which is nothing else but the correction of the old. Whence it follows, that the old was earthly and weak. So consequently coming to show the similitude, and agreement, which is between the shadows and the substance which was manifested in Christ, he concludes that all the ceremonies ordained by Moses, were abolished by his sacrifice; because the efficacy and virtue thereof is perpetual, and that in it is not only contained the perfect and full confirmation of the new Testament, but also the true and spiritual accomplishment of that external priesthood, which was in force and had place under the law. Unto the doctrine he addeth yet another exhortation, which he useth as a spur to prick them forward, to the end, that renouncing all impediments, they might receive Christ with such reverence as was meet. As touching so many examples of the fathers, which he reciteth in the eleventh chapter, I think he allegeth them of purpose to give the jews to understand, that if so be they were to pass from Moses unto Christ, it would be so far off, that they should decline from the holy Fathers, that by this means rather they should be the more nearly conjoined with them. For if faith were the principal virtue which was in the fathers, yea the very root of all virtues; it follows then, that it is this faith also, by which they should especially be acknowledged for the children of Abraham, and of the Prophets. And contrariwise, that all those which followed not the faith of those fathers, were bastards & no children. And surely it is a point which greatly redoundeth to the praise of the Gospel; yea, it should cause us also to have it in so much the more estimation, in regard that therein we are found to be such, as have a sweet accord, and society with the universal Church, which hath been since the beginning of the world. The two last Chapters do contain divers directions for the rule of a good life: to wit, of hope, of bearing of the cross, of patience, and perseverance, of the acknowledgement of God's benefits, of obedience, mercy, and other worke● of love; of chastity, and all such like things. Lastly, he shuts up his Epistle with a prayer, and forthwith puts them in hope of his coming to see them shortly. A COMMENTARY OF M. JOHN CALVIN ON THE WHOLE EPISTLE to the Hebrews. CHAP. I. 1 At sundry times, and in divers manners God spoke in the old time to our fathers by the Prophets: In these last days he hath spoken unto us by his son, 2 Whom he hath made heir of all things, by whom also he made the worlds. THe beginning of this Epistle tends to the praise and commendation of the doctrine of Christ: for he not only shows that we ought to receive it with reverence; but that we are wholly to stay ourselves in it alone. Now to the end we may understand this the better, let us note the opposition of every member: First, to the Prophets he opposeth the son of God: to the fathers, we that have lived since Christ's coming: Lastly, the divers forms of speaking to the fathers; to that last revelation which is now brought unto us by Christ. And yet notwithstanding this diversity, he propounds but one God; to the end no man should think that the law was contrary to the Gospel, or that there should be one author of the law, and another of the Gospel. And that we may the better conceive the sum of this proposition, we will use this figure, ensuing: God spoke In old time by the Prophets:— Now by his Son. Then to the Fathers:— But now to us. Then many times:— Now in the last times. This foundation being laid, you see the consent and agreement between the law and the gospel established: because God, who is always like unto himself, and his word, which is the sure and unchangeable truth, did speak both to them, and to us. But it shall not be amiss to note the difference between the fathers and us: for in old time God framed his speech and style unto them in another manner, and order, than he doth now unto us. For first of all, they had the ministry of the Prophets: but to us, he hath ordained his own Son, for an Ambassador. So then in this regard, our estate is better than theirs was. Secondly, Moses is reckoned among those Prophets; but, as in the number of them, which are far inferior to the Son. Lastly, as concerning the manner of revelation of the truth; we are also therein far before them. For the diversity of visions, and all the rest of that government which was under the old Testament, was a sign unto them, that their government was not yet settled and established for ever, as it should be afterward, when things were to be reform and settled wholly and perfectly. Hereunto appertains that which follows: At sundry times and in divers manners God spoke, etc. for God would always have held and continued one manner of proceeding unto the end, if so be the same had been full, and perfect in all points. It follows by consequence therefore, that these diversities were signs of imperfection. Moreover I take these words, At sundry times, and in divers manners, so, as the first is to be referred to the divers succession of times; for the Greek word, to translate it word for word, signifieth in many pieces: as it falleth out when they determine to speak more fully of a matter in time to come. By the second (in mine opinion) he signifies diversity, both in the form and manner of speech. When he saith, that he hath spoken to us in these last times, his meaning is, that we have no more occasion to hang in suspense, as though we had need to wait for some new revelation. For the word which Christ hath brought unto us, is not a treatise of some particular parts of doctrine, but it is the last closing up, and perfect conclusion of all that which is needful for us to know unto salvation. And in this sense, the Apostles do take the last days, and the last times; which thing Paul also testifies, where he saith that the ends of the world are come upon us, 1. Cor. 10.11. If so be then that God hath now spoken once for all, in these last times; we for our parts ought to hearken unto it, and not only so, but in giving ear unto it, we are also to settle and stay ourselves in it, and never inquire further: which two points are not a little available for us to understand. For first the jews are greatly hindered, because they consider not that God hath deferred the revelation of the perfect doctrine unto these last times: and therefore contenting themselves with their law, they set not themselves forward to come home to the mark: on the other side although Christ be come, and is so received, yet an evil no less pernicious than the former hath begun to reign in the world: for men now desire to seek further than Christ; for I pray you what other thing is there in the whole Papacy, but a straying beyond the limits which the Apostle here hath set us? Wherefore even as the spirit of God in this place summoneth all men to come to Christ: so also it forbids them to pass beyond the bounds of these last words here mentioned. In a word, the highest perfection of our wisdom is to be bounded within the limits of the Gospel. Whom he hath made heir of all things:] Verse 2 He decketh Christ with his praises, thereby leading us to give him reverence: for if the Father hath subjecteth all things under him, than we also doubtless do belong to his jurisdiction. And withal he showeth that there is no good thing out of him, because he is the universal heir of the world. Oh how miserable and wretched are we then, if Christ enrich us not with his benefits! In the second place he adds, that this honour doth of right belong to the son of God, to have authority over all things, because all things were created by him. Though I deny not but these two titles are attributed unto Christ in divers respects. For the world was created by him, because he is the eternal wisdom of God, which from the beginning of the world hath been the disposer of all his works. And from hence we may note the eternity of Christ. For it is necessary indeed that he should be before he could create the world. But if we seek the length of time, we shall find no beginning thereof: now it doth nothing at all diminish his power, in that it is said the world was made by him; which sounds as though he made it not himself. For it is a manner of speech commonly used in the Scriptures, that the Father is called the Creator: and whereas in some places it is added, by his wisdom, Prou. 8.27. By his word, john 1.3. By the Son, Col. 1.16. It is all one as if wisdom itself were called the Creator of the world. Yet notwithstanding the distinction of the persons is to be noted not only in regard of us, but even as it is in God, between the Father and the Son. Thus then by reason of the unity of the essence it falleth out that whatsoever is essential in God, appertains both to the Father, and to the Son: as likewise, that whatsoever simply appertains unto God, is common both to the one and to the other. And yet this hinders nothing at all, but that every person should have his propriety. Now the name heir is given to Christ manifested in the flesh, for in that he was made man, he thereby clothed himself with our very nature: this right of being heir of the world was conferred unto him, to this end that he thereby might recover that again for us which we had lost in Adam. For in the beginning God appointed man as heir of all his benefits, as if he had been his son: but the first man falling away from God by sin, deprived both himself, and all his offspring, not only of God's blessing, but of all good things themselves, therefore do we then begin by good right to enjoy these blessings from God, when jesus Christ who is the only and universal heir, receiveth us to have communion with him. For for this cause is he become heir, to the end he might enrich us with his benefits. Yea the Apostle himself doth adorn him with this very title, to the end we might learn to know that without him, we are naked and empty of all good things. Whereas we have translated of all things: the Greek word might be as well of all: and then it gives us to understand, that we ought to be subject unto Christ, because the Father hath given us unto him. But I rather interpret it of all things, and so it signifieth that we are thrust out of the lawful possession of heaven and earth, and of all creatures, till we come to be made one with Christ. Vers. 3. Who being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins, and sitteth at the right hand of the majesty in the highest places. THese things are spoken partly of the divine essence of Christ, and partly of his human nature. For in that he is called the brightness of the glory, and the engraved form of his substance: it is proper to his divinity: the words following likewise appertain to his humanity. Yet the whole verse contains notwithstanding an high commendation of the dignity and excellency of Christ. Moreover, look by what reason he is called the brightness of the glory; by the same reason he is called the engraven form of his person. Both which manners of speech are borrowed from the creatures. For nothing can be said of things so high and excellent, unless we borrow some similitudes from them. It is needless therefore for us to stand to dispute over subtly how the Son, who is of one essence with the Father, is called the brightness of his glory. We must confess that that which is transferred from the creatures to the majesty of God, is something improper: yet is it no absurdity that these things visible to our senses should be applied unto God, to the end we might be taught thereby what we are to seek in Christ, and what profit he brings unto us. For we must know, that this place leads us not to the seeking out of vain speculations; but to learn therein a true and sure doctrine of faith. Therefore we are to apply these titles of Christ to our profit: for it is for our sakes that they are thus attributed unto him. Do we hear then that the Son is called the brightness of the glory of his Father? Let us thus think then in ourselves: the glory of the Father is to us invisible, till such time as it shine forth unto us in Christ. Is he called the lively image of his Father's substance? It is to the end we might learn, that the majesty of the Father is hidden from us, till such time as he manifests the same unto us in this engraved form of his image. They which think not of this relation, and that these things are attributed unto Christ as in respect of us, do dispute over subtly, and to no purpose: because they understand not the meaning of the holy Apostle. For he doth not here take upon him to show what likeness of the Father the Son hath within himself: but as I have said, his meaning is to edify our faith with fruit and profit: to the end we might learn that God is no otherwise manifested unto us, but in Christ. For so infinite is that brightness which is in the essence of God, that our eyes are dazzled therewith, till such time as he shineth unto us in Christ: whereof it followeth, that unless God show us his brightness in Christ, we shall be utterly blinded with the beholding of that light. And this indeed is a very profitable philosophy, namely to learn the excellency of Christ by a lively feeling and certain experience of faith. As much is to be said as touching the other word, the engraved form, as I have said. Thus than the Greek word which is translated brightness, signifieth in this place no other thing than a visible or shining light which our eyes are not able to bear: And the Greek word which is translated image, signifies a lively form of that substance which is hid and invisible. By the first word than we learn, that out of Christ we can find no light but rather mere darkness. For although God be the only light, wherewith we must be enlightened, yet there is no other means whereby he sheddeth the same into us, but by this splendancie of his Son, if I may so speak. By the second word we are admonished, that God is truly and fully known in Christ. For he is no dark or shadowish image of him, but the lively engraved form; resembling him naturally, as the money resembles the stamp of the Coin wherewithal it is stamped. Nay the Apostle saith more: to wit, that the substance of the Father is as it were engraven in Christ. The Greek word which I have translated substance (therein following others) in mine opinion signifies not the being or essence of the Father, but the person. For it is unapt to say, that the essence of God is engraven in Christ: seeing both the one and the other is but one simple essence. But it is proper and truly said, that all that which the Father hath of his own, is naturally engraven in the Son: so that whosoever hath the Son, he hath also all that which is in the Father. Thus the ancient Fathers who taught faithfully, do use this word Hypostasis, which is to say substance, or subsistence, in such sense as it should be triple in God: and that this word ousia, which signifies essence, is but one and simple in God. S. Hilary doth every where take this word substance for person. Now although it be not the Apostles purpose in this place to show what Christ is in himself, but such a one as he declares himself unto us by effect: yet notwithstanding he doth sufficiently refute the Arrians and Sabellians when he attributes that unto Christ which only appertains to God, and forthwith notes out two distinct substances in the Father and in the Son. For from hence we gather that he is one and the same God only with the Father, and yet that there is a distinction notwithstanding as touching the propriety: so as both of them hath his subsistence. And bearing up all things] Properly it is, bearing all things. But the word to bear is taken to maintain, or bear up, and to cause all creatures to continue in their estate. For his meaning is that all things would presently fall to ruin, if they were not upheld by his power. Notwithstanding when he saith by his word, this may be expounded as well of the Father as of the Son: but because the second exposition is the more received, and agreeth very well to the scope of the text, I am content to satisfy myself therein. Word for word it is by the word of his power: but according to the manner of the Hebrues, it is as much as if he had said by his mighty word. For whereas some do thus turn the text, that Christ maintains all things by his Father's word, that is, by himself who is the word; it hath no colour at all. Besides, what need is there of so constrained an exposition? For when the Scripture calls Christ the word of the Father, it is not wont to use the word which is put here, that is, Rhema, but another, to wit, Logos. Wherefore the word doth here simply signify to will: and the sense is, that Christ who conserves the world by his only will, and as it were with his only beck; notwithstanding refused not to take upon him the office by which he made the purgation of our sins. And this is the second member of the doctrine which is handled in this Epistle. For the main groundwork of all the disputation consists in these two points: First, that Christ ought to be heard above all others, because he hath the chief and sovereign authority. Secondly, that in as much as by his death he hath reconciled us to his Father, he hath thereby put an end to the old sacrifices. Now where he saith, by himself: we must supply an Antithesis: to wit, that the shadows of Moses law were of no force to assist him in the doing of it. And hereby he shows the difference between him and the Levitical Priests: for it was also said of them that they purged sins: but they borrowed this virtue from another: to wit, from Christ. To be short, his meaning is to exclude all other means, or helps: in laying the power and price of the purgation of our sins only upon Christ. And is set at the right hand.] As if he should say, after he had obtained salvation for mankind, he was received into the heavenly glory, to the end he might govern all things. Now this is added, to show that the salvation which he hath obtained is not temporary. For otherwise it is our wont to measure his power by beholding of present things. He admonisheth us then that we ought not the less to esteem Christ, because he appears not now before our eyes, but rather to think that the fullness of his glory consists in his being received, and exalted to this high and sovereign degree of honour and rule: for the right hand is transferred unto God by way of metaphor and similitude: otherwise he is not shut up in any place; neither hath he either right hand or left. When it is said therefore that Christ is set, it only signifies that kingdom which is given him by his father, and that power whereof S. Paul makes mention, to wit, that at his name every knee shall bow, Phil. 2.10. Wherefore to be set at the right hand of the Father, is nothing else but to govern and rule in the stead of the Father; as the Lieutenants of Princes are wont to do, to whom free and absolute power is given over all things. And therefore it is added, of the majesty, in the highest places: to signify that jesus Christ is placed in the highest throne, wherein the majesty of God shineth. Wherefore as he ought to be loved for our redemption, so ought he to be adored in regard of this his Majesty. Vers. 4. And is made so much more excellent than the Angels, in as much as he hath obtained a more excellent name than they. 5. For unto which of the Angels said he at any time, Psalm. 2.7. 2. Sam. 7.14. Thou art my son, this day begat I thee? And again, I will be his father, and he shall be my son. Having in the former verses preferred Christ before Moses and all others; now also by comparing him with the Angels, he further amplifies his glory. It was a thing familiarly known to the jews, that the Law was given by Angels. They heard that which was written of them as touching their honour throughout the whole Scriptures: And as the world is wonderfully inclined to superstition, so also is it wont many times to darken the glory of God, by too much exalting of Angels. Good reason it is then that they should be set in their proper place, lest they might any way hinder the brightness of Christ. And first of all the Apostle takes his argument from Christ's name: to wit, that he is much more excellent than the Angels, because he is the Son of God. Now he proves by two testimonies of Scripture, that Christ is adorned with this title: which two places we will first examine, and afterward will gather the sum of the matter. Thou art my Son, Verse. 5 this day etc.] It cannot be denied but that this is spoken of David: why? because he represented the person of Christ. Therefore that which is written in this second Psalm, was figurative in David: but all was lively accomplished in Christ. For in regard that David by subduing many enemies, did thereby cause the limits of his kingdom to spread round about from one side to another, he therein was a figure of this promise; I will give thee the heathen for thine inheritance. But what was this in respect of that large spreading of Christ's kingdom, the bounds whereof stretch from the East to the West? By the same reason David was in like manner called the son of God: that is to say, specially chosen of God to perform excellent things. But this alas was scarce one sparkle of that glory which shined in Christ, in whom the Father hath engraven his own image. So that the name of Son, doth appertain only to Christ by a special privilege: neither can it be transferred unto any other whatsoever, but it shall be profaned. For the Father hath set his seal on him, and upon none else, joh. 6.27. joh. 10.36. Objection. But it may seem that the argument of the Apostle is not yet firm enough: for whereupon doth he ground it to prove that Christ is more excellent than the Angels, but upon this that he hath the name of Son? Objection. 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 have said ye are Gods, Psal. 82.6. and ye all are the children of the most high. Or as if the Prophet spoke not more honourably of Israel when he calls him the first borne of God, jerem. 31.9. for this title of son is every where attributed unto him. Moreover, David in other places calls the Angels the sons of God. Who is like the Lord among the sons of the Gods? Psal. 89.6. But the answer is easy: to wit, Answer. that Princes are called by this name in regard of their pre-eminence: And Israel is so called to note out unto us the common grace of election: The Angels in like manner are called the sons of the Gods by a figurative kind of speech, because they are celestial spirits, who have a certain taste of the divinity in the immortal blessedness. But when David in the person of Christ calls himself the son 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 kind of speech and altogether unfitting, if he should be called the son of God by way of excellency, and yet should have nothing in him more worthy 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 son, are exclusively spoken of Christ, it also follows, that such honour is unbeseeming any of the Angels. If any do yet reply, Objection. that by this David is exalted above the Angels: I answer, Answer. there is no inconvenience at all if he be preferred before them, in as much as he is the figure of Christ: neither in that sense is it any injury to the Angels that the high Priest was called the mediator to purge sins. For the Priests had not this as being properly theirs: but because they represented the kingdom of Christ; they therefore borrowed this name of mediator from him. Yea, and howsoever the Sacraments are but dead things in themselves, yet notwithstanding they are adorned with those titles which the Angels cannot attribute unto themselves without sacrilege. Hereby than it sufficiently appears, that the argument taken from this title of Son, is good. As touching the generation or begetting of the Son, this we are to note in a word, that it is taken here by way of relation. For the subtlety of S. Augustine is frivolous, who imagines that Christ is eternal to day, and so continues. True it is that Christ is the eternal son of God: for he is his wisdom, begotten of him before all worlds: but this makes nothing to this present place, which speaks not of the eternal generation of the Son, but is rather spoken in regard of us, who do now acknowledge him to be the Son of God, since the Father hath manifested him in the flesh. And therefore that same declaration whereof also S. Paul makes mention, Rom. 1.4. was as a kind of eternal generation, as you would say: for this secret and hidden generation which went before, was unknown unto men: and should not have come to light if the Father had not approved the same by a manifest and visible revelation thereof. Again, I will be his father, etc.] In this second testimony, that which we have noted aught also to have place: that is, howsoever Solomon is here chief meant (who otherwise was less 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 sons of Abraham, or as to some of the Princes, but to him which was more excellent than any other. So that look by what privilege he is established God's son, by the same privilege all others are shut out from having equal degree of honour with him. Now it appears by the whole text, that this is no otherwise said of Solomon, but as he was a figure of Christ: for the rule and government of the whole world is destinate to this Son, of whom he there speaks: and a perpetuity of government is promised unto him. On the contrary, we may see that salomon's kingdom was bounded within straight limits: and so far was it off from enduring long, that by and by after his death it was divided; and a little after that fell to ruin. Yet in the Psalm, the Sun and the Moon are called forth for witnesses; and the Lord himself sweareth that this kingdom shall remain safe and unmovable, as long as they shall shine in the firmament. Contrariwise the kingdom of David fell to decay not long after, and in the end was clean abolished. Moreover, it may be gathered from many places of the Prophets, that this promise was never otherwise meant than of Christ. So as none can cavil, that we have coined a new exposition: for this kind of speech where they call Christ the son of David, was usually received among the jews. Vers. 6. And again, Verse 6 when he bringeth in his first begotten son into the world, he saith, Psal. 97.7. And let all the Angels of God worship him. NOw he exalts Christ above the Angels, for another reason: to wit, because the Angels are commanded to worship him: for thereupon it follows that he is their head and Prince. Notwithstanding, it should seem that the Apostle doth ill in applying this to Christ, which is spoken of God. If we answer that Christ is the eternal God, and that for this cause whatsoever appertains to God, doth also by right appertain unto him; yet in so answering we should not satisfy all that might be objected. For it were to small purpose to prove a doubtful thing, if we should ground our argument in this matter upon the common titles of God. For the question is of Christ manifested in the flesh. But to answer to the point, we must understand, that the Apostle expressly saith that the holy Ghost spoke thus, when the Son was brought into the world: which were not truly spoken, if so be the Psalm did not speak properly of the manifestation of Christ: yet questionless that is the very true meaning. For the beginning of the Psalm is an exhortation to rejoice: neither doth David speak there to the jews only, but addresseth his speech to all the earth, even to the Isles: that is to say, to the Regions beyond the Seas. The reason of this rejoicing is in these words: for the Lord reigneth. And if afterward you read the whole Psalm, you shall see nothing spoken in it that doth not belong to the kingdom of Christ, which began when the Gospel was published. Yea the whole argument of the Psalm is nothing else but a letter authentical wherewith Christ is sent (as you would say) to be put into the possession of his kingdom. Now what cause of joy would this kingdom bring, if so be it were not a kingdom of salvation to all the world, that is to the Gentiles as well as to the jews? Wherefore the Apostle speaks here very properly and to the purpose, when he saith that Christ is brought into the world, to wit, because his coming unto men is there described. Moreover, the Hebrew word Elohim, for which he hath here put Angels, doth also signify Gods: but we are not to doubt but the Prophet speaks of Angels. For this is the sense, there is no power so high which ought not to stoop to the rule of this King, seeing his coming shall bring an universal joy to all the world. Vers. 7. Psal. 104.4. And of the Angels he saith he maketh the spirits his messengers, and his ministers a flame of fire. IT seems that in alleging this place, he draws it to a contrary sense. For albeit David doth in this Psalm describe the order which God keeps in governing of the world, so as out of all question in this fourth verse he speaks of the winds, which he saith are made his messengers, in regard they run as posts at his beck, and commandment: so that whensoever he causeth the earth to ring with his thunders, they show what ready and diligent servants they are to execute their charge enjoined them. But what doth all this appertain to the Angels? For answer, some take it to be spoken allegorically, as if the Apostle should expound the literal and plain sense of Angels by an Allegory, as they call it. But for my part, I had rather say that this place was alleged to be applied to the Angels by way of similitude, in this manner: David compares the winds to the Angels, so as they exercise the like office here in this world, which the Angels do in heaven, the winds being visible spirits as it were. For even as Moses in the creation of the world recites only the things which are to be perceived by our senses, and yet notwithstanding would that higher things should be comprehended therewithal: so David in this description of the world, and of nature, paints out unto us as in a table that which we ought also to understand as touching the heavenly order. And therefore I think this is an argument which we call a simile, that is to say, of a thing like, when the Apostle transferreth that to the Angels, which is properly spoken of the winds. 8 But unto the Son he saith, O God thy throne is for ever, Verse 8 and ever: the sceptre of thy kingdom is a sceptre of righteousness. 9 Thou hast loved righteousness, and hated iniquity. Psal. 45.7. Wherefore God, even thy God hath anointed thee with the oil of gladness above thy fellows. WE cannot deny but that this Psalm was composed for Solomon in form of a marriage song: because his marriage with the King of Egypt's daughter is celebrated therein: yet notwithstanding we must also confess that that which is here said is so excellent, that it cannot wholly be found in Solomon. Now lest the jews should be constrained to confess that Christ is God, they do here frame a cavil: to wit, that this throne is of God; or that we must supply the verb, hath established, and say, God hath established thy throne. Thus after the first exposition this word Elohim should be translated in the Genitive, of God: the other exposition supposeth that this sentence should be imperfect: but one may very well see that they seek nothing else but starting holes. Whosoever then shall read this sentence with ripeness of judgement, and without a mind bend to contention, he shall not deny, but the Messias is here called God. And let no man reply, that here is a word used which is common both to Angels and judges: for we shall not find it in any place wheresoever, attributed to any one in particular but to God. Further, to the end that I strive not about the word; where shall that throne be found which may be said to be stable and firm for ever, and ever, unless it be the throne of God? The perpetuity therefore of the kingdom is a certain testimony of the Divinity. Now in the next place, the sceptre of Christ's kingdom is called a sceptre of righteousness: whereof there was some figure in Solomon, but very obscure: that is to wit, so far forth as he showed himself a just King and a lover of Equity. But the righteousness, and equity of Christ his kingdom doth far exceed: the reason is, because that by the Gospel which is a spiritual sceptre he reformeth us according to the righteousness of God. As much is to be said touching his love of righteousness. For because he loveth it, therefore he causeth it to reign in those that are his. Therefore God, even thy God:] It is certain that this is truly spoken of Solomon, who was anointed King, because God preferred him before all his brethren, who excepting this, were equal, and children of a King also as well as he. But it more fitly agreeth to Christ, who hath adopted us to himself to be companion together with him: howbeit, not by any right of our own. Now, he is anointed above his felllowes, because he was anointed without measure: but we, every one according to our measure, as it is distributed; to some more, to some less. Moreover, he was anointed for our sakes, to the end all of us might draw out of his fullness, joh. 1.16. And therefore he is the Christ, that is to say the anointed: and we Christians, in, & thorough him, as the rivers do stream from the fountain: now for as much as Christ hath received this anointing in his flesh, it is therefore said that he was anointed of his God. For it should be absurd to say he was inferior to God, unless in regard of his human nature. 10 And thou Lord, Verse 10 in the beginning hast established the earth, and the heavens are the works of thine hands. 11 They shall perish, but thou dost remain: Psal. 102.26. and they all shall wax old as doth a garment. 12 As a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. IT may seem at the first blush that this testimony is unfitly alleged of Christ, and specially in a matter so doubtful, as this is whereof he entreateth. For the question is not as touching the glory of God, but of that which properly belongs and agreeth unto Christ. Now there is no mention of Christ in this place, but the majesty of God is rather set forth simply unto us therein. But although it be granted that no mention at all is made in this Psalm of Christ: yet we may evidently perceive that he is so pointed out in it, that no man need to doubt but that his kingdom is recommended as directly therein unto us, as if it were uttered in plain and express words. Therefore whatsoever 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 have compassion on Zion, that the Gentiles may fear thy name, and all the Kings of the earth thy glory. And again, when the people shall be gathered together, and the kingdoms to serve 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 united into one faith, and into one spiritual worship, unless we seek him in Christ. So then all the whole contents of this Psalm, agreeth properly to the person of Christ. First, in that he is called the eternal God, Creator of heaven and earth. Secondly, that such a perpetuity is attributed unto him as is without change; by reason whereof his Majesty is exalted into the highest degree, and himself exempt out of the rank of all creatures. Now whereas David saith, that the heavens shall perish, some do resolve the meaning thus: if it please God it should so come to pass, to wit, that the heavens should perish: which sense if it stand for good, than nothing should be affirmed. But what need have we of such a constrained exposition, when as we know that all creatures are subject to vanity: for to what purpose should this renument of the heavens serve, (the which they attend and wait for with no less desire than women in travail to be delivered) if there should be no change of them? And therefore the perpetuity of Christ, which is here magnified, brings singular consolation to the faithful, whereof this Psalm in the end concludes that they shall be partakers. For Christ, you know, communicates himself, and all his benefits to his body the Church. 13 Verse 13 Unto which of the Angels also said he at any time, sit at my right hand till I make thine enemies thy footstool? Psal. 110.1. 1. Cor. 15.25. 14 Are they not all ministering spirits, sent forth to minister, for their sakes, which shall be heirs of salvation? HE yet again extols the excellency of Christ by another testimony, to the end we might thereby know how far he surpasseth the Angels. The testimony is drawn out of the hundredth and tenth Psalm; which cannot be expounded of any other than of Christ. For seeing it was unlawful for Kings to meddle with the Priesthood, as the leprosy of king Vzzias witnesseth; and seeing it is manifest likewise that neither David nor any of his successors in the kingdom were ordained Priests; it thereupon follows that here is a new kingdom, and a new priesthood, seeing one only is appointed for both these offices. Besides that; the eternity of the Priesthood agrees to none but to Christ. Now in the very beginning of the Psalm 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 given him after the father. For it is a similitude, or metaphor by which he signifies, that he is the father's Lieutenant and his chief Ambassador to exercise his power, so as the Father reigns, and governs; yet by his hand. Now there is never a one among the angels, which hath so excellent and high an office: and therefore it follows that Christ is far more excellent than they all. Till I make thine enemies thy footstool. Because Christ is never without enemies which fight against his kingdom, it seems not altogether out of danger: especially if we look upon those who endeavour with might and main to overthrow it, for as they have great power and force, so they want no subtlety, nor politic devices, but have skill enough to put in execution all their designs, with no less than a furious madness. And if on the other side, we shall with the eyes of flesn only, look upon the little flock of Christ, we shall think ever and anon that his kingdom is ready to fall to the ground. But this promise dispossesseth us of all fear, to wit, when we hear that Christ shall never be plucked from his seat, but shall reign rather, till he put all his enemies under his feet. It is profitable therefore for us to note these two things. First, that the kingdom of Christ as long as it is in this world shall never be in rest and quiet, but shall have many adversaries which will molest and trouble it: Secondly, let the enemy's plot and conspire what they can, Though Christ's kingdom be daily assaulted, yet it shall never be vanquished. yet they shall never attain the end which they aim 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 look to be overthrown and trodden under his feet, that will not submit themselves as subjects under his Imperial government. Now if it be demanded, whether the kingdom of Christ shall end after he hath subdued, and destroyed all his enemies: I answer, it is certain that it shall be perpetual; but in such a manner as Saint Paul sets it out unto us in the 15. to the Corinth. For we must understand that God, 1. Cor. 15, 27.28. who now will be only known in Christ, shall then appear unto us in himself. 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 resolved as touching this question, let them have recourse to that which I have written upon the foresaid place to the Corinthians. Are they not all, Verse. 14 etc.] Now he speaks of the condition of Angels, showing what it is, to the end the comparison between them and Christ might be the better understood. True it is, that in calling them spirits, you may therein see a title of great excellency. For in this respect they are advanced far above bodily creatures. But the word of administration which he immediately addeth is to abase them, and to hold them within the compass of their degree: for Administration is set against Rule, and Imperial dominion. And this doth he yet further declare when he saith, To minister: For the first Epithet, signifies as much, as if he had called them officers: but the name of minister is yet more base and abject. I grant indeed, it is an honourable service which God enjoins the Angels: yet notwithstanding in as much as they serve; it thereby appears that they are too inferior to be compared with Christ, Object. who is Lord over all. If any shall object that Christ is also called a servant and minister in many places, and not only God's servant, but ours also: the solution is easy, to wit, that it is not in regard of his nature, but of the voluntary abasing of himself, as Saint Paul witnesseth, Ans. Phil. 2.7. and that his principality notwithstanding remains entire and whole unto him. Now the Angels on the contrary, are created to the end they should serve; and their whole condition consists in administration. So then here is great difference between Christ and the Angels, because that which is natural in the Angels, is in Christ by accident, in respect that he is clothed with our flesh: and that which is theirs by necessity, Christ accepted of it voluntarily. Moreover Christ is so a minister or servant, that it derogates nothing at all from his Imperial majesty, no not in the flesh. Now the faithful receive from hence a very singular consolation, when they hear that the heavenly armies are given them for their ministers and servants, to procure their safety and salvation. For is it not a wonderful pledge of God's love towards us, to know that they are incessantly employed for our protection? from this also proceeds a singular confirmation of our faith: to wit, that our salvation being fortified with such helps, is out of danger. God therefore doth provide exceeding careful for our weakness, when he gives us such helpers which are ready with us to resist Satan, and do every way employ their power and diligence to maintain and defend us. But this benefit is proper only to the elect of God: and therefore if we would that God's Angels should be ours, let us look that we be the members of Christ. They that will have the protection of Angels, must look that themselves be the members of Christ. Some examples and testimonies might be brought indeed to show how the Angels have been sent sometime to attend upon the reprobates. For in Daniel the 10. chap. and 20. verse, mention is made of the Angels of the Persians, and Greeks'. But I answer, they were so aided by the Angels, that by means thereof, the Lord advanced the salvation of his people. For the happy issues in their affairs, and the victories which they obtained, fell out always to the benefit of the Church, as to their chief mark and end. Howsoever it be, this remains sure, that all of us being banished by our sins, out of the kingdom of God, we have now no fellowship at all with the blessed Angels, but by the reconciliation made by Christ: and this is manifest by the ladder which the Patriarch jacob saw in a vision erected before him. Gen. 28.18. CHAP. II. 1 Wherefore we ought diligently to give heed to the things which we have heard, least at any time we run out. Verse 1 2 For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of Reward, 3 How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, & afterward was confirmed unto us by them that heard him, 4 God bearing witness thereto, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will. FOr this cause we ought etc.] Now he shows what his drift hath been all this while in comparing of Christ with the Angels: even that he might thereby maintain the sovereign authority of his doctrine. For if the law which was given by Angels, ought not to be lightly regarded and received: and if the transgression thereof was also grievously punished: what will become (saith he) of the contemners of the Gospel, which hath the Son of God both for the author and defender of it, and hath also been confirmed by so many miracles? The sum of these four verses is this, that because the dignity of Christ is far greater than that of the Angels, so much the more reverence is due rather to the Gospel than to the Law. So then he commends and extols the doctrine, by the excellency of the author's person. Objection. Now if it seem harsh unto any, seeing that both the doctrines, as well of the Law as of the Gospel are of God, and yet that the one should be preferred before the other, as if thereby the majesty of God should be impaired, because the Law is less esteemed than the Gospel. Answer. The answer to this is easy, to wit, it is very certain, that God ought always to be heard alike as often as he speaks: and yet it hinders not, but by how much the more plainly it pleaseth him to speak unto us, by so much the more have we good reason with all reverence and obedient affection to be moved forthwith to hearken, according to the measure of that which is revealed. Not that God in himself is less at one time more than at another: but because we are unable to acknowledge and perceive his greatness and excellency always alike. Yet here ariseth also another question: Question. to wit, if the Law itself was not given by the hand of Christ. Which being so, it seems the Apostles argument is absurd. I answer, Answer. that in this comparison, regard must be had on the one side to the hidden revelation of Christ, and on the other side to that revelation which was more manifest. Now for as much as Christ showed himself but darkly, and as it were under shadows and figures in the publishing of the Law, we are not to wonder (if without mentioning of Christ) he saith the Law was given by Angels. For at that time he did not show himself openly. But in the publishing of the Gospel his glory was so evidently and clearly revealed, that he is worthily reputed to be the author of it. Lest at any time we run out, or fall away. Although the divers readings be of no great consequence, because we may collect the true sense by the Antithesis: for to take heed, and to run out, are opposite. The first signifieth to conserve and keep: the second to shed, or suffer all that to be lost which was put within: as we see in a sieve, or such like vessel. For I allow not of their opinion which interpret it, to die: as it is said in 2. Sam. 14.4. We all die and are as water spilled upon the ground. We must rather (as I have said) consider the Antithesis, which is between the words to hold, and to spill. For the attentive mind is like a vessel close stopped, and the careless and wandering mind like a vessel full of holes. For if the word spoken by Angels was steadfast:] Verse 2 That is to say, had his weight; because God did authorize it. Which may be the better understood by those articles which contain the threatenings: for no breaker or contemner of the Law went unpunished. This steadfastness than signifies Authority: and that which is added of reward or punishment, is to be taken as an exposition of the former word steadfast: because it did hereby well appear that it was not a vain or needless doctrine, seeing God showed his mighty hand in punishing the transgressors of it. If we neglect:] Not only the rejection, Verse 3 but also the very contempt of the Gospel doth justly deserve punishment, that is, in regard of the greatness of that grace which is offered therein. And therefore he saith, so great salvation. For God would have us to esteem his gifts according to their excellency. By how much the more precious they be then, so much the more is our vile ingratitude, if we prise them not according to their value. Now for as much as Christ is great; great and rigorous will God's vengeance be upon all the contemners of the Gospel. And it is to be noted, that the name of salvation is transferred in this place by the figure Metonymia, to the doctrine: because as it is Gods will and pleasure that men shall be no other way saved than by the Gospel; He that rejects the Gospel, rejects the salvation of God. so, in rejecting of it, we reject the salvation of God. For it is the power of God to all them that believe. He then which seeks salvation by any other means, he will have it without the power and virtue of God; and what a senselessness is that? But this title tends not only to the magnifying of the Gospel, but it is also a singular stay and prop of our faith: because it testifies that the word is not in vain, but contains in it most certain and assured salvation. Which first began to be preached by the lord] Here he opposeth the Son of God, who was the first preacher of the Gospel against the Angels. Now withal he useth a prevention, to take away a doubt which might enter into many men's fantasies. For they had not been taught by the mouth of Christ immediately, because the most part of them had never seen him. Had they only respected men then, by whose ministery they were brought to the faith, it is likely they would not have regarded that which they had learned of them. And therefore the Apostle admonisheth them that the doctrine which was delivered unto them by the ministery of others, did not therefore cease to proceed from Christ. For he saith, that they were the disciples of Christ, who faithfully reported that which they had heard and received of him. And therefore he useth this word confirmed: as if he should say, it was not a matter of report scattered abroad hand over head, as if they knew not whence it came, or as if they had it by suspected witnesses: but that it hath authors both grave, and also men of good credit. Furthermore, we may know by this place that this Epistle was not penned by S. Paul: for he useth not so to diminish his authority, as to make himself one of the disciples of the Apostles, not that he meant thereby to purchase any glory to his own person: but because false teachers under this colour endeavoured so much the more to lessen the credit of his doctrine. It appears then that it is not S. Paul's, seeing the author writes that he had the Gospel by the report of others, and not by revelation. God bearing witness thereto.] Verse 4 The Apostles had not only that which they preached by revelation from the Son of God, but the Lord did also therewithal confirm their preaching by miracles, as by an authentical subscription. Therefore they offer great injury not only to God's word, but to his works also, who do not with all reverence receive the Gospel which is ratified and confirmed by so many testimonies. Now for the better amplification hereof he useth three words to note out miracles. They are called Powers, because that in them the Lord showeth a special and extraordinary testimony of his virtue and power. They are called Signs, because they awaken men's minds to look a little higher than to that which appears. They are called Miracles, because they contain somewhat that is new and strange. In this word witnessing, is noted the right use of miracles: to wit, they serve to establish and confirm the Gospel: for we find that almost all miracles whensoever they were wrought, served as seals to the word of God. And therefore so much the more ought the superstition of the Papists to be condemned, which allege the miracles of their own devising; for they make them serve (not to confirm) but to corrupt the truth of God. This word, thereto, hath this sense, that we are confirmed in the faith of the Gospel by an agreement and harmony which is between God and men, because the miracles wrought by God do agree with the voice of men, and serve as a testimony thereto. Afterwards he addeth, Gifts of the holy Ghost: by which the doctrine of the Gospel was also adorned, as being dependences of it. For to what purpose hath God distributed the gifts of his Spirit, but to the end they might be means and helps in part to publish this doctrine; and in part to beget an admiration in men, that their hearts might be moved thereby to obey the doctrine? For otherwise S. Paul saith in the first to the Cor. 14.22. that the diversities of tongues are given for signs, not to them that believe, but to them that believe not. This clause, according to his will, admonisheth us that those powers and wonders, whereof he made mention before, cannot be attributed to any other than to God, and that they were not done by chance, but by his determinate counsel, to the end they might seal up the truth of the Gospel. 5 For he hath not put in subjection unto the Angels the world to come, whereof we speak. 6 But one in a certain place witnessed, Psal. 8.5. saying, What is man that thou shouldest be mindful of him? or the son of man, that thou wouldst consider him? 7 Thou madest him a little inferior to the Angels: thou crownest him with glory and honour, and hast set him above the works of thine hands. 8 Thou hast put all things in subjection under his feet. Matth. 28.18. 1. Cor. 15.27. And in that he hath put all things in subjection under him, he left nothing that should not ●e subject unto him. But we see not all things yet subdued unto him. 9 But we see jesus crowned with glory and honour, Philip. 2.8. which was made little inferior to the Angels, through the suffering of death, that by God's grace he might taste death for all men. FOr he hath not] He proves again by another argument that we ought to obey Christ: Verse. 5 to wit, because the Father hath put the rule and highest government over the whole world into his hands: of which honour the Angels are uncapable. From whence it follows, that there is nothing in the Angels be it never so great that aught to hinder him who only is the highest, that he should not have the sovereignty over all creatures. But it is needful in the first place that we examine the Psalm which he allegeth: because it seems he draweth the words thereof unfitly unto Christ. For may some say, Objection. David doth there recite the benefits which God showeth to mankind. And after he had considered of the power of God in the heavens, and in the stars, he comes in the next place to speak of men: concerning whom the wonderful bountifulness of God's goodness doth especially appear. And therefore it should seem he speaks not of one man alone, but of all men in general. To which I answer, Answer. all this lets not but these sentences may be restrained to the person of Christ. I deny not but man from the beginning was set into the possession of the world, to the end he should have lordship over all the works of God: but he deserved by his transgression to be deprived, and dispossessed of all that rule and government. For it is the just punishment of ingratitude in a vassal, who holds all he hath of another, that his Lord whom he refuseth to acknowledge, or serve faithfully as he ought, should despoil him of all that right, and of all those benefits which were given him before. And therefore as soon as Adam turned away from God by his sin, he was worthily deprived of all the benefits he had received. Not that he lost the use, but because he could no longer lay claim unto them; himself having forsaken God the giver of them. And even concerning the use also, God would there should remain signs therein of this privation. As for example, how comes it to pass that the beasts do rise up in fierceness against us: and whereas they should fear our countenances, we fear them: so that some of them can never be brought into subjection, and those that be, it is with great difficulty for the most part? What is the reason that many of them are hurtful unto us so many ways? that the earth doth not of itself bring forth increase according to the tilling and sowing bestowed upon it, that the heavens, the air, the sea, and other creatures are become so noisome and hurtful unto us? Is it not because we have rebelled against our heavenly Creator? not 〈…〉 this benefit of God doth in no sort any way belong unto us, 〈…〉 selves appertain unto God. till that right which we have lost in Adam, be restored to us again in Christ. For which cause S. Paul teacheth that meats and drinks are sanctified unto us by the word and prayer, 1. Tim. 4.5. And in another place he saith, that to the unbelieving nothing is pure, because without faith their minds and consciences are impure and defiled, Tit. 1.15. And that is it which we had in the beginning of this Epistle, where it is said that Christ is ordained of his Father heir of all things. Truly in that he attributes the inheritance to one only, he thereby excludes all others as strangers. And that very justly: for we are all of us banished out of God's kingdom. What have we to do then to scrape unto ourselves those creatures which he hath ordained for the nourishment of his household children and servants? But Christ, by whom we are called again into the family and household of God, receiveth us with him into the society of his right and title, to the end that by him (with all the elect) we might enjoy the whole world with the blessing of God. For man having received rule and lordship over all creatures, and by his sin losing all right and interest in them, both for himself, and all his posterity: God the Father instituted in his place a second Adam, his only begotten son jesus Christ God and Man, to whom he hath given power and lordship over all creatures, and hath also given him authority to communicate the comfortable right, and lawful use of them to whom he will, that is to say, unto the faithful, but not to the reprobates and unbelievers. And therefore S. Paul shows that Abraham was made heir of the world by faith: that is to say, because he was incorporated into the body of Christ, Rom. 4.13. which being 〈…〉 men to seek timely, and earnestly. Now this restoration and renument is begun in Christ as by the head. We need not doubt then to behold our title and recovery of our first estate in him, All our right to the creatures consists in Christ. as often as there shall be any question moved touching the power and authority of man over all creatures. And hereunto appertains that which he expressly mentioneth touching the world to come. For he takes it for the renewed world to come. And to the end we may the better understand this, let us conceive in our minds two worlds: first, that old world which was corrupt by the sin of Adam: and the second, that which is repaired by Christ. For the estate of the first creation is forlorn and fallen into ruin with man, so far forth as there is respect unto him. Two worlds. This Psalm than shall have no place till such time as a restoration be made by Christ. We now see well that he calls not only the estate of those things which we wait for after the resurrection the world to come: but that also which took his beginning from the first reign of Christ, and shall have his accomplishment in the last redemption. I cannot conceive the reason why he suppressed David's name: and yet I assure myself that he doth not call him a certain one, by way of contempt, but doth so name him by way of honour, as being one of the Prophets, or of the most excellent and authentic authors. Thou hast made him a little inferior.] Verse 7 Here we do meet with a new difficulty in the exposition of the words. I grant (as I have already said) that the place is not improperly expounded of the Son of God: but a man would think the Apostle doth now draw the words to a sense, contrary to David's meaning: for it seems that he refers this word a little, to the time: and thereby understands the abasing of Christ in regard he was made none account of: restraining the glory to the day of the resurrection: whereas David stretcheth it generally to the whole life of man. I answer, that it was not the Apostles meaning to recite the native exposition of the words. For no inconvenience follows, if we say that he alludes to the words of David, thereby to adorn the point which he handleth: as S. Paul in the tenth to the Romans allegeth the place of Moses, Who shall ascend into heaven? He addeth by and by after, not the interpretation, but rather an amplification to adorn his speech, transferring that to the heavenly heritage, and to hell, which Moses had said of the Heavens, and of the Sea. And such is the intention of David, Lord (saith he) thou hast advanced man to such great dignity, that he wants not much of approaching near to the honour of God, or of the Angels. For thou hast made him ruler over the whole world. The Apostle meant not to overthrow this sense, neither yet to turn it to a contrary: but his meaning is only that we should behold in Christ that abasement which he did undergo for a little time: and afterward that glory wherewithal he was crowned for ever: which he doth, rather by way of allusion to the words, than to express that which David meant by them. He taketh to be mindful and to visit, for one thing; saving that to visit hath a more full signification. For he notes the presence of God by the effects. Now in that he hath put all things.] Verse. 8 One would think that the argument should be framed thus; All things are subject to the man of whom David speaks. But all things are not made subject to mankind: therefore he speaks not of every particular man. But this argument would not hold: because the second proposition, which we call the minor, doth also agree unto Christ. For even to him all things are not yet subject: as S. Paul shows 1. Cor. 15.18. Therefore the words following have another sense. For after he hath made Christ to be the ruler over all creatures without exception, he addeth by way of a contrary objection, But we see not yet all things subject unto him: and to satisfy us herein, he teacheth that one may see that accomplished in Christ notwithstanding even now, which followeth by and by after touching his crowning with glory and honour. As if he had said, although this general subjection doth not yet appear unto us, let us notwithstanding content ourselves 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 be accomplished in his time. But in the first place, some are offended that the Apostle doth over nicely gather that all things should not as yet be subject unto Christ, because David meant to comprehend all things generally. For the kinds of creatures which he afterwards reckoneth up, shows nothing of all this: to wit, the beasts of the field, the fishes of the sea, and the birds of the air. I answer, that one general sentence is not to be restrained to these kinds, because David's meaning was only to show some examples of this lordship in those things which do most ordinarily present themselves before our eyes: or rather to the least things, that we might know nothing is ours but by the bounty of God, and by the participation of Christ. Wherefore we may thus resolve this sentence, Thou hast put all things under him, not only the things which serve to eternal blessedness, but also even those lesser things which serve for the use and benefit of the body. Howsoever, it is certain, that this inferior lordship over the creatures depends upon a superior. Hereupon some make this question; Question. how is it that we see not yet all things subject unto Christ? Answer. But we shall find a solution to this question in the place of Paul before alleged: and we have also somewhat touched the same in the beginning of this Epistle. Christ hath yet continual war with divers enemies, and therefore he is not yet in very deed in the peaceable possession of his kingdom. Now he is not constrained to hold this war by any necessity, but voluntarily: for in that his enemies are not subdued until the last day, it is to the end we in the mean while might be daily tried by such exercises. jesus, Verse 9 which was made a little inferior to the Angels.] Because the signification of the Greek word which we translate, a little, is ambiguous (for it may either be referred to the time, or to the manner of this abasement) he hath more regard to the thing in itself such as it was in the person of Christ, than to the true and natural exposition of the words, as I have already said: wherein he gives us occasion to consider of that glory in the resurrection, which David extends to all the gifts wherewith man is adorned by God's liberality towards him. Yet it is not inconvenient that the Apostle doth thus apply the words of the Prophet, because he leaves the literal sense still whole and sound. That which he saith, by the suffering of death, is as much as if it had been said, that Christ in enduring of death, was exalted into this glory which he obtained, as S. Paul in like manner shows in the second to the Philippians, vers. 8. not that Christ got unto himself some particular thing, as the Sophister's forge, who say that he first of all merited eternal life for himself, and afterward for us. For this manner of speech is only to show by what means he obtained his glory. But why was Christ crowned with glory? To the end every knee should bow before him, Philip. 2.10. Wherefore it may be concluded from the final cause, that all things were given into his hands. That by the grace of God he might taste of death for all men.] He recites the cause and fruit of Christ's death, that we should not think it any way diminished his dignity. For when we hear that so great a benefit is obtained for us by his death, there is no place left for contempt, because the admiration of the divine goodness doth wholly ravish us. Where he saith, for all, he not only meaneth, that it should serve as an example to all, as chrysostom brings in the similitude of the Physician, who first tasteth himself of the bitter potion, to the end the patient should make no difficulty at all to drink it up: but the Apostles meaning is that Christ died for us, because he setting himself in our place, hath delivered us from the curse of death. And therefore he adds that it is done by the grace of God, because the cause of our redemption was the infinite love of God, which caused him not to spare his only begotten son, Rom. 8.32. Whereas chrysostom expounds to feel death, in stead of to taste thereof (as you would say with the tip of the lips) because Christ obtained victory over death: I do neither reject nor disallow it: notwithstanding I will not affirm that the Apostle meant to speak so subtly. 10 For it became him, for whom are all these things, and by whom are all these things, seeing that he brought many children unto glory, that he should consecrate the Prince of their salvation through afflictions. 11 For he that sanctifieth and they which are sanctified are all of one: wherefore he is not ashamed to call them brethren. Psal. 22.23. 12 Saying, I will declare thy name unto my brethren: Psal. 18.3. in the midst of the Church will I sing praises unto thee. 13 And again, I will put my trust in him. And again, Isai. 8.18. Behold here am I, and the children which God hath given me. THe point whereunto the Apostle aimeth, is to make the abjection of Christ glorious in the eyes of the faithful. For when he saith that he clothed himself with our flesh, it seems he meant to set Christ among the common order of men. And then the cross being added, it abaseth him below all sorts of men. Christ must not be the less esteemed, because he willingly abased himself for our sakes. Wherefore good heed must be taken that Christ be not the less esteemed, because that of his own good will he made himself of none account for our sakes. And this is the point which is now handled in this text. For the Apostle shows that even for this cause the Son of God ought to be honourably esteemed; in regard he was thus consecrated to be the Prince of our salvation. First of all he takes it for granted, that Gods ordaining of it ought to be rested in, because that as all things are sustained by his power, so ought they also to serve to his glory. Wherefore we ought to seek no better cause than this; It so pleased God. Hereunto appertains that circumlocution of words which he useth: By whom, and for whom are all things: he might in one word have named God; but his meaning was to show that we must hold and esteem that to be chief good, which God hath ordained and appointed, whose will and glory is the very right end of all things. Yet notwithstanding it seems that which he would say is not yet fully proved, to wit, that it was convenient that Christ should be consecrated after this manner. But this depends upon the ordinary course which God is wont to hold in his dealing with those that are his. For his will is they should be exercised with divers miseries, and that their whole life should be a continual cross. It was necessary then that Christ, as he was the first borne, should be consecrated by the cross, thereby entering into his principality; because it is the rule and common condition of all. This is the conformity of the head with the members, whereof S. Paul entreateth, Rom. 8.29. Now it is a singular consolation to assuage and sweeten the bitterness of the cross, when the faithful do hear that they are sanctified unto glory together with Christ by miseries and tribulations: and that in very deed they do perceive there is good cause why they should embrace the cross amiably, rather than fearfully. Which cannot be brought to pass, unless this shame of the cross be by and by swallowed up, and the glory that thereby comes unto them doth also shine forth. For who will despise that which is sacred; yea that which even God himself hath sanctified? Who will esteem that to be reproachful wherewith we are prepared unto glory? Now both the one and the other is here affirmed of the death of Christ. By whom are all things. When it is spoken of the creation, this is attributed to the Son as a thing which is proper unto him, to wit, that all things were created by him: but the Apostle signifies nothing else in this place, but that all creatures are steady and upholden in their estate by the power of God. Whereas we have turned the word, to consecrate, others have put, to make. But for as much as the Greek word which the Apostle useth hath divers significations, I think it is very clear, that mine exposition agrees best to the scope of the text. For he notes here a solemn and lawful consecration, by which the children of God are brought in to obtain their degree, yea even to be separated from the rest of the world: and mention also is by and by after made, of sanctification. For he which sanctifieth, and they which are sanctified, etc.] Verse 11 He proves that that which he hath said aught to be accomplished in the person of Christ, by reason of the conjunction which is between him and his members. And in the mean while he shows that it is a singular testimony of God's goodness that Christ hath taken our flesh. He saith then that the author of holiness, and we which are partakers of the same are all of one; that is to say, of one nature, as I for mine own part do interpret it. It is commonly understood of Adam. Some do refer it to God; but altogether without reason. For I think it rather to be meant of one nature: as if he should say, made and framed of one lump. Now this serves greatly to augment our confidence and assurance; to wit, that we are joined to the Son of God by so straight a bond, that we may find the very same holiness in our nature, whereof we stand in need. For he doth not only sanctify us as he is God, but the propriety to sanctify is also in his human nature: not that the humanity hath this virtue of itself, but because God hath shed into it a perfect fullness of holiness, to the end we should all draw our holiness from thence. To which, this sentence hath respect, For their sakes I sanctify myself, joh. 17.19. Do we at any time see ourselves unclean? we need not seek far for the remedy, for it is in our own flesh. Thus than if we be profane and unclean, we need not seek that remedy far off, which is offered us in our own flesh. If any had rather take it of the unity in the Spirit (which is far otherwise between the faithful and the Son of God than it is commonly between men) I do not gainsay it. Notwithstanding I willingly follow that which is the most received; seeing it is not contrary to reason. For which cause he is not ashamed to call them brethren.] This place here alleged is taken out of the two and twenty Psalm. Now that Christ is there brought in speaking, or David in the person of Christ, we have first of all the Evangelists for witnesses, who do allege many verses of this Psalm: as namely these, They parted my garments among them: They gave me gall for my drink: Also, My God, my God, why hast thou forsaken me? Afterwards even the thing itself showeth it. For in the history of the passion, we may see a lively image of all things there mentioned. And the conclusion of the Psalm, which is the vocation of the Gentiles, cannot be referred to any other than to Christ. All the ends of the earth shall turn unto God, and all the families of the Gentiles shall bow before him: The kingdom is the Lords, and he shall rule over the Gentiles. The truth of all these things is only in Christ, who did not enlarge God's kingdom in little or narrow places, as David did, but hath spread it through the world, whereas it was before shut up within certain bounds and limits. Wherefore this place here alleged is also questionless spoken of him, which he doth very fitly; and useth a most significant word when he saith, he is not ashamed. For how great is the difference which is between him and us? Surely he humbled himself very low, when he vouchsafed to call us his brethren: who otherwise had been utterly unworthy to be esteemed so much as his vassals. The circumstance also doth greatly amplify this wonderful favour of his towards us. For Christ speaks in that place, It is no small honour that Christ doth us, in calling us his brethren. not as a mortal man in the shape of a servant, but as being clothed with immortal glory after his resurrection. Wherefore this title is no less excellent, than if he had carried us up into heaven with him. As oft therefore as we hear that Christ calls us brethren, let us remember he doth after a sort cloth us with this quality, that with the name of brethren we might also apprehend the blessed life, with all the heavenly benefits contained therein. Moreover, it is to be noted what office Christ takes upon him, Verse 12 to wit, to declare the name of God: which began at the publishing of the Gospel, and is daily continued by the office of the Pastors. Whence we gather, that when the Gospel is preached, it is to bring us to the knowledge of God, to the end his goodness might be magnified and extolled amongst us. Also we may note, Christ the author of the Gospel. that Christ is the author of the Gospel, howsoever it is offered unto us only by men. And that is it which S. Paul saith, 2. Cor. 5.20. that he, and the rest of the Ministers are Ambassadors for Christ: when they do beseech us in the stead of Christ to be reconciled to God. Which ought to affect us with great reverence towards the Gospel. For truly we are not to think that they are men which speak, but Christ rather by their mouth. For even then when he promised to preach the name of God unto men, he ceased to converse with them in the world, and yet questionless he attributes not this office unto himself for nothing. He hath therefore fully accomplished it by his Apostles and Ministers. In the midst of the congregation.] It yet appears more manifestly by this, that the publishing of the praises of God, is always contained in the Gospel. For as soon as it is given us of God to know him; infinite are his praises which do sound in our hearts and ears. Let us also note herewithal that Christ by his example doth exhort us to sing these praises publicly, in such wise as they may be heard of many. For it is not sufficient that every one of us apart should give thanks for the benefits we have received of God, unless by testifying the same our thankfulness openly, we do thereby mutually stir up one another to do the like. And verily this doctrine is as a sharp goad in our sides to prick us forward to praise God with a more ardent affection of heart, seeing we hear that Christ singeth first, and doth as it were give us the tune to make us sing after him. And again, I will trust in him.] Verse 13 Seeing this sentence is contained in the 18. Psalm, vers. 2. we need not doubt but it is taken out thence. For besides that verse which S. Paul allegeth, Rom. 15.9. applying it to the kingdom of Christ, touching the vocation of the Gentiles, Psal. 18.50. the order of the argument thereof sufficiently shows that David there speaks under the person of another. For we shall scarcely see the least shadow of that great and excellent majesty in David, which is there set forth with most magnificent terms. He boasts himself to have been placed the head over the nations: and that even strangers, and such as knew him not should of themselves submit their necks under him at the only hearing of his renown. Now David indeed with force of arms conquered some people which were neighbours & very well known, and made them tributaries unto him: but what is this in regard of the conquests of many other Kings beside? Moreover, where is that voluntary subjection? where are the people so far off, that he should not know them? In a word, where is that solemn publishing of the grace of God among the Gentiles, whereof the conclusion of the Psalm makes mention? It is Christ then undoubtedly who is ordained to be the head over divers nations, to whom strangers should submit themselves even from the ends of the earth, and that only by being moved with the report of him, that is to say, being touched with the hearing of the word. For they are not constrained to receive his yoke by force of arms, but being subjecteth by force of the doctrine, they willingly offer themselves to obey him. We do also see in the Church that same feigned and dissembling profession, whereof the Psalm speaketh. For many in all times do profess themselves to be of Christ; but it is not from the heart. Let us hold this then as a thing certain, that the text of this Psalm which the Apostle allegeth is fitly and properly expounded of Christ. But what is all this to the present purpose? Objection. For although Christ do trust in God, it seems it should not therefore follow that we and Christ are one. Answer. I answer, the argument is good: for if so be he had not been a man subject to human necessities, he should have had no need of such trust. Seeing therefore that himself depends upon the help of God, he hath the same condition with us. Truly it is not in vain or for nothing that we are so commanded to trust in God: for without faith we are utterly miserable, and poor wretched creatures. The trust then which we put in God, is a testifying of our poverty and want. Howbeit in one point we differ from Christ: that is to say, he did voluntarily submit himself to those infirmities; which are imposed upon us by necessity. Yet this aught greatly to embolden us to trust in God, because we have Christ for our Captain and Master. For who shall fear to go astray following his steps? We need not fear, I say, that our faith which we have in common with Christ should be in vain, seeing we know it cannot be deceived. Behold here am I and the children etc.] It is very certain that Isaiah in this eight chapter speaks of himself. For howsoever it be true that he gives the people hope of their deliverance, and that the promise which he published was not received as a thing of any certainty: yet to the end the infidelity and obstinacy of the people should be no discouragement unto him, the Lord commands him to seal up that doctrine which he had taught, among a very few of the faithful. And it is as much as if he had said, the doctrine which thou hast delivered is rejected of the greater part, yet there are some notwithstanding (although a little handful indeed) which will receive it. Isaiah staying himself upon this answer, takes courage again unto him, and protesteth that he and the disciples which God hath given him, are always ready to follow God. Now it remains to show how the Apostle applies this sentence to Christ. First of all, there is no man of sound judgement which will deny, but that which is there spoken as touching the Lord, who should be a stone of offence to the kingdom of judah and Israel, was fulfilled in Christ. And in very truth, like as the return and deliverance out of the captivity of Babylon, was as a beginning and figure of that principal deliverance which was achieved unto us and to the fathers by the outstretched arm of Christ: so also there were then so few even among the jews which enjoyed this benefit of God; that only a small remnant were saved. Now that was a foretelling as it were and a sign of their blinding which was to ensue: by which it is now come to pass that in rejecting of Christ, they have therewithal rejected God also, and have worthily perished. For we must note that the promises as touching the restoration of the Church, whereof the Prophets make mention; begins when the jews were brought out of captivity, and doth also reach even to the kingdom of Christ. As also the Lord himself in bringing back the people from thence, had this end, that the Church should continue even to the coming of his son, by whom at the last it was truly and firmly established. Seeing it is so, God speaks not only to Isai, when he commands him to seal up the law and the testimony: but in his person he command's the same to all the Ministers of his word, who should fight against the incredulity of the people: and therefore it especially belongs to Christ, who should be assailed of the jews with a more obstinate and furious rebellion, than all the Prophets were which were before him. Nay do we not see that those who have succeeded Israel, and call themselves by the name of Christians, have not only rejected his Gospel, but do also furiously set themselves against him? But howsoever the doctrine of the gospel be esteemed a stone of offence to those that are in the bosom of the Church, yet God will not have it fall to ruin for all that; but will rather command it to be sealed up among his Disciples. And Christ in the name of all the Doctors, as their head, or rather as the only Doctor who guides us by their ministry, pronounceth that although we see such a desperate unthankfulness in the world, yet there shall always be some which shall yield themselves obedient unto God. Thus you see how this place of Isaiah is fitly applied unto Christ. And thereupon the Apostle gathers that we are one with him, because he associates us with himself, when he offers himself, and us together with him, to his father. For they who obey God under one and the same rule of faith, make also one self same body. Can any thing be said more properly for the praise of faith, than when we are made companions with the son of God, who exhorts us by his example, and shows us the way? Wherefore if we follow the word of God, we know assuredly that we have Christ for our guide: contrariwise those who turn from the obedience of the word, do nothing at all belong to Christ. Is there any thing, I pray you, more desirable than this: to wit, that we consent with the Son of God? Now this consent and agreement consists in faith: it follows therefore, that by infidelity we descent from Christ, which is the most detestable thing that can be. This word children, which in many places of the scriptures signifies as much as servants, is taken here for Disciples. Which God hath given me:] In these words is noted out unto us the first cause of obedience, to wit, that God hath adopted us to himself. Christ brings none to the father but those whom he hath given him. Now we know that this donation depends upon the Eternal Election: because those whom the father hath ordained unto life, those he commits to the tuition of his son, to the end he may conserve and keep them. And that is it which he saith, joh. 6.37. All that the father hath given me, shall come unto me. Therefore when we feel that we can submit ourselves unto God in obedience of faith, let us learn to attribute it wholly unto his mercy, because we would never otherwise have submitted ourselves to be brought to him by the hand of Christ. Moreover this doctrine doth furnish us with singular matter of Confidence; for who would tremble under the protection and safeguard of Christ? who is he that having such a keeper would not boldly despise all danger? And truly when Christ saith, Behold me, and my children, he fulfils that indeed, which he elsewhere promiseth, That he will not suffer any of those whom he hath received of his father to perish. joh. 10.28. Lastly, let us note from hence, that although the world do furiously reject the Gospel, yet notwithstanding the sheep of Christ will always acknowledge the voice of their shepherd. Wherefore let us not be dismayed, though almost all people and nations of the world do reject it; seeing Christ will gather those that are given into his custody. If the Reprobate plunge themselves into death by their impiety, the plants which God hath not planted are thereby plucked up, Matth. 15.13. In the mean while let us not doubt but that he knows his own, and that the salvation of them all is sealed up in him, to the end none should escape him. The foundation of God remains sure, and hath his seal, The Lord knows who are his. 2. Tim. 2.19. Let us then content ourselves with this seal. 14 For as much as the children are partakers of flesh and blood, he also himself likewise took part with them that he might destroy through death, him that had the power of death, that is, the Devil. 15 And that he might deliver all them, which for fear of death were all their life time subject unto bondage. FOr as much then as the children:] Verse 14 This is the conclusion of that which hath been said; and therewithal he doth more fully give a reason of that which he had but lightly touched before concerning the cause, why it behoved the son of God to take our flesh: to wit, that he might partake of the same nature with us, & in dying might redeem us from death. This place is worthy to be well observed: because it not only confirms the truth of Christ his human nature, but also shows what fruit comes unto us thereby. The son of God, saith he, was made man; to the end he might participate the same nature and condition with us. Can he say any thing more to the purpose for the confirmation of our faith? for by this it appears that he loves us with an unspeakable love. The fullness of which love consists in this, that he took upon him our nature; that he might thereby subject himself to the condition of death, for as he was God he could not die. Now howsoever he toucheth the fruit of his death but in few words, yet notwithstanding in these few he doth express the matter, with wonderful life and efficacy: how? he hath so kept us from the tyranny of the devil, that we are out of his danger: and hath so redeemed us from death, that we need not now fear it any more. But because there is no word which hath not his weight, let us yet a little more diligently examine them. First this destruction of the devil, whereof he speaks, shows, that he hath now no more power over us. For howsoever the devil hath force and power still, The devils power weakened and limited. and deviseth daily to work our destruction, yet notwithstanding the power which he hath to hurt us is weakened, or at the least limited. And doubtless it is a great consolation, to be assured that we have to do with such an enemy as hath no power over us. Now that this is said in regard of us; we may gather by the member following, which had the power of death, for the Apostle would hereby give us to understand, that the devil is destroyed, in as much as he reigned to our destruction. For this power is so called because of the effect; for it is deadly to us, and brings forth destruction. He shows then that not only the tyranny of Satan is destroyed by the death of Christ, but also that Satan himself hath received such a wound, that we need now no more to fear him, then if he were not at all. He speaks of the Devil in the singular number, according to the custom of the Scriptures: not that we should imagine there is no more but one, but because all of them together make one body, which cannot be as we know, without an head. All those which for fear of death] This place doth very notably describe how miserable their state and condition is who stand in fear of death: Verse. 15 Death must needs be terrible to as many as look upon it without Christ. doubtless it must be very horrible and terrible to as many as look upon it without Christ; because without him nothing is to be perceived therein but cursedness. For from whence comes death but from the wrath of God enkindled against sin? thence comes this bondage all our life long: that is to say, that anguish and continual disquietness wherein poor souls are imprisoned. For the judgement of God doth always present itself before our eyes by the knowledge and guilt of sin: now Christ by bearing our curse upon him hath freed us from this fear, when he took away whatsoever was fearful in death. For howsoever necessity be laid upon us to pass through death, yet notwithstanding both in life and in death we are at peace, We have peace both in life and in death, because Christ is our guide. He hath profited but little that hath not learned to contemn death. and secure; because we have Christ for our guide. And if any cannot quiet his mind by the contempt of death, let him know that he hath profited very little as yet in the faith of Christ. For as too servile a fear proceeds from the not knowing the grace of Christ; so is it a certain and sure note of infidelity in whomsoever it is. Death in this place doth not only signify the separation of the soul from the body, but also the punishment which is sent us of God in his anger: so as this word comprehends even eternal damnation itself. For where the fault and transgressions stand in God's sight untaken away, there doth hell also forthwith present itself. 16 For he in no sort took on him the Angel's nature, but he took on him the seed of Abraham. 17 Wherefore in all things, it behoved him to be made like unto his brethren, that he might be merciful, and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. 18 For in that he suffered and was tempted, he is able to secure them that are tempted. FOr in no sort] By this comparison he further enlargeth the honour and benefit which Christ hath done us in taking of our flesh, for he never did so much for the Angels. In as much then as there was greater need of special remedy to repair that exceeding fearful ruin of mankind, it was the good pleasure of the Son of God herein to manifest the excellent and incomparable pledge of the love he bore us, which might not be communicated; no not to the Angels themselves. Now in that he hath preferred us before the Angels, was it for any excellency that was in us above them? No in no wise, but only in regard of our misery. Wherefore there is no cause why we should glory as if we were more excellent than the Angels, unless it be because the heavenly Father hath showed more mercy to us than he hath done to them: the which we have good cause to confess, to the end the Angels with admiration may behold from above so great bounty powered forth upon the earth. Whereas he saith in the present tense, he takes not, or took not, I refer it to the testimony of the Scriptures, as if it did represent that before our eyes which had been before witnessed by the Prophets. Moreover, this only place sufficeth to overthrow Martion, the Manichees, and all such railers, who deny Christ to be true man, begotten of man's seed. For if he only bore the figure of a man; he often appeared so in old time under the form of an Angel, and then where was the difference? But because it cannot be affirmed that even Christ was indeed a very Angel clothed with their nature: therefore it is rather said that he took the nature of man, than of the Angels. The Apostle therefore speaks of this nature, and shows that Christ having taken flesh, was true man, so as now in two natures there is the unity of the person. For this place doth nothing at all favour Nestorius, who forged two Christ's, as if the Son of God had not been true man, but had only dwelled in the flesh of man. We see that the Apostle had a far other meaning. For he meant to show that we have a brother in the person of God, because of the participation of one self same nature with us. Wherefore not contenting himself to call him man, he saith he was begotten of the seed of man. He expressly names the seed of Abraham, to get the more credit to that which he saith, because it is taken out of the Scripture. Wherefore in all things it became him] We must consider two things in Christ his human nature: that is to wit, Verse. 17 the essence of the flesh, and the affections. And therefore the Apostle teacheth that he did not only take flesh, but also all those affections which are proper to men. He shows also the fruits proceeding from thence, the which is the true doctrine of faith: to wit, when we feel in ourselves the cause why the Son of God took our infirmities. For what is all the knowledge that we can possibly have, if we feel not this fruit? In the next place he teacheth that Christ was subject to human passions, to the end he might be a merciful and a faithful high Priest. The which words I expound thus, to the end he might be merciful, Merciful. and so by consequence faithful. For in an high Priest, whose office is to appease the wrath of God, to secure the miserable, to raise up them that are fallen, and to comfort the weary; mercy is exceeding necessary, which the feeling of the same things begetteth in us. For it will never be that those who are always at their ease, should be touched with the anguish of another. For doubtless that which Virgil the Latin Poet saith, is taken from the ordinary custom of men. Knowing what grief is in mine heart, I learn to pity another's smart. Not that the Son of God had any need to be instructed, or framed to a merciful affection by having experience of our troubles and afflictions: but because we could not be persuaded of his gentle and inclinable affection to help us, unless he had been exercised with our miseries. For this, as all the rest was done in regard of us. As often then as we are pressed with any kind of calamity whatsoever, let us remember that nothing befalls us whereof the Son of God hath not experience in himself, that he might have compassion upon us: and let us not doubt but that he will assist us even as if he himself suffered with us. This word faithful, Faithful. signifies truth and uprightness. For it is the contrary to a dissembler, or one that dischargeth not the duty of his office. The experience that Christ hath had of our miseries doth so bow him to compassion, that he is careful to entreat the help of God for us. But what more? Intending to make the purgation and satisfaction for our sins, he took our nature upon him, to the end that we might have in our flesh the price of our reconciliation: and last of all, that he might bring us together with himself into the Sanctuary of God, by the right of nature which we have together in common with him. By the things which should be done concerning God, he means whatsoever tends and appertains to our reconciliation with God. Now because the first entrance in unto God is by the liberty of faith, we have need of a Mediator which may remove all doubtings away from us. For in that he suffered, etc.] Verse 18 Being exercised with our afflictions, saith he, he is inclined to help us: for temptation signifies in this place nothing but experience or trial: and to be able, is taken to be fit, inclined, or disposed. CHAP. III. 1 Therefore holy brethren, partakers of the heavenly vocation, consider the Apostle and high Priest of our profession Christ jesus: 2 Who was faithful to him that hath appointed him, even as Moses was in all his house. 3 For this man is counted worthy of more glory than Moses, in as much as he which hath builded the house, hath more honour than the house. 4 For every house is builded of some man, and he that hath built all things is God. 5 Now Moses verily was faithful in all his house as a servant, for a witness of the things which should be spoken after. 6 But Christ is as the Son over his own house; whose house we are, if we hold fast that confidence and that rejoicing of that hope unto the end. WHerefore holy brethren,] He closeth up and concludeth the former doctrine with a very profitable exhortation: to wit, the the jews should be attentive, and bethink themselves well in acknowledging both what Christ is, and how great he is. For when he called him heretofore the Doctor, and sovereign high Priest; in those few words he made comparison between him, Moses, and Aaron: now he comprehends both the members. Two offices of Christ. For he adorns him with two titles, because he also hath two offices, and pre-eminences in the Church of God. Moses performed the office of a Prophet and Teacher; Aaron the office of the high Priest: but both estates were given to Christ. Wherefore if we will receive him as we ought, we must consider what he is: we must I say, cloth him with his virtue and power, least in stead of him we take some vain shadow and imagination of Christ. First of all, this word Consider, hath his weight: for it signifies that diligent attention is to be given to this matter, because it cannot be contemned without a fearful punishment ensuing: and then that the true knowledge of Christ sufficeth to chase away, yea to cause all darkness and errors to vanish Now to the end he might quicken them up to a more earnest affection and study; he admonisheth them of their own vocation; as if he should say, God hath not done you a small favour in calling you to his kingdom. It remains then that you fix your eyes upon Christ, The only way to secure the calling of the faithful, is to shroud themselves under the wings of Christ. as upon your leader and guide in the way. For the calling of the faithful can no other way be secured, unless they wholly gather themselves under Christ. And therefore let us not imagine that this is said only to the jews, but that it is a general doctrine propounded to all those who desire to come to the kingdom of God. Let such look diligently to jesus, because he is the only master of our faith, & hath confirmed it by his sacrifice. For Confession is here taken for faith. And it is as much as if he had said, that the faith which we seem to hold is vain and unprofitable, unless it be applied to Christ. Who was faithful.] Verse 2 This is a Commendation of the Apostleship of Christ; to the end that the faithful might rest themselves securely in him. Now he commends it two ways: first because the heavenly father hath ordained him for our teacher: secondly, in that Christ for his part hath faithfully executed the office enjoined him of his father. These two things are always necessary to get authority to the doctrine. A lawful calling. For God only ought to be heard, as the whole scriptures doth testify. For this cause Christ protesteth, that the doctrine which he brings is not his, but his fathers: joh. 7.16. And in another place he saith, he that receiveth me, receiveth him that sent me. Luk. 9.48. For we speak of Christ, who as he is clothed with our flesh, is the minister and servant of God, to declare those things unto us which are given him in charge. Now as the calling of Christ is of God, Faithfulness in performing the work of this calling. so besides that, he doth also carry himself faithfully and sincerely in the same; which is a thing requisite in all true ministers, to the end they may have audience and authority in the Church. Now if both are to be found in Christ, then assuredly we cannot despise them, but God in all of them must of necessity be despised. As Moses was. Leaving a little his speech of the Priesthood, he comes now to deal with the Apostleship. For although the covenant of God contains two parts: to wit, the setting forth of the doctrine, and the real confirmation thereof, if we may so speak: the exact perfection of the Covenant should not otherwise be fulfilled of Christ, unless both of them do appertain unto him. The Author of this Epistle then having made mention of the one, and the other, he hath also at the last by a brief exhortation quickened up the faithful to attention. But he entereth now into a more large treatise, and fuller handling of these things, and beginneth at the charge and office of the Doctor: therefore also he compares him with Moses only. Whereas he saith in all his house, it may be referred to Moses: but I had rather refer it to Christ, to the end he may be said to be faithful to his father in the whole government of his house. From whence it follows that none are to be accounted of the Church of God, but those who acknowledge Christ. For this man is counted worthy, etc.] Lest he might be thought to make Moses equal with Christ, he shows how he is much more excellent than Moses, which he proves by two arguments, for Moses was so appointed over the Church, that himself was always a part and member thereof: But Christ being the master builder, was far above the building. Moses in governing of others, was also governed himself, because he was but a servant: but Christ because he is the son obtained the principality. It is an usual metaphor both common and familiar in the scripture, to call the Church the house of God, 1. Tim. 3.15. Now because it is composed and built of the faithful, therefore every of them is called a living stone. 1. Pet. 2.5. and sometimes also vessels and instruments by which the house is decked and garnished. 2. Tim. 2.20. There is not any one which is so absolute over others, that himself in the mean while should not be a member and comprehended under the body. God only is he which buildeth, and aught to be preferred far above his building and work. Now God dwelleth in Christ, so as whatsoever is said of God, appertains unto him. Objection. If any shall object and say, that Christ also is part of the building, because he is the foundation of it, in regard he is our brother, and hath society with us; moreover in that he is not the master workman, but himself also was form of God: Answer. we can easily give a solution: to wit, that our faith is so built upon him, that he notwithstanding is established the head over us: that he is so our brother, that yet he is also our Lord: that he is so form of God, being man, that yet notwithstanding he quickeneth and restoreth all things by his spirit, as he is the eternal God. The Scripture useth divers Metaphors and similitudes to declare what the grace of Christ is towards us: but there is not any one place that doth diminish aught from his honour, whereof the Apostle now speaks. For this is the point; all aught to be governed and made subject, because all must be under the head: Christ is therefore exempt from this condition, because he is the head. Objection. If it be again objected that Moses was no less a master builder than S. Paul, who gives himself this title, Answer. 1. Cor. 3.10. I answer, that this name is indeed attributed to the Prophets and Teachers, but improperly: for they are but organs and instruments; yea dead instruments, unless the Lord from heaven do secretly inspire the efficacy of his spirit. And furthermore that they so labour to edify & build the Church, that themselves also must come to be framed into the building, as being part of the same: but it is far otherwise with Christ. For he hath always built the Church by the power of his own spirit. Moreover he hath always been the chief, yea the highest, far above the common order of others; for, he was so the true temple of God, that therewithal himself was the God which dwelled in it. And he that hath built all things, etc.] Verse 4 Although the words may be stretched to the creation of the whole world, yet notwithstanding I restrain them to the present matter, so as we understand, that nothing was done in the Church, that ought not to be acknowledged to proceed from the power of God. For it is he only who hath made it with his hand: Psal. 87.5. And S. Paul saith of Christ, that he is the head by whom all the body linked and coupled together by every joint for the furnishing thereof, taketh increase according to the operation, in the measure of every part. Eph. 4.15. For this cause he saith often, that the fruit of his ministry is a work of God. To be short, if we judge as the truth is, although God do use men as the means to build his Church, yet it is he only notwithstanding which doth perfect all things: for the instrument diminisheth nothing from the praise of the workman. Now Moses verily was faithful, etc.] Verse 5 This is the second difference, the doctrine was committed to Moses, but so, as he himself still was subject thereunto as well as others. But howsoever Christ took upon him the form of a servant, yet he is Lord and Master notwithstanding, under whom every knee is to bow: Philip. 2.10. He was appointed heir over all things, as we heard in the first chapter of this Epistle. For a witness of the things, etc. I expound these words plainly thus, Moses as an Herald and a publisher of this doctrine, which should be manifested to the ancient people according as the time would bear; did also therewithal give witness to the Gospel, for the preaching whereof the fit time was not yet come. For truly it is very apparent that this perfection of wisdom which is contained in the Gospel, is the end and accomplishment of the law: and it seems that the Greek word which is in the future tense, 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 given him in charge; yet so, as a certain measure was limited, beyond which it was not lawful for him to pass. God hath heretofore spoken unto us divers ways, and at sundry times by the Prophets, yet he deferred the clear revelation of the Gospel to the fullness 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 end he might obtain authority with them. Even so now doth the author of this Epistle, exhort the faithful jews, who had made profession of Christ, to persevere in the faith; to the end they might have place in the household of God. He had said before that the house of God was under the rule of Christ: and now he adds this admonition to very good purpose, telling them that they shall have a place in this house of God, if so be they obey Christ. But in regard they had before begun to receive the Gospel, he joins this condition, if they holdfast that confidence, and that rejoicing, Hope, the constancy of faith etc. for I take this word hope for faith. And truly hope is nothing else but the constancy of faith. He puts assurance and rejoicing, the better to express the virtue of it. Staggerers, no true believers. And from hence we gather that those who faintly and staggeringly do consent unto the Gospel, are nothing less than true believers. For faith cannot be without a quiet and peaceable mind, Two effects of faith. which brings forth a constant boldness of rejoicing. For faith indeed hath always these two effects joined with it, to wit boldness, and rejoicing: as we have said in the fift to the Romans, and in the third to the Ephesians. To which, as all the doctrine of the Papists is contrary, so if they had none other false doctrine but this alone; it would rather destroy the Church of God, then build it up. For they not only darken the truth, by their inventions, but openly condemn this confidence, whereof the Apostle speaks, of presumption. As if it were not lawful for a man to hold that he is consecrated to be the temple of God. And beside, what assuredness of confidence and boldness could we have thereof, when men know not what to believe? Now this infolden faith, which they have forged of their own heads, is nothing else but a licence to wander and stray out of the right way. We are therefore admonished out of this place always to profit and to go forward even 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 hear his voice, 8 Harden not your hearts, as in the provocation, Numb. 14.22. Exod. 17.2.7. according to the day of temptation in the wilderness, 9 Where your fathers tempted me, proved me, and saw my works forty years long. 10 Wherefore I was grieved with that generation and said, They err ever in their heart, neither have they known my ways. 11 Therefore I swore in my wrath, if they shall enter into my rest.) 12 Take heed, brethren, lest at any time there be in any of you an evil heart, and unfaithful to departed away from the living God: 13 But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. HE still exhorts them to obey Christ in his word. And to the end his exhortation might have the more weight, he confirms it by the testimony of David. For when he was to touch them to the quick, it was needful he should press them in the person of another, lest he might offend them. If he had plainly reproached the infidelity of their fathers, they would not so willingly have heard him: but in that he sets David as it were to tell them of it, the matter is so much the less odious. Now his drift in few words is this, that as God from the beginning would that his voice should be obeyed, and could not bear stubbornness, and obstinacy, but did sharply punish it; so also at this day if we prove not good scholars under him, he will punish our obstinacy no less severely than he did theirs. Moreover, the words depend one upon another till you come to the 12. verse. To the end therefore the scope of the text may the better be understood, the words which begin at the seventh verse to the twelfth, the first of them being excepted, must be enclosed with a parenthesis. But let us now come to the handling of every point in order. As saith the holy Ghost.] Verse. 7 This serves to move their attention more than if he had alleged David's name. And it is good and profitable also to accustom ourselves to such manner of speaking, to the end we may be put in mind that the words which are cited out of the books of the Prophets, are not of men, but of God. Now because this sentence, To day if ye will hear his voice, is a part of the verse that went before: some have not translated it amiss; Would to God you would this day hear his voice. It is certain that David having called the jews the people of God and the sheep of his pasture, doth from thence forthwith infer, that it is good reason they should hear the voice of God. For speaking there to them whom he had called to sing the praises of God, and to celebrate his goodness, he by and by admonisheth them that obedience is the principal service that he requireth, and that he prefers it far 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 showed that our rebellion against God proceeds from none other root than from a voluntary wickedness: None can soften the hardness of our hearts but God only. to wit, when we shut the gate against his grace. True it is that we have already hearts of stone, and every one of us hath brought this hardness with us from our mother's womb, neither is there any but God only who can soften and correct them. Notwithstanding whereas we repel the voice of God, we do it with a witting and willing obstinacy, and not by any other instigation: and whether this be a truth or no, let every man's conscience testify. Wherefore the holy Ghost doth justly reprove all unbelievers, for opposing themselves against God and for that they themselves are masters and authors of their own obstinacy: lest they should lay the fault upon some body else. Notwithstanding it cannot be gathered from hence, that on the contrary the liberty to frame our hearts to the obedience of God is in our power. For it will always necessarily come to pass unto men to harden their own hearts, till such time as another heart be given them from heaven. For as we are by nature inclined to malice, so we will never cease to resist God, till such time as we be tamed and brought under by his hand. As in the provocation,] It was needful for two causes that the disobedience of their fathers should be remembered unto them. For as they were fond puffed up with the dignity of their race, so often times they followed their father's vices in stead of virtues, and took their example for a sufficient excuse. Moreover, hearing that their fathers had been 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 lived, he doth therefore willingly fit that to the present occasion which had been long ago spoken by David; to the end they also to whom he addresseth his speech might not be given too much to the following of their father's steps. From hence we may gather a general doctrine, to wit, how far we ought to follow our fathers: that is to say, even so far forth as their authority doth not turn us from the only one God. For if ever any fathers were worthy of honour, the jews doubtless obtained the first place among others. How far the example of our forefathers is to be followed, And yet notwithstanding David giveth express charge to their children, to take heed how they grew like them. And for mine own part I make no doubt but he hath regard here to that which is written in the 17. of Exodus. For David doth here use two words, which Moses shows were given to the place, because of that which happened: to wit, Meriba, which signifies contention or strife: and Massah, which signifies tentation: for they tempered God, saying, that he was not in the midst of them, because they lacked water, Exod. 17.7. and also strife, because they contended with Moses. Now although they had showed many examples of their incredulity, David notwithstanding chooseth 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 we may see by the fourth book 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 heinous. For what ingratitude is it that having had experience of the power of God, they should yet continue to contend and strive so malapertly with him, and should give no credit to him at all? He hath then put one kind for all. This word to tempt, is taken in the ill part, as we use 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 scorn where his virtue and power was become? And proved me, Verse 9 and saw my works.] This member must be thus resolved; notwithstanding that they had proved me, and seen my works. For he aggravates the crime of their wickedness, because they had profited no better, though they had been taught by so many experiences. For it was a marucilous beastliness that they made none account of God's power which was so sure and approved. That which followeth of forty years, is joined in the Psalm with that which is said by consequence. For we know that the Apostles in alleging the Scriptures had regard rather to the substance, than to be curious about words. And God himself also when he complains that this people vexed him by the space of forty years, it was because so many benefits as he had bestowed upon them, had not been available to bring them under. For although God showed himself good every day even to those which were unworthy of it, yet they would not cease to rise up in rebellion against him: From thence proceeded the continual wrath of God, as if he should say, they have not provoked me once, or twice; but have continued their naughtiness forty years long. Generation, signifieth an age, or the men of an age. And said, they err always, etc.] Ver. 10 It is the sentence of God by which he pronounceth that they were of a reprobate mind: and he adds the reason; to wit, because they knew not his ways. In a word, he holds them for a desperate people, because they had lost both understanding, & heart: and he here takes to him the person of a man, who having a long space made trial of his servants, finds them at the last to be no better than obstinately rebellious. For he saith, they err always, because he saw no hope at all of amendment. Therefore I swore in my wrath.] Verse 11 This is the punishment of their folly and rage, to wit, to be deprived of their promised rest. Moreover the Lord calls that land his rest, in the which they should have rested. For they had been strangers and pilgrims in the land of Egypt, they wandered through the desert: but the land of Canaan, should have been their perpetual inheritance, according to the promise. And God calls it his rest, in respect of the promise: because we never find a firm and stable rest, till we come where we are gathered by the hand of God. Now the right of the sure possession was grounded upon this that God had said to Abraham, I will give this land to thy seed, Gen. 12.7. In that God sweareth; the heinousness of their sin is so much the more aggravated with the greater vehemency. For it is a sign that the wrath of God is the more inflamed. They shall never enter, this is a kind of oath, in which somewhat must be supplied, as an Imprecation, or some such like thing when men speak: but when God himself 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 believed if it be not so. Notwithstanding these manners of speaking, wherein somewhat is wanting, admonisheth us to fear, and tremble; lest we presume lightly to swear, as commonly men are wont upon every trifling occasion, even with horrible execrations. But as touching the present text, we are not to think that they were then first of all cast out from entering 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 over into that land. God therefore doth not say here, that this tentation was the first cause for the which they were put by, from enjoying of Canaan; but it signifies that they could scarcely be humbled by any correction, but still added sin upon sin. And by this means he shows that they had well deserved to be so rigorously dealt withal by him, because they ceased not to augment his wrath more and more by their transgressions: as if he should say, this is the generation to whom I have denied the enjoying of the land which I had promised them; who for forty full years together have showed themselves still to be foolishly obstinate by innumerable offences. Brethren take heed lest there be in any of you, Verse 12 etc.] I had rather retain that which the Apostle hath put word for word; an evil heart of infidelity: then to seek a periphrasis. By this he signifies that infidelity shall be joined with perverse malice, if so be after they have tasted of Christ, they shall turn away from his faith. For he speaks to them who had already learned the rudiments of Christianity. And therefore he by and by adds, to departed away. For a man cannot revolt but he must needs break his faith. He also immediately shows the remedy to prevent this falling away: to wit, if they exhort one another. Faith must often be repaired, beat, and a vakened: or else it will fall, wa●e cold, and become arousy. For as we are all naturally inclined to that which is evil, so we have all need of divers helps to keep us in the fear of God. If our faith be not often repaired it will fall: if it be not heat, it will wax cold; if it be not awakened it will fall a sleep. He would then that they should whet up one another by mutual admonitions, lest Satan by his subtle means should get within their hearts, and by his secret deceits should turn them away from God. Which manner of speech is to be well considered. For we fall not into this mischief, to resist God at the first chop: but Satan makes his entry upon us by little and little, till he get us snared in his nets; and then being blinded, we enter into an open rebellion. This evil therefore is to be remedied betimes: for there is not one of us but is subject to this danger; because none are so easily deceived. Now from this falling away, proceeds the hardening of the heart. We may see by this how necessary it is to be continually provoked and stirred up by exhortations. For the Apostle not only commands all in general to take heed, but he would they should be careful in such wise of the salvation of every member, that by their negligemee they should not suffer any one of them to perish, who were once called. And herein he performs the office of a good shepherd and pastor, who ought so to watch for the salvation of the whole flock, that in the mean time, there do not any one of his sheep perish for want of his care. Whilst it is called to day.] Verse 13 Now he more nearly applies this sentence of David to his purpose. For he shows that this same to day, whereof mention is made in the Psalm, ought not to be only restrained to David's time, but also comprehends all that time wherein it pleaseth God to speak unto us. Wherefore even as often, and as many times as it pleaseth him to open his sacred mouth to teach us, let us remember this well, To day if ye will hear his voice. According to which, S. Paul teacheth, that the acceptable time in which God hears us, is whilst the gospel is preached; then is the day of salvation wherein he will be ready to secure, 2. Cor. 6.2. Now we ought to take this opportunity: It is dangerous to neglect opportunity. for if by our negligence we suffer the same to overslip us, it will be in vain to bewail the loss of it, when it shall be taken away from us. And therefore Christ saith, walk whilst ye have the light, the night will quickly approach: joh. 12.35. Thus than this word whilst, doth covertly show that our opportunity will not last always, if we be slack to follow God when he calls. God now knocks at our door: if we open not unto him, it will come to pass that he also will shut the gate of his kingdom against us. To be short, the sighs of those who despise that grace which is now offered unto them, will be all too late. Therefore, seeing it is unknown whether God will continue his call till to morrow, let us not delay. He calls to day, let us by and by answer him. For there is no faith, but where there is this readiness to hearken and obey. 14 For we are made partakers of Christ, if we keep sure unto the end, that beginning, wherewith we are upholden. 15 So long as it is said, Psal. 95.8. Numb. 14.37. to day if ye hear his voice, harden not your hearts, as in the provocation. 16 For some when they heard provoked him to anger, howbeit not all of them that came out of Egypt by Moses. 17 But with whom was he displeased forty years? was he not displeased with them that sinned, whose carcases fell in the wilderness? 18 And to whom swore he that they should not enter into his rest, but unto them that obeyed not? 19 So we see they could not enter, because of unbelief. For we are made etc.] Verse 14 He praiseth them for that they had begun well: but least under colour of the grace they had received, they should give the bridle to the carelessness of the flesh, he saith they have need of perseverance. For there are some who having tasted of the Gospel but with the edge of the lip, It is not enough to make good beginnings, unless we go on therein to the end. yet as though they were come to the last degree of perfection, think they have no need to go any further forward in profiting. And so it comes to pass that they do not only faint in the midst of their course, yea almost at their very first entrance, but they also turn head to run the contrary way. It is true this objection hath a fair show, what would ye more, are we not come to Christ? But if it be so that by faith we possess him, we must persevere still in it, to the end our possession may be for ever. Thus than Christ hath given us the enjoying of himself under this condition, that we hold fast so great a benefit till death, even by the same faith by which we were admitted into the participation of him. Therefore he saith, the beginning, signifying thereby that faith is only begun. Seeing the Greek word Hypostasis sometimes signifieth assurance, it may be taken in this signification. Nevertheless, I think it not from the purpose to use the word substance, as some others have translated: although I do interpret it a little otherwise. For others think that faith is called by that name, because the whole being of man without it, is nothing else but vanity: but I say it is because we rest in it: there being none other stay whereupon we can stand. And this epithet sure, agreeth thereunto very well. For we shall be sure and out of danger of falling, if so be we be built upon faith. The sum than is, that it behoveth that the faith whereof we have but the beginning, do still go on forward, firmly and constantly unto the end. So long as it is said, etc.] Verse 15 He signifies that the occasion to profit never fails as long as we live, because God calls us every day. For although faith answers to the preaching of the word; so even as the use of preaching is continual all the course of our life, there must be also continual doings forward and increases in faith. These words, so long as it is said, do import as much as if he should have said; Seeing it is so that God ceaseth not to speak, it shall not be enough once to have received the Gospel with a cheerful readiness, if we yield not ourselves obedient, persevering in the same teachableness day by day even unto the end. For some when they heard, etc.] David speaks so of the Fathers, as if all those which were of that time had been unbelievers. Yet no doubt but there were some mingled among the wicked, that had the fear of God. The Apostle doth recount the same; but yet it is with a little assuaging of that which was spoken somewhat sharply by David, to the end we might know that the word is propounded generally to all, that all might obey with one consent: and that incredulity is justly to be condemned in all people, when the body is rend and shivered by the revolt of the greater part. Moreover whereas he saith, that some provoked him to wrath, although the number of them were far greater than of the others; he doth it not only lest the word should be too galling, but also to the end he might encourage the jews to follow those who believed. As if he should say, As God on the one side forbids you to follow the incredulity 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 have seemed somewhat too hard, if he should have commanded them wholly to turn from the way of their fathers. To come out of Egypt by Moses, signifies by the hand, and under the conduct of Moses: because he was the minister of their deliverance. Now this is a close comparison between the benefit of God conferred unto them by Moses, and of the participation of Christ, whereof he spoke before. But with whom was he displeased forty years? Ver. 17 His meaning is that God is never angry with his people but upon just causes: as S. Paul showeth in the tenth chapter of the first Epistle to the corinth. God is never angry without just cause. 5.6. So then look how many chastisements we read of to be come from God upon the ancient people, so many heinous transgressions shall we find whereby they provoked the vengeance of God to come upon them. Always bearing this in mind, that infidelity was the chief and capital sin of all others. For howsoever he puts it in the last place, Verse. 19 yet his meaning is that it was the first cause of the curse. And to say the truth, after they once fell to infidelity, they never ceased to add sin unto sin, and from one offence to fall into another, so drawing still down upon themselves new scourges from God. Those then who by their distrust had rejected the possession of the land which had been offered them, followed their own obstinacy, now in coveting, now in murmuring, now in whoring, now in profaning and polluting themselves with superstitions, even till their frowardness was fully made manifest. This unbelief then which they showed from the beginning, hindered them to receive & enjoy the benefit of God, because the contempt of the word did always provoke them to sin. And as by their incredulity they first deserved that God should deprive them of that rest which he had promised them: so also all the sins they committed afterward, proceeded from the same root. Objection. But here a question may be asked, to wit, whether Moses and Aaron, and such as they were, are comprehended within this number. Answer. I answer, that the Apostle rather speaks of the whole body in general, than of every member in particular. It is certain that there were many of the faithful, who either were not enwrapped in the common impiety, 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 useth, as often as there is question of a multitude, or of the body of a people. CHAP. IV. 1 Let us fear" therefore, " or, then. least at any time by forsaking the promise of entering into his rest, any of you should seem to be deprived. 2 For unto us was the Gospel preached, as also unto them, but the word that they heard, profited not them, because it was not mixed with faith in those that heard it. LEt us fear then.] Verse 1 He concludes that it behooves the jews, to whom he writes, to fear, The care of a good pastor. lest they be deprived of the blessing which is offered them. And again he saith, lest 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 whilst he studieth for the good of the whole flock, he is likewise watchful over every particular sheep, that not any one of them through his default do perish. Yea every one of us ought to have the same care over one another, and to fear for other men's sakes, as well as for our own. Now this fear which is here recommended unto us, Fear ought not to take away the assurance of faith. is not to take away from us the assurance of faith; but it is to quicken us to such great care, that by our negligence we should not become drowsy. We must fear then, not to bring us to wavering, or distrust; as if we were uncertain of a good event; but least the grace of God which is offered us, become unprofitable unto us. Now when he saith, that by forsaking the promise, we should seem to be deprived, he signifies, that none are deprived of it, but they who putting grace away from them, have first renounced the same. For it is so far off that God should repent him of his well doing, that on the contrary he never ceaseth to enlarge his gifts continually, if so be there be not a contempt of his calling. This word then, signifies, that the falls of others ought to instruct us to humility and vigilancy: as also S. Paul saith, These are fallen by unbelief; be not thou high minded but fear. Rom. 11.20. For unto us was the Gospel preached.] Ver. 2 He admonisheth us that the very same doctrine by which God at this day calls us unto himself, and that which he ordained for the Fathers in old time, is all one. How so? to the end we might learn that the calling of God will profit us no more than it did them, if we ratify not the same by faith. This then is added by way of concession or granting: very true it is that the Gospel is preached to us; but lest we should brag thereof in vain, he replies strait way, and tells us that the unbelievers to whom God did this honour, to make them partakers of so great a benefit, yet notwithstanding felt no fruit at all by it: and in like manner, that we shall feel no blessing by it, unless we receive it by faith. For this cause he repeats hearing twice; Hearing prosits no●, unless faith be joined with it. to the end we might know that hearing will not profit us, though we have the Gospel preached, unless faith be joined therewithal. Moreover here we are to note the mutual relation which is between the word and faith: which is such, as the one cannot be separated from the other; for if faith be separate from the word, or the word from faith, neither of both will profit: not that the efficacy of the word depends on us. For let the whole world be a liar, yet God notwithstanding which cannot lie, Faith gives the word entrance in respect of us. will not cease therefore to be true. Tit. 1.2. But the word brings forth his fruit no other way in respect of us, but when faith gives it entrance. It is the power of God indeed to salvation; yet to none but the believers. The righteousness of God is revealed therein, but it is from faith to faith. Rom. 1.16. The word preached is the power of God to salvation: yet none feel the fruit but such as believe. Thus it appears that we must always conclude, that the word, if it be considered in itself, and of it own nature hath his efficacy and is of power to save men: but they only which believe do feel the fruit. But as touching the first member, where I said, that there is no faith, where the word wanteth, & that he who goeth about to make such a divorce, wholly quencheth faith, and brings it to nothing: it is a thing worthy to be noted. For hereby it appears, No faith without a promise. that faith can be in none but in the children of God, to whom only the promise of adoption is offered. For what faith have the devils, to whom there is no promise made of salvation? what faith also have all wicked men, who know not what the word of God is? wherefore hearing must always go before faith: and that in such wise, that we well consider that it is God and not man that speaketh. 3 For we which have believed, do enter into rest, as he said to the other, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4 For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. Deut. 5.14. Gen. 2.2. 5 And in this place again, if they shall enter into my rest. 6 Seeing therefore it remaineth, that some must enter thereinto, and they to whom it was first preached, entered not therein for their unbeleefs sake: 7 Again he appointed in David a certain day, by Today, after so long a time saying as it is said, This day if ye will hear his voice, harden not your hearts. 8 For if jesus had given them rest, than would he not after this have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, hath also ceased from his own works, as God did from his. HE begins now to polish and to amplify the place of David, which he had alleged; hitherunto he hath handled it according to the letter, as they say; that is, in the own natural sense: but now he amplifies it by way of decking or polishing of it. Therefore now he rather alludes to the words of David, than making any interpretation of them. In the tenth to the Romans, S. Paul amplifies a place of Moses two ways. The place is, Say not, who shall ascend up into heaven, etc. neither is there any inconvenience, if in applying the scripture to that which is presently handled, one do illustrate by way of similitudes that which was spoken more plainly. Now the sum of all these words is, that whereas God threatened in the Psalm, to deprive them of his rest, the same threatening also appertains unto us: for at this day we are called by the Gospel to a certain kind of rest. The chiefest difficulty of this place is from hence, that many have offered violence unto it, to draw it to another sense: for the Apostle hath none other meaning, but by setting of a certain rest before us, to spur us on forward to the desire of it; as also to prick us on with fear, that we be not turned aside from enjoying of it through infidelity. In the mean while he shows, that the rest into which we now enter, is of much greater excellency than that of the land of Canaan. But let us declare the whole matter orderly. For we which have believed, etc.] Verse. 3 It is an argument taken from the nature of things contrary. Infidelity only is it that hindereth us to enter: it follows then that by faith we do enter thereinto. For we must call to mind what hath been said already, to wit, that God being angry with the unbelievers, sway that they should not enter into his rest. Those than enter into it, who are not hindered by infidelity: provided that God do call them. But by speaking in the first person, he draws them after a more sweet way or means; separating them out of the number of strangers. Although the works were finished from the foundation of the world. To make a definition what our rest is, he sends us to Moses, that is to wit, that God rested from all his works by and by after the creation of the world: and lastly he concludes, that the true rest of the faithful which shall endure for ever, is, when they are conformed unto God. Now as it is indeed the chief felicity of man to be united with his God: so ought it also to be the first end unto which all enterprises, deliberations, and works should be referred. To what end all our enterprises, deliberations, and works ought to be referred. He proves this, because God who is said to have rested, denied his rest long time after to the unbelievers: which he should have done in vain and without cause, if thereby he had not been willing that the faithful should also rest after his example. And therefore in the sixth verse he saith, Verse 6 It remaineth that some must enter into it: for if it be a punishment (as hath been already said) of infidelity not to enter: the entrance than is open to the believers. But that which he by and by after adds hath some more difficulty, to wit, that another day is assigned unto us in the Psalm, because the first were excluded. Now it seems that David's words have no such meaning. For they only signify that God punished the infidelity of the people, by depriving them of the possession of the land. I answer, that the consequence is good: to wit, that the same which was taken away from them, is offered unto us: seeing the holy Ghost admonisheth us to take heed that by our own fault we be not punished as they were. Therefore the Apostle rightly saith, that the promise is renewed to the children, because the infidelity of the fathers left the possession empty and void: and all to this end that the children might obtain that which the fathers despised. For if joshuah had given them rest, Ver. 8 etc.] He denies not but David took this rest for the land of Canaan, into which joshuah brought the people: but he denies that it was the last rest unto which the faithful did aspire: it being as well common to the people of that time as to us now. Certainly they had a higher respect than unto that land: for whereas the land of Canaan was so highly esteemed, Why the jews desired so much to enter into the land of Canaan. the faithful did it for no other cause, but in regard it was unto them an image and pledge of the spiritual inheritance. So then, after they had obtained the possession of it, they were not to rest in the view thereof, as though they had been come to the fullness of their desires, but were rather to meditate of the spiritual meaning thereof. Those of whom David spoke in the Psalm, enjoyed the possession: but yet in the mean while they were admonished to seek a better rest elsewhere. We see that the land of Canaan was a rest but only in shadow and figure, in such wise as it was needful for the faithful to look further. In this sense the Apostle saith that rest was not given them by joshua: because the people entered into the land under his conduct, to the end they might with the more cheerful and ready affection aspire unto heaven. And by this it is easy to gather what difference there is between them and us. For although they and we have one end set before us unto which we ought to aim: yet they had more external figures, by which they were helped: which figures we have not, We have no such need of shadows and sigures now, as the jews had. neither is it needful we should; seeing the substance is plainly and evidently set before our eyes. For howsoever our salvation consists yet in hope, yet the doctrine whereupon it is grounded brings us directly to heaven. Neither doth Christ reach us his hand to lead us about by many circuits and shadows, but with the same doth lift us up thither by turning our senses from this world. Now in that the Apostle separates the shadow from the truth and substance, it is because he had to deal with the jews, who rested too much upon external things. Lastly, Verse 9 he concludes that there remains a rest to the people of God: that is to say, a spiritual rest, whereunto God doth daily call us. For he which is entered into his rest.] Verse 10 This is the definition of this perpetual Sabbath, in which the chief felicity and blessedness of men consists, wherein there is some similitude between God and them, by which they are joined unto him. For whatsoever the Philosophers have disputed touching the sovereign good, We must go out of ourselves to attain true felicity. The sovereign good of man. all was but lies and mere follies: because they held man still in himself, whereas we must go out of ourselves to attain true felicity. The sovereign good of man than is nothing else but to be knit unto God. Then we shall come unto it, when we are conformed according to the rule and pattern which he sets before us in his person. Now the Apostle shows that this conformity consists in this, that we rest from our own works: whereupon it follows, that a man is made blessed when he renounceth himself. What is it then to rest from our own works, but the mortification of the flesh: that is to wit, when a man renounceth himself to live to God? For when we speak of the rule of living well and holily, we must always begin at this, that man being dead in himself, do suffer God to live in him: that he cease from his own works, to give God place to work in him. For it must needs be confessed that the life is then well ordered, when it is subject to God. Now such is the corruption of our nature, that this will never be brought to pass, until we cease from our own works. There is (I say) such a repugnancy between the government of God and our affections, that he cannot work in us, unless we rest. But for as much as the accomplishment of this rest is never in this life, we must daily strive to come unto it. The faithful then do enter into it, but it is upon condition that they profit daily in pressing to the mark. Moreover, I doubt not but the Apostle of set purpose alludes to the Sabbath day, to the end he might withdraw the jews from the external observation of it. For the abolishing thereof cannot be understood, unless we know the spiritual end for which it was instituted. And therefore the Apostle under this one, aims at two things. For in praising the excellency of God's grace, he draws us to receive it by faith: and yet in the mean while, he shows by the way the true manner of observing the Sabbath: to the end the jews should no longer abuse themselves by staying in the outward ceremony. True it is, he speaks not directly of the abolishing thereof, because it was not his purpose; but in showing that this ceremony had another end; he thus draws them by little and little from that superstitious opinion which they had of it. For whosoever understands that the commandment had an other end besides the external rest, or an earthly observation; such a one looking unto Christ, knows by and by that the use of the ceremony is abolished by his coming. For as soon as the body appears, the shadows vanish away. Wherefore a man ought always in the first place, carefully to show that Christ is the end of the law. 11 Let us study therefore to enter into that rest, least any man fall after the same ensample of disobedience. 12 For the word of God is lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, & the intents of the heart. 13 Neither is there any creature, which is not manifest in his sight: but all things are naked and open unto his eyes, with whom we have to do. Having showed us the mark whereat we ought to aim, Verse 11 he now admonisheth us to put ourselves into the way; which we shall do, when we accustom ourselves to renounce our own nature. Now because he compares the entrance into this rest, to a straight course: he sets falling, as opposite thereunto: and so he continues the similitude in both the members. Although he by and by makes an allusion to the history, which Moses recites of those that fell in the desert, because they had rebelled against God, Numb. 26.65. And therefore he saith, after the same manner of disobedience: signifying that the punishment of infidelity and rebellion is represented before us, as it were in a painted table: also that we should not doubt but the like will befall us, if we be found guilty of the same infidelity. To fall, then is taken to perish: or to speak more clearly, it is taken for the punishment, and not for the sin. But this metaphor is to be referred both to the former word of entering, as also to the pitiful fall of the Fathers, 1. Cor. 10.8. by whose example he meant to terrify the jews. For the word of God is lively:] Ver. 12 Whatsoever he entreateth of in this place touching the efficacy of the word, tends to show that they shall not go unpunished if they despise it: as if he should say, when the Lord sends us his word, he speaks unto us in good earnest, to the end he may move all our inward senses: and therefore what power is there in the soul, which ought not to be touched to the quick? Now before we pass any further, we must see whether the Apostle speaks of the word in general, or whether he applies this to the faithful in particular. For it is certain (and we may see it clearly) that the word is not effectual indifferently and equally in all. For the virtue thereof manifests itself in the elect, that being humbled in the true acknowledgement of themselves, they should have their recourse to the grace of Christ: which cannot be done unless it pierce into the very depth of the heart. For hypocrisy, which hath many dark corners, and wonderful conveyances in the heart of man, must be cast out: neither is it enough that we feel some light prickings; but we must be pierced and gauged to the bottom, that so being overwhelmed with the feeling of eternal death, we may learn to die to ourselves. In a word, we shall never be wholly renewed in the spirit of our mind (which S. Paul notwithstanding commands, Eph. 4.23.) till our old man be slain by the stroke of this spiritual sword. And therefore in another place the same Apostle saith, that the faithful are sacrificed to God by the Gospel, Phil. 2.17. why? because they could not be brought under the obedience of God, unless their own will were brought to nothing: neither could they otherwise receive the light of God's divine wisdom, unless the light of the flesh by wisdom were put out. As for the reprobates, no such thing can be perceived in them, for either they proudly contemn God speaking unto them, yea they spare not to deride him; or else they murmur against his doctrine, & obstinately kick and spurn against it. The hearts of the reprobates compared to the Anvil. So that even as the word of God is an hammer, so have they also an heart as the anvil, driving the blows back again, be they never so mighty. And therefore it is unpossible the word of God should pierce so far in them, as to come to the division of the soul and of the spirit. For this cause it seems that this title ought only to be restrained to the faithful; seeing none but they do examine themselves thus to the quick. Notwithstanding the coherence of the text of the Apostle shows, that it is a general sentence, which extends itself even to the reprobates. For although they be not softened by it, but do set hearts of iron and steel against God and his word, yet must they necessarily be shut up under their own condemnation. It is true they laugh; but it is the laughter of an ostler, as they say; for they feel themselves wrung as it were within: many shift and turnings they make that they might not come near the judgement seat of God: but thither are they drawn will they nill they, even by this word, against which they so proudly exalt themselves. So then we may compare them to mad dogs, who although they bite and scratch the chain, yet they gain nothing, because they still remain fast tied therewith. Now howsoever this effect of the word doth not show itself at the first day, yet by the event at the last you shall know, that the word is not preached to any man in vain. Verily it is a general sentence which Christ pronounceth when he saith, The Spirit shall come and reprove the world of sin, joh. 16.8. But how doth the Spirit exercise this reproof? Verily by the Gospel preached. Lastly, although the word of God hath not always this power in men, yet it hath this power enclosed in itself. Now the Apostle disputes here of the nature and proper office of it, only to the end we might know that as soon as it hath sounded in our ears, our consciences are forthwith arraigned before God's judgement seat, and found guilty. As if he should say, If any man be of that mind that he thinks it is but a beating of the air in vain when the word of God is preached, he greatly erreth and deceives himself. For the word is lively, and full of secret efficacy, which leaves no part of a man untouched. This is the sum then of these words, to wit, that as soon as the Lord hath opened his sacred mouth, all our senses ought forthwith to be open and to receive his word. Why? because he will not speak in vain, as if his words should either vanish, or fall to the ground, or as if no account were to be made of them: but he speaks with efficacy to the consciences of men, that he might subject them unto himself. The cause therefore why he gives such virtue to his word is, that it might search all the parts of the soul; examine the thoughts, and discern between the affections: in a word, that it might show itself to be our judge. But here a new question may arise, to wit, Question. whether this is to be understood of the Law or of the Gospel. They which think the Apostle speaks of the Law, bring these testimonies of S. Paul, that it is the ministery of death, 2. Cor. 3.6.7. that it is a kill letter, that it brings nothing but wrath, and such like. But the Apostle in this place also notes divers other effects. For as we have said, there is a lively kill of the soul, which is done by the Gospel. Answer. Let us know then that the Apostle speaks of the whole doctrine of God, when he saith it is lively, and mighty in operation. To the same purpose S. Paul protests that his preaching was the sweet savour of life unto life to the faithful, 2. Cor. 2.16. and of death unto death in the unfaithful: so as God never speaks in vain, but either he thereby brings his own to salvation; or else thereby casts the wicked headlong into perdition. And this is the power of binding and losing which the Lord committed to his Apostles, Matth. 18.18. This is the spiritual power whereof Paul glorieth in the 2. Cor. 10 4. And indeed it doth never promise us salvation in Christ; but on the contrary it openly denounceth vengeance to the unfaithful, who in rejecting of Christ, do plunge themselves over head and ears in death. Moreover, we must note that the Apostle speaks of the word of God as it is brought us by the ministery of men. For these are but railings and pernicious discourses of them who say, it is true that the inspired word hath indeed his efficacy, but the word which proceeds from the mouths of men, is dead and without effect. I confess the efficacy proceeds not from the tongues of men, neither consists it in the bare sound, but the efficacy is wholly to be given to the Spirit of God: and yet notwithstanding all this lets not that the holy Ghost should not manifest his power by the word preached. For in regard that God speaks not personally himself, but by men; the Apostle doth so much the more insist upon this, that the word should not be received hand over head, or in contempt because men are the ministers of it. Accordingly, when S. Paul calls the Gospel the power of God, Rom. 1.16. he doth expressly adorn it with this title of preaching; the which he saw to be a matter of reproach unto some, and of contempt unto others. And where he teacheth in another place, that salvation is made ours by the doctrine of faith, he expressly gives it the title of that which is preached, Rom. 10.8. We see how God always doth precisely commend the doctrine which is administered unto us by men, to the end he might hold us in the reverence and obedience of it. Preaching must not be contemned. Now in that the word is called lively, it must be supplied as having relation unto us: which is the better understood by the second epithet: for in saying this word is mighty, he shows wherein the life of it consists. For the Apostles meaning is to show what the use of the word is in regard of us. Now as touching the similitude of a sword, the Scripture useth it also in other places: but the Apostle not content with the simple comparison, saith, that the word of God is sharper than any sword, yea than any two edged sword: because in that time they commonly wore swords which had but one edge. And divideth between the soul and the spirit.] This word soul is often taken for the spirit: but when the soul and spirit are joined together, than the soul comprehends under it all the affections: and the spirit comprehends the power or faculty of the understanding. And thus S. Paul desiring of God that he would conserve the souls, 1. Thess. 5.23. the spirits and bodies of the Thessalonians pure and blameless unto the coming of Christ, desires nothing else, but that they may continue pure and chaste in mind, in will, and in all their external actions. Likewise when Isaiah saith, With my soul have I desired thee in the night, and with my spirit have I sought thee in the morning: his meaning is that he was so attended in seeking God, that he applied his whole mind and heart thereunto, Isai. 26.9. I know others do expound it otherwise; but I hope all that are of sound judgement will easily agree with me. Let us now return to the present text. The word of God reacheth even to the dividing between the soul and the spirit: that is to say, it examines the whole life of man. For it pierceth even to the thoughts of the mind, and soundeth the will, with all the desires of the same. To the same end tends that which is added of the joints, and marrow: for his meaning is, that there is nothing so hard or massy in man, nor nothing so secret and hidden, but the efficacy of this word will reach into it. And that is it which S. Paul means when he saith, that prophecy serveth to reprove and judge men, even to the revealing of the secrets of their hearts, 1. Cor. 14.24. Truly howsoever it be the office of Christ to discover & bring to light the secret thoughts of the heart, yet for the most part he doth this by his Gospel. The word than performeth the office of a judge: because it plucks the spirit of man as out of a labyrinth in which before it lay enwrapped, and kept itself close, and brings it forth into the Sun light, to the end knowledge and judgement may pass upon it. For no darkness is so thick as infidelity is: No darkness like infidelity; nor any blindness to hypocrisy: but the word preached discovers both. and hypocrisy blindeth after an horrible fashion. The word of God scattereth this darkness, & casteth off this hypocrisy quite and clean. From thence proceeds that discerning and judgement whereof the Apostle speaketh; for the vices which before were hidden under a vain pretence and appearance of virtue, are now perceived and known, the deceit being taken away. Now although the reprobates remain for a time hidden in their lurking holes, yet notwithstanding in the end they feel that the light of the word shineth even thither, so as they cannot escape the judgement of God. And from thence ariseth their murmurings and rage. For if they were not smitten with the word, they would not manifest their fury as they do: they would rather scorn it, or wind themselves out of the power of it: they would also be content to dissemble the matter: but God will not suffer them to scape so. Therefore as soon as they do begin to murmur at the word, or to be inflamed against it, they thereby confess that they feel the force of it within them in despite of their teeth, kick they never so much against it. Neither is there any creature hid from him, Verse. 13 etc.] This word And, is as much to say in this place (in my judgement) as if he had said, For. And so to confirm this sentence, That nothing is hidden in man, which shall not be judged by the word of God; he takes an argument from the nature of God. No creature, saith he, can be hidden before God: nothing than is so deep in the soul, which shall not be drawn into the light by his word, which resembles him that is the author of it. For as it is the office of God to search the hearts, so doth he also exercise this knowledge and judgement by his word. The expositors not taking heed to this: to wit, that the word of God is as a plummet, by the which he dives into the bottom of men's hearts, and searcheth and feeleth whatsoever is hidden therein, have offered violence to this whole text, and yet were not able to wind themselves out. But all the difficulty is taken away if you make the argument stand thus, That we are therefore to obey the word of God purely and with a true affection of heart, because God who knows the hearts, hath assigned this office to his word to pierce even into the very deepest thoughts of the same. They have also deceived themselves in the translation of the Greek word, which is somewhat ambiguous. For they have translated, Of whom we speak; where it ought rather to be turned, with whom we have to do. The meaning whereof is, that it is God who offereth himself unto us, or with whom we have to do, and therefore we are to take heed we dally not with him as with a mortal man: but to tremble as often as his word is propounded unto us, because nothing is so secret which is not naked and manifest before his eyes. 14 Seeing than that we have a great high Priest, Verse 14 which is entered into heaven, even jesus the Son of God, let us hold fast our " or, confession. profession. 15 For we have not an high Priest, which cannot * or, which cannot have compassion of our infirmities. be touched with the feeling of our infirmities, but was in all things tempted in like sort yet without sin. 16 Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. seeing then that we have a great high Priest.] Verse 14 Hitherunto he hath spoken of the Apostleship of Christ: now he comes to entreat of his second office. For we have said, when Christ was sent: he received two offices, that is, of Doctor, and Priest. The second part of this Epistle. The Apostle then having exhorted the jews to receive the doctrine of Christ with all obedience, doth now show unto them what profit his Priesthood bringeth. And this is the second member of his disputation in this Epistle. Now he doth very fitly join the Priesthood with the Apostleship, in that he saith, the end of them both is to bring us to God. He saith, Then; because he had touched this article also before, Chap. 2.17. & chap. 3.1. to wit, that Christ is our high Priest: but because the efficacy of the Priesthood is communicated unto us by doctrine only, it was needful to prepare men's minds thereby to receive Christ. Those that profess themselves scholars in the school of Christ, must learn what profit redounds unto them by his priesthood: as also the use and end of it. Now it remains that those who acknowledge him for their Schoolmaster, and yield themselves teachable disciples under him, do also learn from his mouth, or in his school, what profit his Priesthood bringeth, and what the use and end of it is. He saith in the first place, seeing we have such an high Priest, even jesus the Son of God, Let us hold fast our profession. Confession is here taken for faith, as before chap. 3. Now because the Priesthood served to confirm the doctrine, the Apostle gathers from hence that we have none occasion to doubt or waver in the faith of the Gospel, seeing the Son of God hath ratified and confirmed it. For whosoever holds not this doctrine for sure and steadfast, he dishonours the Son of God, and despoils him of the dignity of his Priesthood. Such an excellent pledge I say, aught to give us so much the more assurance; that without fear, we may rest ourselves upon the Gospel. For we have not an high Priest, etc.] Ver. 15 There is such a majesty in this name of the Son of God, which he touched in the former verse, that it constrains us to fear, and obedience: but if we behold nothing else in Christ, our consciences would never be in quiet. For who is he that would not fear the face of the Son of God; especially if we consider what we are when our sins do present themselves before us? Moreover the jews might have had another hindrance; because they were accustomed to the Levitical Priesthood. There they saw a mortal man, chosen from among his brethren, which entered into the sanctuary, that by his prayer he might reconcile them unto god. For it is a great matter when the Mediator which can appease god towards us, is taken from among us. This allurement might retain the minds of the jews in suspense; and hold them always tied to the Levitical Priesthood, unless the Apostle had remedied the matter, by showing that the Son of God is not only excellent in glory, but also useth a sweet and amiable goodness towards us. He stays himself then in this article, when he saith that he felt our infirmities, that he might have compassion on us. As touching this word compassion, I will not stand disputing too subtly about it. For the question which some make is no less frivolous than curious, to wit, whether Christ is now moved with our miseries or not? Truly the Apostle had no intent to busy our heads with such idle speculations: but only shows that we need not seek far for a Mediator, because Christ reacheth forth his hand unto us before we inquire after him. Secondly, that we need not be terrified in regard of his Majesty, for he is our brother. Thirdly, that we have no occasion to fear that he should not be touched with any compassion to do us good as if himself had never tasted of miseries; for he hath borne our infirmities, to the end he might be the better inclined to secure us. The whole speech then of the Apostle ought to be referred to the sense of faith, because he doth not so much dispute what Christ is in himself, but rather what he is in regard of us. By this word of likeness, he means the agreement of the nature; thereby signifying that Christ by putting on our nature, hath also taken our affections, not only to the end he might declare himself to be true man, but also that he might learn by experience to give succour to the afflicted. Not that the son of God had need of such rudiments or instructions, but because we could not otherwise comprehend in our minds the care which he hath of our salvation. As often then as we are burdened and faint under the infirmities of our flesh, let us remember that the Son of God hath both felt, and had experience of the like; to the end he might sustain us by his power, that we should not be overwhelmed under them. But here it may be asked, what he means by infirmities: for this word is taken in divers significations. Some think he means heat, cold, hunger, thirst, and such other bodily infirmities: as also contempt, poverty, and the like, as we may see in many places of Paul, but specially in the 2. Cor. 12.10. But their opinion is the best, who with poverties and outward miseries do also comprehend afflictions of mind, as fear, sorrow, terrors of death, and such like. And indeed this restraint, without sin, should otherwise be in vain. For by reason of the perversity of our nature, our affections are always vicious, but they were exempt from all vice in Christ, because in him there was a sovereign uprightness, and a purity most perfect. It is certain that sicknesses, and poverties, together with the things which are without us, are not imputed as sins. Wherefore when he speaketh of the infirmities which are near unto sin, we need not doubt but he meant the affections of the Spirit, to which man's nature is subject because of his infirmity: for herein the condition of Angels is better than ours, that they are not subject to fear, or sorrow; as also that they are not cumbered with cares, or with the fear of death. Christ hath willingly taken upon him these infirmities, and it was also his pleasure to fight against them, not only to conquer them for us; but that we should also be assuredly persuaded that he is near unto us, as often as we feel any by experience of them. For this cause he was not only made man essentially, but also took upon himself the qualities of man's nature. There is always a restraint added, without sin: because we are evermore to observe this difference between the affections of Christ, and ours: That Christ's were always well ordered according to the true rule of justice: but ours, which proceed from a troubled fountain, do always savour of their original nature, because they are out of frame and disordered. Let us therefore go boldly, etc.] Verse 16 He concludes that all they have access unto God, which come to him in the name of the Mediator, and do rest upon him: yea he exhorts them that they should not fear to present themselves before the face of God. And this is the principal fruit of the spiritual doctrine, even to have full confidence to call upon God: as one the contrary, all religion falls to the ground, All religion falls to the ground: where assurance of salvation is taken from men's consciences. where this assurance is taken away from men's consciences. From whence we may easily gather that the light of the Gospel was quenched in the Papacy, where the poor miserable people are commanded to doubt whether God will be gracious and favourable, or whether he will be angry with them. They command men indeed to seek God; but they show them not the way by which they may come unto him: nay rather they even shut up the gate, which only gives them entrance. I grant they confess that Christ is a Mediator in the General; but when it comes to the point, they abolish the virtue of his Priesthood, and despoil him of his honour. For this is a sure point, that where Christ is known indeed to be the true Mediator, there forthwith doth all doubtings vanish, that may any way cause us to suspect whether we may have access unto God or no. Otherwise the Apostles consequence in this place, We have such an high Priest which is ready to help us, were to no purpose. We ought therefore to go boldly to the throne of grace, with assurance and confidence. For if we were thoroughly persuaded that Christ doth willingly reach us his hand, who is it that would not conceive full boldness to present himself before this throne? That which I have said then is true, to wit, that men do take the virtue of Christ his Priesthood away from him, as long as they stand in doubt, and vex themselves in seeking Mediators here and there, as if Christ alone were not sufficient: upon whose intercession whosoever rests himself indeed, as the Apostle here commandeth, he may assure himself that his prayers are heard. The foundation of this assurance is, that the throne of God doth not present such a majesty as should astonish us; but it is adorned with a new title, that is to say, of grace: which always ought to be fresh in our memories, when we fly the presence of God. For it cannot be but the glory of God should swallow us up by and by with despair, if that alone come into our minds: and so, his throne shall be fearful unto us indeed. The Apostle therefore to remedy this distrust, and to deliver our minds from fear and trembling, doth it with grace, and gives a name unto it that might draw us by the sweetness thereof. As if he should say, since God doth hang out of his throne an ensign of grace, & of his fatherly love towards us, we have no cause to fear that his majesty should beat us back, or hinder us to go unto him. The sum is, that we call upon God boldly with full confidence, since we know that he is become favourable to us; and that we do this by the means of Christ: as it is said, Eph. 3.12. By him we have boldness and confidence by faith in him. We ought not to fear the throne of God, for it is hanged all over with grace. For when Christ receiveth us under his guard and protection, he covereth the admirable majesty of God with favour (which without him would be fearful) to the end that nothing might appear there but grace and fatherly kindness. That we may receive mercy.] This is not added without great cause, but expressly to confirm and embolden those that have need of mercy: Lest any being thrown down too far with the feeling of their misery; the way should be shut by distrust against them. This manner of speech to find grace, contains in it in the first place a most sweet doctrine: to wit, that all those who resting themselves upon the intercession of Christ, shall call upon God, shall be well assured to obtain mercy. In the mean while, the Apostle doth privily threaten all them which hold not this way, and signifies that God will not hear them, because they have despised the only means whereby to appease him. He addeth, to help in time of need, that is to say, to obtain whatsoever is needful for our salvation. Now this time of need, hath respect to the time of Gods calling us, according as S. Paul applies the place of Isaiah, 49.8. to the publishing of the Gospel, Behold now the acceptable time. 2. Cor. 6.2. for the Apostle hath respect to that day wherein god speaks to us. So that if to day we hear God speak unto us, and we put off till to morrow; the night will come, with the darkness thereof, in which we shall not be able to do that which now we may: neither will it boot us any thing at all to knock at the gate when it shall be shut. CHAP. V. 1 For every high Priest is taken from among men, and is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins, 2 Which is able sufficiently to have compassion on them that are ignorant, and that are out of the way, because that he also is compassed with infirmity. 3 And for the same's sake he is bound to offer for sins, as well for his own part as for the people. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So likewise Christ took not to himself this honour to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him: Psal. 2.7. Psal. 110.4. 6 As he also in another place speaketh, Thou art a Priest for ever, after the order of Melchisedec. NOw every high Priest, etc.] Verse. 1 He compares Christ with the Levitical Priests: and shows what he hath in common with them, and wherein they differ. Now the whole disputation tends to have Christ his office well understood; as also to show that whatsoever was ordained under the Law, had respect unto him. And from hence the Apostle makes way at the last to show how the old Priesthood is abolished. First he saith, the Priests are taken from among men. Secondly, that they offer not for themselves in particular only, but for all the people. Thirdly, that they must not come empty handed to appease God, but furnished with sacrifices. Fourthly, that they were not to be exempt from our infirmities, to the end they might the more freely and willingly help those which were burdened. all men are of one nature and flesh. But now he toucheth another thing, to wit, that the Priest ought to support sinners with compassion, because he is partaker of their infirmities. The Greek word which the Apostle here useth, hath been diversly expounded as well by Latins as Greeks'. For mine own part I think it is simply taken to apply himself to compassion. True it is that all which is said of the Levitical Priests, agrees not unto Christ. For we know that Christ was exempt from all contagion of sin: wherefore he differs from others in this regard that he had no need to offer sacrifices for himself: but it sufficeth that he also bore our infirmities, being notwithstanding pure and void of sin. Thus as touching the Priests under the law then, the Apostle saith that they were subject to human infirmities: and therefore were feign to make reconciliation for their own sins by sacrifices, that they might not only meekly bear with the faults of others, but also might have compassion upon them. Now this part ought so to be applied to Christ, that in the mean while we must carefully add thereunto that exception whereof mention was made erewhile: to wit, that he bore and tasted of our infirmities; but without sin. For although he were always free from sin, yet notwithstanding the only feeling of those infirmities, whereof he hath spoken, were of sufficient force in him, to incline his heart to secure us, and to make him gentle and ready to pardon us; as also careful of our miseries. The sum is, that Christ is not only our brother in regard of the union of our flesh and nature, but also by partaking with us of our infirmities he is alured, nay fashioned and framed to bear with us, and to be very lowly and gracious unto us. The Greek word which we translate, who can, imports more than if we should say in our common speech, is able, or, is mighty: for it is taken for one that is fit, or capable. These words, the ignorant, and those that are out of the way, are taken for sinners after the manner of the Hebrues. And of this we are to speak more hereafter. And no man taketh this honour unto him, etc.] Verse. 4 In this member we have to note, first the similitude, and then the diversity of it. The calling of God makes the office lawful, for none can exercise the same in good sort as he ought, if he be not created of God. This is common to Christ and to Aaron, that both were called of God: but in this they differ, that in as much as Christ succeeded Aaron for a new and divers respect, and was ordained to be a perpetual high Priest, it appears that the Priesthood of Aaron was but temporary, and to be abolished. Now we see the Apostles drift. The right of the office of Priesthood was to be reserved to Christ: he doth it in showing that God is the author of it. But this is not yet sufficient, unless it appears that the ancient Priesthood ceased, to give place to this. He proves it, because we must have an eye to the Condition whereunto Aaron was ordained a Priest (for it lieth not in us to stretch it further than God's ordinance will bear) and he will by and by show how long God's will was, this first order should last. Christ then is a lawful Priest, because he was ordained by God's authority. What shall we say of Aaron, and of those that succeeded him? Truly they had power and authority so far forth as it was given them of God, and not as the same was attributed unto them by the opinion of men. Now although this be spoken in regard of the circumstance of speech which is here handled; yet from hence may be gathered a general doctrine: to wit, that no government is to be brought into the Church at the lust and pleasure of men, but ought rather to tarry and wait for the commandment of God: also, that a certain and set rule is to be used in election and choice of ministers, that so none intrude himself after his own fantasy. Church government must not besquared according to men's appetites, but by the commandment of God. We must distinctly note both these points. For the Apostle speaks not here only of persons, but also of the office. He denies, I say, that office which men forge without commandment, and the express ordinance of God, to be holy or lawful. For as it only belongs to God to govern the Church, so doth he also wholly reserve unto himself both the power of limiting the way, and the rule of the administration thereof. From whence I conclude, that the Priesthood of the Popedom is a bastard Priesthood, because it hath been forged in the shop of man's invention. What one text of scripture is there wherein God commands that we should now offer sacrifice unto him for the purgation of sins? neither hath he ordained that Priests should be created to this end. Although the Pope then ordain his shavelings for to offer sacrifice, Christ would not run before he was sent, but waited for a calling from his father the Apostle saith that we are not to hold them for lawful: unless peradventure they have some new privilege to exalt themselves above Christ: who yet durst not take this honour to himself of his own motion, but waited for a calling from his Father. This also ought to have place in regard of persons; to the end no private man should take this honour to himself, unless public authority go always before. I speak of the offices which otherwise are ordained of God. It may so fall out sometimes I deny not, but he which shall not be called of God (howsoever for that cause he is the less to be approved of) ought notwithstanding to be suffered, if so be his office be holy & approved of God. Those that have a lawful outward calling, are not rashly to be rejected, though they want the For often times many thrust in themselves, and enter into this function by ambition, or other unlawful and wicked means, who are no way assured of their calling: and yet notwithstanding they must not be rejected by and by; but especially then, when it cannot be done by the public censure of the Church. Two hundred years before the coming of jesus Christ, there were filthy corruptions, & great abuses which reigned in the manner of governing, or rather in the usurpation of the high Priest: and yet notwithstanding as touching the office itself, the power and authority of the state remained still, by reason the calling was of God. The persons were endured, because the liberty of the Church was oppressed. Whereby it appears that the great and chiefest fault is in the kind of the office: that is to wit, when men take upon them of themselves to invent a calling in the Church, which God hath no way commanded. So much the less than are those Priests which the Pope hath made, to be endured; who to prove themselves such as ought to be held for sacred and holy, do with full mouth incessantly allege their great titles: and yet notwithstanding they have chosen them themselves, without ask either counsel or leave of God. Thou art my son, this day have I begotten thee.] It may seem that this sentence is far fetched. For although it be granted that Christ was begotten of God the Father, doth that conclude therefore that he was ordained a Priest by him also? But if we consider to what end Christ was revealed to the world, we shall easily perceive that this quality doth necessarily appertain unto him. But withal, we must also call that again to mind which we have said in the first chapter: to wit, that this generation of Christ, whereof the Psalm speaketh, is a testimony that the Father hath given him to men. Wherefore this word is not put here to signify a mutual relation between the Father and the Son, but is rather to be referred unto men, to whom he was manifested after an high and excellent manner. But what is it that God hath manifested unto us in his Son? is it without honour, or without any power at all? nay, hath he not rather manifested him to be such a one as is fit to be the Mediator between God and men? And therefore this generation or begetting, containeth also the Priesthood. As also in another place he saith, etc.] Verse. 6 Now the Apostle doth more clearly express his meaning. It is an excellent place and worthy of our observation, and so is the whole Psalm itself out of which it is taken. For there is scarcely to be found a more manifest prophesy, either of the eternal Priesthood, or kingdom of Christ, than this; And yet notwithstanding the jews labour with might and main to pick quarrels on every side to darken the glory of Christ: but they gain nothing by it. For whereas they draw that which is there spoken to David, as if it were he that should be at the right hand of God: It is too blockish an impudency. We know it was utterly unlawful for Kings to meddle with the Priesthood. And therefore Vzziah for this only crime, to wit, for usurping this office which no way belonged unto him, did so provoke the wrath of God, that he was strooken with leprosy, 2. Chro. 26.18. It is certain therefore, that this is not meant of the person of David, nor of any of the kings which succeeded him. If they reply that Princes are sometimes called by the name Cohenim, which is here used: I confess it, but withal I deny that this agrees with this present place: for the comparison leaves no ambiguity: Melchizedec was the Priest of God. The Psalm witnesseth that this King, which he hath placed at his right hand, shall be Cohem, after the order of Melchizedec. Who sees not that this is to be understood of the Priesthood? for it being a very rare example, & scarcely to be found, that a man should be Priest and King together; at the least a thing new and unheard of among the people of God: therefore he proposeth Melchisedec for an example of the Messias. As if he should say, The Royal dignity shall not hinder him from exercising the office of the Priest also: why? because the figure was foreshowed in Melchisedec. And truly those amongst the jews which are not altogether impudent, do agree that this is here spoken of the Messias: moreover they doubt not, but these words do tend to the praise and magnifying of the Priesthood. Whereas the Greeks' have translated after the order; in the Hebrew it is word for word As, or, according to the form, or after the fashion of. Which confirms my former speech, to wit, because it was a thing usual among the people, that a man should be king and Priest both together, he therefore sets this ancient example before them, by which the Messias was figured: as for the rest, the Apostle will handle it more particularly in the progress of the text. 7 Who in the days of his flesh did offer uppraiers and supplications, with strong crying and tears unto him that was able to save him from death, and was also heard in that which he feared. 8 And though he were the Son, yet learned be obedience, by the things which he suffered. 9 And being consecrate, was made the author of eternal salnation unto all them that obey him. 10 And is called of God an high Priest after the order of Melchisedec: 11 Of whom we have many things to speak, which are hard to be uttered, because ye are dull of hearing. WHo in the days, etc.] Verse. 7 Because the outward form and beauty of Christ is often disfigured by the cross, when men consider not to what end he was humbled and abased: the Apostle here again teacheth that which he had touched before, to wit, that there shined a marucilous goodness of his in this, in that he subjecteth himself to our infirmities for our benefit and profit. Whence it appears that our faith is confirmed, and his honour no way diminished by this his bearing of our miseries. Now he assigns two causes wherefore it behoved that Christ should suffer: the nearest cause; and the last. The nighest was that he might learn obedience: the last, that by this means he might be consecrated the high Priest of our salvation. Now no man doubts but the days of his flesh, should be here taken for the life present. Whence it follows, that by this word flesh, he means not the substance, but the quality: as 1. Cor. 15.50. Flesh and blood shall not inherit the kingdom of God. These fantastical spirits than do altogether dote, who have dreamt that Christ is now despoiled of his flesh, because it is here said, When he was in the flesh. For there is great difference between being a true man (although in the blessed estate of immortality) and to be subject to the miseries and infirmities of man, which he endured whilst he lived in this world: but now hath put them off, being entered into heaven. Let us come to the point of this text then. Christ's prayer was heard, and yet he suffered death. Christ which was the Son, sought for remedy to his Father, who was heard; and yet notwithstanding endured death: that by this means he might learn obedience. There is no word here which hath not his weight. For, by the days of his flesh, he means that the time of our miseries is determined and limited; which must needs bring great solace unto us. It were a troublesome estate, yea and unpossible to be borne, if some hope were not set before us that we should come from under the burden thereof in time. The three things that follow do also bring great consolation. Christ was the Son, and therefore his dignity did exempt him from the common condition of others: notwithstanding he humbled himself thereunto for the love he bare us. Afflictions do no● exempt us out of the number of God's children. What is he now that dare refuse this state and condition? there is another reason: to wit, that if we be pressed with adversities, yet we are not therefore out of the number of God's children: because we see him that was the only natural Son of God to go before us. For we are the children of God, only by the benefit of adoption: yet he who of right may attribute this honour to himself, receiveth us into his society. Did offer up prayers and supplications, etc.] The second is this, that Christ sought remedy at his hands who was able to save him, that he might be delivered from his troubles. And this he saith to the end none should think that Christ had an heart of brass without feeling. For we must always consider to what end every thing is spoken. If Christ had not been touched with any sorrow, what consolation would have come unto us by his passions? But when we hear that he felt not bodily pains alone, but also endured sharp torments in his spirit, herein is the similitude showed between him and us. For when Christ (saith he) endured death and other miseries, it was not to the end he should set them light, or not be touched with any feeling of them: for he prayed with cries, and tears, by which he gave testimony of the great anguish that was in his heart. The Apostle then by these tears, and strong cries would express a vehement dolour: it being an ordinary manner of speech to note out that which was done, by the signs. Neither do I doubt but that he speaks of that prayer which the Evangelists recite: to wit, Father, if it be possible, let this cup pass from me, Matth. 26.39. Also another time, My God, my God, why hast thou forsaken me? For the Evangelists recite, that in this second prayer there was a great cry: In the first, we must not imagine that his eyes were dry, whilst drops of blood trickled from his body, by reason of the great sorrow he was in. For it is most certain he was then shut up under extreme anguishes. We need not doubt then whether he were pressed with true sorrows or no, seeing he did thus earnestly pray unto his Father for succour. But what use hath this? Truly that as often as we are pressed under temptations, we learn to fasten all our senses upon the Son of God, who felt the like. Seeing he goeth before us then, What we are to do in temptations of spirit. we have no cause to be out of heart. And withal we are admonished not to sue unto any for deliverance out of our miseries, but to God alone. For what better rule of prayer can we have than the example of Christ? Now he directed his prayer to none but to his Father: O my Father (saith he) if it be possible, etc. Matth. 26.39. And the Apostle showeth us that we are to do the like, when he saith that Christ offered up prayers to him that was able to save him from death. For hereby he signifieth that Christ prayed rightly: because he had his recourse to him that was truly bountiful, who is God only. His cry and tears do also admonish us to be fervent and the more attended when we make our prayers. Prayer ought to be servant. For we ought not to go to prayer recklessly, but with fervency of spirit. And was heard in that which he feared.] Some have translated, For his reverence: but I do not at any hand approve of it. For first the adjective, his, is not added in the Greek: moreover the word which followeth signifies, of, or some word like unto it. Seeing then that the Greek Noun which is put here signifieth oftentimes rather fear, or care: I doubt not but the Apostle meant to show that Christ was heard in that which he feared: that is to say, albeit he was overwhelmed with sorrows and adversities, yet he fell not under the flesh, Our obedience chiefly appears in the denial of ourselves. to yield to that which is pleasing unto God, then, and never till then, doth our obedience appear. This I say is a singular and evident testimony of perfect subjection, when as we prefer death itself, to which we are called of God, (although it brings fear and horror) before life, which all of us do rather naturally desire. And being consecrate was made, etc.] Verse 9 This is the last or furthest end (as they say) wherefore it behoved Christ to suffer: to wit, that by this means he might be established, and consecrated into his office of Priesthood. Christ was consecrated into his office of Priesthood, by the cross. As if the Apostle should have said, the suffering of the cross and death, was unto Christ the solemn manner of his consecration. By which word he signifies, that all his passions tended to our salvation. And thus it appeareth, that they were so far off from diminishing any thing from his dignity and excellency, that rather they were crowns of glory upon his head. Now if our salvation be of any pretions account with us, oh in what honour & estimation them ought we to have the cause thereof. For he deals not here only with the doctrine of example, but mounts up higher: to wit, that Christ by his obedience hath wiped out all our transgressions. Thus he was made the cause or author of our salvation, because he obtained righteousness for us with God: & by a contrary remedy blotted out the disobedience of Adam, with his own blood. This word sanctified, or consecrate, agrees much better to the rest of the text, than if it were translated, to perfect, or to fulfil. True it is, that the Greek word signifies both; but because he here speaks of the Priesthood, he mentioneth this word consecrate, or sanctify, to very good purpose. And Christ also himself so speaks in joh. 17.19. For their sakes sanctify I myself. Whence it appears, that this consecration ought properly to be referred to his human nature, in which he performed the office of a Priest; as also in which he suffered. To all those that obey him:] If we be desirous then that the obedience of Christ shall profit us at all, let us imitate it. For the Apostles meaning is in this place, that the fruit thereof comes to none but to those which yield him obedience. If we would have Christ's obedience profitable unto us, we must learn to follow his example therein. And in this speech he also recommends faith unto us. For neither is Christ, nor any of his benefits made ours, but foe far forth as we receive both him and them by faith. Although it seems he hath put this word all, to show that none are shut out from this salvation, if so be they yield themselves teachable and obedient to the Gospel of Christ. And is called of God, etc.] Verse. 10. & 11. Because it was very requisite he should more largely follow the comparison between Christ and Melchisedec, which he hath already touched; and that it was needful to awaken the spirits of the jews to the greater attention: he so entereth into the digression following, which continues till the beginning of the seventh chapter, that yet therewithal he holds himself still to the point. In the beginning of which digression he protests, that he hath many things to say concerning this matter, Verse 11 but their dullness was such as they must be prepared thereunto; that his speech might not be in vain, nor his labour lost. He tells them that the matter is hard; not to discourage them, but rather to whet their attention. For even as the easiness of that which we have to learn, doth easily beget slothfulness, and negligence; so on the contrary where the matter is more obscure and hard, it stirs up in us the greater heedfulness to hearken. Notwithstanding he attributes the cause of the difficulty not to the thing itself, but to them. For it is certain that God always speaks in such clearness; avoiding all obscurity, or doubtfulness of speech, God's word is hard, not so much in itself as by reason of our blindness and carelessness. that his word is called our light: but the brightness of it is smothered by our darkness. Which partly comes to pass by the blockishness and dullness of our mind, and partly by our own carelessness. For howsoever we be more than very dullards to understand the doctrine of God; yet beside, there is also the vice of untowardness planted in our affections. For we rather apply our minds to vanity, than to the truth of God: and either the rebellion of our nature, the cares of this world, the concupiscences of the flesh; or some impediments or other, are as so many cords wherewithal we often feel ourselves to be hampered. As touching this word, of whom, it is not to be referred to Christ, but to Melchisedec: yet not as to a private man, but to him that was the figure of Christ, and in some sort representing his person. 12 For when as concerning the time ye ought to be teachers, yet have ye need again that we teach you what are the first principles of the word of God: and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk, is inexpert in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of age, which through long custom have their wits exercised to discern both good and evil. FOr when as concerning the time, Ver. 12 etc.] This reprehension is marucilous quick and piercing, and all to the end he might rouse up the jews to shake off their slothfulness. He saith it is a very absurd thing, yea and a great shame for them, to be yet but novices, when as concerning the time they ought to have been great Doctors. You should be able to teach others (saith he) but you are not yet capable yourselves of the first principles. For you do not understand so much as the least points of the Catechism. And to the end he might shame them yet more, he speaks of the first rudiments, which is as if he should have said, The A, B, C. True it is that we are to learn all our life long: He is a man of knowledge that knows how much he wants. because he is rightly said to be a man of knowledge, that knoweth how much he yet lacketh of perfect understanding: but yet we are so to profit in learning, that we do not always stick fast in the beginnings. And we are to take good heed that that which Isaiah saith be not fulfilled in us; Precept must be upon precept, precept upon precept, line unto line, line unto line, here a little, and there a little, Isai. 28.10. But we are rather to look to ourselves, that our proceed in knowledge be answerable to the time wherein we first began to learn. We should not only count the years but the days since we began to learn, that so we may look to our proceed in knowledge. And questionless we are not only to reckon the years, but even also the days one after another; that so every one may stir up himself to daily profiting. But few there are that take any account of themselves concerning the time past, or that quicken up themselves for the time to come: and therefore are we worthily punished for our idleness, because the greater part stand at a stay even in the children's Catechism. We are also further admonished that by how much the more understanding any hath received, so much the more is he bound to strain himself to communicate thereof unto others: that so none be wise for himself in particular only, but that every one employ his talon to the mutual edification of his brethren. And are such as have need of milk.] S. Paul in the 1. Cor. 3.1. useth the like Metaphor, where he blameth them for the same fault: or at the least not very much divers from this. For he saith they were not able to bear strong meat, because they were carnal. Milk then is the doctrine of the first beginnings, to enter them which as yet know nothing. S. Peter takes it in another sense, when he wills us to desire the sincere milk of the word, that we may grow thereby, 1. Pet. 2.2. For there is a double infancy: one in malice, and another in understanding. S. Paul saith in another place, Be not children in understanding, but in malice, 1. Cor. 14.20. So then they which are so tender and delicate that they cannot receive a doctrine a little higher than the first rudiments, are called children by way of reproach. For the true use of the ministery of the word is to frame us in such wise as we may grow to be perfect men, according to the measure of the age of the fullness of Christ; and not to be as children wavering and carried about with every wind of doctrine: as it is said, Ephes. 4.13.14. I grant, those are to be borne with that have not yet tasted Christ, if so be they be not yet capable of strong meat: but if he which ought to increase according to the time he hath had, doth notwithstanding always continue in his infancy, he is unworthy to be pardoned. For we know that Isaiah brands the reprobates 'mongst them I say, there is no less carelessness, than if the doctrine were wholly forbidden them. Thus for want of exercise we are blindfolded still, and destitute of all sound judgement. CHAP. VI 1 Therefore, leaving the doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of Repentance from dead works, and of faith towards God. 2 Of the doctrine of Baptisms, and laying on of hands, etc. of the resurrection from the dead, and of eternal judgement. WHerefore leaving, Verse. 1 etc.] After he hath sharply reproved them, he exhorteth them that in leaving the beginnings, they go on forward aiming to the mark. For he calls the doctrine of beginning, the rudiments by which the ignorant are to begin, when they be received into the Church. Now in that he commands them to leave such rudiments, or beginnings, his meaning is, not that the faithful should forget them, but that they should not stick fast, as it were, in them: the which is better known by the similitude of laying the foundation, which by and by followeth. For when an house is to be builded, men must never shrink away from the foundation: and yet notwithstanding it were a mockery to be always about that, & to go no further. For howsoever the foundation of the building is to be laid, yet he which shall always busy himself about that, never fitting or preparing matter wherewithal to raise up the building; shall he not busy himself foolishly, and in vain? In a word, as we are to begin by the foundation, so the labour of the master builder is to hasten that the house also be raised up in due season. The like is it in Christianity. For the foundation is laid in us by learning the rudiments: but by and by after a more high doctrine ought to follow, which may finish up the whole building. Wherefore those who always stick in the first rudiments, go forward but ill; because they propound no end unto themselves. As if the master workman employing his whole labour about laying the foundation, We ought not to content ourselves with good beginnings, but to aim to perfection. should utterly neglect to build any thing upon it. And therefore he would have our faith so laid in the beginnings, that it should still rise higher and higher, until at the last it be perfected by continual increases. Of repentance from dead works.] He had respect here to the form used in the Catechism. From whence we may draw a probable conjecture that this Epistle was not written by and by after the publishing of the Gospel, but rather after there was some form of government used in the Churches. The form was, that he which was newly instructed in religion, made a confession of his faith, before he was baptised. Now there were certain articles, the which the Pastor demanded of them: as may be seen by many testimonies of the ancient Fathers: and the examination was chief upon the confession of faith, which we commonly call the Symbol or Creed of the Apostles. This was as the first entrance into the Church, for those who being already of age, meant to become Christians; as those who before were strangers from the faith in Christ. The Apostle makes mention of this custom, because no long time was given to such new converts to be taught in the first grounds of the Christian religion. For a schoolmaster teacheth children their A, B, C: because they might forthwith come to know greater things. But let us consider what the Apostle saith. He names repentance and faith, wherein consists the whole perfection of the Gospel. For what other thing doth Christ command to his Apostles, but that they should preach faith and repentance? Luk. 24.47. And therefore when S. Paul meant to protest that he had faithfully discharged his duty, he allegeth for himself that he had diligently and continually taught them from house to house, to imprint these two things in the hearts of his Auditors, to wit, Repentance towards God, and faith towards our Lord jesus Christ, Act. 20.20.21. May it not seem absurd then that the Apostle should command them here to leave faith and repentance, wherein they were to persevere the whole course of their lives? But in adding from dead works, he shows that he speaks of the first repentance, when men began first to be Christians. For although every sin be a dead work, because it begets death, or, because it proceeds from the spiritual death of the soul; yet notwithstanding all the faithful which are already regenerate by the Spirit of God, are not properly said to repent themselves of dead works. True it is, that regeneration is but begun in them; but how little soever this seed of the new life be in them, yet that is the cause why they are no more reputed dead in his sight. Wherefore the Apostle comprehends not all repentance in general, wherein we ought carefully to meditate, and to exercise ourselves day and night: but he only means that beginning of repentance, by which those who being even newly converted to the faith, did enter into the way of newness of life. Also the word faith, signifies that brief sum of the doctrine of godliness, which is commonly called the Articles of the Faith. Hereunto also appertains, The resurrection from the dead, and eternal judgement. For these two things are the greatest secrets of the heavenly wisdom: yea even the very mark of all our religion, whereat we ought to aim all our whole life. But because one and the same thing is taught otherwise to the rude and ignorant, than to those that have profited somewhat already; the Apostle notes the common form of questioning; The points of catechism used in the primitive Church. Dost thou believe the resurrection of the dead? Dost thou believe there is an eternal life? These are things fit for children, and only for once: wherefore to come and demand the same things again, were but to go backward. Of the doctrine of Baptisms:] Verse. 2 Some read these two members of Baptisms and doctrine apart: but I had rather read them together; of the doctrine of Baptisms: although I expound it otherwise than others do: to wit, that it is a form of speech by way of apposition, as the Grammarians call it: as thus, not laying again the foundation of repentance, of faith toward God, of the resurrection from the dead: which is the doctrine of Baptisms, and the imposition of hands. Therefore if these two members, The doctrine of Baptisms, and the laying on of hands, be enclosed by a parenthesis, it will agree best with the order of the text. For if we read them not by way of apposition, there will an absurdity follow, in that one and the same thing is twice repeated. For what doctrine is there in Baptism, but that which he here recites of faith towards God, of repentance, of eternal judgement, and such like? Moreover, chrysostom thinks the Apostle puts Baptisms here in the plural number, because they did in a manner abolish the first Baptism by returning to the first rudiments. To which opinion I agree not: for this doctrine is not appointed to many Baptisms. But he calls Baptisms, the ceremonies and form which they used in public Baptism, or the days appointed to baptize. He joineth the laying on of hands with Baptism, because as there were two orders of those which were newly instructed, so was there also a double ceremony. For those who were strangers came not to Baptism, till they had made confession of their faith: therefore as touching these, the order of instruction and catechizing went before Baptism. But the children of the faithful, in as much as they were adopted from their mother's womb, and appertained to the body of the Church, by the right of the promise, they were baptised from their infancy: and after they were grown to some discretion, and had been instructed in the faith, they also presented them to be publicly catechized. Thus it was done to these after Baptism: but then an other sign was added, to wit, the imposition of hands. This only place witnesseth sufficiently that the original of this ceremony came from the Apostles: which notwithstanding hath since been turned to superstition: which the world hath almost always been accustomed to do with good and holy ordinances, erring and degenerating still to corruptions. For some have made us believe it is a Sacrament, whereby the spirit of regeneration is conferred. By which fancy they have dismembered Baptism: for they have transported that which is proper unto it, to the imposition of hands. Know we then that this ceremony was instituted by the first authors, to the end it might be a solemn manner of prayer, as S. Augustine calls it. True it is that by this sign they approved of the faith of those who were already out of the state of infancy: but they meant nothing less than thereby to rend and tear in pieces the virtue of Baptism. The institution of laying on of hands is to be retained: but the superstition must be correcled. Wherefore we are at this day to keep the pure institution, and to correct the superstition. Besides, this place serveth us to prove the Baptism of little children. For to what purpose should lemma self-same doctrine be called, to some the doctrine of Baptisms, and to others the laying on of hands: unless that the latter sort were instructed in the faith, after they had already received Baptism, so as there remained no more unto them, but the imposition of hands? 3 And this will we do if God permit. 4 For it is unpossible that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, 5 And have tasted of the good word of God, and of the powers of the world to come: 6 If " or, fall again. they fall away, should be renewed again by repentance: seeing they crucify again to themselves the Son of God, and make a mock of him. ANd this will we do, Verse. 3 etc.] Behold here a terrible and fearful threatening: but the Apostle thus thunders, to the end the jews should not flatter themselves too much in their carelessness, by despising the grace of God. As if he should say, there is no staying till to morrow, because this opportunity of going forward will not last always. For it is not in the power of man to pass from the entrance unto the mark, as oft as pleaseth him, but the finishing of our course is a particular gift of God. That those which were once enlightened,] Verse. 4 This place hath given many occasion to reject this Epistle, and especially because the Novatians armed themselves therewith to deny pardon to those that had fallen. Those therefore of the West especially, have doubted whether this Epistle were to be believed, because they were pressed with the Novatian sect, and had not knowledge enough to refute their arguments. But when we have scanned the Apostles meaning, we shall by and by see there is nothing here that doth any way favour so absurd an error. Others who acknowledge the authority of this Epistle, and allow it for holy; willing to avoid the absurdity, do wind themselves out from it, only by way of cavil. For some there are who take this word impossible, for difficult, or, for a thing that very rarely comes to pass: the which is far wide from the signification of the word. There are some others, howbeit more in number; who restrain it to that repentance, whereby new Converts were wont to be prepared unto baptism in the ancient Church. A like matter; as if the Apostle had enjoined them that were converted to fast, or to do some such like thing. Moreover what great thing should the Apostle have said, if he had denied that that kind of repentance which is but a dependence of Baptism, might be renewed again? He threatens an horrible vengeance of God to fall upon all those that reject the grace of God which they have once received. What gravity or weight were then I pray you in this sentence, and what terrible thunderbolt were there in it to fear those who were foolishly become secure and careless, if so be it did only admonish us that there were no place left for the first repentance? for so this would stretch itself to all kind of sin. What shall we say then? for seeing the Lord offereth mercy to all without exception: what reason is there that any (by such an absurdity) should be debarred of it for any cause whatsoever. The knot then of this question is in these words, if they fall again. So than whosoever shall understand the force thereof, shall easily wind himself out of all difficulty. Now it must be noted that there is a double falling: the one particular, Falls, general, and particular. the other general: He which hath failed in one kind, yea be it that he hath failed in many kinds, such a one is fallen from the state of a Christian man. Thus all sins are so many falls. But the Apostle disputes not here of theft, perjury, Great difference between falling into some particular sin: and a fivall apostasy murder, drunkenness, adultery, or of some such like vice; but he speaks of a final falling away from the gospel, so as the sinner offends not God only in one kind, but wholly renounceth his grace. And to the end this may be the better understood, there must be an antithesis supplied between the graces of God which he hath recited, and this fall. Who they be that are excluded from hope of pardon. For he falls away, who revolts from the word of God, who quencheth the light of it, who deprives himself of the taste of the heavenly gift, who forsakes his participation of the holy Spirit. This is wholly to renounce God. We see now then, who they be whom he excludeth from the hope of pardon: to wit, those Apostatates, who run away from the knowledge of the Gospel of Christ, which before they had received; and from the grace of God; which cannot befall any, but such a one as sinneth against the holy Ghost. For he which violates the second Table of the law, or transgresseth the first table by ignorance, is not yet guilty of such a revolting: neither doth God so deprive any of his grace (the Reprobate excepted) as that he leaves them without any hope of pardon. If any demand why the Apostle maketh mention here of such an Apostasy, Question. seeing he writ to the faithful, who were far enough off from so wicked a disloyalty? Answer. I answer, he shows them the danger thereof beti●●es, that being warned; they might be armed against it. And let us observe it well; for when we err from the right way, we are not only ready to excuse our faults to others, but are as ready to beguile ourselves. Satan then steals in upon us, and by subtle sleights draws us away: so as we are fallen, Satan draws not the wicked into this searefull sin at the first push, but by degrees: we are therefore to prevent great faults by avoiding the less. After a long neglect of holy duties, follows an alienation of the mind and affections. whilst we think we stand. Thus we fall by degrees, till at the last we run headlong into destruction. And it is a thing which common experience doth daily teach us in very many. Therefore it is not without cause that the Apostle forewarneth all the Disciples of Christ to look unto themselves in time. For long negligence grows easily more and more upon us as a Lethargy: and after that follows an alienation of mind and affections. Now we are yet to note by the way with what titles and commendations he adorns the knowledge of the Gospel. He calls it an enlightening: from whence it follows, that men are blind till Christ, which is the light of the world, do enlighten them. He calls it the taste of the heavenly gift: thereby signifying, that the gifts which are conferred unto us in Christ, are far above nature, or the world: and yet notwithstanding that they are tasted by faith. He calls it the partaking of the holy Ghost: because it is he that distributes to every one (according as he will) all that light and understanding, without which none can say, that jesus is the Lord, 1. Cor. 12.3. as also that he opens the eyes of our understanding, and reveals Gods secrets unto us. He calls it the taste of the good word of God: thereby signifying, that Gods will is not manifested unto us in the same hand over head, but that it brings therewithal unto us a sweet delectation. In a word, by this epithet he shows what difference there is between the Law and the Gospel: because the Law contains in it nothing but severity and judgement: but the Gospel is a sweet and gracious testimony of the love of God, and of his fatherly kindness towards us. Lastly, he calls it the taste of the powers of the world to come: whereby he signifies, that by faith we are received into the heavenly kingdom, that in spirit we might behold that blessed immortality, which otherwise is hidden from our minds. Let us assure ourselves then that the Gospel is not known of us to any purpose, but by the illumination of the holy Ghost: and that in such wise, that being carried above But if any having fallen do again recover himself, we may say that such a one came not so far as to an utter revolt, howbeit otherwise he had committed grievous sins. Seeing they crucify again to themselves the Son of God. He addeth this also to defend God's severity against the slanders of men. For if God should pardon Apostates, he must needs give his Son as a mocking stock unto them: unworthy they are then that God should pardon them. Moreover, the reason why he saith that Christ is crucified again, is because we die with him under this condition, to exercise ourselves continually in newness of life. Those than which fall back again into death, have need of a second sacrifice: as we shall see in the tenth chapter. Crucify to themselves: that is to say, as much as in them is. For so they endeavour to do. And Christ should be brought again in triumph by mockage, and dishonour, if men could return to him when they list, after they have let loose the bridle unto themselves to Apostasy and revolting. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God. 8 But that which beareth thorns and briers, is reproved, and is near unto cursing: whose end is to be burned. 9 But beloved, we have persuaded ourselves better things of you, and such as accompany salvation, though we thus speak. 10 For God is not unrighteous, that he should forget your work, and labour of love, which ye showed towards his name, in that ye have ministered unto the Saints, and yet minister. FOr the earth etc.] Verse. 7 It is a very fit similitude to move our affections to the desire of profiting in due season. For as the earth cannot bring forth good corn in harvest, unless the feed spring up soon after it is cast into the ground: so if we will become good fruit, the Lord no sooner soweth his word, but it should forthwith take root in us, and should also show the power of it in our lives. For it is not to be expected it should ever bring forth fruit in us, if we either suffer it to be choked, or to be corrupted in us. But as the similitude is very fit; so also are we wisely to apply it to the Apostles meaning. The earth, saith he, which drinks in the rain, presently after seed time if it brings not forth of the kernel a bastard or wild grass, is at the length brought to the ripeness of good corn, by the blessing of God: so also they that receive the seed of the Gospel into their hearts, and of this seed do bring forth a good and natural blade, do always grow better and better, till they bring forth ripe fruit. Contrariwise, the earth which hath been ploughed and watered, and yet brings forth nothing but thorns and briers, gives no hope to the reaper: Ver. 8 but which is worse, the more that which is come forth groweth, the more is he left hopeless. And therefore the only remedy is, that the labourer set this field on fire, which is so full of naughty and unprofitable grass. So they also, who by their lose and wicked affections, do corrupt the seed of the Gospel, that in their life they give no token at all of profiting and going forward, they show themselves to be castaways, so as they give no hope of any good harvest. The Apostle then in this place not only handles the fruit of the Gospel: but still holds on his exhortation, that we should embrace the gospel with a cheerful and ready affection. And that as soon as seed time is done, there do by and by some fruit appear. Thirdly, that after much and often watering, increasings do follow. Whereas we have put meet herbs, or profitable, others translate Herbs of season. Both significations agree well, but the last is referred to the time, the first to the qualitic. As for the allegorical senses wherewithal expositors do please themselves, I let them pass, because they are far wide from the author's meaning. But beloved we are persuaded better of you, etc.] Verse 9 Because the former sentences were like thunderings, by which the readers might be overwhelmed, and altogether amazed, it was needful now to allay this sharpness: and therefore he saith, that though he hath thus spoken, it was not because he had conceived so hard an opinion of them. And truly whosoever he be that doth indeed desire to profit by teaching or exhorting, ought thus to deal with his Disciples, to wit, that he rather increase affection in them, than any way diminish the same. For there is nothing that doth more discourage us to hear the word of God, than when we see we are reputed for desperate persons. For this cause the Apostle here protests that he admonisheth the jews, because he had good hope of them, and desired to bring them to salvation. We gather from this practice of the Apostle, It is profitable that the elect themselves should be sometimes sharply reproved. that it is needful to reprove sharply, and with great vehemency, not the Reprobates only, but even the Elect themselves, and those whom we account as the children of God. For God is not unjust, etc.] These words import as much as if he should have said, Objection. that of these good beginnings, he hopes there will be a good ending. But here ariseth a difficulty; for it seems as if he meant to say that God is beholding unto men, in regard of that they have done for him. I hope well saith he, of your salvation, why? because God is not unrighteous, that he should forget your works. By this it may seem that he builds their salvation upon works, and brings in God as one indebted unto them. Thus the Sophisters who oppose the merits of works to the grace of God, do debate this point, and insist upon it very much; God, say they, is not unjust. For from hence they gather, that it should be unjust with God, if he give not to the merit of works, the reward of eternal salvation. Answer. I answer in few words, that it is not the Apostles meaning, expressly to deal here about the cause of our salvation; and therefore we are not to judge of the merit of works by this place: neither yet can we hence resolve, No other cause of our salvation but God's free mercy. what it is that is due to works. The Scripture every where shows none other cause of our salvation, than the free mercy of God. Now whereas God in many places promiseth reward to works, this depends upon his free promise, by which he hath adopted us for his children, and reconciled us unto himself, not imputing our sins unto us. Reward then is appointed unto works, not for any merit that is in them, Reward is not given unto works for any merit, but upon God's mere liberality. but by the mere liberality of God. Yea even this free recompense of works proceeding from the free bounty and liberality of God, hath no place till we be received into favour by the means of Christ. We gather from hence then, that God in doing this, pays nothing that he owes us, but keeps and fulfilles that promise, which of his free good will he hath made, God beholds not our works, but rather his own grace in our works. because he beholds both ourselves and our works with favour and pardon; or to speak yet more properly, he considers not our works so much, as his own grace in our works. Now ye see how it is, that he forgets not our works, because in them he acknowledgeth both himself, and the work of his Spirit. This is also that righteousness which the Apostle meaneth, to wit, because he cannot deny himself. Thus this place is agreeable to the sentence of S. Paul, where he saith, he which hath begun a good work in you will perform it to the day of Christ, Philip. 1.6. For what shall God find in us, whereby he might be moved to love us, unless it be that which he hath given us of his own before? In a word, the Sophisters deceive themselves, who imagine a mutual relation and correspondency between the righteousness of God, and that merit of our works: for in this regard God rather respects himself, and his own gifts, that he might perfect unto the end, that which he hath begun in us by his free goodness, being no way provoked thereunto by any service that comes from us. Thus (I say) you see what the righteousness of God is in the reward of works; to wit, because he is faithful, and true of his promise, and so hath made himself debtor to us: not in receiving any thing of us, but in promising us all things freely; as saith S. Augustine. Your labour of love.] By this word he signifies that we must not spare, nor fly any pains, if we will do our duty towards our neighbours: for the question is not only of helping them with silver, but also with counsel, and industry, and by all the ways and means we can. There is need then remember then that we have not such a Christian life as is perfect in all his parts, Faith and charity must go together. unless we apply our studies to follow faith and charity together. For the full assurance of hope.] Because many who made profession of the Christian faith, were distracted with divers opinions, or else were enwrapped with many superstitions, he requires that they be so settled in the certainty of faith, that they now waver no more, nor remain in suspense, carried about as they had been wont with every new invention of man's brain. Now this commandment belongs to us all: for as the truth of God is sure and stable in itself, so also is it required that our faith which is built and rests itself thereupon be true, certain, and surmounting all doubtings. See here then what this Greek word Plerophoria imports, Plerophoria. to wit, an assured persuasion, whereby the spirit of every faithful man concludes and resolves in itself, that it is utterly unlawful to call into doubt or question those things which God (that cannot lie nor deceive) hath once pronounced. It is a sin to doubt of the truth of that which God hath pronounced. Hope, is here taken for faith, because of the affinity which is between them. Notwithstanding it seems the Apostle did expressly place it here, because he spoke of perscuerance. We may also gather from hence, how far faith is off from that general apprehension which is common both to the wicked and even to the Devils themselves. There is great difference between true faith, and a general apprehension. For they also believe that God is just and true: but yet notwithstanding from hence they conceive no good hope at all, because they do not therewithal apprehend the fatherly goodness of God in Christ. Let us know then that true faith is always coupled with hope. He saith to the end, or even unto perfection: because they might know they were not yet come thereunto, and therefore that they should bethink themselves to profit in faith more and more. He useth this word care, or diligence, to the end they might understand that they were not to nuzzle themselves up still in carelessness, but to bend themselves courageously to travail towards this assurance in good earnest. For it is not a small matter to ascend above the heavens; especially such as we be who are scarce able to creep upon the ground. And withal, that it is no small matter to leap over so many stumbling blocks of offence: neither is there any thing more difficult than to hold our meditations in heaven and upon heavenly things, because all the whole strength of our nature bends downwards; Satan also is not wanting to draw our minds towards the earth and earthly things by infinite devices. For this cause therefore the Apostle commands us to fly all carelessness and sluggishness of heart. But that ye follow those who by faith and patience.] Verse. 12 Against this laziness, he puts this study of following, and imitation. It is as much then as if he had said, it behooves you to have a cheerfulness of heart in persevering. But this yet hath greater weight, when he advertiseth them that the Fathers themselves did not obtain the promises, but with an invincible strength of faith: for examples do represent the matter unto us with the greater liveliness. If the doctrine should only be proposed simply and plainly, it would not move us so much as when we see that that which is required of us, is fulfilled in the person of Abraham. Now the example of Abraham is brought in, not because there was none other, but because his example was the most excellent above all others. For Abraham had this in common with all the faithful to believe: but it is not without great cause that he was established, and called the father of all the faithful. No marvel therefore if the Apostle do make special choice of him amongst others: as of him unto whom he would all men should look as oft as they would find a clear mirror of faith. He saith, faith and patience, as if he should say, a constant faith which hath also patience joined therewith. For faith is first required: but because many who at the beginning might seem to have an admirable faith, have yet notwithstanding by and by waxed careless; patience is a true approbation of that faith which is not vain, nor such as will vanish with the time. When he saith that we obtain, & receive the promises by faith, he beats down the opinion of by his own name? This you see is the principal thing now in hand: but we are here to note two things by the way: first, that we ought to swear by the name of God, when we are required to swear: secondly, that an oath is permitted unto Christians, because it is a lawful remedy to appease contentions. God doth expressly charge us that we swear by his name: and if we mingle any other with his, he protests that it is a profanation of an oath. Now there are three special reasons of this. For when we are destitute of the means to bring the truth to light, it is not lawful to have recourse to any other than to God, who is himself the eternal truth. Secondly, because it is he who knoweth the hearts, jerem. 17.10. His office is plucked from him, when any other is called to be a judge in those things which are hidden from the judgement of men. Thirdly, because that not only in swearing, we call him to witness; but we also mean thereby that he should show his vengeance upon the party perjured, if we speak and swear falsely. Therefore it is not to be marveled at, if he be so severely angry against them which swear by another name: for it is to take away from him so much of his honour. Now whereas the scripture doth sometimes use other forms of swearing; that doth not cross this doctrine. For the faithful do not swear by the heaven or by the earth, as if they did attribute any divinity unto them, but by such indirect oaths, they have respect to God only. For there are divers kinds of oaths. The first and the chiefest is this, when we call God for judge; and do directly make our appeal unto his judgement seat. The second is, when we name the things that we love greatly, as our life, our head, or some such other like thing. The third, when we take the creatures to witness in God's presence. But in all these to speak properly, we swear by none other than by God. Wherefore they who contend that it is lawful to join the Saints that are dead as companions with God, and that the right of punishing should be attributed unto them, such do no less show their malice than their beastliness. Besides, this this place as hath been said, teacheth, It is lawful to take an oath. that there is a lawful use of an oath among Christians: the which we are to note well against those giddy spirits, who would willingly bring out of use that holy rule of an oath which God hath given in his law. For out of question the Apostle here speaks of the manner of an oath, as of an holy thing allowed and approved of God. And it is also to be noted that he doth not only say that it was thus in use in old time, but also testifies that it lasteth even yet to this day. Let us then take an oath for an help to maintain the truth, when we want other proofs. So God, willing more abundantly, etc.] Verse. 17 See how the Lord applies himself to our dullness and slowness to believe; and how he upholds us; even as a most gentle father is wont to do his children. Because he seethe that we rest not satisfied with his bare and naked word, he adds an oath, to the end he might the more effectually confirm and ratify the same in our hearts. And hereby also we may see how profitable and necessary it is to have such an assurance of the love he bears us, that we might have no more occasion to waver or tremble. For as God forbids us to use his name without cause, or for a light cause, or a thing of nothing, and threatens all them with his sharp vengeance, who shall rashly and unadvisedly take up the same in vain. And as he also commands that we reverently use the majesty of his name; so by both, he shows that he hath his name in great price and estimation. The certainty then of our salvation must needs be a matter of great consequence, seeing he that forbids to take up his name in vain, vouchsafeth to swear to confirm us in the assurance of it. Our salvation is in great account with God seeing he sticks not to confirm us in the assurance thereof by his oath. We may also gather from hence, in what estimation our salvation is before god: seeing that to provide for the certainty thereof he not only supports our incredulity, but leaving as it were part of his own honour, and yielding much more to our weakness than he should, doth yet notwithstanding by this means graciously remedy the same. To the heirs of promise.] It seems he specially speaks of who take hope in this place for the thing hoped for: but we rather add hereunto, that the Apostle speaks not of a naked promise hanging in the air, but of a promise which we receive by faith: or to speak in one word, hope here signifies the promise apprehended by faith. By this word to obtain, as also by the word hope, he notes out such a constancy as he hath touched heretofore. Which hope we have as an anchor of the soul, Verse. 19 etc.] It is a goodly similitude in that he compares faith to an anchor cast out and fast rooted in the word of God. For the truth is, that whilst we float up and down in the salt sea of this world, we are not stayed upon sure and firm ground, but we reel as a ship to and fro in the midst of the sea, yea even in a troublesome sea tossed with floods and waves. For the devil he ceaseth not to raise up infinite storms and tempests that might at once overturn and drown our ship, if so be our anchor be not deeply fastened even to the very bottom. And indeed let us turn our eyes whither soever we will, we shall perceive no firm land whereupon to stand safely: but which way soever our senses do turn them, we shall see nothing but water: yea such waters, whose waves do swell, and roar, lifting up themselves on high, & threatening our destruction. But as the anchor is cast into the midst of the water, into an obscure and hidden place, and whilst it lieth so hidden, it keeps the ship in safety, that it is not drowned of the waves, unto which it is exposed and laid open: so ought we to fix and fasten our hope in God, who is invisible. Herein stands the difference; that the anchor is cast downwards, because it finds fastening in the earth: and our hope is raised up on high, and flieth into heaven, because it finds nothing upon earth, Our hope finds no so●ting upon earth: and therefore we cast it not downwards but upwards. or in the world upon which it may safely rest and stay itself securely: neither ought it to rest itself upon the creatures, but only upon God. And as the cable to which the anchor is fastened, joins the ship with the earth by a long and invisible distance; so the truth of God is a cable by which we are knit unto him, so as there can be no distance of place so far off, neither yet any darkness be it never so thick, that can let us to cleave still fast unto him. Being thus made fast unto God, howsoever we must fight indeed daily against infinite storms and tempests, yet are we notwithstanding so out of danger, that we shall not perish with our ship. And therefore he saith, that it is an anchor both sure and steadfast. For no tempestuousnes of waves can be so great, that they should be able to rend the anchor in pieces, or to break the cable, or that the ship by means thereof should be cloven in twain. This indeed falls out upon the Sea: but the power of God is far otherwise to sustain and keep us: and is otherwise also, as well in regard of the efficacy of hope, as of the stableness of the word of God. And it entereth into that which is within the vail.] We have said already, that faith shall find nothing which shall not be fleeting and vanishing, till it come near unto God: of necessity therefore it must pierce even into heaven. But because the Apostle hath to do with the jews, he alludes to the ancient Tabernacle, and saith that they must not rest themselves in the things which are seen, but that they must enter even into the secret place, which is hidden behind the vail: as if he should say, you must pass beyond all the external figures and old shadows, that faith may rest itself upon Christ alone. Now we are to note this reason well, Faith must pass beyond all external shadows, that it may rest itself upon Christ alone. to wit, that as Christ is entered into heaven, even so ought our faith to ascend up thither after him. For by this we are taught to cast the eye of our faith upon nothing else. For men shall lose all their labour to seek God in his majesty, seeing it is too high for them to attain unto: but it is Christ who reacheth us his hand to bring us into heaven. And this was shadowed out of old even under the Law. For the high Priest entered into the Sanctuary not only in his own name, but also in the name of all the people: he bore, as you would say, the twelve tribes in thither in his breast and upon his shoulder, when in remembrance of them, twelve precious stones were embroidered upon his breastplate, and their names engraven upon the two precious stones which he God, adorns him with this title; Rejoice greatly O daughter Zion (saith he) behold thy righteous King cometh to thee, Zach. 9.9. thereby signifying unto us that the righteousness whereof without this we should be destituted, is brought unto us by the coming of Christ. The second similitude which the Apostle notes, is in the kingdom of peace. Now this peace is the fruit of that righteousness whereof he spoke. here-hence it follows that wheresoever the kingdom of Christ shall be spread, there of necessity must this peace be in abundance, as is showed by these places following; Isai. 2.4. and 9.7. and 11.6. and 65.25. In what sense the Hebrues usually take this word peace. and other the like. Moreover, because peace, according to the Hebrues, signifies prosperity, or an happy estate; we may take it in this sense even in this place: notwithstanding I had rather understand it of that inward peace, which setteth consciences at quiet and in security before the throne of God. We cannot possibly esteem of of this benefit according as the excellency thereof doth require, Peace of conscience can never be rightly esteemed, till we have been exercised with the disquietness thereof. unless we be taught by the contrary, what misery it is to be tormented continually with unquietness of conscience: which all of us must needs feel till such time as we being reconciled unto God in Christ, have our consciences thereby quieted. Vers. 3. Without father.] I had rather to say so, than of an unknown father, as Erasmus doth translate. For the Apostle meant to signify something more expressly, than to say that the race of Melchisedec was unknown, or base, and of little renown. Neither do I greatly stand about the discussing of an objection which some do make here: to wit, if we take it so, the truth should not be answerable to the figure, because Christ hath a father in heaven, and a mother in earth. For the Apostle presently after expounds his own meaning, when he adds without kindred. He doth then exempt Melchisedec from the common order of being borne: thereby showing that he was eternal, so as none are to go search out among men from what race he newly issued. It is certain that he was begotten of a father and a mother: but the Apostle speaks not of him as of a private man: but rather as of one clothed with the person of Christ. And therefore he forbids us to consider aught in him but that which the Scripture teacheth. For in handling all those things which belong to Christ, it is needful to deal with such reverence, that we know nothing but that which proceeds out of the mouth of God. Now seeing the Spirit of God, bringing in the rarest and most excellent King of that time, yet makes no mention at all of his birth, neither yet afterwards speaks any one word of his death; is it not as much as if by this means his eternity had been set forth unto us? Now that which was shadowed in Melchisedec, was truly manifested in Christ. Thus than we are to content ourselves with this mediocrity, that when the Scripture proposeth Melchisedec unto us as a man that was never borne, or which never died; it shows unto us as in a mirror, that there is neither beginning nor end in Christ. Moreover, from hence we also learn what reverence and sobriety is required to be in us, as touching the spiritual mysteries of God. For the Apostle is not only willingly ignorant of that which he finds not in the whole Scriptures, but would that we should be ignorant of it also. For questionless it is not lawful to pronounce any thing of Christ at random, nor yet after our shallow capacity. Melchisedec then is not to be considered here as a man of some mean place, but as an holy and sacred figure of Christ. Neither are we to think that either his genealogy or death was omitted to be spoken of by chance, or unadvisedness: but that the holy Ghost rather did it of purpose, to the end he might raise up our minds above the common order of men. For this cause their conjecture is very unlikely who say, that Melchisedec was Shem one of the sons of Noah. For come we once to speak of a certain and known man, this third similitude between Melchisedec and Christ will not be firm. But was likened to the Son of God. That is to say, so far forth as the manner of likeness would bear. For the proportion must always be held which is between the if one should say, because they were of the number of children, or sons: for the Apostle reasons not, as though the Priests received the tithes, because they were of the number of the sons of Levi: but he makes a comparison of this whole tribe with Melchisedec on this manner; when God gave power and authority to the Levites to demand tithes of the people, therein God did appoint, and establish them above all the rest of the Israelites, although they were all begotten of one father. Now Abraham, who was the father of them all, did yet pay tithes to a Priest, which was a stranger: it followeth then, that all the successors of Abraham are inferior to this Priest. Thus the right given to the Levites, was particular above all the rest of their brethren: But Melchisedec is placed in an high degree above any of them, so as he holds them all underneath him. Some think the Apostle speaks of the tenths, which the Levites paid to the chief Priests, as Numb. 18.26, 27, 28. But there is no reason why we should so restrain a general speech. For that which I have said is the most probable. And blessed him which had the promises.] Ver. 6 This is the fifth point which the Apostle observes in the comparison between Christ and Melchisedec. Now he takes a principle which is held as the most certain of all: to wit, that the less is blessed of the greater. He afterward adds, that Melchisedec blessed Abraham: whereof it follows, that Abraham is the lesser. But to the end he might enlarge the matter, he again adorns Abraham with an excellent title. For by how much the more excellent Abraham is, by so much the more is the dignity of Melchisedec extolled. To this he hath respect when he saith, that Abraham received the promises, wherein he signifies that Abraham is that excellent parsonage, and the first father of that holy nation, with which God made the covenant of eternal life. For it was no small honour unto him, that he only amongst all others should be chosen, as the man whom God betrusted with the right of adoption, and with the testimony of his love. Yet all this hindered not, but that he, with all these prerogatives should submit himself to the Priest Melchisedec. Thus we clearly see how great this Melchisedec was, to whom Abraham subjecteth himself in two things: first in that he suffered himself to be blessed of him; and secondly, in that he offered him tithes, as unto him who did represent the person of God. And without all contradiction, etc.] Verse. 7 In the first place we are to learn what this blessing here signifies. It is a solemn prayer, by which he that is placed in any excellent degree of honour, and public office, doth recommend persons, and those that are committed unto his government particularly unto God. There is also another kind of blessing; which is when we pray one for another: a thing common among all the faithful. But this blessing whereof the Apostle here makes mention, is a sign of a far greater power and authority. Thus Isaac blessed his son jacob, and jacob blessed Ephraim and Manasses, the sons of joseph. Gen. 27.27. Gen. 48.15. For this was not a mutual act, wherein the son may do as much for the father: but to the end this blessing might be duly and lawfully performed, it was required that he which did it should be a superior, & should be in authority also above him whom he blessed. Which is the better understood by the 6. of Numbers, 27. where commandment being given to the Priests to bless the people, the promise is by and by added: to wit, that those whom they blessed, should be blessed of God. The blessing I say which the Priests pronounced was confirmed and ratified with such authority, that it was not so much the authority of men as the authority of God. For even as in offering of sacrifices the Priest did represent the person of Christ, so also in blessing of the people he was but the minister and ambassador of the high God. In this sense also is that blessing to be taken, whereof mention is made, Luk. 24.50. where Christ after he had lead his Apostles out of Bethania, lifted up his hands on high and blessed them. No doubt he took this gesture of lifting up the hands from the high Priests, to the end he might show himself to be he by whom God the Father blesseth us. This blessing also is mentioned, Psal. 116.17. and 118.1. Now let us apply this sentence to that which he handleth. Seeing the blessing of the Priest is a work of God, so it is also a witness of pre-eminency, and of the excellent honour which God imparted unto him. Melchisedec then took unto himself the highest degree in that he blessed Abraham. For he did it not at random, but according to the right and authority of his Priestly function: it follows then that he is Abraham's superior. And yet with Abraham did God contract the covenant of salvation. To conclude then, even this man although he were the most excellent of all others, yet he had one more excellent than he above him: to wit, Melchisedec. Of whom it is witnessed that he liveth.] Ver. 8 As I have already said, he takes it as a proof that Melchisedec liveth, because no mention is made of his death. True it is this hath no place in others, but there is great reason why it should have place in Melchisedec, because he is the image and figure of Christ: for in as much as the question is here of the spiritual kingdom of Christ, and of his Priesthood; human conjectures ought to have no place: neither is it lawful to know any more than that which the scriptures do set before us. Yet we are not to gather from hence, that this man who met Abraham, should be yet living: as some have foolishly imagined. For this is to be referred to the quality of the person which Melchisedec sustained: to wit, in that he represented the person of the son of God. Moreover the Apostle minds to show by these words, that the dignity of melchisedec's Priesthood is perpetual, whereas the Priesthood of the Levites was but for a time. For thus he frames his argument, Those to whom the law assigns tithes to be paid, are mortal men: in which is showed that the right of that Priesthood was once to be abolished, in regard they ended their lives. But the scripture makes no mention at all of the death of Melchisedec, when it speaks of the tithes that were paid unto him: thus than he limits not the right of his Priesthood within any compass of time, but rather closely shows that it endures for ever. Now this he adds, to the end it might not seem that the law which immediately followed did derogate any thing from the first, as the custom in other things is. For otherwise some might have replied that this right of Priesthood which Melchisedec enjoyed, is now abolished, because God gave another law by Moses, by which he transported it over to the Levites. But the Apostle prevents this reply, when he saith that the tithes were paid to the Levites for a time, because they lived not always: but that Melchisedec kept the right for ever which God had once given him, because he was immortal. And to say as the thing is, etc.] He proceeds on further, Verse. 9 saying, that Levi himself who was then in the loins of Abraham, was not exempt from this subjection, because Abraham in paying of tithes, did subject both himself, and his posterity also to the Priesthood of Melchisedec. But an objection may be thus framed to the contrary, Objection. that by the like reason judah also, of whose seed Christ was begotten, paid tithes. But this difficulty will be easily removed, Answer. when we shall consider two things, which amongst Christians ought to be out of question. For Christ is not simply reputed among the children of Abraham, as one amongst the rest, but by a special privilege is exempt from the common order. And that is it which himself saith, Mat. 22.42. If he be the son of David, how then doth David call him Lord? We see now that this argument from Levi to Christ holds not. Moreover, seeing Melchisedec is the figure of Christ, what reason is there that he should be set to fight (as you would say) against him? For this common principle is to be held, That which is placed beneath, doth not oppose itself against the principal to which it is referred. Wherefore, seeing the figure is less than the truth, it cannot, neither ought it to be opposite against it. For this combat ought to have place among things of equality. Now the Apostle hath fully showed by these five members, what comparison there is between Christ and Melchisedec. And hereby is refuted the brainsick speculation of those who seek the principal similitude in the offering of Bread and Wine. We see that the Apostle examines all things here very carefully and curiously (as it were) one after another. Name, place, perpetuity, tithes, and the right of blessing. He observes the name of the man, the place of his kingdom, the perpetuity of his life, the right of tithes, and the right of blessing. Surely these things were of less importance than the oblation. Shall we say that the Spirit of God had forgotten himself, so as to stay in these lesser things, and to omit that which is the principal, and wherein the pith of the matter lay? And I do the more wonder that so many of the ancient Doctors of the Church have been so far besotted with this opinion, as to stand disputing here about the oblation of the Bread & Wine. Thus they say; Christ is a Priest after the order of Melchisedec: but Melchisedec offered bread and wine, it follows then that the sacrifice of bread and wine belongs to the Priesthood of Christ. The Apostle will speak fully hereafter of the ancient sacrifices: but of this new sacrifice of bread and wine, will he not speak a word. How is it then that the Doctors of the Church came to be of this opinion? Truly even because one error draws on another, for having forged a sacrifice of the Supper of Christ, having received no such commandment from him: & so when they had once corrupted the supper by adding a sacrifice unto it, they then made what shift they could (now here, now there) to borrow some colours to patch up their error withal. The application of this oblation of bread and wine pleased them as a thing seeming fit for the purpose: and by and by after it was received; but without judgement or discretion. For who will grant that these personages had a more clear sight than the Spirit of God? and yet notwithstanding if we receive that which they teach, the holy Ghost should be condemned of unadvisedness, because he observed not a thing of so great consequence, especially seeing he handles this matter of set purpose. By this I conclude, that the ancient Fathers did forge unto themselves such a sacrifice as Moses never thought of. For he saith not that Melchisedec offered bread and wine to God; but rather to Abraham, and his company. For these are his very words: And Melchisedec King of Shalem brought forth bread and wine, and he was a Priest of the most high God. Therefore he blessed him, etc. Gen. 14.18. This first fact which he recites was performed as he was a King, to wit, to feed such as were weary in the way returning from the battle. As touching the blessing it appertained to his office of Priesthood. And therefore if any mystery were in this oblation, it was no otherwise fulfilled in Christ, than when he nourisheth us when we are hungry and wearied with travail. Now the Papists deserve to be laughed at again and again, who after they have denied that there is any more bread and wine in the Mass after consecration, do yet notwithstanding come in chanting their song of the sacrifice of bread and wine. 11 If therefore perfection had been by the Priesthood of the levites (for under it the law was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchisedec, and not to be called after the order of Aaron? 12 For if the Priesthood be changed, then of necessity must there be a change of the law. 13 For he of whom these things are spoken, pertaineth to an other tribe, whereof no man served at the altar. 14 For it is evident that our Lord sprung out of judah, concerning the which tribe Moses spoke nothing touching the Priesthood. IF then perfection etc.] Verse. 11 The Apostle gathers from the same testimony, that the old Testament was abolished by the coming of jesus Christ. Hitherunto he hath only dealt with the person and office of the Priesthood. But because God had appointed the Priest to establish and confirm the law, it follows that if so be the Priesthood be abolished, than the law must needs cease. To the end this may be the the old time, because the Priesthood and the law was set over to him. Well, we see the Apostles drift. He contends to prove that the ceremonies ceased, seeing Christ is come with commandment to publish the new covenant. How can any thing be gathered from hence, that somewhat should be transported over to the ministers of Christ? for the only person of Christ is opposed to Moses and Aaron. By what title then I pray you, dare the Roman Antichrist attribute unto himself any authority? Truly it is not my purpose to stand to refute so sottish an impudency: but it were very needful to make this his pride (so full of sacrilege) known unto the readers, to the end they might be able clearly to see and acknowledge how this good servant of the servants of Christ, cares not very much for the honour that is due to the master, and how like a beast he rents the scriptures in pieces, to colour and cloak his tyranny withal. For he of whom these things are spoken, etc.] Because the Apostle directs his speech to such as confessed jesus the son of Marie to be the Christ; Verse. 13 he proves that an end is put to the old Priesthood, in regard this new Priest who is placed in the room thereof, is of another tribe than that of Levi. For according to the law, the dignity of the Priesthood was by a special privilege to continue in the tribe of Levi. Ver. 14 Now he saith further, that it is evident that Christ sprung out of judah, because this was then commonly known: notwithstanding the principal assurance was grounded upon the promise. Seeing then that they did acknowledge him to be Christ, it was also necessary that they should be persuaded that he was the son of David. For he which was promised could not descend of another tribe. 15 And it is yet a more evident thing, because that after the similitude of Melchisedec, there is risen up another Priest, 16 Which is not made Priest after the law of the carnal commandment, but after the power of the endless life. 17 For he testifieth thus, Psal. 110.1. thou art a Priest for ever after the order of Melchisedec. 18 For the commandment that went afore, is disannulled, because of the weakness thereof, and unprofitableness. 19 For the law made nothing perfect but the bringing in of a better hope made perfect, whereby we draw near unto God. 20 And for as much as it is not without an oath (for these are made Priests without an oath: 21 But this is made with an oath by him that said unto him, The Lord hath sworn, and will not repent, Psal. 110.4. thou art a Priest for ever, after the order of Melchisedec.) 22 By so much the more is jesus made a surety of a better Testament. ANd it is yet a more evident thing, etc.] Ver. 15 He proves by another argument that the law is abolished. He reasoned heretofore from the person of the Priesthood: now from the nature of the Priesthood, and from the reason, for which it was instituted. The old Priesthood, saith he, was instituted consisting of outward ceremonies: but in the Priesthood of Christ, there is nothing but that which is Spiritual. It appears then that the old was temporary and transitory: but it is manifest that this Priesthood of Christ is perpetual. The carnal commandment is taken for the bodily ceremonies, that is to say, outward. We know with what solemn observations both Aaron and his children were ordained Priests. Now that which was fulfilled in Christ by a secret and heavenly power of the holy Ghost, was figured in the institution of Aaron, by oil, by divers garments, by sprinkling with blood, and other earthly ceremonies. Now this kind of observation in ordaining the Priesthood was agreeable to the nature of that Priesthood. Whereof it followed that even the Priesthood itself was subject to change. Although (as we shall see afterwards) the Priesthood was not so carnal, that it was not also spiritual: But the Apostle hath respect only to that difference which was between Christ and Aaron. So then howsoever the signification of the shadows was spiritual, notwithstanding the shadows themselves are rightly termed earthly, because they consisted of the elements of this world. published a long time before David: he was then in his kingdom when he pronounced this prophecy of the creating of a new Priest. This is then a new law which disannulleth the former. For the law made nothing perfect, Ver. 19 etc.] Because he had spoken somewhat harshly of the law, he now sweetens this sharpness, & corrects it, as it were. For he grants some profit to be in it, that is, that it showed the way, by which men might come to the end of their salvation. Yet notwithstanding even that was far off from perfection. Thus the Apostle reasons then, The law gave 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 always to stay themselves in the rudiments of children. By this word of bringing in, he means that there was somewhat in the law in regard of a preparation, even as children have little beginnings given them, to prepare them thereby afterwards to attain to an higher knowledge: but because the particle Epi whereof the Greek word is composed, signifies a following, when one thing succeeds another; I have 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 means the Levitical Priesthood, which came in after the Priesthood of Melchisedec. By a better hope he means, the state of the faithful under the kingdom of Christ. And withal he hath some respect to those of the Fathers, who not contenting themselves with their present estate, aspired to one further off. And thereof it comes, that Christ said, Many kings and prophets have desired to see the things which ye see, Luk. 10.24. Wherefore the law as a schoolmaster lead them by the hand, pointing out a further thing unto them. By which we draw near to God.] Here is a close antithesis between us and the fathers. For herein we are promoted to a more excellent dignity than they, because God now communicates himself familiarly unto us, whereas he only appeared to them darkly and a far off. And this is an alluding to the form of the Tabernacle, or of the Temple. For the people remained far off in the court, and none approached near unto the Sanctuary but the Priests: and as touching the inward Sanctuary, none entered thereinto but the high Priest. But since the Tabernacle is taken away, God doth familiarly manifest himself unto us: which he did not to the Fathers. He then who yet holds, or any way prefers the shadows of the law; he not only thereby darkens the glory of Christ, but also deprives us of a singular benefit: because as much as in him is, he placeth a wall of separation again between God and us: to the approaching towards which bounty and liberality the way is now made plain for us by the Gospel. Whosoever therefore yet sticketh in these ceremonies, he wittingly deprives himself of this great benefit of drawing near to God. Was not without an oath.] Verse. 20 This is an argument showing why the Law is to give place to the Gospel, to wit, because God preferred the Priesthood of Christ before Aaron's: so that for the honour thereof he was content to confirm it with an oath. For when he ordained the Priests in old time, he used no oath: but as touching Christ, it is said, the Lord hath sworn: which doubtless was done to the end his Priesthood should be adorned; and also to show the excellency thereof. We see the reason why he allegeth the Psalm once again: to wit, to the end we should know that in regard of God's oath, more dignity 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 surety of the covenant. And for this cause the Apostle concludes, that the covenant which God made with us by the hand of Christ, is much more excellent than the old covenant, whereof Moses was the Mediator. 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 ever, hath a Priesthood which cannot pass from one to another. 25 Wherefore he is able perfectly also to save them that come unto God by him, seeing he ever liveth, to make intercession for them. 26 For such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens: 27 Which needeth not daily as those high Priests to offer up sacrifice, first for his own sins, and then for the people's: for that he did once, when he offered up himself. 28 For the law maketh men high Priests, which have infirmity: but the word of the oath that was since the law, maketh the son who is consecrated for evermore. ANd amongst them many were made Priests, Ver. 23 etc.] 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 mortal men were ordained to exercise the same: and now he simply shows why Christ continues an everlasting high Priest. The which he doth by an argument called * It is when things are separated one from another by a negative, as here to die, and not to die. 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 than is the alone and perpetual high Priest. Thus the diversity of the cause makes divers effects. Wherefore he is able also perfectly etc.] This is the fruit of the eternal Priesthood, Verse. 25 to wit, our salvation: provided that we gather this fruit by faith as we ought. For in vain shall a man seek salvation where there is either death, or mutability: and therefore those who rest in the old and ancient Priesthood, shall never come to salvation. When he saith, those that come to God, by this he signifies the faithful, who do only enjoy the salvation obtained by Christ. In the mean while he shows what it is that faith ought to behold in Christ the Mediator. For it is the chief happiness of man to be knit unto his God, who is the wellspring of life, and of all felicity: but all of us are shut out from having access unto him by our own unworthiness. Therefore the proper office of the Mediator is to secure us in this regard; to reach us his hand, to bring us into heaven. Now he always alludes to the old shadows under the Law. For although the high Priest had the names of the twelve tribes upon his shoulders, and that he bore also the signs thereof continually upon his heart, Exod. 28.12.29. yet he entered himself alone into the Sanctuary, whereas the people tarried without in the court. But resting now upon Christ, and having him our Mediator, we enter by faith even into heaven: No vail lets us from approaching unto God now, if we believe in Christ. because there is no vail to hinder us, but God with open face doth appear unto us, and with an amiable countenance calls us to come boldly and familiarly unto him. Seeing he ever liveth, etc.] Can we sufficiently esteem this pledge of God's love toward us, that Christ now lives rather for us, than for himself? He was received into eternal blessedness, that he might reign in heaven: but the Apostle preacheth that it was for us. Wherefore both the life, the kingdom, Christ with all that he hath, is ours. and the glory of Christ are appointed to our salvation, as to their proper end: and Christ hath nothing which we may not be bold to apply to our commodity: because he was once given us of the Father upon this condition, that all he hath should be made ours. Now the Apostle also immediately shows by the effect that Christ performs this office of Priesthood, because the proper office of a Priest is to make intercession for the people, that he might obtain favour of God for them. Christ doth this always, because he is risen again from death for this end. Therefore he justly attributes unto him the name of a Priest, because of his office of intercession. For it became us to have such an high Priest, etc.] Verse. 26 He now frames his argument which we call Ab annexis, that is to say, by things joined together. These qualities or conditions of being just, innocent, and without spot, are necessarily required to be in a Priest. Now this honour agrees to none but to Christ. It follows then that that which was required to be in the Priests under the Law for the right exercising of their function, was wanting in them. We may therefore conclude that there was no perfection in the Levitical Priesthood: and that of itself it was unlawful, further than it was serviceable unto Christ, and was a figure or representation of him. For even the very outward ornaments of the high Priest showed this imperfection: otherwise to what end served so rich and costly garments, wherewith God caused Aaron to be adorned when he was to perform the divine service; were they not signs of an angelical holiness and excellency, far exceeding all human virtues? Now these signs were applied unto him, because the substance was not present there in effect. It appears then that there was no other sufficient Priest but Christ. Separate from sinners.] This member comprehends all the rest. For there was some holiness, some innocency, and purity in Aaron; but only in a small measure. For all these virtues were blemished with many spots in him. But Christ which is exempt out of the common order of sinful men, is only and alone free from sin. And therefore there is none other in whom we can find true holiness and perfect innocency. For in that it is said he is separate from us, it is not, as if he would shut us out from having communion with him: but because this excellency is proper to him above us, that he is void of all impurity. All prayers that depend not upon Christ's intercession are rejected, Question. Now we may gather here-hence, that all those prayers which depend not upon the intercession of Christ, are rejected. But a question may be made, whether the Angels also be 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 mediators for us to God? Answer. The answer is easy: for there is no lawful Priest unless he be ordained of God. Angels no lawful mediators, and why. Now there is no place that shows where God hath done the Angels this honour. And therefore it should be an usurpation full of sacrilege in them, if they should intrude into this office, not being called thereunto. Moreover (as we shall see in the beginning of the chapter following) he must be a man that must be a Mediator between God and man. Although the last condition which the Apostle here recites (to wit, made higher than the heavens) were only sufficient of itself to resolve this question. For none can knit us to god, but he which attaineth unto God. Now this is not given to the Angels themselves: Eph. 4.10. for it is not said of them that they are made higher than the heavens. Wherefore it belongs to none but to Christ to reconcile us to God, seeing there is none but he that is ascended far above all heavens. Now this manner of speech is as much as if he had said, that Christ is exalted above all the orders of creatures: so as he is placed above the Angels. Which needeth not daily, etc. Verse. 27 He follows the antithesis between Christ and the Levitical Priests, noting two special wants in them, whereby it appears that the old Priesthood was not fully perfect. In this place he toucheth but the sum briefly: but hereafter he will expound all the particulars at large: but one of the principal defects was, that they daily renewed their sacrifices; and indeed this was the chief thing in question. For mine own part, I will also shortly, and briefly touch every point. Was it not a defect that the high Priest was feign to offer sacrifice, first for his own sins? for how could such a one appease God for others, whose wrath and indignation did worthily threaten himself? This is one reason then, why the ancient Priests were not sufficient to do away sins. The other defect was, that they every day offered divers sacrifices: whereby it appeared that there was no sufficient purgation: because the purgation being reiterated, the sins and offences remained. Now it is otherwise in Christ. For he hath no need to sacrifice for himself, Christ's 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 end of the world: for he offered himself. For the law maketh men high Priests.] Verse. 28 He gathers by the vices of men, how weak the Priesthood was, as if he should say, seeing the law ordains not true Priests indeed; it must needs follow of necessity 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 son of God, not subject to any infirmity, but decked and adorned, with an high and sovereign perfection. He adds further that the oath is after the law, to show that God not contenting himself with the Priesthood of the law, was minded to ordain and establish something that should be better. For in the ordinances and statutes of God, that which comes after, turns the things that were before into a better estate; or else abolisheth utterly those things which had a place only for a time. CHAP. VIII. 1 Now of the things which we have spoken, this is the sum, that we have such an high Priest, that sitteth at the right hand of the throne of majesty in heavens, 2 And is a minister of the Sanctuary, and of the true Tabernacle which the Lord pitched, and not man. 3 For every high Priest is ordained to offer both gifts and sacrifices: wherefore it was of necessity that this man should have 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 serve unto the pattern and shadow of heavenly 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 pattern showed 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 upon better promises. NOw the sum of that we have spoken, etc.] To the end the readers might know what the matter is, which he now handleth, he shows it is his intent to prove that the Priesthood of Christ is spiritual, by which the Priesthood of the law was abolished. True it is, that he always holds on his purpose: but because he contends with divers arguments, he interlaced this admonition, that he might always keep the readers attentive to the end and scope of his speech. He hath heretofore proved Christ to be the high Priest: now he strives to prove further that his Priesthood is heavenly, whereby it follows, that by his coming, that which Moses instituted under the law is abolished, in regard it was earthly. Now because Christ suffered in the baseness of the flesh, and by taking upon himself the form of a servant, made himself of no reputation in the world, Philip. 2.7. The Apostle sends us to his ascension, by which not only the shame of the cross was swallowed up, but also that base and abject condition which he had by clothing himself with our flesh. For we must esteem of the dignity of Christ his Priesthood, by the virtue 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 reign triumphantly in heaven, he is not a minister of the earthly sanctuary, but of the heavenly. As touching this word of holy things, or of the sanctuary, the Apostle expounds himself when he adds, of the true Tabernacle. But some may ask here, Objection. whether it was a false Tabernacle which Moses built, or made at random? For in these words there is a close opposition. I answer, that this truth whereof he speaks, is not opposite to a lie; but to the figures only: as also when it is said, joh. 1.17. The law was given by Moses, but grace and truth came by jesus Christ. Answer. This ancient Tabernacle than was no vain invention of man, but the image of the heavenly Tabernacle. Notwithstanding because there is difference between the shadow and the body; also between the signification, and the thing speaks of the death of Christ, he respects not the outward act so much, as the spiritual fruit that came thereof. He suffered death after the common manner of men; Two things to be considered in Christ's death. but in that he blotted out sins as a Priest, this was by a divine power. The shedding of his blood was a thing outward: but the purgation it wrought and yet worketh is a thing inward and spiritual. In a word, he died on earth, but the power and efficacy of his death reached to heaven. As touching that which followeth, some turn it thus; Of the number of those which offer gifts according to the law, etc. But the words of the Apostle have another signification: therefore I had rather resolve it thus; Whilst there are, or seeing there are Priests. For his meaning is to prove one of the two, either that Christ is not a Priest, if so be the Priesthood of the law remain, because it is without sacrifice: or rather that the sacrifices of the law do take an end as soon as Christ shows himself. But the first member is absurd, because it is not lawful to spoil Christ of his Priesthood. It remains then that we confess the order of the Levitical Priesthood to be now abolished. Who serve unto the pattern, etc.] I take this word to serve, in this place, Ver. 5 for the performance of the divine service: and therefore this word unto, must be understood in the Greek text, or else some other word like unto it which also we have put, to wit, in the. Truly this sense agrees better; than as others turn it, Which serve to the pattern, and shadow of heavenly things: and the construction of the Greek text doth easily bear this sense. To be short, he teacheth that the true service of God consists not in the legal ceremonies: and therefore when as the Levitical Priests executed their office, they had only a shadow, and an inferior portraiture, which is far beneath the true and natural pattern. For indeed the Greek word which we translate pattern, or sampler, signifies so much. So that he prevents an objection which might be made to the contrary. For he shows that the service of God after the custom of the fathers, was not unprofitable; because it had an higher signification, to wit, heavenly. As it was answered to Moses when he was to finish the Tabernacle.] This place is in Exod. 20.40. And the Apostle allegeth it to prove that the service of the law was but as a picture, to shadow forth that which was spiritual in Christ. God commands that all the parts of the Tabernacle should be answerable to the chief pattern, which was showed unto Moses in the mountain. But if so be the form of the Tabernacle had a further end than that which was seen with the eye; as much then is to be said of the ceremonies, and of all the Priesthood. From whence it follows, that there was no stability in any of all these things, but that we must still come unto that which was shadowed out by them. Behold an excellent place, because it contains in it three sentences worthy to be noted. For first we learn by this that the ceremonies of old were not forged by man's brain, neither did God mean to exercise his people therein as in sports fit for little children: the Tabernacle also was not built in vain, as if it served to no other purpose but only to draw the eyes of the beholders to gaze upon the outward magnificence of it, as if they were to stay in that. For the signification of all these things were true and spiritual, because Moses was commanded to frame them all according to the first pattern, which was heavenly. Therefore their opinion is too profane which say, that the ceremonies were only commanded to serve as a bridle for staying the inconstancy of the people, lest they should have gone to seek out strange ceremonies among the Gentiles. This indeed is something which they say, but not all. For they leave out that which is of much more importance: to wit, that they were exercises to hold the people in the faith of the Mediator. Yet notwithstanding it is not needful that we should be over curious, so as to seek out some high or profound mystery in every pin, and in every small piece of the Tabernacle, as Hesichius, and the greater part of the ancient authors, who have travailed too curiously in this behalf: for whilst they go about subtly to divine in things to them unknown, they have failed very blockishly, and showed themselves ridiculous babblers. So then we must keep a mean herein: which we shall do when we desire to know no more than that which is revealed to us in Christ. Secondly, we are here taught, that all services which men have forged after their own mind, and without the commandment of God are false and corrupt. For seeing God commands that all things should be framed according to the rule and pattern: it is not lawful to make any thing else, or contrary unto it. For these two manners of speech (See that thou make all things according to the pattern: and, Take heed thou make nothing more than the pattern) are in weight one, We must not go an hairs breadth from God's commandment, in things pertaining to his worship. as much as the other. Wherefore, in requiring straightly that we keep the rule which he hath given us, he therewithal forbids us to turn aside an hairs breadth from it. By this means all services devised by men fall flat to the ground, and those which some call Sacraments, which notwithstanding were never ordained of God. Thirdly, we may learn from hence that there are no true signs and Sacraments in religion, but those which are referred to Christ. But we are withal to take great heed that whilst we endeavour to appropriate and to make our inventions to agree to Christ, that we do not transfigure him as the Papists do, that he should be no more like himself. For we have no authority to invent what we think to be good, but it only belongs to God to show what we ought to do. For it is said, according to the pattern which he showed thee. But now our high Priest, Ver. 6 etc.] Even as heretofore he gathered the excellency of the covenant by the dignity of the Priesthood, so now also he maintains, that the Priesthood of Christ is more excellent; because he is the Mediator and Ambassador of a better covenant. Both the one and the other were necessary, because it was needful that the jews should be turned from the superstitious observation of ceremonies, which were so many impediments to hinder them from going directly to the pure and simple truth of the Gospel. Now the Apostle saith that it was reason that both Moses and Aaron should give place to Christ, as to the more excellent: because the Gospel is a more excellent covenant than the law, and the death of Christ much more noble than the sacrifices of the law. But that which he adds is not without some difficulty; to wit, Objection. that the covenant of the Gospel was established upon better promises. For it is certain, that even the very same hope of eternal life which we now have, was set before the ancient Fathers which lived under the law. The grace of adoption being as common to them as to us. Their faith then must needs be built upon the same promises. Answer. But this comparison of the Apostle must be rather referred to the form than to the matter. For although God did promise them the same salvation, which he promiseth us now at this day, yet notwithstanding the measure, or manner of revelation was neither equal, nor alike. But if any will see more of this, let him have recourse to our Institution, and to that which is written upon the fourth and sith chapter of the Epistle to the Galathians. 7 For if that first Testament had been unblamable, no place should have been sought for the second. 8 For in rebuking them he saith, Behold the days will come, jer. 32.31, 32, 33, 34. Rom. 11.27. Chap. 10.16. saith the Lord, when I shall make with the house of Israel, and with the house of judah a new Testament. 9 Not like the Testament that I made with their fathers, in the day that I took them by the hand, to lead them out of the land of Egypt: for they continued not in my Testament, and I regarded them not, saith the Lord. 10 For this is the Testament that I will make with the house of Israel, After those days saith the Lord, I will put my laws in their mind, and in their heart I will write them, and I will be their God and they shall be my people. 11 And they shall not teach every man his neighbour, and every man his brother saying, Know the Lord, for all shall know me, from the least of them to the greatest of them. 12 And I will be merciful unto their unrighteousness, and I will remember their sins and their iniquities no more. The 12. verse is expounded after verse 10. 13 In that he saith a new Testament, he hath abrogated the old: now that which is disannulled and waxed old, is ready to vanish away. FOr if the first Testament, Verse. 7 etc.] He confirms that which he said touching the excellency of the covenant which god hath made with us by the hand of Christ. Now his confirmation stands upon this, that the covenant or testament of the law was not stable. For if it had been perfect, what need had there been that another should be put in the place thereof? Objection. But we see that there is another. It appears then, that this ancient covenant was not perfect in all points. Now to prove this he allegeth the testimony of jeremiah, the which we will entreat of by and by. But it may seem that this agrees not very well, that he should affirm that there had been no necessity to seek a place for a second covenant, if so be the first had been unblamable: and that he adds withal, that the people are reproved, so as for their default a remedy was given by the new covenant. And is it not a wicked thing to affirm, that for the sin of the people, the fault should therefore be cast upon the covenant of God? It seems then that the argument is unfound. For although God should condemn the people an hundred times, yet are we not to conclude that the covenant should therefore be faulty. Answer. But this objection is easily answered. For although the fault of breaking the covenant be justly imputed to the people, who by their disloyalty turned away from the Lord: yet notwithstanding the weakness of this covenant by this means is therewithal touched: to wit, because it was not written in their hearts. Wherefore god protesteth that the heart must be corrected, before it can be holy, and confirmed. The Apostle therefore hath just cause to affirm, that a new covenant was to be established. Behold the days come, Verse. 8 etc.] The Prophet speaks of the time to come. He reproves the people for their disloyalty, that having received the law, they did not persevere in the faith. The law than is this covenant which God complains the people broke. And to remedy this evil, he promiseth a new covenant; not like the first: the fulfilling of which prophecy imports the abolishing of the old Testament. But it seems the Apostle doth misalleage this prophecy to make it serve his purpose. Objection. For here the question is about the abrogation of ceremonies; and the Prophet speaks of the whole law. For let it be granted that God doth write the rule of holiness of life in the hearts, which yet is given by the voice of men, and by them put into writing, what is all this to the purpose in regard of ceremonies? I answer, Answer. it is an argument from the whole to a part. For we are not to doubt but the Prophet comprehends the whole ministry of Moses, when he saith, I have made a covenant with you, which covenant you broke. The law indeed was clothed as it were, with ceremonies: but now the body being destroyed and dead, what use is there of the garments? for it is a common prover be well enough known, that the appurtenance or accessary is of the nature of his principal. It is no marvel then, if the ceremonies which are but hangbies (as you would say) of the old testament, with the whole ministry of Moses be abolished. And it is always the usual custom of the Apostles, when they contend about ceremonies, to dispute generally of the whole law. So then, although this prophesy of jeremiah stretcheth itself further than to the ceremonies, yet notwithstanding because they are included under the name of the old Testament, the Apostle fitly applies this prophesy to his present purpose. Moreover, all do confess, that by the days whereof the Prophet makes mention, is signified the kingdom of Christ. He names the house of Israel, and the house of judah, because the posterity of Abraham was divided into two kingdoms: therefore it is a promise that the whole body of all the elect shall be gathered again together in one: howsoever in times past they were severed. Not according to the covenant which I made, etc.] Verse. 9 Hereby he shows that there should be a difference between that covenant which then was in force, and the new covenant the which he gave them hope of. Otherwise the prophet would have said, I will renew and establish again with you, the covenant which was broken by your default: but he now saith expressly, that it shall not be like unto it. Whereas he saith, that the Covenant was made in that day when he took them by the hand to bring them out of bondage: he aggravates the crime of their revolt, by the repetition of so great a benefit: although he condemns not the ingratitude of one generation only: but, as those which were delivered, revolted by and by, and their successors likewise fell often into the same fault after them: so he doth in this speech challenge the whole nation of disloyalty, and of breaking the covenant. When he saith he despised them, or regarded them not, he gives them to understand, that although they were once adopted to be his people, yet that should profit them nothing, unless he secure them by a new remedy. The prophet hath other terms, according as the matter is couched together in the Hebrew text: but that is of no great importance as touching the point now in question. For this is the covenant, Verse. 10 etc.] There are two principal articles in this covenant. The first is touching the free remission of sins: the second of the inward reformation of the hearts: there is a third, but that depends upon the second: & that is the illumination of the mind with the knowledge of God. Now there are here many things worthy our observation. The first is, that God calls us to him in vain, whilst he only speaketh unto us by the voice of man. We must not deny, but that which he teacheth is right and just: but yet he speaks but to deaf ears; yea and albeit it may seem that we understand somewhat, yet is it only an outward sound that beats the air: for the heart still remains full of rebellion and frowardness, casting off the yoke of wholesome doctrine. In a word, God's word never entereth into the secret of the hearts, being of themselves more hard than iron or stones, till he by his his Spirit do soften them: not only that, but the case is yet far otherwise, for we have a contrary law, engraven within them, God's word never takes place in our hearts, till he hath softened them by his spirit. in such wise that multitudes of froward and wicked affections do reign therein, which do daily provoke us to rebellion. In vain it is then that God doth publish his law unto us by the voice of man, if withal he do not write it in our hearts by his holy Spirit: that is, unless he frame us and turn us to his obedience. Now by this it appears what free will is, and what uprightness there is in our nature, before God have regenerated us. I grant that we both will, and choose, and that freely, without constraint: free-will. but our will is carried away even with a furious violence to resist God, and is not able in any thing to subject itself to his righteousness. This is the cause why the law brings nothing but destruction and death with it, whilst it remains written in tables of stone: as S. Paul teacheth, 2. Cor. 3.3. To be short; then do we receive that which God commands with obedient hearts, when he changeth and corrects the natural perversity of them by the work of his Spirit: otherwise he shall find in us nothing but corrupt affections, and a heart wholly inclined to evil. For this sentence of God is clear and evident, that a new covenant must be made, by which God ingraves his laws in our hearts, because otherwise it shall be altogether fruitless and unprofitable unto us. The second article is as touching the free remission of sins. Although they have sinned, saith the Lord, The 12. verse is expounded here. There remain wicked and corrupt affect on's even in the best after regeneration: and therefore the Prophet had good cause to add this second article. yet will I notwithstanding pardon their sins. This also is a very necessary article. For God never so frames and fashions us in obedience to his righteousness, but there still remains in us many wicked and corrupt affections of the flesh: yea and the corruption of our nature is regenerate but only in part: for every hand-while we feel wicked lusts, and naughty affections to boil in us. And from thence issueth that combat where of S. Paul complains, Rom. 7.23. where he testifies of himself, in the person of all the faithful, that he saw another law in his members, rebelling against the law of his mind, so that he obeyed not God as he ought to have done, but failed therein many ways. What good or holy desire then soever it be which we have to live religiously, yet we shall be always guilty before God of eternal death, because our conversation is always far off from the perfection of the law. There is no stability in the covenant then in regard of us, unless God do freely forgive us our sins. But this is a special privilege belonging only to the faithful, who have embraced the covenant offered them in Christ: that is to say, to be assured that God favoureth them, and that the sins to which they are subject hurts them not, Note. because they have a promise of pardon. Neither is this promised them for a day only, but even to the end of their life: so that their reconciliation with God worketh and hath his efficacy continually. For this grace extends itself throughout the whole kingdom of Christ: which S. Paul also doth sufficiently show 2. Our city of refuge is the remission of sins in Christ's blood. Cor. 5. And indeed this is the city of our refuge, unto which if we flee not by faith, it is unpossible but we shall be plunged into continual desperation. For all of us are fast locked under condemnation, and can no otherwise be loosed, but by running to the mercy of God, whereby we are absolved. And they shall be my people.] This is the fruit of the covenant, to wit, that God takes us for his people, and testifies that he will be the protector of our salvation. For this manner of speech, and I will be their God, imports so much. For he is not the God of the dead, neither receives he us under his safeguard, but to make us partakers of his righteousness, and of life: Psal. 33.12. Psal. 144.15. for David crieth excellently in the Psalms; Blessed are the people who have the Lord for their God. Now we need not doubt but this doctrine belongs even to us also. For although the Israelites occupied the first place, and were the right and lawful heirs of the covenant: yet their prerogative hinders not us to have our portion in it. So that the wider and larger the kingdom of Christ spreads, so far hath this covenant of salvation his efficacy. But some may ask whether there were no certainty nor efficacy of the promise under the law: Question. that is, whether the ancient Fathers were deprived of the grace of the holy Ghost, and whether they tasted not of God's fatherly kindness in the remission of their sins? For it well appears that they served God in sincerity of heart, and in purity of conscience, and that they walked in his commandments: which surely they could not have done, unless the Spirit of God had taught them inwardly. It also appears that as oft as they thought upon their sins, they were comforted, and sustained by the hope and confidence which they had in the free remission of them. Objection. But (may some say) it seems that the Apostle excludes them from having part in any of these benefits: in putting over the prophecy of jeremy to the coming of Christ. I answer, Answer. he simply denies not that God wrote his law in the hearts of those which were his, even under the law, or that he did not pardon them their sins: but he speaks by a comparison from the greater to the less. Therefore for as much as the heavenly Father hath more abundantly manifested his power under the kingdom of Christ, and hath shed abroad his mercy and grace upon men: this his so exceeding liberality is the cause that the little portion of grace (in comparison) which was showed to the Fathers under the law, comes not into account. We see also how dark and intricate the promises than were: so as they only gave them some dark glimpse of light, much like the light of the Moon and stars, in comparison of that light of the Gospel, which now shows itself with a surpassing clearness. Objection. If it be objected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world: I answer, Answer. that the question is not here of men's persons, but of the order and dispensation of governing the Church. Moreover, that whatsoever spiritual gifts the Fathers had, was as a thing accidental to their time. It is not from the purpose then that the Apostle comparing the Law and the Gospel together, taketh that from the Law which is proper to the Gospel: and yet this hinders not that God should not make the old father's partakers of the new covenant. This is the true solution. Sanctuary. The third, the inmost Sanctuary, which was called by way of excellency the most holy place, or the holy of holies. For the first Sanctuary, which joined to the court of the people, he saith there was the candlestick and the table, whereupon the show bread was set. But he calls this place in the plural number, the holy places. There was then that secret place which was called the holiest of all, Verse. 3 which was further oft the people, and even far off from the Priests also, who were in the first Tabernacle to perform the services thereof. For although the first Sanctuary was close and separate from the court of the people, by reason of the vail which was put between them: yet was there a second vail between the Priests and that which was called the most holy place. The Apostle saith that therein was the Golden censor, or rather, Ver. 4 the altar of incense, or perfume: for I had rather take the Greek word so. Then, the Ark of the covenant overlaid with gold: the two Cherubims, the golden pot filled with Manna, Aaron's Rod, and the two Tables. Hitherto the Apostle followeth the description of the Tabernacle. Now where he saith, that the pot into which Moses had put the Manna, and that Aaron's rod which budded, was in the Ark, with the two Tables: this may seem to contradict the holy history, Objection. which recites no more to be in the Ark but the two Tables, 1. King. 8.9. But it is easy to reconcile these two places together. Answer. God had commanded that the pot, and Aaron's rod should be put before the Testimony; wherefore it is probable that they were enclosed in the Ark with the two Tables: but when the Temple was builded, every one of these things was placed by order. And indeed the holy history recites this as a new thing, to wit, that there was nothing in the Ark but the two Tables. Of which things we will not now speak particularly.] Verse 5 Because nothing can satisfy curious heads, the Apostle cuts off occasion of falling into those subtleties, which fitted not with the matter in hand, least by too large a recital of these things, he should break off the chief matter in question. Therefore if there be any who laying aside this admonition of the Apostle, shall herein curiously stay himself; such a one shall do it without ground. I confess indeed that it may so fall out, for some respect, that this long repetition may have place: but for the present, it is better to bethink us of the matter which he handleth. Now to descant beyond measure, as some do, is not only unprofitable, but also dangerous. Some things there are here which are not obscure, which also are fit for the edification of our faith: but we had need to use discretion in our choice therein, and to keep a modest and sober course, to the end we desire not to know more than that which it hath pleased the Lord to reveal unto us. 6 Now when these things were thus ordained, the Priests went always into the first Tabernacle, and accomplished the service. 7 But into the second went the high Priest alone once every year, not without blood, which he offered for himself, and for the ignorances of the people. 8 Whereby the holy Ghost this signified, that the way into the holiest of all was not yet opened, while as yet the first Tabernacle was standing. 9 Which was a figure for that present time, wherein were offered gifts and sacrifices that could not make holy, concerning the conscience, him that did the service. 10 Which only stood in meats and drinks, and divers washings, and carnal rites, which were enjoined, until the time of reformation. 11 But Christ being come an high Priest of good things to come, by a greater, and more perfect Tabernacle not made with hands, that is, not of this building, 12 Neither by the blood of goats and calves: but by his own blood entered he in once unto the holy place, and obtained eternal redemption for us. NOw these things thus ordained, etc.] Verse 6 Omitting all other matters, he undertakes to deal with that wherein was most difficulty. He saith that the Priests which performed the services about the sacrifices, were always accustomed to enter into the first Tabernacle: but the high Priest entered only once every year with a solemn sacrifice into the holiest place of all. And of this he gathereth, that whilst this Tabernacle of the law was standing, the Sanctuary was yet closed up, and the way was no otherwise opened into the kingdom of God, but by the overthrowing of this first Tabernacle. We see then how that even the figure of the old tabernacle did admonish the jews that they were to aspire further. Those than who wittingly do shut up the passage, by retaining the shadows of the law still, do very foolishly. Therefore to this purpose, in the 8. verse, he takes the first Tabernacle in another sense than heretofore. For in the sixth verse, it signified the common Sanctuary; but here it signifies the whole body of the Tabernacle. For it is set as opposite to the Sanctuary of Christ, whereof he will speak by and by. He saith that the taking down thereof was to our great profit, because that by the ruin of it, access is given us to come the more familiarly to God. For himself.] Verse. 7 Although the word SAGAG among the Hebrues signifies to err, and that from thence they derive this this word Sagaga, which properly signifies error: yet notwithstanding it is taken generally for all kind of sin. For indeed, we never sin but we are deceived by the enticements of Satan. True it is that the Apostle means not a simple ignorance (as they call it) but under this word he also comprehends voluntary sins. But, as I have said, there is never any sin committed without error or ignorance. For although a man do sin wittingly and willingly, yet notwithstanding he must be blinded by his lust, so as he is unable to judge rightly, even forgetting himself, and God likewise. For men never run upon their own ruin willingly, unless being first enwrapped by the fallacies and bewithching of Satan, they err from a right judgement. Which was a similitude.] Verse 9 The Greek word in mine opinion signifies as much as if he had said, A second pattern made according to the first. For his meaning is that this Tabernacle was a second portraiture answerable to the former. For the picture of a man ought so to be compared with the man himself, that when we see the picture, our minds may by and by conceive the parsonage of him that is represented thereby. Moreover he saith, that it was a sign for the present time: to wit, whilst the outward observation stood in force: to the end he might restrain the continuance and use thereof to the time of the Law. For it agreeth with that which he adds immediately, to wit, that all the ceremonies were ordained till the time of reformation. Neither is the verb of the present tense which he useth repugnant hereunto, when he saith, in the which sacrifices are offered. For in that he hath to do with the jews, he speaks by way of yielding, or granting; as if he were of the number of them that offered sacrifices. As concerning these words, gifts and sacrifices, there is the same difference that is between the general, and the special. Sanctify as touching the conscience.] That is to say, which do not pierce unto the soul, to give true sanctification unto it. In stead of the word to sanctify, others translate to consummate or finish: which I reject not: notwithstanding me thinks to sanctify, seems more fitting to the scope of the text. Now to the end the readers may the better understand what the Apostles meaning is, we must note the Antithesis that is between the flesh and the conscience. He saith that those who offered sacrifices under the Law, could not be washed by them spiritually, or inwardly within the conscience. His reason is added, because all the ceremonies were carnal. What leaves he now more unto them? Verse. 10 Some indeed do commonly understand this, as if the Apostle should say, that this washing was a profitable schoolmaster among men, serving them for honesty: but those which are of this opinion, do not weigh the promises, which are added hereunto as they deserve. And therefore it is a fancy which ought utterly to be rejected. Also they do ill expound the justifications of the flesh, saying, that they are so called, because they only purge, or sanctify the body, seeing the Apostle thereby means, that these earthly figures reach not unto the soul. For although such figures were true testimonies of perfect holiness, yet had they not this holiness in them, neither could they give it unto men. For it was needful that the faithful should be brought to Christ by such helps, to the end they might seek that in him which was wanting in the figures. Question. If it be demanded wherefore the Apostle speaks so meanly, and as it were in contempt of the Sacraments ordained of God, in thus lessening of their virtue? Answer. I answer, he doth it because he separates them from Christ: for we know that when we esteem them by themselves, they are but weak elements of the world, as S. Paul calls them, Gal. 4.9. Whereas he saith, until the time of reformation, he alludes to the prophecy of jerem. 31.37. for the new covenant succeeded the old, as a reformation of it. He doth purposely name, meats and drinks, and such other things which were of no great importance: because men might the more certainly judge by these small and light observations, how far off the Law was from the perfection of the Gospel. But Christ being come an high Priest, Verse. 11 etc.] Now he brings forth the truth of the things which were under the law, to the end that turning away their eyes from the figures, they might look unto Christ in whom the substance was to be found. For he which believes that all that which was then shadowed out, was truly manifested in Christ; will no longer entangle his mind about shadows, but will embrace the truth and the very body itself. Now we must diligently note the parts wherein he compares Christ, with the high Priest who was in old time under the Law. He said that the high Priest only, entered every year once into the Sanctuary with blood for the purgation of sins. Christ hath this in common with him, that he only is put into the dignity and office of the high Priest. But yet there is a difference, that Christ is come upon this, and hath brought with him eternal benefits, which causeth that his Priesthood is perpetual. Secondly, the ancient Priest, & ours who is Christ, had this in common, that both of them entered into the Holiest of all by the Sanctuary: but in this they differ, that Christ only is entered into heaven, by the temple of his body. Whereas the most holy place was open to the high Priest only once a year, to make the purgation of sins, this did already somewhat darkly represent the only oblation of Christ. This once then is common to them both: but to the earthly Priest it was yearly: and to the heavenly Priest eternally until the consummation of the world. The offering of blood is common to them both: but there is great difference in the blood: because Christ offered not up the blood of beasts, but his own blood. Satisfaction was common to them both, but the satisfaction of the law was reiterated every year, because it was without efficacy: contrariwise, the satisfaction made by Christ, hath his efficacy always, and is the cause of eternal salvation. Thus there is scarcely a word which hath not his weight. Whereas others have turned it, Christ an high Priest present, etc. do not rightly express the Apostles meaning. For he signifies that the Levitical Priests having performed their office unto the time appointed for them, Christ was put into their place, as we have seen chap. 7. By this clause, of good things to come, are signified eternal good things. For as in this place the time to come is opposed to the time present, so also are the good things to come, to those present. The sum is, that we are brought into the kingdom of heaven by the Priesthood of Christ, and are in such wise made partakers of spiritual righteousness, and of eternal life, that it is unlawful for us to desire any better things. Christ therefore hath wherewithal for to hold us and satisfy us in himself. By a greater and more perfect Tabernacle, etc. Although some expound this place d●●ers ways, yet I doubt not but the Apostle understands it of the body of Christ. For as the Levitical Priests in former time entered into the most holy place by the common Sanctuary, so Christ is entered into the heavenly glory by his body: because ordained to bring men to Christ: (the eternal salvation of the soul only depending on him) so the sacrifices were true testimonies of this salvation. What means the Apostle then, when he mentioneth the purification of the flesh? Surely he speaks of the figurative or sacramental purgation, in this sense; If the blood of beasts were a true witness of purgation, The blood of beasts purified sacramentally: but Christ's blood doth it really. so as it sanctified, and did purify sacramentally: how much more shall Christ himself who is the truth, I say not bear witness of purgation by outward ceremony, but shall indeed give it to the consciences? And therefore it is an argument from the signs to the thing signified: because the effect of the thing far excelleth the truth of the signs. Who by the eternal Spirit, Ver. 14 etc.] Now he shows very plainly, from whence the death of Christ takes his dignity, to wit, from the virtue of the Spirit, and not from the outward act. For Christ indeed suffered as he was man: but this his death is healthful for us, by reason of the efficacy which came from the Spirit. For the sacrifice of our eternal purgation was more than a human work. And for this cause he calleth the eternal Spirit, to the end we might know, that the reconciliation which he made was eternal. When he saith without spot, although he alludes to the sacrifices of the law, where the beasts that were sacrificed aught to be free from imperfection or fault: yet notwithstanding his meaning is that Christ only is the proper and lawful sacrifice to appease God. For some fault might always be found in the others. And for that cause he said before that the covenant of the law was not so perfect, but some fault was to be found therewith. Christ's sacrifice absolutely perfect in all points But this perfection which is in Christ, hath nothing in it which is not full in all points. By dead works, he understands those works which beget death, or which are fruits of death. For even as the life of the soul consists in the conjunction that we have with God; so those who are estranged from him by sin, are very rightly esteemed dead. Now we are to note the end of this purgation: to wit, that we should serve the living God. For although we be washed by Christ, Nothing we do is acceptable in God's sight, till we be purged by the blood of Christ. yet it is not that we should by and by go wallow ourselves afresh in our dung: but that our purity might serve to the glory of God. Moreover, the Apostle hereby teacheth us, that nothing proceedeth from us which can be acceptable unto God, till we be purged by the blood of Christ. For seeing we are all of us enemies of God, before we be reconciled, he must in his justice hate all our works. The beginning therefore of the true and lawful service of God, is reconciliation. Furthermore, seeing there is no work of ours so pure and clean without spot, that of itself can be acceptable and well pleasing unto God: therefore it is necessary that the blood of Christ should come between to wash away all the spots that are in them. Thus we must note the seemly antithesis which he makes between the living God; and dead works. And therefore he is the Mediator of the new Testament, Ver. 15 etc.] He concludes that we are not now to look for any other Priest, because Christ fully and absolutely performs this office under the new Testament. For he attributes not this honour of the Mediatorship to Christ, to the end that others should join with him in that office: but he contends, and with forcible arguments maintains, that all others were deposed, when the office was once given to Christ. But to confirm this more fully, he also recites how Christ obtained this office of a Mediator: to wit, through death, which was for the transgression. If this be found in Christ alone, and is not to be found in any other, it follows that he is the true and only Mediator. He also toucheth the virtue & efficacy of his death, when he saith that the price was paid for sins, which could not be purged by the blood of beasts under the former Testament. By which words he would have the jews to pass from the law to jesus Christ. For if the weakness of the law is so great, that all the remedies which it giveth to wash away sins, do not accomplish that which they signify: what is he that would rest himself in them, as in a sure haven? This only point, I say, aught to be a sufficient spur unto them to desire a reformation of the law: because whilst they rest still in that, it cannot be avoided but they must fall into a perpetual anxiety of conscience. They must needs be in perpetual anguish of conscience, that rest only in the doctrine of the la. Contrariwise, when we are once come to Christ, nothing remains that may torment us, because in him we find and obtain full and perfect redemption. Thus then by these words he shows the weakness of the law, to the end the jews should no longer rest in it: and withal teacheth them to keep themselves close to Christ, because in him is to be found whatsoever can be desired to quiet their consciences. Question. Now if any ask whether the sins of the Fathers were pardoned or no under the law? that solution which I gave erewhile must be held: to wit, that they were pardoned, Answer. but always by the means of Christ: It follows then that they were still held under the bondage of condemnation, notwithstanding all the outward purgations the law could afford them. For this cause S. Paul saith, that the law was an ordinance that was against us. For when the sinner presented himself, and did publicly confess that he was indebted to God, and in offering of an innocent beast did acknowledge himself worthy of eternal death: what gained he by his sacrifice, unless we might peradventure say that he sealed to his own death by this obligation? In a word, they had no better means to assure them of the remission of their sins, than in looking unto Christ. Now if the only beholding of Christ did wash away their sins, they could never be delivered from them, if they should still have rested in the law. True it is that David saith, Psal. 32.1. Blessed is the man to whom the Lord imputeth not sin: but to attain the joyful tidings of this blessedness, it was necessary for him to turn his eyes from the law, and to fasten them upon Christ. For he shall never be delivered from condemnation, that abideth in the law. They which were called received the promise, etc.] The covenant which God hath made with us tends to this end, that we being adopted of him for his children, are at the last made inheritors of eternal life. The Apostle shows that we obtain so great a benefit by the means of Christ: from whence it appears that the accomplishment of this his covenant is in him. As touching the promise of the eternal inheritance, he takes it for the heritage promised: as if he should have said, The promise of eternal life hath no otherwise had his effect towards us for our enjoying of it, but by the death of Christ. It is very sure that life was promised in old time to the Fathers, and the same which is now at this day, was from the beginning the heritage of the children of God: but we enter not into the possession of it, unless the blood of Christ do go before. He makes express mention of those which are called: to the end he might move the jews with the greater care, who were partakers of this vocation. For it is a special favour of God when the knowledge of Christ is given us: and therefore so much the more ought we to take heed, that in despising so inestimable a treasure, our spirits do not wander elsewhere. Some take this word called here, for elected: but unfitly, as I think. For the Apostle teacheth here the very same thing that S. Paul doth Rom. 3.25. to wit, that righteousness and salvation was obtained for us by the blood of Christ, but we receive it by faith. For where a Testament is, etc.] Ver. 16 Were there but this one place, yet were it sufficient to show that this Epistle was not written in Hebrew: for Berith, in the Hebrew tongue, signifies Covenant, and not Testament. But because the Greek word Diathece, hath these two significations, to wit, of the Covenant, and of the Testament: for this cause the Apostle alluding to the second signification, affirmeth that the promises could not otherwise be of any weight or stability, unless they had been sealed by the death of Christ. Which he proves by the common right of Testaments: the effect of which is deferred till the death of the Testator. Although it may yet seem that the Apostle grounds his speech upon too weak a reason: so as that which he saith may easily be refuted. For God made no Testament under the law, but made a Covenant with the ancient people. And thus the Apostle could not gather from the thing itself, neither yet from the name, that the death of Christ was necessary. For if he would infer by the matter itself, that it was needful Christ should die, because the Testament is not ratified, till the death of the Testator come between: some might presently reply, that Berith (which word Moses useth here and there to this purpose) is a Covenant made between the living: so as we cannot think otherwise of the matter. As touching the name, he simply alludes, as I have said, to the signification of the Greek word Diathece, which hath two significations: and therefore he chief insists upon the thing. Neither is this repugnant to that which some might say, that it was a covenant which God made with his people. For this covenant was like a Testament, because it was established, and confirmed by blood. This principle than must be retained, that God never used signs at random, nor without cause. Now so it is that God in confirming of the Covenant intermingled blood therewithal. It follows then that it was not a contract between the living (as they say) but such a contract as required death to come between. For a Testament hath this condition proper unto it, that it gins to take effect after death. If we then consider that the Apostle contends rather about the substance, than the name: moreover if we come to weigh with ourselves that he takes that (which I have said) for a thing without controversy, to wit, that God hath ordained nothing idly or in vain; there will be no great difficulty. Objection. If it be objected, that the Gentiles in making their covenants have used sacrifices to another end: Answer. I answer, it is true: but God did not borrow the use of sacrifices from their customs, but the Gentiles rather took the beginning of all their corrupt and bastardly sacrifices from the ordinances of God. Wherefore we must always return to this point, that the covenant of God which was confirmed with blood, is fitly compared to a Testament, because it was of the same nature and condition. 18 Wherefore neither was the first ordained without blood. 19 For when Moses had spoken every precept to the people according to the law, he took the blood of calves, and of goats, with water and purple wool and hyssop, and sprinkled both the book and all the people, 20 Saying, This is the blood of the Testament, Exod. 24.8. which God hath appointed unto you. 21 Moreover, he sprinkled likewise the Tabernacle with blood also, and all the ministering vessels. 22 And almost all things are by the law purged with blood, and without the shedding of blood there is no remission. 23 It was then necessary, that the similitudes of heavenly things should be purified with such things: but the heavenly things themselves are purified with better sacrifices than those. WHerefore also etc.] Verse. 18 By this it appears that he insists chief upon the substance, rather than simply grounding his speech upon the name: although the Apostle hath turned the word which the language afforded him wherein he wrote, to his profit. As if some speaking also of the covenant of God (which the Greeks' often call Martyria, that is to say, witness) to praise and extol the same; amongst other commendations should use these words; Surely this Covenant must needs rightly be called Testimony, to which the heavenly Angels gave testimony from above; to the which there were also so many credible witnesses here on earth, to wit, all the holy Prophets, Apostles, and so infinite a company of Martyrs: yea to the sealing whereof even the Son of God was given as a witness thereof in his own person: if one should speak on this manner, no man would say there were any absurdity in it. And yet notwithstanding the propriety of the Hebrew word Theuda, doth not expressly conclude this: but because nothing is said herein which agrees not very well to the matter, no wise man will stand to descant too curiously about the word. Thus than the Apostle affirms that the old Testament was dedicated with blood. From whence he gathers that men were thereby admonished, it could not be otherwise stable and effectual unless death came in between. For he denies that the blood of beasts which was then shed, was able to ratify an eternal covenant. And that this may be the better understood, the manner of sprinkling which Moses here recites is to be noted. First he teacheth that this Covenant was dedicated, not as though it had any profanes in itself, but because there is nothing so holy which men profane not by their uncleanness, if God himself should not prevent and remedy the same by renewing all things. This consecration than was made in respect of men, who only stand in need of it. He afterwards adds, Verse. 19 that the Tabernacle, with all the vessels, We can neither seek, nor serve the true God, till faith apprehend the blood of Christ. yea and the book itself also was sprinkled with blood: by which ceremony the people were advertised that it was impossible either to seek God, or to behold him unto salvation, or to serve him duly, unless faith had always an eye to the blood that came between. For first of all we must needs grant that the majesty of God is fearful, and the way thither is nothing else but a deadly labyrinth, till such time as we know that he is pacified towards us by the blood of Christ: and that by the same blood we may have our access thereunto. On the other side also all services are saultie and unclean, unless Christ wash and cleanse them by the sprinkling of his blood. For the Tabernacle was as it were a visible image of God: and the ministering vessels, as they were ordained to serve God withal, so were they also resemblances of the true service. Now if nothing of all this were available to the people as touching salvation, unless blood came between, from thence we may easily gather that we have nothing to do with God, unless Christ by his blood present himself between him and us. And in this regard, the very doctrine itself, although it be the will and inviolable truth of God, yet it shall have no efficacy in us to our profit, unless it be consecrated by blood: as by this verse is well expressed. I know that others expound it otherwise: for after their sense, The Tabernacle is the body of the Church: the vessels are all the faithful, by whose ministery God serves himself. But that which I have said agrees much better. For as soon as they were to call upon God, they turned towards the Sanctuary: and it is a manner of speech common in the Scripture, to say they presented themselves before the face of the Lord, when they appeared in the Temple. This is the blood of the Testament.] Verse. 20 If it be the blood of the Testament, the Testament than 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 joined together. And we see also that the figure and outward sign was not given, till the law was expounded. For what Sacrament were it, The word and the Sacrament must go together. if the word did not go before? therefore the sign is but as a thing hanging and depending upon the word. And we must note withal that this word is not a mumbling of it like a charm used in some magical are, but that which is distinctly pronounced with a loud voice; and it must also be spoken to the people: all which the words of the covenant which was appointed unto you, do show. Therefore they abuse the Sacraments, nay they wickedly corrupt them, Exposition of the word, the life and soul of the Sacrament. when as there is no exposition of the commandment added; which exposition is, as you would say, the life and soul of the Sacrament. The Papists then who separate the understanding of the things signified from the signs, do retain the dead elements only without any efficacy. This place admonisheth us, that all the promises of God are then profitable unto us, 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 us nothing, unless faith see them written in our hearts with the blood of Christ. it is then performed when his blood is engraven in our hearts as a seal: or rather when we not only hear God speak: but do also therewithal see Christ presenting himself for a pledge of those things which the word uttereth. If so be this thought possess us: to wit, that all that which we read is not only written with ink, but with the blood of the Son of God: and that when the Gospel is preached this blood distilleth with the voice; surely we shall be so much the more attentive, and shall receive the word with much greater reverence, than ever we did before. The sprinkling, whereof Moses makes mention, was once a figure of this. Although there be more to be understood in these words, than Moses expresseth. For ye hear him not say that the book was sprinkled, but the people: neither makes he any mention at all of goats, or of wool died in purple, nor of hyssop. Now as touching the book, although it cannot be plainly proved that it was sprinkled, yet there is some probable conjecture of it, whereby we may gather that it is so, because it is said, that Moses took the book 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 unto God, answering to the solemn covenant pronounced by the mouth of Moses. As touching the rest, it seems to me the Apostle hath intermingled divers purgations, of which we may give the same reason. And surely no inconvenience is in it; seeing he handles a general point touching the purgation of the old Testament, which was made by blood. Now whereas they made a sprinkle of hyssop, and of purple wool, we need not doubt but they represented the mystical sprinkling which is made by the holy Spirit. The virtue of Hyssop. We know that Hyssop hath a singular virtue to purge and to digest superfluous humours: so Christ useth his spirit as a water-sprinkle to sprinkle us with his blood, when as he giveth a lively feeling of repentance, when he consumes the perverse affections of our flesh, and when he dieth us with the rich and noble colour of his righteousness. For we must not imagine that God ordained these things for nothing. David also in the 51. Psalm alludes to this when he saith; Purge me O Lord with hyssop, and I shall be clean. Those who will be sober in searching out the meaning of these things, will content themselves with that which we have touched upon this place, and will spare their labour to go search out higher speculations. And almost all things under the law, Verse. 22 etc.] When he saith almost, it seems his meaning is to show that there are some other things which are purged after another manner. And indeed they often used washings with water both to cleanse themselves withal, as also other impure things. Notwithstanding even this water had no virtue to cleanse but as they had it from the sacrifices: so as the Apostle saith true, when for a conclusion he sets down, that without shedding of blood there was no remission. Wherefore impurity was imputed until such time as it was cleansed by sacrifice. And as out of Christ there is neither purity nor salvation, so without blood nothing could be pure nor healthful: for Christ must never be separated from the sacrifice of his death. But the Apostles meaning was simply to say, that this sign was added always in a manner. And if it fell out that the purgation were not sometimes so made, yet notwithstanding it depended upon the blood, seeing all the ceremonies did as you would say borrow their virtue from this general purgation. Neither are we to imagine that every particular man among the people was sprinkled: (for if it had been so, how could so little a portion of blood have 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 use of this ceremony was very frequent, so as it was very seldom left out in ordinary purgations. For whereas chrysostom thinks that by this word is signified an impropriety, because all was there in figures only, it is nothing near the Apostles meaning. There is no remission. By this means men were shut out from before the face of God: for in as much as he is justly angry with them all, they could not promise themselves to find any favour with him, till he were appeased. There is but one means to procure reconciliation: which is the blood of Christ. Now there was but one mean whereby to appease him: to wit, by the satisfaction which was made by blood. Wherefore we must look for no pardon of sins, if we bring not blood. Which we then do, when by faith we have our recourse to the death of Christ. It was then necessary, etc.] To the end none should object, Verse. 23 that the blood by which the old Testament was consecrated, was not the blood of the Testator; the Apostle prevents it, and saith, that we are not to marvel if this Tabernacle then which some do ask, and quite from the purpose, to wit, whether Christ was not always present there. For the Apostle disputes here only of the intercession, by which he entered into the celestial Sanctuary. Not that he should offer himself often, Verse. 25 etc.] How is he then a Priest, Objection. may some man say, if he make no sacrifices? I answer, Answer. it is not required in the person or office of a Priest to be always in the continual act of offering sacrifice. For in the law itself there was every year certain days ordained for the chiefest sacrifices: and the sacrifices which were ordinarily performed, had their limits to the morning, and the evening. Now seeing this only sacrifice that Christ once offered hath always his strength and virtue, yea and is perpetual as touching the efficacy thereof, we must not wonder if his eternal Priesthood be established in the virtue of this sacrifice, which never perisheth, or hath an end. And here again he shows what difference there is, and in what things, between Christ and the Levitical Priesthood. As touching the Sanctuary, he hath spoken heretofore: but he notes a difference in the kind of sacrifice, because Christ offered himself, and not a beast. And then he notes another difference, to wit, that he did not often offer this sacrifice, as under the law, where they often, yea and almost continually reiterated their sacrifices. For than he must have often suffered, Verse. 26 etc.] He showeth how absurd and unreasonable a thing it should be, if we content not ourselves with the only sacrifice of Christ. For from thence he concludes, that he must then have often suffered, because death is always joined with the sacrifice. Now there is no reason at all to grant this latter: it follows then that the virtue of this only sacrifice is eternal, and stretcheth itself unto all times. He saith, since the foundation of the world, because that in all times since the beginning there have been sins which have had need of purgation. If then the sacrifice of Christ had not been effectual from the beginning, Christ's sacrifice effectual from the beginning. none of the Fathers had obtained salvation. For seeing that of themselves they were culpable before God, and deserved his wrath, they had been destitute of the remedy of redemption, and had had no means to escape the judgement seat of God, unless Christ by enduring of death once, had suffered from the beginning of the world to the end thereof, for the obtaining of God's favour for men. And therefore let us satisfy ourselves with this only sacrifice, unless peradventure we expect many deaths of Christ. By this it also evidently appears how frivolous that distinction of the Papists is, The frivolous distinction of the Papists, touching the bloody and unbloody sacrifice. in which subtlety they so much please themselves, when they say that the offering up of Christ upon the cross was bloody; but the sacrifice of the Mass, which they forge to be offered up every day, is without blood. For if this subtle shift may have place, the Spirit of God shall be blamed of unadursednes, because he remembered not himself concerning this. For the Apostle takes it for a thing out of question, that there is no sacrifice without death. I pass not, that the ancient Doctors have spoken thus: for it is not in the power of men to forge what sacrifices they list. This principle of the holy Ghost remains sure, that sins are not purged by sacrifices, unless there be effusion of blood. Therefore it is an invention of the devil, to hold that Christ should be often offered. But now in the end of the world he appeared once, etc. He calls the end of the world, that which S. Paul calls the fullness of time, Gal. 4: for the time was then expired, which the Lord had ordained by his eternal decree. And by this means the curiosities of men are answered, to the end they should not presume to inquire; some, why it came not sooner; others, why rather then, than at another time: for we ought to rest and stay ourselves in the secret counsel of God, who best knows to give a reason of it, although it be not manifested to us. To be short, the Apostle signifies that the death of Christ fell out just at that time wherein his Father sent him into the world for that purpose: who as he hath in his own power the lawful government of all things, so hath he the times also, seeing he ordereth them by an admirable wisdom, howsoever it be often hidden from us. Moreover, this consummation or end, is opposed to the imperfection of the time past: for God did so keep the people of the old Testament in suspense, that one might easily judge it was not yet come to a firm and settled estate. For this cause S. Paul teacheth in the 1. Cor. 10.11. that the ends of the world are come upon us, signifying thereby that the kingdom of Christ hath brought the fulfilling of all things. But if the fullness of time were then when Christ appeared to purge our sins, they do him great injury and outrage who would that his sacrifice should be renewed; as if all things were not fulfilled at his death. He then appeared once: for if the thing should be done the second, or the third time, there should be imperfection in the first oblation: which were a thing repugnant to perfection. For the destruction of sin, by the sacrifice of himself. This agreeth with the prophecy of Daniel, by which the end of the sacrifices was foretold, after the promise made of the sealing up, and abolishing of sins. For to what end should purgations serve after the destruction of sins? Now this destruction consists in this, that sins are no more imputed to those who have their refuge to the sacrifice of Christ: How sin is said to be destroyed. for although necessity be laid upon us to ask pardon every day, because we do every day provoke the wrath of God afresh against us, notwithstanding for as much as we are always reconciled to God by the pledge of Christ his only death, and not otherwise: therefore it is rightly said that sin is destroyed by it. And as it is appointed unto men to die once, Verse. 27 etc.] The meaning is this, seeing that we wait with patience for the day of judgement after the death of man, because it is a common law of nature the which it is not lawful to resist: wherefore should there be less patience in waiting for the second coming of Christ? For if so be the long space of time do derogate nothing from the hope of the blessed resurrection amongst men, what absurdity were it to give less honour to Christ? Now we give him less, if we call him to a second death, Objection. seeing he is dead once for all. If it be objected that some have died twice, as Lazarus, and such other, the solution is easy, to wit, Answer. the Apostle speaks here of the ordinary condition of men: 1. Cor. 15.51. 1. Thess. 4.17. so that those which in a moment shallbe despoiled of corruption by a sudden change, are excepted out of this number. For in this manner of speech he comprehends none but those which of long time have waited in the dust for the redemption of their bodies. Verse. 28 He shall appear the second time without sin. The Apostle still aims at this mark, to wit, that we should not vex ourselves with vain and froward desires after new purgations, because the death of Christ alone, is sufficient for us. And therefore he saith, that he once appeared with sacrifice to purge away sins, and that by his second appearing he shall openly manifest what efficacy his death hath had, so as sin shall no more have power to hurt. To abolish sins, that is, by his satisfaction to deliver those from the fault, and from condemnation which have sinned. He saith many, for all: as in Rom. 5.15. True it is that Christ's death profits not all: but this comes to pass, because their incredulity hindereth them. But it were in vain to contend hereabouts in this place, because the Apostle disputes not whether the death of Christ profits a few or many: but his plain meaning is, that he died for others, and not for himself. Wherefore he opposeth many, to one only. But what means he by these words, that Christ shall appear without sin? By the word sin, some understand the purgation or sacrifice purging sin: as Rom. 8.3. and 2. Cor. 5.21. and in many other places of Moses: but in my judgement, he meant something more special, to wit, that when Christ shall come he shall manifest how true it is that he hath abolished sins: so as there shall be no more need of any other sacrifice to appease God. As if he should say, when we shall come before the judgement seat of Christ, than we shall feel that nothing was wanting in his death. To which that also is to be referred which he adds by and by after, To salvation to those which look for him: Others do construe it otherwise on this manner; To those that look for him for salvation. But I think the other sense is more proper. For his meaning is, that those shall feel a full salvation from Christ, who with quiet minds do rest upon it. For this looking for, is to be referred to the circumstance of the present matter. True it is that the Scripture in other places attributes this in common to all the faithful; that they wait for the coming of the Lord, to the end that by it they may be discerned from the unbelievers; to whom also the only mention of this his coming is fearful as soon as they hear tell of it: but because the Apostle contends now that we ought to rest ourselves satisfied in the only sacrifice of Christ, he calls it the looking for of Christ, when being contented with this only redemption, we lust not after new remedies or helps. CHAP. X. 1 For the law having the shadow of good things to come, and not the very image of the things, can never with " or, with the same. those sacrifices, which they offer year by year continually sanctify the comers thereunto. 2 For would they not then have ceased to have been offered, because that the offerers once purged, should not have had no more conscience of sins. 3 But in * Levit. 16.14. those sacrifices there is a remembrance again every year. 4 For it is unpossible that the blood of Bulls and goats should take away sins. FOr the law having the shadow, Verse. 1 etc.] He borrows this similitude from the art of painting: for he takes this word shadow in this place, otherwise than it is taken, Col. 2.17. where S. Paul calls the old ceremonies, shadows, because they had not the very substance of the things in them, which they did represent. But the Apostle saith here, they were like rude draughts, which are but the shadows of the lively painting. For painters are wont to draw that which they purpose to counterfeit or represent with a coal, A similitude setting forth the difference between the law and the Gospel. before they set on the lively colours with the pencil. The Apostle than puts this difference between the law and the Gospel: to wit, that that which at this day is drawn and painted with fresh and lively colours, was only shadowed out under the law by a rude or gross draft. Thus he yet again confirms that which he said before, to wit, that the law was no vain thing, neither the ceremonies thereof unprofitable. For although it had not the perfect image of heavenly things, as if the workman had put his last endeavour to it, yet even this rough draft was greatly profitable to the Ancient Fathers: albeit our condition be now much better. And let us observe, that even those things which are now set before our eyes, were showed to them a far off. The jews and Gentiles have but one means of salvation for the substance: the diversity stands only in the manner of revelation. And therefore both we, and they have the same Christ, the same righteousness, the same sanctification, and the same salvation: there is no difference or diversity, but in the manner of setting them forth. I think by these words of good things to come, he means eternal good things. I confess indeed that the kingdom of Christ which we now enjoy, was long ago foretold to come: but the words of the Apostle signify that we have the lively portraiture of good things to come. He means then that sample and spiritual pattern, the full enjoying whereof is deferred until the day of the resurrection, and to the world to come. And yet I do again confess that these good things began to be revealed from the beginning of Christ his kingdom: but the question is now, that the good things to come in this place are not only so called in regard of the old Testament, but because we also do yet hope and wait for them. Which they offered year by year continually:] He speaks chiefly of the yearly sacrifice, whereof mention is made Leuit. 16. although in naming one kind, he comprehends the whole. Thus he reasoneth then, Where there is no more conscience and remorse for sin, there also is no more need of oblations. Now under the Law they offered one and the same offering often. Therefore it follows that God was not satisfied; the condemnation taken away, neither the consciences of men quieted: for if it had been otherwise, they would then have ceased to offer any more sacrifices. Moreover, we are diligently to observe, that he saith with the same sacrifices, which had the like reason. For they were esteemed rather by the same ordinance of God, than of divers beasts. And this argument alone is sufficient of itself to refute the subtlety of the Papists, by which they think they finely avoid the absurdity of excusing the sacrifice of the Mass. For when we tell them it is superfluous to reiterate the sacrifice, seeing that which Christ hath once offered retains his virtue for ever; they by and by reply, the sacrifice offered in the Mass, 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 effectual, nor sufficient for the purgation of sins. An objection of the Papists answered, wherein they say they offer not an other sacrifice, but the same which Christ offered. Let the Papists now cry a thousand times if they will, that the sacrifice which they offer every day, is the same sacrifice which Christ hath once made upon the Cross, and none other: I will always maintain against them by the mouth of the Apostle, that if the oblation of Christ had this virtue to appease God, than this his sacrifice hath not only put an end to other oblations, but also that it is unlawful to reiterate the same: whereby we see, that it is an execrable sacrilege, to offer Christ in the Mass. But in those sacrifices there is a remembrance, Verse. 3 etc.] Seeing the Gospel is the embassage of our reconciliation with God, it is yet necessary that the remembrance again of sins should be made always amongst us even at this day: but the Apostle signifieth that when sins are remembered, it is to the end the condemnation of them might be taken away, by the remedy of the sacrifice presently offered: he means not every remembrance then, but that which bringeth such a confession of faults, and of the condemnation which they deserve before God, that it should be needful to have a sacrifice, to procure a remedy. Such is the sacrifice of the Mass amongst the Papists. For they forge that the grace of the death of Christ is there applied unto us, that our sins might be done away. But if the Apostle rightly collecteth that the sacrifices of the law were weak, because they were reiterated every year to obtain pardon: truly then a man may gather by the same reason that the sacrifice of the death of Christ was weak, if it must be celebrated every day, to the end the virtue of it may be applied unto us. Let them paint out their Mass then with what colours soever they will, yet shall they not be able to avoid this fault, to wit, that in the same their sacrifice, they blaspheme, and offer wicked outrage unto Christ. For it is unpossible that the blood of goats, etc.] Verse. 4 He confirmeth the former sentence by the same reason which he alleged heretofore, to wit, that the blood of beasts did not purge men's souls. True it is, the jews had therein a sign, and pledge of their true purgation, but it was another way: to wit, because the blood of a calf signified the blood of Christ. But here the Apostle disputes of the value of the blood of beasts in itself: and therefore he doth rightly take away from them the virtue of purging. We are here then to understand a close opposition, which is not expressed: as if he had said, It is no marvel if the ancient sacrifices were weak and feeble, so as there was necessity they should be offered without ceasing: for there was nothing in them but the blood of beasts, which pierced not unto the soul: but the blood of Christ is a far other thing. We must not therefore measure the oblation which he made, according to those oblations which went before. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not: Psal. 40.9. but a body hast thou ordained me. 6 In offerings and sin offerings thou hast had no pleasure. 7 Then said I, Lo, I come (in the beginning of the book it is written of me) that I should do thy will, O God. God, unless it were, as you would say, covered with this form. It is necessary then that we come to the kingdom of Christ, before this be perfectly accomplished in all points, to wit, that God required no sacrifices. There is such another place in the 16. Psalm, vers. 10. Thou wilt not suffer thine holy one to see corruption. For albeit God should have delivered David from corruption as touching himself, yet this was truly and only fulfilled in Christ. There is great weight then in this speech, when he promiseth that he will do the will of God, for he leaves no place for the sacrifices. From hence then we gather, that he ceaseth not to obey God perfectly, although he use no sacrifices: which yet could not be true, till after the abolishing of the law. I deny not but David as well in this place, as in the 51. Psalm, ver. 18. doth not so lessen the estimation of the external sacrifices, but that he still preferred that which was principal: and yet we must not doubt but he stretched his sight to the kingdom of Christ in both places. The Apostle than witnesseth that Christ is rightly brought in speaking in this Psalm: where amongst the Commandments of God, the sacrifices which God so straightly required under the law, are not set in the last place. But a body hast thou ordained me.] The words of David do signify another thing: for in the Psalm it is, Thou hast pierced mine ears. Which manner of speech some think to be drawn from an ancient custom of the law. For if there were any which made none account of being set free at the jubilee, but would subject himself to perpetual bondage, his ear was to be pierced with an a●le, Exod. 21.6. This is the sense then after their opinion; Lord, I am thy servant for ever. Notwithstanding I take it otherwise: to wit, that he yields himself teachable and obedient. For we are deaf, till God have opened our ears: that is to say, till he hath corrected the dullness and obstinacy which is rooted in us. And yet there is a close antithesis between the rude and ignorant people (to whom the sacrifices were as shadows or remembrances without virtue) and David, to whom God had more lively revealed the lawful and spiritual use of the same. Now the Apostle following the Greeks' saith, A body hast thou ordained me. For the Apostles were not so scrupulous to recite the very words; provided that they always kept themselves from abusing the Scriptures falsely to their own advantage. We must always weigh and consider to what end they alleged testimonies. For as touching the drift and scope of the place, they were wary not to draw the Scriptures by violence to a wrong sense: but as touching the words and other things which concern not the matter they entreat of, they give themselves great liberty. In the beginning of the book, etc.] Verse. 7 The Hebrew word properly signifies a roll. For we know that the books in old time were folded up after the manner of a roll. Now there is no inconvenience, if by this book we understand the law, which prescribes the rule of holy life to all the children of God. Although another exposition seems more true and proper: to wit, that he confesseth himself to be of the number of those who yield themselves obedient unto God. I grant that the law commands all of us to obey God: But David means that he is numbered among those who are called to obey God. And after, he protests that he obeyed this vocation, when he saith, I desired to do thy will. Which specially agrees unto Christ. For although all the faithful do aspire to the righteousness of God, yet there is none but Christ which may be said to be wholly addicted to do the will of God. And yet notwithstanding this place ought to kindle in us a readiness to obey. For, for this cause Christ is set before us, as the pattern of perfect obedience, to the end that all which are his, should enforce themselves to follow his steps, striving who can be foremost: yea that they altogether with one consent may answer the calling of god, as also in their whole life to give approbation that these words, Lo 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 do 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, Verse. 9 that he may establish the second.] Here you see why and to what purpose this place is alleged: to wit, to the end we might know, that the full and perfect righteousness under the kingdom of Christ, hath no need 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 follows then, that since the sacrifice of Christ is come, the sacrifices of beasts ought to cease; seeing they have nothing in common with him. For (as we have said) David in this place had no occasion to reject the sacrifices for any fault coming from them: seeing he bends not his speech against hypocrites, neither reproves he the superstitious abuse of God's worship and service therein; but denies that the use of sacrifices should be required of a faithful man, which was taught in holiness: testifying that such a one may perfectly obey God without them. By which will we are sanctified.] Verse. 10 Having applied the place of David to his purpose, he now by occasion turns some words to his profit: rather to deck and beautify the matter withal, than precisely to follow the exposition of the said place. David protests, not so much in his own person, as in the person of Christ, that he is ready to do the will of God. This extends itself to all the members of Christ. For the doctrine of S. Paul is general, where he saith, This is the will of God, even your sanctification, that every one of you should abstain from uncleanness. 1. Thess. 4.3. But because the example of this obedience was in Christ far more excellent than in any other, principally by taking upon him the form of a servant, and then in presenting himself to the death of the cross: for this cause the Apostle saith, that Christ hath satisfied the commandment of his father, in offering himself a sacrifice; and that we by this means have been sanctified. When he saith by the offering of the body of jesus Christ, he alludes to that part of the Psalm, A body hast thou ordained me, at the least it is so in the Greek. And thus he signifies that Christ found sufficient matter in himself wherewith to appease his father: Christ alone is sufficient to fulfil whatsoever God requires. so as he needed no supplies from any other. For if the Levitical priest had had a fit body, the sacrifices of beasts had been superfluous. But Christ alone sufficeth, and of himself is sufficient to fulfil whatsoever God requireth. 11 And every Priest standeth daily ministering, and oft times offereth one manner of offering, which can never take away sins. 12 But this man after he had offered one sacrifice for sins, sitteth for ever at the right hand of God, 13 And from henceforth carrieth, Psal. 110.2. 1. Cor. 15.25. till his enemies be made his footstool. 14 For with one offering hath he consecrated for ever them that are sanctified. 15 For the holy Ghost also beareth us record: for after that he had said before. 16 This is the Testament that I will make unto them after those days, saith the Lord, I will put my laws in their hearts, jer. 31.33. and in their minds I will write them. 17 And I will remember their sins and iniquities no more. 18 Now where remission of these things is, there is no more offering for sin. ANd every Priest, etc.] Verse. 11 The conclusion of the whole disputation is, that the custom of offering every day is wholly disagreeing & contrary to the Priesthood of Christ. And that for this cause since his coming, both the office of the Levitical Priests, as also the manner and custom of offering every day, is ended. For the nature of things repugnant is such, that when the one is established, the other falls down. Hitherunto he hath very sufficiently debated the question, touching the establishing of the Priesthood of Christ: it remains then that the old Priesthood do cease, which agreeth not with Christ's. For all the faithful have a full and absolute consecration in his only oblation. Although we may expound the Greek word, He hath finished, or perfected, Verse. 14 yet I had rather say He hath consecrated: because the question is now touching the things which concern the service of God. When he saith, those which are sanctified, under this word he comprehends all the children of God: and admonisheth us therein that we lose time to seek the grace of our sanctification any where else. But least men should make themselves believe that Christ is now idle in heaven, he saith again that he is set at the right hand of the Father. Verse. 12 By which manner of speech (as we have seen elsewhere) is signified rule and power. And therefore we have no need to fear that he will suffer the virtue of his death to decay or be quenched, or that he will suffer it to lie idly buried: he, I say, who for this cause is living to the end he may fill heaven and earth with his virtue. Moreover, he admonisheth us by the words of this Psalm, how long this estate or condition must endure: to wit, till such time as Christ hath wholly subdued all his enemies. Verse 13 Wherefore if our faith seek Christ sitting at the right hand of God, and content itself that he is set there, we shall in the end enjoy the fruit of this victory: we shall, I say, triumph with our head, being unclothed of the corruption of our flesh, after that our enemies, Satan, Sin, Death, and the whole world shall be trodden under our feet. For the holy Ghost also beareth witness, Verse. 15 etc.] It is not superfluous or causeless that he brings in this testimony of jeremy the second time. Heretofore he alleged it to another end: to wit, to show that it was necessary the old Testament should be abolished, in regard a new was promised, that it might correct the weakness of the old. But now he aims at another thing. For he only grounds himself, and stands upon this speech, Their sins, and their iniquities will I remember no more: and thereof gathers, that there is no more use left for sacrifices, seeing that sins are done away. It may seem this consequence is not very firm. For howsoever heretofore there were innumerable promises of the remission of sins in the Law, and in the Prophets; yet notwithstanding the Church ceased not for all that to offer sacrifices still for themselves: and therefore remission of sins excludes not sacrifices. But if we do yet more nearly consider of every point; the Fathers had also the same promises of remission of sins under the law that we now have: and resting their faith upon them, did call upon God, and rejoiced that they obtained pardon. And yet notwithstanding all this, the Prophet as if he spoke of some new thing not yet heard of, saith, that there shall be no more remembrance of sins before God, under the new Covenant. From this we gather, that sins are now pardoned after another manner than they were in old time. But this diversity consists neither in the word, nor in faith, but in the ransom of the remission. God now then no more remembers sins and iniquities, because the purgation hath been made for all, once. For otherwise the Prophet hath affirmed in vain, that it should be a benefit, and grace of the new Testament, That God would remember our sins no more. Furthermore, seeing we are come to the end of the disputation which is here handled touching the Priesthood of Christ; the readers are to be advertised in few words, that the invention of the Papists touching the sacrifice of the Mass, is no less refuted in this place, than the sacrifices of the law are hereby abolished. They maintain that their Mass is a sacrifice to do away the sins both of the quick and the dead: The Apostle on the contrary saith, that even 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. Add hereunto that he often attributes to Christ alone the honour of the Priesthood, so as none is sufficient or meet to offer Christ, but Christ himself only. None fit to offer Christ but himself. They have yet an evasion, when they call it an unbloody sacrifice: but the Apostle without exception affirms, that to make a sacrifice, death is required. Moreover, the Papists have yet another shift, when they reply that the Mass is an applying of the only 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 remembered sins. Four main reasons proving the Mass to be full of sacrilege. Whence it appears that this kind of applying which they have forged, is ceased. In a word, let the Papists turn them on which side they list, yet shall they never be able to avoid it, but that the present disputation of the Apostle doth still openly discover that their Mass is full of sacrilege. For first of all the Apostle is witness, that there was no man which was sufficient to offer Christ, but himself only, and in the Mass he is offered by the hands of another. Secondly, the Apostle not only maintains that Christ his sacrifice is but one, but also that it was but once done, so as it is unlawful to reiterate the same: In the Mass, although they buzz that it is the same sacrifice, yet notwithstanding it appears that they do it every day: and themselves confess it. Thirdly, the Apostle alloweth no sacrifice without blood, and death: they babble in vain then that the sacrifice which they offer is unbloody. Fourthly, when the question is of the obtaining pardon for our offences, the Apostle commands us to have our recourse to this only sacrifice which Christ once offered upon the cross: and discerns us from the Fathers by this mark, that the manner of often sacrificing is abolished by the coming of Christ: The Papists to the end that Christ his death may be fruitful and profitable unto us, require daily applyings which is done by sacrifice: and thus jews and Christians should differ in nothing one from another, but in the external sign. 19 Seeing therefore brethren, that by the blood of jesus we may be bold to enter into the holy place. 20 By the new and living way, which he hath prepared for us, through the vail, which is his flesh: 21 And seeing we have an high Priest, which is over the house of God. 22 Let us draw near with a true heart in assurance of faith, our hearts being pure from an evil conscience, 23 And washed in our bodies with pure water, let us keep the profession of our hope without wavering (for he is faithful which hath promised) SEeing then brethren, etc.] Verse 19 He gathers his former doctrine into a conclusion or sum: after which he adds an exhortation both to very good purpose, & of great weight, threatening them severely which shall reject the grace of Christ. Now the sum is, that all the ceremonies by which men had access into the Sanctuary of God under the law, had their firm truth in Christ: so as the use of them is superfluous and unprofitable to him that enjoyeth Christ. Now the better to express this, he describes the access which Christ gives us by an allegory. For he compares heaven to the old Sanctuary, and under a figurative manner of speech sets forth the things which were spiritually fulfilled in Christ. True it is that Allegories do sometimes rather darken, than illustrate the matter: but here they have not a little grace; and beside, 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 us remember that there is also a close antithesis, showing that the truth which is seen in Christ must needs abolish the ancient figures. First he saith, that we have liberty to enter into the holy places.] This privilege was never given to the Fathers under the law. For it was forbidden the people to enter into the visible Sanctuary: unless the high Priest bore the names of the twelve tribes upon his shoulders, and twelve precious stones upon his breast, for a remembrance of all the people. But now it is far otherwise. For we have entrance into heaven, not by figure only, but in very truth by the means of Christ: because he hath made us royal Priests, 1. Pet. 2.9. He saith by the blood of jesus: because that when the high Priest entered every year, the door of the Sanctuary was to a feigned, and a double heart. In this word assurance, he shows what the nature of faith is: and withal admonisheth us that the grace of Christ cannot be received, but of those which bring with them an assured and certain persuasion. He calls it the cleansing of the heart from an evil conscience, either when we are accounted pure before God, Verse. 23 having obtained remission of sins; or, when the heart purged from evil affections, pricketh us no more forward with the provocations of the flesh. For mine own part I am content under this word, to comprehend both the one and the other. That which follows of the body washed with pure water, many take it for Baptism: but it seems more probable to me, that the Apostle alludes to the ancient ceremonies of the law: so as by this word water, he signifies the holy spirit, as Ezech. 36.25. speaks, saying, I will pour clean water upon you, etc. Now the sum of the whole matter is this, that we are partakers of Christ, if being sanctified in body, and in soul, we come to him: beside, that this sanctification is an assured faith, a pure conscience, and a cleanness both of body, and soul, which proceedeth from the holy Ghost, and is accomplished by him: and not a sanctification which consists in an outward pomp of ceremonies. To the same purpose S. Paul exhorts the faithful to purge themselves from all filthiness of the flesh, and spirit, seeing God hath adopted them for his children. 2. Cor. 7.1. Let us keep the profession, etc.] Because he here exhorts the jews to perseverance, As hope springs out of saith, so doth ●t also nourish the same. he calls it hope, rather than faith. For even as hope springs out of faith, so also it nourisheth faith, and maintains it unto the end. Furthermore he requires confession: because it is no true faith, if it show not itself forth before men. And it seems he doth privily reprove the dissimulation of those, who to get favour of their nation, were too scrupulous in the observation of the ceremonies of the law. He would not have them to believe with the heart alone then, but also to show by effects in what honour and estimation they had Christ. Further, we are diligently to note the reason which he by and by addeth, to wit, that god who hath promised, is faithful. For first of all by this we are taught, that the stay of our faith rests upon this foundation, That God is faithful. Now this truth consists in the promise. For before we believe, it is required that God's voice go before. Secondly, we are taught, that every voice or word of God is not sit to beget faith in us: for faith finds no footing, nor rest, but in the promise only. The promise of God, the only object of faith. And from this place we gather also, that there is a relation and mutual correspondency between the faith of men, and the promises of God: for if God promise not, who can believe? 24 And let us consider one another, to provoke unto love, and to good works. 25 Not forsaking the fellowship that we have among ourselves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see the day draweth near. 26 For if we sin willingly after that we have received and acknowledged the truth, there remaineth no more sacrifice for sins, 27 But a fearful looking for of judgement, and violent fire, which shall devour the adversaries. And let us consider one another.] Verse. 24 I doubt not but he speaks particularly to the jews, and specially directs this his exhortation to them. We know well how great the arrogancy and pride of this nation was. For in regard they were of the stock and lineage of Abraham, they so gloried therein, as if they only were received into the covenant of eternal life; and therefore rejected all others. And thus being puffed up with such a prerogative, and despising all people in regard of themselves, they only would have the estimation to be the Church of God: and which more is, they proudly attributed unto themselves the title of the Church, as being only proper unto them. Now to correct this their pride, the Apostles were constrained to take so much the more pains. And in mine opinion, the Apostles drift here is, that the jews should not be displeased to see the Gentiles made partakers with them, and to be united with them into the same body of the Church. Now in the first place he saith, Let us consider one another: for than God gathered his Church both of jews and Gentiles, amongst whom in former time there had been always great discord, so as this society was as if one would have made fire and water to have agreed together. And therefore the jews withdrew and separated themselves, thinking it an unreasonable thing, that the Gentiles should be compared with them. Against this perverse provocation of envy which pricked them forward, the Apostle sets a contrary provocation, to wit, of love: for the Greek word which he useth, signifies an earnestness of contention. To the end than that the jews who were inflamed with envy, should not enter into combat against the Gentiles, he exhorts them to an holy emulation: to wit, that they should stir up and provoke one another to love. That which by & by after followeth, confirms this exposition: Not forsaking (saith he) the fellowship, or our assembling. The composition of the Greek word is to be noted, which signifies not simply an assembly, or a congregation, but a congregation augmented with new increasings. The wall being then broken down, God assembled those together which had been strangers from the Church, to knit them unto his children, Ephes. 2.14. Thus the Gentiles were a new and unwonted increasing of the Church. The jews took this as a great dishonour to them, so as many among them revolted from the Church; thinking they had sufficient occasion so to do, because of such a mingling of the Gentiles with them. For they could not easily be persuaded that they ought to lose their prerogative. Why so? they thought that the right of adoption belonged to them properly and particularly. The Apostle than admonisheth them that they should not be stirred up to forsake the Church because of this equality: and to the end they might not think that he admonisheth them without cause, he gives them to wit, that it is a common vice whereof they were guilty. We now understand what the Apostles meaning is, and what necessity there was that constrained him to make this exhortation. Yet we must from hence gather a general doctrine. For this disease reigns every where among men, to wit, that every man is ready to prefer himself before his brother, but especially those who seem to have somewhat in them more excellent than others, can hardly endure that their inferiors should be made their equals. Moreover there is almost in all of us such emulation, that every one would willingly make Churches apart, if it were possible: why? because it is hard to apply a man's self to the manners of others. The rich they envy one another. And scarcely shall you find one among an hundred that would bestow so much as the naming of one of their poor brethren, It is very difficult to nourish and conserve the band of love and amit●e among brethren. much less to esteem them as brethren, were it not that they are drawn unto it either by some likeness and agreement in manners, or by other allurements of outward profit and commodity: otherwise it is more than difficult to nourish amongst us this perpetual concord. Wherefore this admonition is exceeding needful even for us, to the end we may be stirred up and provoked thereby to love, rather than to envy, and that we separate not ourselves from them with whom God hath coupled us, but that we love all those with a brotherly affection, who are united with us by one consent of faith. And in very truth, by how much the more Satan watcheth by all means to pluck us out of the Church, or craftily, A means to preserve vniti●● and as it were by stealth, to withdraw us from the same: so much the more ought we to be careful to seek, and to love unity. And this we shall do when none of us takes liberty to please himself, more than he ought, but rather all of us aiming at this mark, even to provoke one another to love: and that there be no other emulation amongst us, but to exceed one another in good works. For certainly the contempt of our brethren, our peevishness, envy; the over excessive love and estimation of ourselves, and all other wayeward provocations, do sufficiently testify both to ourselves and others, account of every day as if it were the last. For if we sin willingly.] He shows what a severe vengeance of God is near to all those who revolt from the grace of Christ: for being once deprived of that only salvation, they are destinate already as it were to certain perdition. Novatus with all his rout armed themselves heretofore with this place, The error of Novatus. to take away all hope of pardon indifferently from all those which should fall into sin after baptism. Those which were not able to refute his falsehood, thought it better not to give credit to this Epistle, than to consent to such an absurdity: but the true exposition of this place, although it should receive no help from any other place but itself, will be sufficient to repel the impudency of Novatus. By this word, if we sin, The Apostle means not those that sin in this or in that regard, but those who having forsaken the Church, do wholly estrange themselves from Christ. For he entreats not here of some particular kind of sin, but expressly reproves those who wittingly and willingly rejected the society of the Church. Now there is great difference between particular faults, Great difference between particular faults, and a general apostasy. and such a general falling away, by which we do wholly cut ourselves off from the grace of Christ. And because this can befall none but those who have been already enlightened, therefore the Apostle saith, If we sin willingly after we have received the knowledge of the truth: as if he should say, If we do wittingly and willingly reject the grace which we have received. Now we may see well how far off this doctrine disagrees from the error of Novatus: And that the Apostle here only comprehends apostara's, it doth evidently appear by the deduction of the text. For it tends to show, that those who were once received into the Church, should not forsake the same, as some were accustomed to do. He saith, that there remains now no more sacrifice for sins, for those who do thus; because they willingly sinned after they had received and acknowledged that truth. But yet Christ always offereth himself to poor sinners which are fallen into some one kind of sin or other, so as they need not seek any other sacrifice to take and put away their sins. He saith then, that there remains no more sacrifice for them, who turn away themselves from the death of Christ: which a man never comes to do by one particular sin; but when therewithal faith is wholly renounced. Now howsoever this severity of God be fearful and horrible, and is set forth to fear men, yet it cannot be accused of cruelty. For seeing the death of Christ is the only remedy by which we are delivered from eternal death, those who endeavour as much as they can to abolish the same; with the virtue and benefit of it, do they not deserve that despair only should be allotted for them? God doth always draw them to reconciliation with him, who abide in Christ, they are sprinkled with his blood, their sins are always blotted out by his perpetual sacrifice. And if it be so, that we must not seek salvation out of him, let us not wonder if all those who willingly forsake him, are deprived from all hope of pardon. So much signifies this word no more. For the sacrifice of Christ is available to the faithful, even to the very last breath, although they sin often: and even for this cause it is, that it always holds his strength and vigour, because it cannot be avoided that they should not be subject to sin, as long as they dwell in the flesh. The Apostle speaks then of them only, who woefully abondoning Christ, do deprive themselves of the benefit of his death. This member, After they have acknowledged the truth: is put to aggravate their ingratitude. For he who willingly and of deliberate malice quencheth the light of God kindled in his heart, what excuse hat he, or can he allege for himself before God? Wherefore, let us learn not only with reverence, and a ready teachableness to receive the spirit of truth which is offered us, but also constantly to persevere in the knowledge of it, to the end this sharp vengeance of the contempt thereof fall not upon us. But a fearful looking for of judgement.] He means the torment of an evil conscience, which wicked contemners do feel within them, who as they never had any taste or Under two or three witnesses.] This serves nothing to the present matter, but it is a part of Moses his policy, to wit, that two or three witnesses were required to convince the offender of his offence. Notwithstanding we gather more certainly of this, what crime the Apostle meant to note out unto us. For if this had not been added, a door had been opened to many false conjectures. But now the matter is out of all question, None ought to be condemned but such as are convinced by witaesses. that he speaks here of Apostasy. Yet we must note herewithal this equity which almost all Politics have followed: to wit, That none be condemned, till he be convicted by witnesses. Which treadeth under foot the Son of God.] This is common both to the Apostates of the law and the Gospel: to wit, that both the one and the other do perish without mercy: but the manner of their ruin is divers. For the Apostle threatens not bodily death alone, to the contemners of Christ, but also eternal damnation. For this cause he saith, that these have deserved a most grievous torment. Now he sets forth the revolt of Christians by three forms of speech. For he saith first, that by this means, the son of God is trodden under foot: 2. that his blood is counted a profane thing: 3. that they despite the spirit of grace. Now it is worse to tread under feet, than to despise: and the dignity of Christ is far above the dignity of Moses. And note also, that he doth not simply oppose the Gospel to the law, but the person of Christ, and of the holy Ghost, to the person of Moses only. And counteth the blood of the Testament as an unholy thing. He aggravates this ingratitude, by making comparison of the benefits. Questionless it is a great villainy to profane the blood of Christ, which is the matter of our sanctification. Now they do it which revolt from the faith: for the eye of our faith looks not upon the bare and naked doctrine, but to the blood by which our salvation is established. And therefore he calls it the blood of the Testament, because the promises thereof are then ratified and confirmed unto us, when this pledge of our redemption is added. But he shows what the mean of this ratification is, when he saith, by which we are sanctified: because the blood which Christ shed should nothing profit us, if we were not sprinkled therewithal by the holy Ghost. From thence comes both our purgation, and holiness. Notwithstanding he alludes to the ancient manner of sprinkling, which served nothing at all to true sanctification, Four effects which the holy Ghost works in us. but was only a shadow or figure of it. The spirit of grace. He calls it the spirit of grace, because of the effect, for as much as by him and his virtue, we enjoy that grace which is offered us in Christ. For it is he that illuminates our understandings by faith; which seals up our adoption in our hearts; which regenerates us into newness of life; which ingrafts us into the body of Christ, to the end he may live in us, and we in him. He is rightly then called the spirit of grace, seeing by him Christ with all his benefits is made ours. Now it is too great and wicked an impiety, to despite him, who bestows upon us so many, and so excellent benefits. From this we may gather, that all those who willingly do cause the spirit of God to become unprofitable unto them, which once they received; do thereby revile and despite him. Therefore we are not to wonder if God do so severely punish such sacrileges: we must not marvel if he stop his ears to those which have trodden under foot Christ the Mediator, who only obtains for us that which we need: we must not wonder if he shut up the way of salvation to those who have repulsed their only leader, which is the holy Ghost. For we know him that hath said, vengeance belongeth unto me, etc.] These two places are taken out of the 32. of Deut. 35. Now seeing Moses there promiseth that God will show vengeance upon them that have wronged his people, it seems that that which is there spoken of vengeance, is here improperly wrested to the matter in hand. For what should the Apostles drift now be? He saith that the impiety of those who have mocked God, shall not go unpunished. And S. Paul in the 12. to the Rom. 19 following the true meaning of this place of Moses, applies it to another end. For exhorting us to patience, he commands us that we them by another means. As often then as the troubles which we have suffered for Christ shall come into our minds, let them be so many goads in our sides to prick us forward to profit more and more. Partly while ye were made, Verse. 33 etc.] We see to what manner of persons he speaketh, to wit, to such whose faith had been tried by no small experiences: and yet he ceaseth not to exhort them to greater things. Wherefore let no man deceive himself through false flatteries, as if he were come to the goal, or had no more need to be stirred up by others. Now he saith that they were made gazing stocks by reproaches, and afflictions, as if they had been brought upon scaffolds. Whence we may gather that the persecutions which they endured were great. But we must diligently observe the other member where he saith, they were made companions of the faithful in their persecutions. For seeing the cause for the which all the faithful do suffer, is the cause of Christ, yea & the common cause of them all: therefore whatsoever one of them endures, the rest ought to bear the burden with them, and to take it to heart as if they themselves did endure it. And truly thus we must do, unless we mean to separate ourselves even from Christ himself. And suffered with joy the spoiling of your goods.] Verse. 34 It is not to be doubted but the loss of their goods was cause of sorrow and heaviness unto them: for questionless they were men subject to human affections: but their sorrow was so tempered that it hindered not this joy whereof the Apostle speaks. For as poverty is reputed among adversities; so no doubt the spoiling of their goods, considered in itself, was cause of sorrow and grief unto them: but looking higher by the eyes of faith, they conceived occasion of joy, whereby all the grief which they had sustained was sweetened. For it behoveth that our senses be thus turned from the world, when we behold the heavenly reward. Neither do I say aught whereof the faithful have not experience. For the truth is, we joyfully receive that which we are persuaded shall turn to our salvation. Now it is certain, that the children of God have this very feeling in the combats which they endure for the glory of Christ. Wherefore, the affection of the flesh can never so overwhelm them with grief, that they should not lift up their minds to heaven, and by this means enter into a spiritual joy, as in the example of Steven. And so much doth the reason which he afterwards adds import. Knowing (saith he) in yourselves how that you have in heaven, a better, and an enduring substance. They then endured with joy the spoiling of their goods, not because they took pleasure in being spoiled of them simply, but having their minds directed to the recompense, they easily forgot the grief which they had conceived in the feeling of the present evil. Those that have a true taste of the heavenly riches, shall never be so overwhelmed with sorrow for the loss of the earthly but they will quietly bear the same for the cause of Christ. And surely where the taste of heavenly riches bears rule, there neither the world nor all his allurements have such savour, that the feeling of poverty or reproach can overwhelm the minds of such with sorrow. Wherefore, if we will patiently and joyfully bear all things for Christ, let us accustom ourselves to meditate upon this felicity often, in respect of which all the things of this world are but filth and dung. In the mean while we must not let that pass which he saith, knowing in yourselves. For whosoever shall not resolve himself in particular, that the heritage which God hath promised to his children doth also appertain unto him, it shall profit such a one nothing at all to have such a general knowledge. Cast not away therefore your confidence, etc.] Verse. 35 He showeth what it is which doth principally confirm us in perseverance: to wit, if we hold fast our confidence, because that if we cast that away, we even deprive our own selves of the reward which is set before us. Faith the foundation of an holy life. Whence it appears that this confidence is the foundation of a good and an holy life. Whereas he useth the word of recompense, or reward, he thereby diminisheth nothing from the free promise of salvation. For although the faithful know that their labour shall not be in vain in the Lord, yet notwithstanding they wholly rest themselves upon the only mercy of God. But we have elsewhere very often spoken sufficiently of this matter, Reward impungs free imputation of righteousness. to wit, how the name of reward doth nothing at all impung the free imputation of righteousness. 36 For ye have need of patience, that after ye have done the will of God, ye might receive the promise. 37 For yet a very little while, and he that shall come, will come, and will not tarry. 38 Now the just shall live by faith: but if any withdraw himself, my soul shall have no pleasure in him. 39 But we are not they which withdraw ourselves unto perdition, but follow faith unto the conservation of the soul. For ye have need of patience, Verse. 36 etc.] He saith that patience is necessary, not only because we must persevere unto the end, but also because Satan hath innumerable means to trouble us. Wherefore if we were not fortified with an invincible patience, The necessity of patience. our courage would quail us a thousand times, before we should ever attain to the middle of our course. True it is that the inheritance of eternal life is already assured us: but because this our life is appointed unto us as a place for to run our course in, we must endeavour to attain to the end thereof by patience. Now there are many stumbling blocks which present themselves before us in our way, which will not only offer to slack our pace, but wholly to break off our enterprises, unless we be furnished with a marvelous constancy to resist, by buckling ourselves to withstand them. Satan goes about it finely by laying all sorts of encumbrances in our way, to discourage us. In a word, Christians shall never set two steps forward without weariness, if they be not supported by patience. Wherefore this is the only means which makes us to persevere constantly. Otherwise, we shall neither obey God, neither yet shall we ever enjoy the inheritance promised unto us, which he here calleth the promise, according to the figure called Metonymia. Yet a little while, Verse. 37 etc.] To the end we should not wax faint with endeavouring, he admonisheth us that the time shall not be long. Now there is nothing more fit to put life and courage into us, if at any time we faint, than when hope is given us of a speedy and short issue. As if a Captain or great man of war should say to his soldiers, the end of the wars are near, if so be you fight lustily, even a little while: so the Apostle admonisheth us, that if we wax not weary, nor faint hearted, the Lord will come shortly, who will deliver us from all adversities. Now to the end the consolation might have the greater weight and authority, he allegeth the testimony of the Prophet Abacuk, chap. 2.4. But in regard he followed the Greek translation, The text of Abacuch expounded. he strayeth somewhat from the words of the Prophet. First of all I will recite them as they stand in the text of the Prophet, and after we will confer them with that which the Apostle here recites. The Prophet having spoken of the horrible discomfiture of his nation, and being feared with his own prophesy, could not see what way in the world to take, but gets himself as it were out of this world, and betook himself to his watch tower. Now our watch tower is the word of god, by the which we are exalted up into heaven. Being thus got into his tower, he receives a commandment to write a new prophesy, by which the assurance of salvation might be brought to the faithful. Notwithstanding because men are naturally importunate, and so hasty in their affections, that they evermore think that God is too slow, what haste soever he maketh; for this cause he saith, that the promise shall come, and shall not tarry. Though God hasten never so fast for our deliverance, yet we always think him too long. Although he by and by adds, If it tarry; wait: thereby signifying, that that which God promiseth cannot come so quickly, but we always imagine it comes very late. As the ancient proverb among the Latins imports: to wit, when we desire a thing, even haste itself is slowness. It followeth afterward, Behold he that lifteth up himself, his soul shall not continue strong; but the just shall live by faith. By which words he testifies, that the unfaithful shall not remain firm and stable, let their forces and helps be never so many in which they trust: because the true and stable life help himself with the Greek translation, which agreed very well to the doctrine he handled heretofore: as also now he applies it thereunto very fitly. He warned them before to take heed, least in forsaking the Church, they did not therewithal at the last wholly estrange themselves from the faith and grace of Christ: now he shows that they are called, yet in such wise as they ought never to withdraw themselves. And again he makes an opposition between faith, and withdrawing: as also he opposeth the conserving of the soul, against perdition. Let us note then that this sentence also belongs unto us. For if God hath showed us so great a favour as to give us the light of his Gospel, even to us (I say) who by this means are called to salvation; ought we not to know that the end of our vocation is to profit more and more in the obedience of God, endeavouring without ceasing to approach nearer and nearer unto him? Behold the true conservation of the soul: for in thus doing, we escape eternal perdition. CHAP. XI. 1 Now faith is the ground of things, which are hoped for, and the evidence of things which are not seen. Whosoever made this the beginning of the eleventh chapter, hath very unfitly disjoined the scope and drift of the text. For the meaning of the Apostle is, to prove his former speech touching the necessity of patience. He alleged the testimony of Habacuck, who saith that the just shall live by faith: now he shows what remaineth; to wit, That faith can no more be separate from patience, than from itself. Thus stands the order of the words then, We shall never attain to the end of our salvation, unless we be furnished with patience. For the Prophet affirms that the just shall live by faith. Now faith calls us to things very far off from us, which we do not as yet enjoy: it necessarily then comprehends patience in itself. Thus than this proposition, That faith is a foundation, serves as the Minor of the syllogism: whereby also it appears that they much deceive themselves, who think this place to be a full definition of faith. For the Apostle speaks not here of the whole nature of faith, but he made choice of a part fitting his purpose; to wit, that faith is always joined with patience. Let us now come to the words. He calls it subsistence, or ground of things hoped for. It is evident that we hope not for that which we have in our hands, but for those things which are yet hidden from our senses, or at least wise, the enjoying whereof is deferred to another time. The Apostle then now teacheth the very same thing which S. Paul doth, Rom. 8.24. for having said, that we see not that which we hope for, he inferreth thereupon, that we wait for it by patience. So our Apostle admonisheth us that believe not God so much in regard of things present, as in regard of those things the expectation whereof is yet in suspense. Furthermore the appearance of contradiction, which is in this speech, wants not his grace. Faith, saith he, is the foundation or possession wherein we have already set sure footing (for the Greek word Hypostasis which he useth, signifieth so much.) But of what things? of things absent, which are so far off from being under our feet, that they do very much surmount the reach of our understandings. There is the same consideration in the second member, where he calls it the evidence, or certification of things which are not seen. For evidence, makes things to appear; and commonly appertains unto those things only which we feel and perceive. Thus then at the first view these two things seem to be contrary, and yet notwithstanding they agree very well in this part of the definition of faith. For the spirit of God discovereth hidden things unto us, whereof there can no knowledge of them come unto us in regard of our natural understanding. For life eternal is promised us, and yet in the mean time we die. We hear of the blessed resurrection, but yet for all that we are environed with rottenness. We are pronounced just: and yet notwithstanding sin dwells still in us. We hear that we are blessed: but yet are we thoroughly bitten with hunger and thirst. God crieth with a loud voice that he will by and by assist us: but yet it seems when we cry, that he stoppeth his cares. What should we now do in these cases, if we were not built upon hope, and if in the midst of darkness our minds did not lift themselves up far above all that which is in this world, having the word, and the Spirit of God for our guides to go before us? Wherefore faith is well called a subsistence of those things which yet consist in hope, and the evidence of things not seen. Whereas S. Augustine doth sometimes translate the Greek word Elenchus, which the Apostle here useth, by a noun which cometh of the verb To overcome, I do not dislike it: for he doth faithfully express the Apostles meaning. But yet I had rather call it an evidence or showing, because it is less constrained. 2 For by it our elders were well reported of. 3 Through faith we understand, Gen. 1.3. joh. 1.10. that the world was ordained by the word of God, so that the things which we see, are not made of things that did appear. 4 By faith Abel offered unto God a better sacrifice than Cain, by the which he obtained witness that he was righteous, God testifying of his gifts: by the which faith also he being dead yet speaketh. FOr by it, Verse. 2 etc.] He will entreat of this matter to the very end of the chapter, to wit, that the ancient Fathers obtained salvation by faith only, and that they were no otherwise acceptable and well-pleasing unto God, but by it. The jews had some reason to reverence their ancestors greatly: but yet a sottish and unbridled admiration of them had so possessed their minds, that it hindered them much from suffering themselves to be wholly ruled under Christ his government; and this they were carried unto, either by ambition, or superstition; or both. For hearing that Abraham's seed was holy and blessed, they were so puffed up with this title, that they looked rather unto men, than unto God. Moreover, they had herewithal a stubborn and inconsiderate manner of imitation, because they considered not what it was that deserved imitation indeed in their Fathers. By this means they rested in the ancient ceremonies, as if all religion and perfection of holiness had consisted in them. The Apostle confutes this error, and teacheth what was the chief and principal virtue in them, to the end their successors might understand how they might resemble their forefathers in truth. The patriarchs had no other hand whereby they were knit unto God but faith. Let us remember then that the Apostles special and chief drift of his speech is, to show that all the Fathers who from the beginning were approved of God, were no otherwise conjoined with him but by faith: that so the jews might know that they had no other mean to be allowed of God, and to be knit in an holy unity with their Fathers, but by faith: so that as soon as they left faith, they by and by banished themselves from the Church, and were no longer accounted Abraham's lawful children, but bastards. By faith we understand, etc.] Verse. 3 This is a very good probation of the former sentence. For we differ in nothing from brute beasts, if we understand not that the world was created by God. For to what purpose have men reason and knowledge, but that they might confess their Creator? Yet so it is that faith only causeth us to know and acknowledge that God created the world: wherefore no marvel if faith be accounted the chief virtue above all others in the ancient fathers. But here a question may be demanded, Question. why the Apostle affirms that we understand that by faith, which the Infidels themselves do know. For the beholding of the heavens and the earth constrains the very wicked to acknowledge the maker of them. And S. Paul also by this condemns all men as guilty of ingratitude, because that when they knew God, they did not give that honour which to him belonged, Rom. 1.21. And to say the truth, it had been unpossible that the feeling of religion should always have word of God; next that they depend on nothing but upon his free promises. In the first place he saith, that the sacrifice of Abel was not esteemed for any respect better than his brothers, but only because it was sanctified by faith. For in very truth the fat of the beasts had no such sweet savour, that God should be appeased in respect thereof. The person of a man must be accepted, before his sacrifice can be allowed: who is accepted of God then but he whose heart is purged by faith? And the Scriptures do show sufficiently for what cause sacrifices were well pleasing unto him: for these are the words of Moses, God had respect to Abel and to his gifts. From whence we may easily gather, that his sacrifices were acceptable unto God, because he himself pleased God. And from whence came it that he pleased him, but because his heart was purged by faith. God testifying of his gifts.] He confirmeth that which I have said, to wit, that there comes no works from us that are acceptable to God, till such time as we ourselves are received into favour: or (to speak more briefly) no works are reputed for just before God, No works are accounted for just before God but those that proceed from a righteous man. but the works of a righteous man. For see the argument of the Apostle; God testified of the gifts of Abel, by the which he obtained the praise of righteousness before him. Now this is a profitable doctrine, and so much the more worthy to be noted, because the truth of it cannot easily be persuaded unto us. For when we see some brightness to shine, be it in any work whatsoever, we are suddenly rapt up into an admiration of it, and we think God cannot justly reprove it: but he who only looks to the inward purity of the heart, rests not at all in the outward visors of works. Let us learn then that no just work can proceed from us, till such time as we be justified ourselves in the sight of God. He being yet dead. This he also attributes to faith, to wit, that God testified he had care of Abel after his death, as well as during the time of his life. For when he saith that he spoke being yet dead, he signifies that which Moses recites: to wit, that God was moved by his cruel death to take vengeance of it. Whereas then it is said, that Abel, or his blood cried; both the one and the other are figurative speeches. Now this was a singular testimony of the love of God towards him, that he had a care of him after he was dead. And from hence it appears that he is of the number of the Saints of God, whose death was precious unto him, as it is in the 115. Psalm, vers. 15. 5 By faith was Enoch translated, that he should not see death: Gen. 5.24. neither was he found: for God had translated him; for before he was translated, he was reported of, that he had pleased God. 6 Now without faith it is impossible to please God, for he that cometh to God must believe that God is, and that he is a rewarder of them that seek him. BY faith Enoch, etc.] Verse. 5 He makes choice but of a few of the ancients, to the end he might make way to come the sooner to Abraham, and his posterity. Enoch. He shows that Enoch was translated by the means of faith. But first of all we must understand the reason why God took him out of this world after such an extraordinary manner. It was an excellent testimony, whereby all men might know how greatly he was beloved of God. For at that time impiety, and all manner of corruptions reigned every where: if he had died after the common manner of men, none would have thought he had been so presented by the providence of God, that he should not be infected with the common contagion of the time: but in regard he was caught up without dying, the hand of God did therein manifestly show itself from heaven, by pulling him as it were out of the midst of the sire. It is no small sign of honour than you see which the Lord showed him in this translating of him. Now the Apostle affirms that he obtained this by faith. It is true indeed that Moses declares how he was a just man, and one that walked with God: but for as much as faith is the beginning of righteousness, therefore this love of God towards him is rightly attributed to faith. As touching curious questions wherewith curious heads are wont to entangle themselves, it is better to pass by them in silence. Curious questions are to be avoided. They ask forsooth what became of Enoch and Helias. And ed with the feeling of his goodness, He that hath not a true taste of God's goodness, will never seek to God, nor call upon ●im. hoping for salvation at his hand: for we either despise, or fly from God, if we behold not salvation in him. Now let us remember that we must believe this, and not content ourselves with a bare & naked opinion of it. For although the wicked, and unbelievers do sometimes conceive something like unto it, yet for all that they do not therefore come unto God, because they are not stayed upon a firm and steadfast faith: this is the second part of faith, by which we obtain favour with God: to wit, when we are certainly persuaded that we have salvation in him. But many do maliciously corrupt this second member, by drawing from it the merit of works, and the confidence of meriting. Merit of works For see how they frame their argument: If we be acceptable to God by faith, because we believe him to be a rewarder of them that seek him: faith then (say they) hath respect to the merit of works. But the only way to ref●●e this error, The means how to seek God. is to consider of the means by which we seek God. For we must not be so foolish to think we seek God, when we err from the right way of seeking him. Now the scripture assigneth this to be the mean and way to seek God: first, that a man be humbled in himself, and touched to the quick by feeling himself guilty of eternal death before God, utterly despairing of any help in himself: secondly, that such a one have his refuge unto Christ, as to the only haven of his salvation: for it is certain we cannot find in any place of scripture that we must bring any merit of works unto God, to get ourselves into favour with him. He therefore that shall well understand this definition of seeking God, shall wind himself out of this difficulty. For reward is not to be referred to the dignity or merit of works, but to faith. Thus do all the silly gloss of the Sophisters fall to the ground: By faith, say they, we please God, because by meriting (forsooth) we have a purpose to please him But the Apostle would carry us higher than so: to wit, that the conscience might have certain assurance in itself, that it shall not lose the labour in seeking God. Which assurance far surmounteth our capacity, specially when every man descendeth into the consideration of himself. For we must not only hold this general proposition, Knowledge profits not, unless there be application. that God is the rewarder of them that seek him: but every man must apply the profit & fruit of this doctrine to himself in particular: to wit, we must know that God respecteth us, that he hath such a tender care of our salvation, as he will never suffer us to perish: that he heareth our prayers, and will be our perpetual & exceeding great reward. Now seeing we can have none of all this without Christ, it must needs follow of necessity that our faith have always an eye unto him, and that in him alone it is to rest and content itself. Faith must content itself in Christ alone. Thus from these two members we may gather how, and wherefore it is impossible to please God without faith. For justly doth he hate us all, seeing we every one of us are accursed by nature: and as for any remedy to do us good in this case, we have none at all in ourselves. Wherefore it is necessary that God prevent us by his grace. Which he doth when we so acknowledge him to be God, that we be not turned aside from him elsewhere by any perverse superstition: as also, when we promise ourselves to have assured salvation in him. Now if we would yet have a more ample declaration of this point, we must begin at this, to wit, that we shall never benefit ourselves in any thing whatsoever we expect or enterprise, unless we look unto God. No other end of living well, but to serve to God's glory. For there is none other end of living well but to serve to his glory: to which end we shall never be able to attain, unless the knowledge of him go before. This is indeed but the one half of faith, and would stand us in no great stead, unless confidence be joined therewithal. Wherefore, faith is then perfect and entire to obtain us favour with God, when we have this settled confidence, that we seek him not in vain, and when we assure ourselves of undoubted salvation in him. Now who is he that will trust in God to be the rewarder of his merits, unless he be blinded with pride, and bewitched with a perverse love of himself? And therefore this confidence, or assurance whereof we speak, resteth itself only upon the free grace of God, and not upon works, neither upon the proper dignity of men. But seeing this grace of God is no where ●o be found, but in Christ, there is none other but he to whom our faith must have regard. 7 By faith Noah being warned of God of the things which were as yet not seen, Verse. 7 Gen. 6.13. moved with reverence, prepared the Ark to the saving of his household, through the which Ark he condemned the world, and was made heir of the righteousness, which is by faith. THis was a singular example of virtue: Noah. to wit, that all the world being plunged in pleasures, and making themselves believe they should escape unpunished, as if there had been no judgement of God to come upon them, that Noah alone should set before his eyes the divine vengeance, although it were yet to be deferred for a long time: beside, he traveled wonderfully for the space of six score years to build an Ark: he also continued firm and constant in the midst of so many mocks of the wicked. And, in the destruction of the whole world, he doubted not but he should be saved; nay which more is, he assured himself of life even in the very grave, that is to say, in the Ark. I do but lightly touch these things: every one may better consider of further circumstances by himself. The Apostle attributes the praise of these so excellent and rare virtues unto faith. Hitherto he hath entreated of the faith of the Fathers which lived under the first age of the world. But this was as a second birth of mankind, when both Moah, and his family exscaped the flood. Hence it followeth, that in what time soever men lived, yet they were no otherwise approved of God, neither did they ever any work that was worthy of praise, but by faith. Let us now see what the Apostle setteth before us in the example of Noah to consider of: first, that he being warned of God of the things which were yet not seen, feared. Secondly, that he built an Ark: thirdly, that he condemned the world by this building: lastly, that he was made heir of the righteousness which is by faith. The first thing which I noted, doth greatly express the virtue of faith. For it always brings us back to this principle, that faith is the evidence of things not seen. And in very deed the nature and property of it is to behold in God's word the things which are hidden, The nature of faith. and are far distant from our sight. When he was admonished that the flood should come after an hundred and twenty years; first of all the length of time might have taken all fear away from him, and the thing itself also was incredible: In the mean time also he saw the wicked give themselves over to all manner of pleasures without any care of God at all: In a word, a man might have thought that this terrible news of the flood was nothing else but a vain scarecrow. But Noah bore such reverence to the word of God, that turning his eyes from beholding of things present, he so feared the ruin wherewithal God had threatened the world, as if it had been present. The faith than which he had in the word of God framed him to that obedience, by which he gave a testimony in the building of the Ark. Objection. But some make a question here why the Apostle makes faith the cause of fear, seeing faith hath respect rather to the promises of grace, than to the threatenings: by reason whereof Saint Paul calls the Gospel (by which the righteousness of God is offered us unto salvation) the word of faith, Rom. 10.8: It seems then it is an improper speech to say, that faith moved Noah to reverence. Answer. I answer, that properly faith springs out of the promises; that it is built upon them; The true object of faith. that they are rightly and truly her object: and therefore we say that Christ is the true object of faith, in whose person the heavenly Father is merciful unto us, and in whom are sealed up, and confirmed, all the promises of salvation. How faith is said to be the cause of fear And yet notwithstanding this is no hindrance why faith should not look unto God, and that it should not with reverence receive whatsoever he commandeth. Or if we will have it in fewer words, The nature of faith is to hear God speak, and without any doubting at all to receive whatsoever proceeds out of his holy and sacred mouth. Faith than you see is no less subject to the commandments and threatenings, than it is to the free promises. But because we are never touched as we should, and as need requireth with the commandments of God to yield him that obedience he requireth, neither yet moved by his threatenings to seek by prayers, to prevent, and turn away his wrath, unless we have first apprehended the promises of grace, Why the Gospel is called the word of faith. Rom. 10.8. so as we can boldly acknowledge God to be our merciful Father and the author of our salvation: for this cause the Gospel is called, as of the principal part of it, the word of faith: and thus we do put a mutual relation, or correspondency, between faith and the Gospel. Yet howsoever faith in some things do look directly to the promises of God: so also doth she no less look unto the threatenings, so far forth as is necessary for us to be led to the fear and obedience of God. To the saving of his household.] He here showeth the obedience of Noah, which issueth from faith, as water from a fountain. The building of the Ark was both a long work, and of great labour: he might have been hindered, yea a thousand times might this work have been broken off, had there been no other impediments than the scoffs & mocks of the wicked: for no doubt they came running upon this holy parsonage from every coast to gaze at this strange building. Whereas then he did thus constantly bear all their outrageous and proud assaults, he showed that he had a wonderful power wrought in his affections to obey. But whence came it that he so constantly obeyed God, but that he had before rested in the promise which gave him good hope of safety, and that he should persevere in this confidence unto the end? For it had been impossible for him, of his own free will to have endured so many troubles; to have overcome so many hindrances, and to endure so constant in his purpose, Faith the mother of obedience. unless faith had gone before. Faith than is the only mistress, or mother of obedience: whence we may gather on the contrary, that infidelity is the only let that keepeth us from obeying of God. Infidelity only hinders obedience. And at this day the incredulity of the world doth manifest itself in this respect after a very fearful manner, to wit, in that there is so little obedience. By which he condemned the world.] If we say that Noah condemned the world because he was saved, referring this word by the which, to his safety, it should be too constrained a sense: again, that it should be understood of faith, the scope of the text will hardly suffer it: we must therefore understand it of the Ark. Now it is said that he condemned the world by the Ark for two causes. For in that he was so long time occupied in building the Ark, this took away all excuse from the reprobates: and the event which followed, showed that the destruction of the world was just. For why was the Ark the safeguard of salvation to this one family, but that the wrath of the Lord spared this holy parsonage, In what sense Noah is said to condemn the world. to the end he should not perish with the wicked? Wherefore if he and his family had not been preserved as a little remnant, the condemnation of the world had not been so evident. In that Noah then obeyed the commandment of God, he by his example condemned the obstinacy of the world: And in that he was so miraculously delivered from the gates of death, it was an instruction that the whole world was justly destroyed, the which God would doubtless have saved, if it had not been unworthy of so great a mercy. And was made heir of that righteousness which is by faith. This is the last thing which the Apostle would have us to observe in the person of Noah. Faith the root and cause of righteousness. Moses telleth how he was a just man: the Apostle testifieth that faith was the root, and the cause of this his justice, or righteousness. The which is true, not only because a man will never yield himself in truth, and unfeignedly obedient to God, unless he be first settled upon the promises of his fatherly good will, confidently believing that himself, and all his actions are acceptable unto him: but also because the life of a man, be it never so holy, if it once come to be examined according to the strict rule of God's justice, can in no wise be well-pleasing in his sight without remission of sins. You see then it is necessary that righteousness be grounded and upheld by faith. 8 By faith Abraham, Gen. 12.4. when he was called, obeyed God, to go out into a place, which he should afterward receive for inheritance, and he went out, not knowing whither he went. 9 By faith he abode in the land of promise, as in a strange country, as one that dwelled in tents, with Isaak and jacob heirs with him of the same promise. 10 For he looked for a city having a foundation, whose builder and maker is God. 11 Through faith Sara also received strength to conceive seed, Gen. 17.19. & 21.2. and was delivered of a child when she was past age, because she judged him faithful which had promised. 12 And therefore sprang thereof one, even of one which was dead, so many as the stars of the sky in multitude, and as the sand of the sea shore which is innumerable. Abraham. HE comes now to speak of Abraham: who was the principal father of the Church of God upon earth: of whose name the jews boasted, as if by this only title they had been exempt out of the common order of men, because they were descended from his holy stock and lineage. Now he shows them what they ought especially to have, if they would be reputed among the children of Abraham: and by this means brings them to faith: because even Abraham himself had nothing worthy 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 go out of his country. Secondly, that by means of the same faith he continued constant in his vocation unto the end. Two trials of faith. By these two testimonies was the faith of Abraham clearly proved: first, by his readiness to obey: secondly, by his constancy in persevering. Being called. The ancient Latin Translator and Erasmus refer this to the name: which should be a very cold and silly sense. For mine own part I had rather expound it of the oracle, by which Abraham was called to go out of his country: for he banished himself out of the same in such sort, that yet in the mean while he did nothing without the commandment of God. And in very truth, A principle of faith. it is one of the principles of faith, that we move not so much a foot, unless God's word go before to show us the way; nor unless it give us light as a lantern: as David saith, Psal. 119.105. Wherefore let us learn to observe this all our life long: that we 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 commandment he had a promise, that God would give him the land for an inheritance: he by and by embraced this promise, and was no less joyful of it, than if he had been put into present possession of it. Behold a singular proof of faith. First, Another trial of faith. to forsake that we have in hand, as they say: secondly, to go seek things which are very far off from us, and altogether unknown unto us. For when God commanded him to go forth, he assigned him no certain place where it was his pleasure he should inhabit, but left his mind perplexed, and in suspense. Come (saith he) to the place which I will show thee. Wherefore did he defer to show him the place, but to the end his faith should be more and more exercised? Gen. 12.1 Again, the love of his own country might not only have slacked Abraham's readiness, but also wholly have locked up his heart from going out of his house. His faith then was excellent, seeing it broke through all difficulties, and did thus fly to the place whither the Lord called it. By faith he remained, etc.] This is the second member, Verse. 9 to wit, that he being entered into the promised land, could hardly find entertainment therein as a stranger. Where was this inheritance which he hoped for? Truly he might forthwith have thought that God had deceived him: and might have had a greater occasion than the former to nourish this thought (which the Apostle omitteth) to wit, because by and by after, famine did drive him thence: so as he was twice constrained to flee into the land of Gerar. But the Apostle contents himself to commend his perseverance in one word, in saying that he was as a stranger in the land of promise. For the condition of a stranger was contrary to the promise. When Abraham then constantly sustained this tentation, it was an excellent virtue in him, but yet such as proceeded from no other cause than faith. With Isaak and jacob. His meaning is not that they dwelled together in the same tents or in one time, but he makes Abraham a companion with his son, and his sons son, because they were travelers in the heritage which was promised to them: and yet fainted not, although God made them wait a long time. For by how much the more their hope was deferred, by so much the more their temptations increased, if they had not manfully repulsed all the doubts and assaults by the buckler of faith. For he looked for a city, Verse 10 etc.] He gives a reason wherefore he attributes their perseverance unto faith: to wit, because they looked unto heaven: and this was to see those things which yet were not to be seen. For although it was to their great commendation that they had already entertained the assurance of the promise into their hearts which God had made unto them of enjoying the land, so as after some good space of time, the thing should be accomplished and given them indeed: yet in that they did not wholly stay themselves in the hope of that only, but pierced even unto heaven itself, in this they did show yet a more clear and evident mark of their faith. He calls heaven a city that hath a foundation, because it shall endure for ever, whereas there is nothing in this world that is not earthly and transitory. But this manner of speech may seem absurd, when he makes God to be the creator of heaven; as if he had not created the earth also. I answer, that because in earthly buildings, besides the matter, there is also the hand and men's industries, therefore the workmanship of God is not opposed to them in this place amiss. For whatsoever is built of men, tastes of the instability of those that made it: as on the contrary, the perpetuity of the heavenly life agrees to the nature of him who is the builder of it, to wit, God. Furthermore, to the end that we never wax weary in following God, the Apostle teacheth that all encumbrances are lightened by waiting for this heavenly life. By faith Sara also, etc.] Verse. 11 To the end women may know and understand that this doctrine is no less common unto them than unto men, he brings in the example of Sara, Sara. Women have interest in the matter of eternal life, as well as men. the whom he notes out before all others, because she is the mother of all the faithful. But it is wonderful that her faith is commended, seeing she is manifestly convicted of infidelity; for she laughed at the word of the Angel, Objection. as if it had been a fable, Gen. 18.12. Her laughing was not by way of admiration: for if it had, she should not have been so sharply reproved of the Angel. It must be confessed, Answers. that her faith was mingled with infidelity: Faith commended, though it were mingled with distrust. but because she corrected her distrust after she was admonished, she is notwithstanding that, allowed of God, and her faith commended. Whereas then at the first she rejected this message of the Angel, as a thing incredible, yet as soon as she understood that it proceeded from the mouth of God, she received it in obedience. And from hence we gather a very profitable doctrine, that howsoever our faith do somewhat waver and halt, yet it ceaseth not for all that to be approved of God; Distrust must not be nourished. provided that we let not lose the rains to distrust. Now the sum is, that the miracle which God did when Isaac was begotten, was the fruit of the faith of Abraham and his wife, by which they apprehended and felt the power of God Because she judged him faithful that had promised.] These reasons are to be diligently observed, which do express the virtue and nature of faith. If a man should only hear that Sara conceived by faith, he should not yet understand all: but this exposition which the Apostle addeth, takes away all difficulty. For he saith, that Sara's faith consisted in this, that she judged God to be faithful; and that in his promises: which sentence contains two members. For first we are with so many helps? Objection. If any man object, that they could not believe, unless they received the promises whereupon it was necessary faith should be founded: Answer. I answer, this is spoken by comparison. For they were far off that degree, to which God hath now exalted us. Wherefore, howsoever they had the self same promise of salvation with us, yet notwithstanding, they had not that same clearness of the promises, which we now enjoy under the kingdom of Christ; but contented themselves to behold them afar off. Confessing that they were pilgrims, and strangers.] jacob confessed this, when he answered Pharaoh, that the days of his pilgrimage were few and evil, in respect of the peregrination of his fathers; as also that these his days were full of many evils, Gen. 47.9. If jacob acknowledged himself to be a stranger in that land which was promised him as a perpetual inheritance, it thereby appears, that he was not of this world; If the Fathers under the law who were compassed about with so many dark clouds, did notwithstanding aspire unto heaven: how much more ought we, to whom Christ now reacheth his hand to draw up thither? but did set his affections on things that were far above in the heavens. And therefore the Apostle infers that the Fathers did evidently show by this their manner of speech, that they had a better country in heaven. For if they were strangers and pilgrims, than had they another country wherein they had a certain dwelling. Now if these men in the mids of so many dark clouds, did yet in spirit soar even unto the heavenly country, what ought we to do at this day, we I say, to whom Christ doth so apparently stretch forth his hand from heaven, to lift us up thither? If the land of Canaan could not keep them back; how much more ought we to stand upon our deliverance, & freedom; we (I say) to whom there is no certain abode promised in this world? And if they had been mindful, Verse. 15 etc.] He prevents an objection which might be made to the contrary: to wit, that they were therefore strangers, because they had left their country. The Apostle replies, surely, when they called themselves strangers, they thought not of Mesopotamia, for if they had been desirous thereof, it remained still in their power to have returned back again. But they banished themselves from thence of their own accord: and which more is, they renounced it, as though it did nothing at all appertain unto them. They meant another country then, which was out of this world. Wherefore God is not ashamed to call them, etc.] Verse. 16 He hath respect unto that sentence, I am the God of Abraham, the God of Isaac, and the God of jacob, Exod. 3.6. Truly it is no small honour, when God makes himself famous, as it were, with the names of men also when by this mark he will be discerned (as you would say) from Idols. The Apostle shows that this privilege was also founded upon faith, because that as the holy Fathers aspired unto the heavenly country; so God also for his part held them to be of the number of his citizens. But we must gather from hence that we have no place among the children of God, unless we renounce the world: We shall have no inheritance in heaven, unless we count ourselves strangers in the earth. as also that we shall have no inheritance in heaven, unless we be strangers on earth. Furthermore, from these words, I am the God of Abraham, of Isaac, and of jacob, the Apostle rightly gathereth that they are heirs of heaven: because God is not the God of the dead, but of the living. 17 By faith Abraham offered up Isaac, Gen. 22.10. when he was tried, and he that received the promises offered his only begotten Son. 18 (To whom it was said, Gen. 21.12. In Isaac shall thy seed be called.) 19 For he considered that God was able to raise him up even from the dead: from whence he received him also after a sort. 20 By faith Isaac blessed jacob & Esau concerning things to come. 21 By faith jacob when he was a dying, blessed both the sons of joseph, and leaning on the end of his staff, worshipped God. 22 By faith joseph when he died made mention of the departing of the children of Israel, and gave commandment of his bones. quick, yet were they all but flea bitings in regard of this tentation, to wit, that having received the promises, he is then commanded to put his son Isaak to death. For all the promises were founded upon this, In Isaak shall thy seed be called, Gen. 21.12: so that this being taken away, there remained unto him no more hope of blessing, or of grace. The question is not here then as touching any earthly matter, but of Abraham's eternal salvation, yea of the salvation of the whole world. How many, and how great anguishs of mind think we was this good parsonage cast into, when it came into his heart that with the loss of his sons life, the hope of eternal salvation should be clean cut off and extinguished? And yet notwithstanding by faith he went on valiantly (overcoming all these thoughts) to put that in execution which was commanded him of God. If this his constancy deserves the title of an admirable virtue, thus to hold out in the midst of so many hard encumbrances, then doubtless that faith which only was the cause that made Abraham thus constantly to persevere, must of necessity deserve to carry away the prize. But hereof ariseth no small difficulty: Objection. how should abraham's faith be thus highly commended, seeing he forsook the promise? For as it is true that obedience springs from faith, so also is it as true that faith springs out of the promise. Abraham then being destitute of the promise, his faith also must needs vanish. But the death of Isaak (as we have already said) was as a clean extinguishing of all the promises. For Isaak must not now be considered as a private person among others, but as he in whose loins Christ was enclosed. Answer. The Apostle himself gives us the solution to this question, which would otherwise be somewhat difficult: adding by and by that Abraham gave God this honour, to to wit, Verse. 19 he thought him able to raise up his son again even from the dead. Therefore he rejected not the promise that was made unto him, but did extend the truth and virtue thereof far above the life of his son, because he limited not the power of God within so narrow a compass, as to think that Isaak being dead, How Abraham may be said to hope above hope. that also should therefore be bound, or quenched. By this means he kept the promise still, because he tied not the power of God to the life of Isaak, but had this certain persuasion, that it would show itself no less powerful even in his dead ashes, than in quickening and restoring his life again. From whence he recovered him after a sort.] As if he should say, this hope did not deceive Abraham. For it was as a kind of resurrection, when Isaak was thus delivered out of the midst of the shadow of death. The Greek word Parabole, which we translate figure, or similitude, is interpreted divers ways by the expositors. For mine own part, I take it simply for a word of similitude, as, either after a sort, or such a like speech. For howsoever Isaak was not raised up in very deed, yet notwithstanding he seemed after a sort to be raised up, when he was suddenly and miraculously delivered by such an unexpected favour of God. Yet I reject not that which others think, to wit, that our flesh which is subject to death, is shadowed out in the ram which was put in the place of Isaak. I confess that to be true also which others teach, that the image of jesus Christ was painted forth in this offering. But I speak now of that which the Apostle meant to say, and not of all things that might rightly be gathered. Now in my judgement, the true sense is, that Abraham recovered his son, even as if he had been given him from death into a new life. By faith Isaak blessed, etc.] This also was a work of faith, Verse. 20 to give a blessing concerning things to come. Isaak. For whereas the thing is not yet effected, but the naked word only appears, there faith must needs be said to reign. But in the first place we are to observe what good use this blessing had of which he speaks. For to bless, is generally taken to pray that good may come to those for whom we pray. But there was another thing rather in the blessing of Isaak; for it was as if he had put the person of his son jacob into the possession of that land which God had promised to him, and to his heirs. But what of all this? Surely he had nothing in this land but the right of burial. These high words then, Let peoples obey thee, and let the nations do thee service, seem to be ridiculous, Gen. 27.29. For what authority was he able to give another, who was scarcely free there himself? We see then that this blessing is grounded upon faith, because Isaak had nothing to give his sons but the word of God. Objection. Yet notwithstanding some may doubt whether there were any faith in the blessing of Esaw, seeing he was a reprobate, and rejected of God. Answer. The solution is easy, because faith did chief show itself in this, when he discerned between the two twins begotten of him, & that in such sort that he gave the first place to the lesser. For in governing himself according to the oracle of God, he took away from the eldest the ordinary right of nature. Now the condition of the whole nation depended upon this, that jacob was the elect of God, and this election was ratified and confirmed by the blessing of the father. By faith jacob when he was a dying, Verse. 21 etc.] The purpose of the Apostle is, jacob. to attribute whatsoever came to pass amongst this people and was worthy of memory, unto faith: notwithstanding, because it had been a thing too long to recite every particular example, he chooseth out some amongst many: as this which he now reciteth. For the tribe of Ephraim did so surmount the others, that they were in a manner hidden under his shadow. For the Scripture often comprehends the ten tribes under this name of Ephraim: and yet notwithstanding Ephraim was the younger of the two sons of joseph. When as jacob blessed him and his brother; they were both of them then children. What did jacob see in the younger that he should prefer him before the elder? nay at that time when he did it, his eyes were even dimmed by reason of age: and whereas he put his right hand upon the head of Ephraim, surely it was not by chance or at adventure: for he crossed his arms, so as he put his right hand upon the left side. Moreover, he assigns two portions unto him, as if he had been Lord already of that land from whence famine had driven jacob. There was nothing here therefore which was agreeable to reason; but faith, The jews despise faith, and yet it was the chiefest virtue their ancestors had. who only was the governess in this action. If the jews therefore would be any thing indeed, let them boast of nothing but of faith. And worshipped towards the end of his staff.] This is one of the places by which we may conjecture that the Hebrues in old time had not the use of pricks or points. For the Greeks' could not so far deceive themselves, that they should turn rod, for Bed, if there had been at that time such a manner of writing as there is now at this day. There is no doubt but Moses speaks of the bolster of the bed when he saith, All Rosch Hamitthah. But the Greek translators have turned it, The end of his staff, as if it had been there Matthaeh. The Apostle is not nice to apply that unto his purpose which was commonly received. True it is that he wrote to the jews: but it was to them which were dispersed in divers regions, and had changed their mother tongue into the Greek. Now we know that the Apostles were not so precise in this respect, but did willingly apply themselves to the weak who had yet need of milk. Neither is there any danger in it, provided that the readers be always brought back to the pure and native reading which the Scripture useth. Now for the thing itself, there is no great difference. For jacobs' worshipping was a sign of giving of thanks: wherefore he was led by faith to submit himself unto his son. joseph. By faith joseph when he died, etc.] Verse. 22 This which the Apostle now recites is the last of all the acts of the patriarchs: which in very truth is well worthy to be put in writing. For doubtless it was a token of an excellent faith, that all these riches, pleasures and honours could not cause this holy parsonage to forget the promise of God. For from whence is it that he had such a constancy of mind as to despise all that which was in high account here in this world, and that he esteemed nothing of all that which was precious in it, but because he ascended into heaven by faith? As touching that which he commandeth for carrying his bones thence, it was not because thereby drawn unto faith. But now let us see what the things are which he praiseth in the faith of Moses. First of all he saith, that being come to age, he had this virtue of faith, to refuse to be called the adopted son of pharoh's daughter. He makes mention of his age, because if he had done it being a child, it might have been imputed either to lightness, or ignorance. For in regard there is no reason nor counsel in children, they expose themselves to their own hurt altogether at random: And young men also are often carried hither and thither by an inconsiderate heat of blood. To the end therefore we might know that Moses did nothing unwisely, or what he had not forethought himself of long before, the Apostle telleth us that he was now at man's state: the which we may also clearly perceive by the history. Now it is said, that he refused the adoption of Pharaohs daughter: first, because when he went to visit his brethren, he endeavoured to secure them: Secondly, he revenged their wrongs: all which things tended to this end, to show that he rather desired to return to them of his own nation, than to continue in the court of the king. This was as much then as if of his own free motion he had willingly rejected all. The Apostle attributes this unto faith, because it had been better for him in respect of outward things, to have remained in Egypt; but he was persuaded that the stock of Abraham was blessed: of the which blessing the only bare promise of God bare witness. The commendation of Moses faith. For he saw no testimony thereof before his eyes, neither yet any thing near unto it. Whence it appears, that he beheld that by faith, which was far removed from his sight. Esteeming the rebuke of Christ, Verse. 26 etc.] We must diligently observe this phrase of speech, for by it we are taught to fly from all that which we cannot obtain without offending of God, as from a deadly poison. For he calls the pleasures of sin, all the allurements of the world which do turn us away from God, and from that vocation to which he hath called us. For those earthly commodities that respect this life, which yet with a good conscience, and by the permission of God we may enjoy; are not comprehended in this number: wherefore let us always remember to discern what God permits us as lawful. Notwithstanding there are many things which of themselves are lawful; the use whereof is forbidden us in regard of circumstance of time, place; or for some other respects. And therefore we must always consider this in all the commodities of this present life, to wit, that they serve us as helps, and furtherances to follow God, and not as lets and hindrances. He calls the delights of sin temporary, because they do incontinently vanish away with the life. And against them he sets the rebuke of Christ, which all the faithful aught willingly to receive into their bosoms. For whom God hath chosen, Rom. 8.29. them hath he also predestinate to be made like unto the image of his son. Not that he exerciseth them all alike with the same reproaches, or with the same kind of cross; but because all aught to be so disposed, that they refuse not to be companions with Christ in bearing of the cross. Let every one of us then consider with himself whereunto he is called by this communion; to the end he may cut off all impediments and difficulties. For we must not lightly pass it over, that he calls all the disgraces which the faithful have endured from the beginning of the world, by the title of the rebukes of Christ. Because even as they were members of one self same body with us, so also were they in nothing separated from us. True it is, that all anguishs encumbrances, as they are the rewards of sin; so are they also fruits of that malediction which was imposed upon the first man: but all the wrongs which we endure of the wicked for the name of Christ, are reputed of him as his own: and for this cause S. Peter rejoiceth that he in his flesh did fulfil that which was wanting of the afflictions of Christ. Col. 1.24. And if we consider of this as we ought, it shall not be so grievous nor painful unto us, to suffer and endure for Christ. Where he saith, that he chose rather to suffer afflictions with the people of god, by that member he yet better signifies unto us but he was far off from seeing God such as he was indeed. The Apostle therefore meaneth that Moses was no less emboldened, than if being ravished up into heaven he had set God only before his eyes: or as having nothing to do with men, neither being subject unto the perils of this present life, he went on manfully as if he had not been to fight with Pharaoh. Yet notwithstanding, it is very certain, that he was sometimes covered ou●r with so many difficulties, as they made him think in his mind that God was far off from him: or at the least, that the obstinacy of the king furnished with so many helps to resist, Moses faith was often mingled with the infirmities of the flesh. should overcome him in the end. To be short, God did show himself in such wise to Moses sight, as yet in the mean while he left place for faith: but Moses being environed on every side with all those fears which pressed upon him at his heels, yet turned his mind, and all his senses to God. True it is, that this vision whereof we have spoken did greatly aid him to this business: but yet he saw more in God, than the sight of this visible sign could help him unto. For he apprehended his power, which was sufficient to swallow up all fears and dangers. For resting himself upon the promise, he held it for certain that the people were already Lords of the promised land, The nature of faith described. howsoever they were now oppressed under the tyranny of the Egyptians. From hence we gather, first, that it is the true nature of faith to set God always before our eyes. Secondly, that faith regardeth things more high, and hidden in God, than those which our senses are able to comprehend. Thirdly, that the only beholding of God is sufficient to correct our tenderness, and to make us to be more hard than stones or iron to beat back all the assaults of Satan. Whence it follows, that by how much the more a man is delicate and effeminate, so much the less is his faith. 28 Through faith he ordained the Passeover, Exod 12.22. and the effusion of blood, lest he that destroyed the first borne, should touch them. 29 By faith they passed through the red sea as by dry land, Exod. 14.22. which when the Egyptians assayed to do, they were swallowed up. 30 By faith the walls of jericho fell down after they were compassed about seven days. Josh. 6.20. Josh. 6.23. & 2.1. 31 By faith the harlot Rahab perished not with them which obeyed not, when she had received the spies peaceably. BY faith he ordained, etc.] Verse. 28 This also ought to serve much for the recommendation of faith unto the jews, because they hold this sacrifice of the Passeover for the most excellent of all others, and have it in greatest reverence. Now even this so excellent a sacrifice he saith was celebrated by faith: not so much because this Lamb was a figure of Christ, as in regard that when he sprinkled the two door posts with the blood; the fruit thereof did not yet appear. Wherefore, seeing the truth was hidden from him, it was needful that he should wait for it by faith. And yet which more is, it might seem a plain mockery that Moses should oppose a few drops of blood as a remedy against the vengeance of God: but he contenting himself with the only word of God, doubted not but the people should be delivered from the plague which was near at hand to cease upon the Egyptians. It is not without cause therefore you see that the Apostle commends his faith in this behalf. Those who expound that the Passeover was celebrated by faith, because Moses looked unto Christ; do 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 fruit appeared not. Away with curious speculations therefore, for we have nothing to do with them in this place. Where he saith, that Moses only ordained the Passeover, the reason is; because God ordained it by his hand. By faith they passed through the red sea, etc.] Verse. 29 It is very certain that there were many unbelievers among this so great a multitude: but the Lord granted this to the faith of a few, that the whole flock did thus pass through the red sea dry shod. we might know that the spies came secretly into the city of jericho, and that in the same they were hid in the house of an harlot. Although it is certain that this is referred to her life past: because her faith gives testimony of her repentance. 32 And what shall I more say? judg. 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 Samson, and of jephte, also of David, and Samuel, and of the Prophets: 33 Which through faith subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens: 35 The women received their dead raised to life: other also were racked and would not be delivered, that they might receive a better resurrection. ANd what shall I say more?] Verse. 32 Fearing lest if he should stand to reckon up every particular example, he might thereby restrain the praises of faith but to a very few; he breaks off, and saith, I should never make an end, if I should recite all of them one by one; seeing those few which he hath already mentioned, may be extended to the whole Church of God. And first he notes the time which was between joshuah and David, during the which God raised up judges to govern his people: which were these four whereof he makes mention, to wit, Gedeon, Barac, Samson, and jephte. Gedeon. As concerning Gedeon; was it not a thing ridiculous in the eyes of flesh and blood, that he should go to assail an infinite army of enemies, with three hundred men only? and what was the breaking of the pitchers in their hands? Surely a very fond thing, fit in all reason to serve to fray little children only. In like manner the forces that Barac had, Barac. were far inferior to the strength of his enemies: and beside, he was only governed by the counsel of a silly weak woman. Samson. Samson being but a country man, and exercised in no other weapons than with tillage and husbandry; what was such a one able to do, think you, against so proud conquerors, that he should bring all the people into subjection unto him by his power? And as for jephte, jephte. who would not even at the first have condemned his enterprise of rashness, seeing he promised to maintain a people, where their state was in a manner remediless? But because all these personages followed the calling, and leading of God, and rested themselves upon his promise, executing the charge that was enjoined them, they all do receive their due commendation by the testimony of the holy Ghost. So then, whatsoever they did which deserved praise, Imperfections are in the best. that the Apostle attributes to faith: although there was not one of them whose faith wavered not. Gedeon was too too backward to take arms; and durst not commit himself unto God, but with great difficulties. Barac was so timorous and fearful even from the beginning, that he was enforced to do his duty by Deborah, and that not without some disgrace unto him. Samson, overcome by the flatteries of his concubine, did undiscreetly betray both his own and the people's safety. Iephte being too rash in vowing his foolish vow, and being too obstinate in the performance of it, dishonoured and disgraced his excellent victory which he obtained by the cruel death of his daughter. Thus we shall always find something in the Saints worthy of reprehension: The faith of the Saints acceptable unto 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 approved of God. Wherefore we are not to be discouraged by reason of the vices wherewithal we are encumbered, neither yet thereby to become secure and careless, provided that we by faith do hold on our course in following our vocation. And of David. David. Under David's name he comprehends all the faithful Kings; with whom also he joins Samuel and the Prophets. Samuel. In which words his meaning is to show that the kingdom of judah was established by faith, and by the same faith endured unto the end. The many victories which David had over his enemies, were all unable to overcome adversities, unless faith do sustain & uphold us. And hereof we gather, that all those that have a true confidence in God, are furnished with such a power, as is sufficient for them to resist, and stand steadfast by what means soever Satan shall assail them: and especially that we shall never want patience to endure afflictions, Those that are endued with a saving faith, shall never be destituted of patience. if so be we have faith: as also on the contrary it is a sure mark that we are overcome of infidelity, when we faint and quail in the time of persecutions, & of the cross. For the nature of faith is the same at this day, that it was long ago 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 foully as we do by our slothfulness. As touching the word racked, I have therein followed the translation of Erasmus: although others do expound it, Dismembered: but in mine opinion the sense is more simple: to wit, that they were racked, as one would stretch a skin upon a drum. 36 And others have been tried by mockings, and scourge, yea moreover by bonds, and imprisonment. 37 They were stoned, they were hewn " or, sawed. asunder, they were tempted, they were slain with the sword, they wandered up and down in sheeps skins, and in goats skins, being destitute, afflicted, and tormented. 38 Whom the world was not worthy of: they wandered in wildernesses, and mountains, and dens, and caves of the earth. 39 And these all through faith obtained good report, and received not the promise, 40 God providing a better thing for us, that they without us should not be made perfect. WHereas he saith they were tempted, Verse. 36 it seemeth superfluous: and I make no doubt, but because there is great affinity in the Greek tongue between these two words, cut asunder, and Tempted, that some took occasion thereby, being not well exercised in the language, to add the second in the margin: and so by succession of time, it hath since crept into the text: as also Erasmus deemeth. Verse. 37 By the skins of sheep, and goats, I think he rather meaneth the base and course garments of the faithful, wherewith they were clad, when they fled into the deserts, than the tents which were made of skins. Now although some say that jeremiah was stoned, Isaiah sawed asunder, and that the holy history telleth how Elias, and Elizeus, and other Prophets wandered into mountains and caves: yet notwithstanding I doubt not, but he toucheth those cruel and horrible persecutions, which Antiochus inflicted upon the people of God, and those which befell them soon after. And would not be delivered.] He speaketh very properly. Verse 35 For they must have denied God to redeem a little prolonging of this life. Now this had been too woeful a redemption. And therefore, to live perpetually in heaven; they renounced this worldly life: which otherwise they must have bought at so dear a rate, as thereby to renounce God (as we have said) and to forsake their vocation. But we hear what Christ saith; if we will save our lives in this world, we shall lose them for ever in the world to come. Matth. 10.39. Wherefore, Death is to be chosen rather than life, if we cannot enjoy it but with the forsaking of God. if so be that a true love of the resurrection to come, do possess our hearts, it will easily bring us to the contemning of death. And to say truth, wherefore should we otherwise live, unless we live to God? and whensoever it shall not be permitted us to live unto him; we ought to suffer death willingly, or at the least without grief of mind. Furthermore by this sentence the Apostle confirms that which he said, to wit, that the Saints overcame all sorts of torments by faith. For if their hearts had not been sustained by the hope of the blessed resurrection, they should by and by have fallen and quailed. Moreover, we ought to gather a very profitable exhortation from hence, whereby we may fortify our faith against the time of adversity. For we ought not to refuse that the Lord should make us companions testimony of God's kindness towards us, that howsoever he hath showed himself liberal to his children from the beginning of the world, yet he did so measure out and limit his grace, that he provided for the salvation of the whole body. What can any amongst us desire more, when we may say every one in particular; God hath had as much care of me now, as he had in bestowing of his benefits upon Abraham, Moses, David; yea upon all the patriarchs, Prophets, and faithful Kings: even of me, I say, to the end I might be united with them into the body of Christ? Let us know then that we are more than unthankful towards God, if he find less faith in us under the kingdom of Christ, than the Fathers showed themselves to have under the law, and that by so many singular examples of patience. Where he saith, they received not the promise; it ought to be understood of the shutting up and last conclusion of the promises which are published to us in Christ. Of which we have said somewhat before. CHAP. XII. 1 Wherefore let us also, seeing we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on: let us run with patience the race that is set before us, 2 Looking unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross and despised the shame, and is set at the right hand of the throne of God. 3 Wherefore consider him that endured such speaking against of sinners, lest you should be wearied and faint in your minds. THis is the conclusion and shutting up of the former Chapter, Verse. 1 wherein he showeth to what end he hath made rehearsal of this Catalogue of the holy servants of God, whose faith was so excellent under the Law: to wit, to the end that every one might dispose himself to follow their steps. Now he calleth a great multitude, a cloud; 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 up by their example, much more when there is so great a cloud of them. Herewithal he saith, that we are compassed about with this thickness, or multitude, so that whithersoever we turn our eyes, we still meet 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 refer it to the present matter: as if he should have said, that faith is sufficiently approved by their witness; so as there needs no more doubtings thereof now. For the virtues of the Saints, are as so many witnesses to confirm our faith, to the end we having them for our leaders and companions, might go unto God the more cheerfully, and courageously. Let us cast away every thing that presseth down.] Because he useth a similitude taken from running in a race, he would also that we should discharge ourselves of all impediments. For nothing is more contrary unto him that would make haste, than to be laden and pressed down with burdens. Now there are divers burdens which do hinder us, Burdens slacking our spiritual race. and slaken our spiritual course: as first the love of this life: the pleasures of this world: the lusts of the flesh: the cares for earthly things: riches, honours, and all such things of these kinds. Whosoever then will run in this race of Christ, let him before all things cast off all impediments. For we are of ourselves but too slow and heavy; though we should meet with no pulbackes elsewhere. And yet it is not simply commanded us, to cast away our riches, or other commodities of this present life, but so far forth as they slaken our course, because we feel them upon us as cords whereby Satan would pull us back, and bind us hand and foot. We know that this metaphor of running, is much used in the Scripture: but he speaks not here of e●ery kind of race, but of such a manner of pastime and exercise where many strove who should run best: in which one puts forth his strength more than if he should go, or run alone by himself. The sum than is, that we are entered into the lists, yea into an honourable and much frequented race: where there are also on every side standers by present in great numbers; the Son of God being the chiefest there, who invites and exhorts us to win the prize: it were therefore great shame for us to faint, or become slack in the middle of our course. Now, howsoever the holy personages of whom he makes mention, are not only witnesses, but companions also of the same race; who do as it were point us out the way: yet nevertheless he chose rather to call them witnesses, than runners in the race; thereby showing us that they be not such runners as do envy us, or which would hinder us to carry away the prize: but that they stand there rather as approvers of our diligence, who are glad of our victories, and do greatly rejoice therein. And Christ also not only sets the garland before us, but also therewithal reacheth out his hand to furnish us with strength and valour. In a word, it is he which prepares and fits us to begin the race, and by his power carries us home to the mark. And sin which hangeth so fast on.] This is the heaviest burden wherewithal we are hindered. Now he saith that we are ensnared, to the end we might know that no man is fit to run this course, unless he discharge himself of these snares. He speaks not of outward or actual sins, as they call them, but even of the very fountain; that is to say, of concupiscence, which so tyrannizeth over every part of man, that he feels himself hampered on every side with these snares. With patience. By this word we are always admonished what the principal thing is which the Apostle would have us to consider in faith: to wit, that in spirit we seek the kingdom of God, which is invisible to the flesh, & surmounts all our senses. For those that employ their time about such meditations, do easily despise all earthly things. And thus he could no way better turn the eyes of the jews from doting upon their ceremonies, than to bring them to the true exercises of faith, by which they might learn that the kingdom of Christ was spiritual; far excelling the beggarly rudiments of this world. Who for the joy, etc.] Verse. 2 He signifies that howsoever it was in the power of Christ to have freed himself from all anguishs and troubles; and to have led an happy life, abounding in all sorts of good things: yet that he chose willingly to endure a most painful, cruel, and shameful death. Touching this clause, for the joy, it is as much as if he should have said. In stead of the joy: and the word joy, comprehends under it all manner of commodities. Now he saith they were set before him, because he had them in his hand, so as if it had pleased him, he might have used them. But if any man think this word for, signifies the final cause; I do not much gainsay him: and so the sense will be, that Christ refused not the death of the cross, because he saw the issue would be blessed and happy. Yet notwithstanding for mine own part I incline to the first sense. Now he commends the patience of Christ for two causes: first, in respect that he endured a most bitter and sharp death: secondly, in regard that he despised the shame and ignominy of it. And afterwards he recites the glorious end of this his death, because the faithful might know that all the evils which they endure, do also turn unto their glory and salvation, if so be they follow Christ. To the very same purpose S. james saith, You have heard of the patience of job, and have known what end the Lord made with him, chap. 5.11. The Apostle signifies then that all our miseries shall have no worse success, than Christ his miseries had: according to that which S. Paul saith, If we suffer with him, we shall also reign with him, 2. Tim. 2.12. Wherefore consider him, etc.] He amplifies his exhortation; Verse. 3 making a comparison of Christ with us. For if the Son of God, whom all aught to adore, entered into so hard a combat of his own free will, which of us dare refuse to submit himself thereunto with him? For this only meditation second he yields a reason; because the Lord corrects him whom he loveth. Now in as much as Solomon gins his speech thus, My son, the Apostle admonisheth us by this so sweet and gracious a name of son, that we ought in such wise to be drawn and alured, that this exhortation should even enter into the depth of our hearts. Moreover, thus stands salomon's argument: If the scourges of God do bear witness of the love he bears us, were it not an ungracious part in us to be vexed and grieved thereat, or to hate them? For we must needs say that those are more than unthankful, that will not let the Lord alone when he chastiseth them for their good; but much more if they reject and cast off this sign of his fatherly kindness towards them. For the Lord correcteth him whom he loveth.] Verse. 6 This reason seems not to be very firm. Objection. For God doth indifferently punish the reprobates as well as the elect: and his rods do oftener declare his wrath than his love. For the holy Scripture on the one side so speaks: and experience on the other side confirms it. Answer. But when the word of God is directed to the faithful, than we must not wonder if it only speak of this use, and fruit of chastisements which they feel. For howsoever God shows himself to be a severe & angry judge against the reprobates as oft as he punisheth them; yet he respects none other end in correcting his chosen, God hath no other end in afflicting the elect, but thereby to provide for their salvation. but thereby to provide for their salvation: which undoubtedly is a sign of his fatherly good will. Moreover, because the reprobates know not that they are governed by the hand of God, they therefore think most an end that they are afflicted by chance. As if a rebellious child, forsaking his father's house, should get himself a great way off, and there become a vagabond, and should there feel the smart of hunger and cold, or other poverties: this indeed were a worthy punishment which he well deserved for his folly, that so he might learn 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 unbelievers, although they are, as you would say, given over, and banished from God, & from his house, yet they perceive not that it is the hand of God that toucheth them. Let us remember then that we cannot otherwise feel the love of God towards us in the midst of his rods and chastisements, unless we be well persuaded, that they are so many fatherly corrections and scourges, by which God chastiseth us for our sins. But there can nothing of all this come into the minds of the reprobates, The reason why the ●ked receive benefit by ●flictions. because they are of fugitive spirits: that is to say, they care for nothing, but that they may have always their swinge, and might never be drawn into God's presence, to appear before him: add yet hereunto that judgement must begin at the house of God, 1. Pet. 4.17. Wherefore, howsoever God do indifferently punish as well the strangers as his own household; yet nevertheless, he so openeth his arms wide unto these latter, that in the mean while he showeth by evident tokens that he hath a particular care over them. But the true solution indeed is this, that whosoever he be that knoweth, and is persuaded that he is chanced of him, aught by and by to ascend up into this imagination, Surely this comes to pass because I am loved of God. Afflictions cannot hurt us, because God stands between us and them. For whilst the faithful do feel God to be between them and the weight of the evils which they endure in the punishments and chastisements which he inflicteth upon them here, they have therein a certain pledge and seal of his love. For if he loved them not, he would not be thus careful for their salvation. And therefore the Apostle concludes, that God offereth himself as a father to all those that endure correction. For they that kick and wince, as resty jades are wont to do; or that take the bridle between their teeth, and obstinately resist; are not of this number. How we may know when afflictions are tokens of God's love towards us. Wherefore this is the in a word which he teacheth, that corrections do then prove tokens of Gods fatherly love towards us, when we in all obedience do meekly submit ourselves unto them. For what child is it whom the father chastiseth not? He takes an argument, Verse. 7 whereby he concludes from the custom of the creation of souls of any help of man; and on the other side, doth miraculously reform and renew them by the secret virtue of his spirit: for this cause he is specially called the father of Spirits. When he saith, and we gave them reverence, he toucheth the affection which is naturally imprinted in us: to wit, that we give our father's reverence even then when they deal roughly and severely with us. When he saith, Shall we not much more be in subjection to the Father of Spirits? he signifies, it is good reason that we should suffer God to enjoy that rule and power of government which he ought to exercise over us, as also that right of a father, to which we ought to subject ourselves. When he saith, Nothing more hurtful, than disobedience to God. that we might live, he toucheth the cause or the end. Now we are admonished by this clause, that there is nothing more pernicious or hurtful unto us, than when we refuse to be governed under the obedience of God. For they verily for a few days, Verse. 10 etc.] This is the second amplification, as I have said: to wit, that chastisements are appointed and ordained to tame and mortify the flesh, that we might be renewed according to the image of the heavenly life. Whence it appears, that the fruit of them are perpetual; and that we are not to look so much for the same at the hands of men; because their discipline and correction is but a part of the political order, which properly belongeth to this life present. Now from hence it follows, that the chastisement or corrections of God do bring much more profit and benefit with them: to wit, even so much more as the spiritual holiness of God is more excellent than bodily commodities. If it be objected, that it is the duty of fathers to instruct their children in the worship and fear of God; and therefore it may seem their corrections ought not to be restrained to so little a while: I answer, this is very true: but the Apostle speaks here of that household government which we are accustomed to call outward policy. For although it belongs to the Magistrates office to maintain religion, yet notwithstanding we may say that their office is contained within the limits of this life present: because otherwise the civil and earthly government, could not be distinguished from the spiritual kingdom of Christ. Moreover, whereas he saith, that God's corrections are profitable to obtain sanctification: this ought not so to be taken, as if they sanctified us properly; but that they are as helps and means to prepare us, because the Lord thereby exerciseth us for the taming and subduing of our flesh. Now no chastisement for the present, etc.] He adds this, Verse. 11 to the end we should not measure the chastisements of God, by our present feeling. For he showeth that we are like unto children which hate and fly the rod as much as in them is, because they are not of discretion to judge how profitable it is for them. This admonition than is to show, that chastisements shall not be esteemed of us as they ought, if we judge 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 we apprehend this gracious and desirable fruit of righteousness. He calls this fruit quiet, because we tremble whilst adversity is upon us; and are in unquietness. For we are tempted with impatience, which is always full of clamorous and foolish rumblings: but after the storm is over, we discern by the spirit of discretion what profit and commodity that hath brought us, which before seemed bitter and tedious unto us. 12 Wherefore lift up your hands which hang down, and your weak knees, 13 And make strait steps unto your feet, lest that which is halting, be turned out of the way, but let it rather be healed. 14 Fellow peace with all men, and holiness, Rom. 12.18. without which no man shall see the Lord. 15 Take heed, that no man fall away from the grace of God: let no root of bitterness spring up and trouble you, lest thereby many be defiled. nor to the left. In sum, he gives us this rule of well doing, to wit, that we order our steps according to the will of God: to the end that neither fear, nor the enticements of this world; no nor any impediment whatsoever do turn us out of the right way. And therefore he adds, lest that which is halting be turned out of the way, that is to say, least by halting you be cast behind far from the way. Now he calls it an halting, when men's minds do vary: being now of that opinion, and then of that. As also when they do not wholly and unfeignedly submit themselves to God. So speaks Elias to those double hearted ones, who mingled the service of God with their superstitions; How long (saith he) will you halt between two opinions? 1. King. 18.21. Now this is a very fit manner of speaking and wants not his grace: for it is far worse to err than to halt. Those which begin to halt do not turn out of the way at the first chop, but they recoil back by little and little more and more, till being carried away into error, they find themselves fast snared in the midst of Satan's labyrinth. We must take heed of halting in God's matters betimes. The Apostle admonisneth us then that we labour to take heed of halting betimes, because if we once fall to dissemble, and bethink us not of a remedy, we shall at the last with the time turn far off from God. We may also turn it in this manner, Lest halting corrupt, or estrange itself: but the sense will remain always one. For the Apostle signifies that those which keep not the right way, but suffer themselves by carelessness to err hither or thither any way whatsoever; do in process of time, as much as in them is, wholly estrange themselves from God. Let us follow peace, Verse. 14 etc.] The nature of man is so corrupted, that it seems every man fleeth peace. For every one is given to himself: every one would be soothed in his course, and none vouchsafes to apply himself to the weakness of another. If we take not exceeding pains in pursuing of peace, we shall never keep it. Wherefore unless we take exceeding great pains to follow peace, we shall never keep it. For there is no day but many things fall out, which will give us sufficient occasion of dissensions and brawls. Therefore it is that the Apostle commandeth us to follow peace: as if he should say, Ye think it sufficient only to keep and to love it for the commodity it brings you: but you ought to enforce yourselves to keep it in perfection amongst yourselves with all your might. Which yet is unpossible, unless we forget many injuries, and pardon one another in many things. Notwithstanding, because a godly man cannot obtain peace with the wicked upon any condition, but in flattering them in their bad courses: therefore the Apostle adds immediately after, that we must join peace with holiness: as if he recommended peace unto us under this exception, That we take heed the friendship of the wicked do not pollute nor defile us. For this word holiness, is properly referred to God. We must strive to keep peace with men: yet so as we lose not holiness, nor hurt our consciences. Wherefore though the whole world should be on a flame with wars and contentions, yet must not we leave holiness, which is the band of our coninunction we have with God. To be short, let us keep peace with men, yet so as we hurt not our conscience. He saith, that without holiness none can see the Lord: because we shall never behold God with other eyes, than with those which shall be reform according to his image. Take heed that no man fall away; or, look carefully to it. Verse. 15 By these words he showeth that it is an easy matter to fall from the grace of God. For it is not without cause that he requireth us to be watchful in this behalf: for Satan no sooner seethe us careless, or reckless, but he hath forthwith environed and surprised us. To be short, we had need take courage to us, and to be watchful, if we mean to persevere in the grace of God. Now by this word grace, he comprehends our whole vocation. But if any will from hence infer that the grace of God hath no efficacy, unless we work with him by our own proper moving; it shall be but a frivolous argument. We know very well how great the sluggishness of our flesh is: hath it not great need then to be continually pricked an end? But when the Lord provokes and stirs us up by admonitions and warnings, he which, if we will compare all the riches, all the commodities, all the honours, and delights of this world, be it whatsoever men are wont to esteem requisite for a happy and prosperous life: all these things in regard of the other, are scarcely worth a poor mess of broth. Now the reason why we think so highly of those things which are in effect as nothing, The cause why the things of this world are in such high account with us. is because some wicked lust hath dazzled our eyes: yea rather, hath put them clean out. Wherefore if so be we mean to have any place in the sanctuary of God, let us learn to contemn and despise such suppings by which Satan is wont to pamper the wicked, and to hold them in his nets. For ye know how afterward, Verse. 17 etc.] At the first he thought it a matter of nothing to sell his birthright, esteeming it but a matter of sport: but in the end, when it was too late, he felt what hurt he had done himself, when he was deprived of the blessing: and that his father gave it to jacob his brother. They also who being taken in Satan's nets in the pleasures of this world, estranging themselves from God, selling their salvation, to fill their bellies with earthly things, which are but as the suppings of the kitchen, think all this while that they lose nothing: but rather, as if they were then become marvelous happy, please and flatter themselves. At the last god opens their eyes by some admonition to see their own wretchedness, and then they are touched to the quick with the feeling of their loss, whereof they made no account before. Whilst Esau was hungry, he cares for nothing, but how he may fill his belly: when he was full, he mocks: & thinks his brother a fool, who had willingly parted with his pottage. Even such for all the world is the blockishness of the unfaithful, whilst they are inflamed with their corrupt desires, or when they plunge themselves above measure in their joys. Whereas he saith, he was reproved, it is as much as if he had said, he was rejected or repulsed. For he found no place to repentance, etc.] That is to say, his late repentance did profit him nothing; or, that he got nothing by it; although he sought that blessing with tears; which through his own default he had lost. Now in as much as he doth here denounce such a danger to hang over the heads of all the contemners of God's grace: Question. it may thereupon be demanded, a man having received the grace of God, and afterward contemn it, preferring the world before his kingdom; whether there be no more hope of pardon for such a one? I answer, Answer. pardon is not precisely denied to such, but they are to be admonished to take heed the like also befall not them. And in very truth, we may see many examples every day of God's severity in this behalf, whereby he takes vengeance upon the mockeries and scoffs of profane men. For howsoever they promise themselves the next day to amend in; oftentimes he prevents their hopes in taking them suddenly out of this world by new and unexpected kinds of death: and whilst they esteem all that which they hear of God's judgements to be but as a fable; he pursues them so as they are constrained to feel him their judge: and whilst they would feign lull their consciences asleep; they are suddenly abashed by feeling horrible torments: and is it not a just punishment of their blockishness? Now howsoever this happens not to all, yet not withstanding because there is danger that it may befall some; therefore the Apostle for good cause admonisheth all in general to beware. Others ask another question here, to wit, Question. if any sinner that reputes be profited nothing at all thereby. For it seems he meant to say so, when he teacheth that repentance did Esau no good. I answer, Answer. that repentance is not here taken for a true and sound conversion unto God, but only for that fear wherewith God wounds the wicked after they have along time sported themselves in their malice. Now we are not to marvel if it be said that this fear is unprofitable; because they come not to amendment of life by it, neither do they come to the hatred of their sins, but are only tormented with the punishments they endure. And as much may be said of his tears. As oft as the sinner groaneth, the Lord is ready to pardon; and a man shall never seek mercy at God's hands in vain, because the the burning fire; the whirelewinde, and of the tempest, with such other things. For these miracles and signs which God showed to give authority to his law, & to cause it to be received with reverence; if we conatser them in themselves they are indeed magnificent & heavenly: but when we come to the kingdom of Christ, the things which God sets before us therein surpasseth all heavens. And thus it comes to pass, that all the dignity of the law begins to wax in a manner earthly. For in this manner Mount Sinai might be touched with hands: but the mountain of Zion cannot be apprehended but by the spirit. All those things which are recited in the 19 of Exodus, were visible figures: but those which we have in the kingdom of Christ, are hidden from the sense of the flesh. If any shall object, Objection. that the signification of all these things was spiritual, and that there are yet at this day external exercises of godliness, by which we are raised up to heaven: I answer, Answer. that the Apostle speaks by comparison from the less to the greater. Now when we come once to confer the law with the Gospel, no man doubts but that which is spiritual in the Gospel carrieth his weight in this behalf: and contrariwise, that the earthly signs in the law, were more apparent, and surmounted the rest in number. So that they which heard it, Verse. 19 etc.] This is the second member, wherein he shows that the law was far unlike the gospel, because when that came to be published, all was full of fear and divers astonishments. For whatsoever we read of these things in the 19 of Exodus, tended to cause the people to know that God ascended up into his judgement seat, to show himself a severe judge. If it happened that an innocent beast did approach too near, he commanded it should be thrust through with a dart: Verse. 20 how much greater punishment than was prepared for sinners, who felt themselves guilty, yea and knew that the law made their indictment, and gave sentence of eternal death against them? But the gospel contains nothing but sweetness and amiable things, provided that we receive it by faith. And if any desire further satisfaction in this matter, let him have recourse to the Comment upon the third chapter of the 2. Cor. Now in that he saith, the people required it might be spoken no more unto than: it ought not so to be taken as if the people had been unwilling to hear the words of God: but they instantly entreated that they might not be constrained to hear God speak any more in his own person. For the person of Moses coming between did somewhat assuage the astonishment. Notwithstanding there is yet a point which troubleth the expositors: that is, that the Apostle attributes these words to Moses, I fear and quake, Verse. 21 which words we read not that Moses spoke. But it will be no hard matter to give a solution to this, if we consider that Moses spoke this in the name of the people, as if he had been their interpreter to God. It was a common complaint then of all the people; but Moses is brought in speaking of it; who was, as you would say, the common mouth of them all. But ye are come to the mount Zion, etc.] Verse. 22 He alludes to the prophecies, by which God promised in times past that the Gospel should come forth of Zion: Isai. 2. and such other places. He compares mount Zion then, with mount Sinai: and afterward, the heavenly Jerusalem (which he calls heavenly of purpose) to the end the jews should not rest in that earthly jerusalem which flourished, and was in great estimation under the Law. For in as much as they were bend with an obstinate affection to remain still under the yoke and bondage of the Law; they made it of mount Zion, to become mount Sinai, as S. Paul saith, Gal. 4. By the heavenly jerusalem than he means that which should be built throughout the world: as in the Prophet Zachariah, the Angel stretcheth the line of it from East to West. And to the company of innumerable Angels.] Verse. 23 His meaning is, that we are made fellows with the Angels: reckoned with the patriarchs: and gathered into heaven among all the blessed Spirits; when Christ calls us to himself by the Gospel. Now it is an inestimable honour which the heavenly Father doth us; in making us companions with the further he here shows what he meant in the former comparison: to wit, that the contemners of the Gospel shall be sharply punished, seeing the ancient people went not unpunished which despised the law: as also he follows his other argument which he took from the less to the greater, when he saith that God; or Moses spoke then on earth: and that now the same God; or Christ speaks now from heaven. Although I had rather refer both the one and the other to God. Now he saith that God spoke on earth, because he spoke more low and after a manner less authentical. Let us always remember that the outward administration of the Law is here handled: the which, if we compare with the Gospel, shall be found such as smelleth something of the earth; because it doth not raise up the minds of men above the heavens, unto a perfect wisdom. For howsoever the law contains the same doctrine, yet for as much as it was a schoolmaster only; perfection is always taken from it. Whose voice then shook the earth, Verse. 26 etc.] Seeing God did then shake the earth when he published the Law, he proves that God speaks now much more divinely, and gloriously: because the earth is not only shaken, but the heaven also. For his proof he allegeth the place of Haggai, the which notwithstanding he recites not word for word: but because the Prophet foretells that heaven and earth shall be shaken, the Apostle takes these words up, to show that the voice of the Gospel not only thundereth in earth, but it also pierceth above the heavens. No doubt but Agge there speaks of the kingdom of Christ. For it by and by follows in the text, I will move all nations, and the desire of all people shall come; and I will fill this house with my glory. Now it is out of question that all people were not gathered into the same body, till they were gathered under the leading of Christ: neither is there any other desire wherewith we can rest satisfied, but in the same jesus Christ. Again, salomon's Temple did not surmount in glory, till the greatness thereof was spread throughout the whole world. We need not doubt therefore but that the Prophet points out the time of Christ. So than if from the beginning of Christ his kingdom it was necessary that not only the lower parts of the earth should be shaken, but that his power should come even to heaven itself: truly the Apostle rightly gathers that the doctrine of the Gospel is more excellent, and aught to be heard with the greater evidence of all creatures. And this word, yet once more, etc.] Verse. 27 In the text of the Prophet it is word for word; Yet a little while. Now his meaning is, that the calamity of the people shall not endure long, before the Lord will send deliverance. But the Apostle stands not upon the phrase; only he infers by the moving of the heavens, and the earth, that the whole state of the world should be changed at Christ his coming. For whatsoever is created is subject to change; but the kingdom of Christ is eternal: wherefore it necessarily follows thereupon that all creatures ought to be reform 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 removes us, is to the end he might confirm us truly and for ever in himself. Notwithstanding I approve rather of the reading of the old Latin translator, which is thus; Taking the kingdom, we have grace. If we read it by an affirmation, the sense will run very well: to wit, that when we receive the Gospel, the spirit of Christ is given us, to the end we may serve God with reverence and fear. If we read it by way of exhortation, to wit, Let us have, it will be 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 obtain assured grace, which will cause us to serve God with fruit: for even as the kingdom of Christ is far higher than the world, so also is the gift of regeneration. When he faith, By which we may serve God, so as we may please him, with reverence and fear, although he requires a readiness and delight in the obedience which we give him; yet he therewithal signifies, that God approves of no service which is their own abode, for the name of Christ. And that he might the better provoke those to whom he writes to the performance of this duty, he adds, that some have received Angels into their houses unawares, thinking they had been but men. I doubt not but this is to be understood of Abraham, and Lot. For they being accustomed to entertain strangers, sometimes lodged Angels unawares, when yet they thought of no such matter: & thus their houses were greatly honoured. And questionless the Lord also showed evident signs how acceptable hospitality is unto him, when he so largely recompensed both Abraham and Lot. When we invite the poor to our houses: in them we give entertainment to Christ. Objection. If any object that this fell not out often, Answer. the answer is easy: Angels are not only received, but even Christ himself is entertained of us, when we receive the poor home to our houses in his name. There is an allusion, and an artificial manner of speech in the Greek words, which have an excellent grace, which cannot be expressed in the French. Remember those that are in bonds, Verse. 3 etc.] There is nothing which moveth us more to mercy and compassion, than when we put upon ourselves the person of those that are afflicted. And therefore he saith, that we ought to be mindful of the prisoners, even as if we were in their place. That which immediately followeth in the other member is diversly expounded, to wit, as you yourselves also, being of the body. Some take it generally, thus; you also are subject to the same adversities and inconveniences, which are incident to all mankind. And others restrain it thus; as if you were in their person. I like neither the one nor the other. For I refer it to the whole body of the Church: and so, the sense will be, seeing you are members of the same body, you ought to be moved with the afflictions of one and other, to the end there may be no separation between you. Marriage is honourable, Verse. 4 etc.] Some think this to be an exhortation to those that are married, to the end they might live chastened, and in such honesty in marriage as thereunto appertaineth: also, that the husband should dwell with his wife in all chastity, and modesty, that their bed be not profaned by lascivious dishonesty. And so this word, let it be, should be supplied. Notwithstanding, it is not amiss if we should say, Marriage is honourable among al. For when we hear that marriage is honourable, ought it not by and by to come into our minds: Surely, we ought to live in the same honourably, and reverently? Others take it by way of yielding or granting, thus: Although marriage be honourable, yet it is not lawful to commit fornication. But every one may overthrow that this sense is too cold. For mine own part, I rather think that the Apostle here opposeth marriage to whoredom, as the remedy for the disease: and the course of the text doth evidently show that his meaning is so. For before he threatens whoremongers with the judgements of God, he first shows them what the true mean is to avoid this vengeance: that is, if we live honestly in marriage. Let this then be one member, That whoredoms shall not escape unpunished, because it is God's office to show his vengeance upon them. And seeing he hath been pleased to bless the society of man and wife, which himself hath ordained; it follows then that all other societies or fellowshipps, out of marriage, are accursed and condemned of him. Wherefore he not only threatens adulterers with punishment, but all manner of fornicators also. For all of them do flinch back from the holy institution of God: yea they corrupt, and overthrow it; abusing themselves indifferently with all companies, whilst there is but one lawful conjunction only which is ratified and confirmed in the name and by the authority of God. Now because it is impossible to repress the overflowing of whoredoms, without the remedy of marriage, for this cause he commends it unto us, calling it honourable. That which he adds afterward of the bed undefiled; I willingly refer it to this, namely, that married persons might know that all things are not permitted unto them; but that they ought rather to use the lawful bed with all moderation, to the end they might abstain from whatsoever was contrary to the shamefastness and honesty of REmember them, Verse. 7 etc.] The things which follow do not appertain so much to manners, as to doctrine. In the first place he sets the example of those before the jews of whom they had been taught: and peradventure he speaks particularly of those which had sealed the doctrine which they had taught with their own blood. For he noteth out something worthy of remembrance, when he saith, Consider what hath been the end of their conversation. And yet this is no impediment why we may not also understand it generally of those which have continued in the true faith unto the end: who also have given faithful testimony to the wholesome 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 we ought to esteem them as fathers which have begotten us in Christ. Had they seen their Leaders constant and stable then, partly in the midst of cruel persecutions, and partly in the midst of divers fights? So much the rather ought they in all reason to be the more willing to follow their steps. jesus Christ yesterday, Verse. 8 etc.] The only means which causeth us to persevere in the true faith is, if we keep the foundation, not recoiling back from it so much as an hairs breadth. All knowledge is but mere vanity that is separate from the knowledge of Christ. For his knowledge is but mere vanity that knows not Christ, yea although he should therewith comprehend both heaven and earth. For all the treasures of wisdom and knowledge are hid in him, Coloss. 3.3. Here therefore we have an excellent place, out of which we learn that there is none other rule of true knowledge, but to rest all our senses in Christ alone. Moreover, because the Apostle had to deal with the jews, he showeth that Christ hath always held the same principality which he now holds at this day: and that he shall be always like unto himself even to the end of the world. He was yesterday (saith he) and to day, he is also the same for ever. 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 lawful to go any further, being once come to him. Yesterday then comprehends all the time of the old Testament: and to the end they should not look for some sudden change afterwards, because the publishing of the Gospel was yet but newly begun, he saith that Christ was so revealed newly unto them, that the same knowledge of him should not fade, but endure for ever. By this it appears that the Apostle disputes not about the eternal essence of Christ, but of his knowledge, which had place among the faithful in all times, and who hath been the perpetual foundation of the Church. It is very certain that Christ was, before he manifested his power: but the question is now, what it is which the Apostle here entreats of. And therefore I say, that in this speech he aims at the quality (as you would say) and not at the essence. For here is no disputing whether Christ be eternal with his Father or no, but what his knowledge hath been amongst men. Furthermore, the manifestation of Christ under the Law was otherwise, in regard of the outward manner and means, than at this day: yet that hinders not, but the Apostle very fitly, and properly saith, that it is always lemma self-same Christ to whom the faithful looked and aimed at. Be not carried about, etc. Verse. 9 He gathers that we ought not to float hither and thither, seeing the truth of Christ is sure and stable; in which also we ought to rest. The cause of superstitions, errors, and corruptions in religion. For out of question the cause of the diversity 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 do not rest themselves wholly in Christ alone. For that which Saint Paul teacheth is not in vain, to wit, that Christ is made unto us of God wisdom, 1. Cor. 1.30. The sum then of the place is, that we must rest in Christ alone, if we will embrace the grounded truth of God. From whence we 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 stability of faith, but contrariwise innumerable toss and turnings. The Papists then showed themselves marvelous ceremony of the Law to the present estate of the Church. There was a special kind of solemn sacrifice, whereof mention is made in the 16. chapter of Leviticus, whereof the Priests and Levites had no part. He now shows here by a fit allusion, that this is accomplished in Christ, because he was offered upon this condition, that those who served in the Tabernacle should not eat of it. Now by those who served in the Tabernacle, he means all them who addict themselves to ceremonies. Thus he teacheth that if we will communicate with Christ, we must renounce the Tabernacle. For even as this word Altar, comprehends the offering and the thing sacrificed; so also this word Tabernacle comprehends under it all the external figures which were conjoined with the Tabernacle. The sense of the place than is this, that we are not to marvel if the ancient ceremonies of the Law do now cease. For this was figured in the sacrifice which the Levites carried out of the host to be burned there, Levit. 16.27. to wit, because that even as the Ministers of the Tabernacle did eat nothing at all of it: so also if we serve in the Tabernacle, that is to say, if we yet retain the ceremonies thereof, we shall not participate of this sacrifice which Christ hath once offered, nor of the satisfaction which he hath once accomplished by his blood. For he carried his blood into the heavenly Sanctuary: to the end he might do away the sins of the world. Let us go forth to him, Verse. 13 etc.] To the end the Allegory which he brought before, or the similitude taken upon a derivation of the ancient ceremony of the law, might not seem to be far fetched, he adds a good, and a necessary exercise which is required of all Christians. And this order and manner of teaching S. Paul also is wont to keep: to wit, he shows the faithful wherein God would have them exercised, when he endeavours to turn them from those ceremonies, which are now become frivolous. As if he should say, This is it that God requires of you, and not that wherein you travail for nothing. The very same course doth the Apostle now take. For when he calleth us to follow Christ, having left the Tabernacle: what doth he else but admonish us that there is another manner of matter required at our hands, than to say that we serve God in the shadow, that is to say, at our ease, and without pain, under the glittering magnificence of the Temple: because we must march further, and must follow our vocation through flights, banishments, injuries, afflictions, slanders, reproaches, and through all manner of encumbrances? The Apostle than sets this condition of fight, in which we must labour & sweat unto blood, as opposite against those exercises which consisted in shadows, in the meditation whereof, these masters of ceremonies only boasted. For here have we no continuing, etc.] Verse. 14 He extends that going forth whereof he made mention yet further: to wit, that we think with ourselves that we are as strangers, & wanderers in this world, and that our only place of rest waiteth for us in heaven. Thus then, as often as we are either driven out of any place, or that any change befalls us, let us meditate of that which the Apostle here teacheth: to wit, A meditation for the exiled. that we have no certain abiding upon the earth, because heaven is our home, and inheritance. And the more we are exercised, the more let us always prepare ourselves even to the last going forth. For those who live too much at their ease, job. 29.18. Psal. 30.6.7. and in rest, do for the most part dream of a nest here. And therefore seeing we are inclined to such carelessness and security, it is profitable for us to be tossed and led often hither & thither, to the end we may learn to direct our eyes to heaven, which otherwise are too much inclined to the earth. Let us therefore by him, etc.] Verse. 15 He returns to that special doctrine, which he touched before, to wit, of the ancient ceremonies abolished. Now he prevents that which might be objected to the contrary. For seeing the sacrifices are inferior to the Tabernacle, as things depending upon it, it follows that the Tabernacle being abolished, the sacrifices also do cease, and are abolished. Now the Apostle hath showed, that in as much as Christ hath suffered without the gate, we also are called thither: and for this cause, those who mind to follow him, aught to forsake the Tabernacle. he had only commanded till the abolishment of the law. Besides there is also an exhortation joined with this doctrine, which ought marvelously to provoke us to exercise the duties of love to our neighbours. For it is no small honour when he accounts the good which we do to men for sacrifices offered to himself: and that he so greatly decks and adorns the good turns and services that we have done (which yet are scarce worth the naming) as to pronounce them to be sacred and holy things. Wherefore, when we suffer love to grow cold amongst us, we not only thereby defraud men of their right, but also even God himself: who by a solemn title hath consecrated all the good which he commands us to do unto men, to himself. The word communication extends itself further than beneficence, which is the showing of mercy. For it comprehends all the pleasures and services which men do one to another. And this is the true badge of love, The true badge of love. to wit, when those who are knit together by the band of God's spirit, do communicate of their good things one to another. Obey your leaders.] Verse. 17 I doubt not but he speaks of the Pastors and other Governors of the Church. For there were then no Christian Magistrates: and where he saith, that they watch for your souls, it properly appertains to the spiritual government. In the first place he commands them to yield obedience: in the next place, honour. These two things are necessarily required: first, that the people believe the doctrine which their pastors teach: secondly, that they reverence them. But withal we must observe that the Apostle speaks only of those who exercise their office faithfully. For those that have nothing but the bare title, and (which is worse) do abuse this title of Pastor to destroy the Church, such deserve no great reverence; least of all, that credit should be given unto them, or that one should believe them. The Apostle doth very apparently express this, when he saith, that they watch for your souls: which only appertains unto those who do faithfully execute their office; who are Pastors indeed, according as their name signifies. The Papists then are twice sottish, to go about to confirm the tyranny of their Idol the Pope from this place. The h. ghost command's that we receive the doctrine of the faithful Christian Bishops & Pastors with all obedience; & to obey their good & holy counsels. And it is his will also that we reverence, and honour them. But what favour or allowance doth this give to these which are but Bishops only in show? And yet notwithstanding all those which are called Bishops under the Papacy are not only such, but are also cruel butchers of men's souls, and enraged wolves. But leaving to tell what they are, I will only say this for the present; We must learn to discern true Pastors from false that when commandment is given us to submit ourselves to our Pastors, we ought diligently and prudently to discern who they be that are the true and faithful leaders. For if we bear this honour, and reverence, indifferently to all those that are in this office, first we shall do injury to the good: secondly, the reason which he here adds, shall not be practised; to wit, that they are worthy of honour, because they watch for our souls. Wherefore if the Pope and all his followers will indeed help themselves with this testimony of holy scripture, it is necessarily required of them above all things, that they prove themselves to be of the number of them which watch for our salvation. If they make this plain and evident unto us, there will then be no let or impediment which should hinder the faithful to give honour, and reverence unto them. They watch for your souls.] He signifies that by how much the greater their charge is, by so much the more are they worthy of honour. For the more any shall take pains for us, and employ himself with greater danger and difficulties for our good; so much the more also should we acknowledge ourselves bound unto such a one. But such is the charge of the Bishops, that it carrieth with it, and in it marvelous encumbrances; besides the extreme danger to which it lieth open. If we will then acknowledge the good which they do us, shall we be unwilling to yield them that duty which belongs unto them? But especially, were it duty for them, which he required them to do for him. Now he desires of God to confirm them in every good work; Verse. 21 or that he would fit, perfect, and accomplish: for the Greek word which he useth emports so much. Whence we gather, that we shall be unfit to do good, till such time as God hath fashioned and framed us thereunto: as also that we cannot long continue to do good, unless he confirm and strengthen us. For perseverance is a particular gift of God. Also there is no doubt, but as there shined excellent gifts of the Spirit in them (as we have seen) so the Apostle here wisheth unto them, not only the first grace by which they began; but also as a further polishing thereof, even that which might bring them to perfection. A definition of good works. Besides, he here sets down consequently the definition of good works, when he appoints the will of God for the rule of them. For by this means he signifies that we ought to hold none other for good works, than those which are to be referred to the will of God: as also S. Paul showeth, Rom. 12.2. and in many other places. Let us remember then that this is the perfection of a good and holy life, when the same is squared to his obedience. The member which by and followeth, serves for an interpretation, Doing (saith he) in you, that which is pleasing in his sight. He had spoken of the will of God which is revealed in the law: now he shows that it is in vain to bring aught unto God which he hath not commanded: because he esteems more of his own ordinances, than of all good intents and inventions of the world. Where he saith, by jesus Christ, it may be expounded two ways, that is to wit, Doing by jesus Christ, or, that which is acceptable by jesus Christ. Both senses agree very well. For we know that the spirit of regeneration and all other graces are conferred unto us by the means of jesus Christ. Moreover it is certain, that seeing the best things which come from us are not fully perfect; therefore nothing we do can be acceptable unto God without the pardon of sin, the which we obtain by Christ. Thus it comes to pass that our works do give a good and sweet savour before God, Our works give a sweet savour before God, when they are filled with the odours of Christ's grace. when they are filled with the odour of the grace of Christ: whereas otherwise they stink and are abominable. I like well then that this be extended to both members. As touching the conclusion of his prayer, To whom be glory, for ever and ever, I am content to refer it unto jesus Christ. Now in as much as he attributes that here unto Christ which belongs to God only, he hereby gives a clear testimony of Christ his Divinity. Although if any be pleased to interpret it of the Father, I will not contend. Yet I rather take the other, because it is less constrained. Who hath brought again from the dead.] Verse. 20 This Epithet was added for a confirmation. The 20. verse is expounded here. For he signifies that God is then rightly called upon of us, to bring us to perfection: when we know his power in the resurrection of Christ, and when we acknowledge Christ for our shepherd. In a word, he would have us to fix our eyes upon Christ, to the end we might conceive good hope of God's help and assistance. The end of Christ's resurrection. For Christ is therefore risen again from the dead, to the end that by this very power of God we might be renewed unto eternal life: and he is the great shepherd of all: to the end he may defend and keep the sheep which God hath committed unto him. Whereas others translate, By his blood: there is properly in the text of the Apostle, In his blood: but because the letter beth, which in Hebrew signifies, in, is also taken for with: I think it better to take it here in the latter sense. For it seems to me, that the Apostles meaning is, that Christ is so risen again from the dead, that yet notwithstanding his death is not abolished, but holds his perpetual vigour. As if he had said, God hath raised up his Son, but in such wise, that the blood which he once shed in his death to confirm the eternal covenant, ceaseth not still to have his efficacy, even now after his resurrection, yea and brings forth his fruit, as if it always flowed out. I beseech you also brethren, etc.] Verse. 22 Some take it as though he required that audience should be given him: but I take it otherwise. For in my judgement, his meaning is to say, that he hath written to them in few words, or briefly; to the end it might not seem he would any way diminish the ordinary manner of teaching in the Church: notwithstanding he speaks principally of exhortations wherein himself had been more brief. Let us learn then that the Scripture is not given us to the end the lively voice of the Pastors should cease amongst us, or that it should be irksome unto us, although even the words of exhortation do often sound in our ears, & shall be often reiterated. For the Spirit of God hath so tempered and compassed the writings which he showed to the Prophets and Apostles, that he meant not to derogate any thing at all from the order which himself hath instituted. Now his order is this; that daily exhortations should be heard in the Church, from the mouths of the Pastors. Peradventure also he doth of purpose recommend the word of exhortation unto them: because that men as they are naturally covetous to learn, so they had rather always be taught some new thing, than to be admonished of known things, and such as have been often heard. Add also, that in as much as they are given to flatter themselves, and to let loose the rains to their carelessness; they will hardly suffer themselves without grief and unwillingness to be sharply touched, and chastised. Know that our brother Timotheus, Verse. 23 etc.] Because the termination of the Greek word is ambiguous, we may translate you know, or, know ye; and this latter reading I take to be the better; although I reject not the first. For it is very likely that he gives the jews to understand, being beyond the sea; of that which yet they knew not. Moreover, if so be this Timotheus be that notable companion of S. Paul (which I willingly receive) it is very likely that either S. Luke, or Clement is the author of this Epistle. S. Paul surely was wont rather to call him his son. Besides, that which he immediately adds, agreeth not to the person of S. Paul. For it appears that he which wrote this Epistle was at liberty, and not imprisoned; and beside, that he was rather somewhere else than at Rome: yea and it is very likely, that he had been in many of the cities of this country, and was ready to pass the sea. Now all these things might come to pass either to S. Luke, or to Clement after S. Paul's death. Salute all them, etc.] Verse. 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 judgement, he directs this salutation particularly to the Leaders, by way of giving honour unto them, to the end he might grow into acquaintance with them, and might the more mildly induce them with good consent to entertain the doctrine. When he adds, And to all the Saints: Either he means the faithful which were of the Gentiles, to the end that both jews and Gentiles might learn to nourish and entertain a godly union together: or he aims at this, to wit, that they which should receive this Epistle first, should communicate the same unto others. Because the 25. verse hath been expounded in the end of the other Epistles, therefore it is omitted here. Notwithstanding, for their sakes, who it may be, want his other commentaries, I have thought good briefly to supply that lack out of his commentary upon the Epistle to the Romans, Chap. 16. ver. 20. Grace be with you all.] This is a prayer, Verse. 25 wherein he wisheth that they may feel the fruit, and enjoy all those good things which are purchased for us by Christ. Immortal glory, be to our God, the Father of our Lord jesus Christ, Amen. FINIS. A TABLE DIRECTING THE READER TO some principal matters contained in this Commentary upon the Hebrews: the first number points to the Chapter: the second to the verse of the Chapter. A Abacuch. A Text of Abacuch expounded. chap. 10. vers. 37. Abraham. Faith was Abraham's chiefest virtue. 11.17. The trial of Abraham's faith. 11.19. Afflictions. Afflictions exempt us not out of the number of God's children. 5.7. Afflictions sovereign medicines to cure our corruptions. 12.4. The end God hath in afflicting us. 12.6. Why the wicked receive no benefit by afflictions. 12.6. Afflictions cannot hurt us, and why. 12.6. How we may know when afflictions are tokens of God's love to us. 12.6. Angels. Those that will have the protection of Angels, must look that themselves be members of Christ. 1.14. Angels no lawful mediators. 7.26. Apostasy. Great difference between falling into some particular sin; and a final Apostasy. 6.4. See chap. 10.26. B Beginning. It is not enough to make good beginnings only. 34. See chap. 6.1. Blood. The blood of beasts purified Sacramentally; Christ's blood really. 9.13. Nothing we do acceptable before God, till we be purged by the blood of Christ. 9.14. God cannot be sought nor served of us, till faith apprehend Christ's blood. 9.19. Faith must see the promises written in our hearts with the blood of Christ. 9.20. The frivolous distinction of the Papists between a bloody and unbloody sacrifice. 9.26. Body. Christ's body is the temple in which his father dwells. 9.11. Brethren. Christ doth us no small honour in calling us his brethren. 2.11. A commendable thing for the Saints to call one another by the name of brother. 13.2 C Catechism. The points of Catechism used in the Primitive Church. 6.1. Call. He will never call upon God in truth, that hath not a taste of his goodness. 11.6. Calling. The calling of the faithful only secured under Christ's wings. 3.1. Christ would not run before he had received a calling. 5.4. Canaan. Why the jews desired so much to enter into the land of Canaan. 4.8. Cause. No other cause of our salvation but God's free mercy. 6.10. The cause of errors and superstitions in the church. 13.9. Christ. All our right to the creatures consists in Christ. 2.5. Christ must not be the less esteemed because he willingly abased himself. 2.10. Christ would not run before he was sent. 5.4. Christ strove with the curse of God, and with hell itself, and overcame them. 5.7. Christ with all that he hath is ours. 7.25. Christ alone is sufficient to fulfil whatsoever God requires. 10.10. He shall never find God, to whom the man Christ is not the way. 10.19. Faith must content itself in Christ alone. 11.6. Christ allows no soldiers in his battles that love their ease. 12.4. The cry of Christ's blood always heard. 12.24. Church. Church government must be squared according to God's commandment. 5.4. God's care is always alike to his Church. 11.35. Civil. To teach civil righteousness without faith: is a profane philosophy. 6.11. Coming of Christ. The nearer Christ's coming approacheth, the more should we endeavour to bring home the strayed sheep. 10.25. Conscience. Peace of conscience can never be highly esteemed of till we know the disquietness thereof. 7.2. Conversion. The converted aught to procure the conversion of others. 10.24. Covetousness. Distrust, the root of covetousness. 13.5. Creatures. None of the creatures appertain unto us, till we appertain unto God. 2.5. All the right we have to the creatures is in Christ. 2.5. Curious questions are to be avoided. 11.5. Cross. See 5.8. Christ was consecrated into his office of Priesthood by the cross. 5.8. He that flies the cross renounceth his child's part. 12.7. See 12.12. D Death. Death must needs be terrible to as many as look upon it out of Christ. 2.15. He hath profited but little that hath not learned to despise death. 2.15. Two things to be considered in Christ's death. 8.4. Death is to be chosen above life if it cannot be kept without forsaking of god. 11.35. Devil. The devils power weakened and limited. 2.14. Disobedience. Nothing so hurtful as disobedience. 12.9. Distrust. Distrust must not be nourished. 11.11. Doubt. It is a sin to doubt of that which God hath promised. 6.11. E Elect. It is profitable the elect should sometimes be sharply reproved. 6.9. End. What end we ought to have in all our thoughts and deliberations. Ever. How far this word Ever is to be extended. 7.17. Exile. A comfort for the exiled. 11.38. A mediatation for the exiled. 13.14. F Falls. Falls general and particular. 6.4. Faith. Faith gives the word entrance in respect of us. 5.2. Two effects of faith. 3.6. Faith and charity must go together. 6.11. Great difference between faith and a general apprehension. 6.11. Faith must pass beyond all external shadows to rest itself upon Christ alone. 6.19. Faith the foundation of an holy life. 10.35. No life without faith. 10.38. The necessity of faith. 10.38. Faith was the only band whereby the patriarchs were knit unto God. 11.2. Faith must content itself with Christ alone. 11.6. The nature of faith. 11.7. The object of faith. 11.7. How faith is said to be the cause of fear. 11.7. Why the Gospel is called the word of faith. 11.7. Faith the mother of obedience. 11.7. Faith the root and cause of righteousness. 11.7. A principle of faith. 11.8. Two trials of faith. 11.8. Faith commended, though it were mingled with distrust. 11.11. That is the true faith which rests itself upon the promises. 11.11. When faith respects the promise, and when it respects the recompense of reward. 11.26. Fathers. How far the example of our fathers is to be followed. 3.8. See chap. 11.13. Fear. Fear ought not to take away the assurance of faith. 4.1. How faith is said to be the cause of fear. 11.7. Fear is too ingenious in seeking starting holes. 12.13. Felicity. We must go out of ourselves to attain true felicity. 4.10. Fight. A double fight of the faithful. 12.4. Free-will. We will freely: but it is to do evil. G Glory. What it is to give glory to God. 6.15. To serve to God's glory is the only end of our life. 11.6. God. God is never angry without cause. 3.17. God is the father of the soul as well as of the body. 12.9. God cares for us even whilst he afflicts us. 12.12. Good. Man his sovereign good. 4.10. Gospel. He that rejects the Gospel rejects the salvation of God. 2.3. Christ the author of the Gospel. 2.12. Why the Gospel is called the word of faith. 11.7. H Haste. We never think God makes haste enough: when we wait for his deliverance. Halting. We must take heed of halting in God's matters betime. 12.13. Hearing. Hearing profits not, unless faith be joined with it. 4.2. Hearts. None can soften our hard hearts but God. 3.8. Hilary. A saying of Hilary. 11.38. Hisichius. 8.5. Hisop. The virtue of Hisop. 9.21. Holy Ghost. Four effects which the Holy Ghost works in us. 10.29. See chap. 8.10. Hope. Hope the constancy of faith. 3.6. Hope finds no footing on earth. 6.19. Hope springs out of faith. 10.23. Hospitality. Hospitality grown out of use. 13.2. Humility. God allows no service unless it be joined with humility. 12.28. I Illumination. It is the work of the Holy Ghost to illuminate our understandings. 8.10. Imperfections. Imperfections remain in the best. 11.32. Infidelity. No darkness like infidelity. 4.12. Infidelity only hinders obedience. 11.7. K Kingdom. Christ's kingdom shall never be vanquished though it be daily assaulted. 1.13. Knowledge. All knowledge that is separate from the knowledge of Christ is but mere vanity. 13.8. He is a man of knowledge that knows how much he wants. 5.12. L Last day. See 10.25. Law. In what sense the word law is to be taken. 7.12. Their consciences can never be at quiet that rest only in the doctrine of the law. 9.15. They profit ill by the law that are not drawn thereby to faith. 11.24. Laying on of hands. chap. 6.2. love. He that will exercise himself in the duties of love must prepare himself to a life full of labour. 6.10. Love extends her liberality to all, etc. 6.10. It is an hard matter to preserve love. 10.24. Nothing sooner lost than love. 13.1. The true badge of love. 13.16. M Marriage. Marriage lawful for all sorts. 13.4. Mass. Four points proving the Mass to be full of sacrilege. 10.18. Meats. Observation of meats belongs nothing to the substance of our salvation. 13.9. Mediator. No Saint or Angel a fit Mediator and why. 8.3. Merit. Reward is not given unto works upon any merit. 6.10. Merit of works. 11.6. Moses. The commendation of Moses faith. 11.25. Moses faith oft mingled with the imperfections of the flesh. 11.27. N Nature of faith. 11.27. Neglect. After a long neglect of holy duties follows an alienation of affections. 6.4. Noah. In what sense Noah is said to condemn the world. 11.7. Novatus. The error of Novatus confuted. chap. 6.4.10.26. O Obedience. Our obedience chief appears in the denial of ourselves. 5.8. Objection. An objection of the Papists answered, wherein they say they offer not another sacrifice, etc. 10.2. Offer. None fit to offer Christ but himself. 10.18. Offices. Two offices of Christ. 3.1. Opportunity. It is dangerous to neglect opportunity. 3.13. Oath. It is lawful to take an oath. 6.16. P Pastor. The care of a good Pastor. 4.1. We must learn to discern true Pastors from false. 13.17. Pardon. Who they be that are excluded from hope of pardon. 6.4. patriarchs. chap. 11.13. Patience. The necessity of patience. 10.36. Peace. We have peace both in life and in death, etc. 2.15. In what sense the Hebrews usually take this word Peace. 7.2. We must strive to keep peace with men, etc. 12.14 We shall never keep peace except we take pains to pursue it. 12.14. Person. A man's person must be excepted, etc. 11.4. Perseverance. Perseverance in well doing is a virtue thin sown. 6.10. Petitions. God often grants our petitions when he seems to deny them. 5.7. Plerophoria. 6.11. Poor. When we invite the poor to our houses, in them we give entertainment to Christ. 13.2. Prayer. Christ's prayer heard though he suffered death. 5.7. Prayer ought to be fervent. 5.7. How to pray with fruit. 8.3. Prayers. All prayers that depend not on Christ's intercession are rejected. 7.26. Preaching. Preaching must not be contemned, and why. 4.12. see 4.2. Preaching hath a double use. Pride. The end of threatenings is to beat down the pride of the flesh, etc. 6.5. Promise. No faith without a promise. 4.2. God's promise, the only object of faith. 10.23. Promises. That is the true saith which hears God speak and rests upon the promises. 11.11. The promises profit us nothing, etc. 9.20. R Reconciliation. No other mean to procure Reconciliation but the blood of Christ. 9.22. Religion. There is no religion but where the truth bears the sway. 11.6. No religion without sanctification. 12.16. Repentance. Fearful events of late repentance. 12.17. Reprobates. The hearts of the Reprobates compared to the Anvil. 4.12. Resurrection. The end of Christ's resurrection. 13.20. Reward. Reward impugns not the free imputation of righteousness. 10.35. When faith is said to respect reward. 11.26. rod. The rod had need to be always tied to our backs. 12.7. S Sacrament. The blood of beasts purged sacramentally. 9.13. The word and Sacrament must go together. 9.20. The Exposition of the word, the life and soul of the sacrament. 9.20. Sacrifice. Christ's sacrifice absolutely perfect. 7.27. See 9.14. Christ's sacrifice absolutely perfect from the beginning. 9.26. Thankfulness God's chiefest sacrifice. 13.15. No sacrifice acceptable unto God but in Christ. 13.15. See chap. 11.4. Three kinds of sacrifices. 13.16. Salvation. The jews and Gentiles have but one means of salvation, as touching the substance. 10.1. Sanctuary. The Sanctuary earthly, and how. 9.1. Scripture. What mark we must aim at, if we mean to profit in the Scriptures. 13.9. Seek. The means how to seek God. 11.6. Shadows. We have no such need of shadows now as the jews had. 4.8. Schism. The chief cause of all Schisms. 10.25. Similitude. A similitude setting forth the difference between the law and the Gospel. 10.1. sin.. How sin is said to be destroyed. 9.26. Sorrow. The taste of heavenly riches takes away the sorrow for loss of the earthly. 10.34. Souls. God is the father as well of the soul as the body. 12.9. The souls of the faithful live with God after they be departed hence. 12.23. Strangers. No inheritance for us in heaven, unless we count ourselves strangers on earth. 11.16. T Temptations. What we are to do in spiritual temptations. 5.7. Tempt. How God is said to tempt. 11.17. Throne. The throne of God is hanged all over with grace. 4.16. Tithes. Causes why tithes were paid Levi. 7.4. Truth. Many seem friends to the truth, but few will suffer for it. 12.12. V vail. No vail hinders our access to God now, if we believe in Christ. 7.25. Unclean. The remedy that takes away our uncleaneness is in our flesh. 2.11. Unity. A means to preserve unity. 10.24. W Witnesses. None ought to be condemned without witnesses. 10.28. Women. Women have interest in eternal life as well as men. 11. Word. The word preached the power of God, etc. 4.2. God's word is not heard in itself. 5.11. The word must go with the sacrament. 9.20. The word the life of the sacrament. 9.20. No rule of faith but God's word. 11.4. Worlds. Two worlds. 2.6. The cause why the things of this world are in such high account with us. 12.16. Works. A definition of good works. 13.21. Our works become sweet in God's sight, when they are filled with the odours of Christ. 12.21. No works in account with God, but those that proceed from a righteous man. 11.4. Worship. We must not go an hairs breadth from God's commandment in things pertaining to his worship. 8.5. Zeal. An undiscreet zeal is no less hurtful, than a fainting slothfulness. ERRATA. Pag. 78. lin 9 read fleshly. p 84. l. 12. r. confession. p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus. p. 172. l 22. r. that the grace. p. 195. l. 13. r. true Sanctuary. p. 207. l. 16. r. this word book. p. 236. l. 10 put out for. p. 239. l. 8. r. subsistence p. 257. l. 8. put out, the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul. p. 291. l. 11. put out, no. p. 320. for Col. 3. r. Col. 2.